Offices as King Priest and Prophet of his Life Death and Resurrection c. Secondly We are to know our selves first as originally created in Adam invested with Gods image Eccles 7. 31. God made man righteous Secondly as by sin and disobedience we are by nature children of wrath and that the frame and thoughts of our hearts are onely evil and that continually Gen. 6. 5. Thirdly as by grace and regeneration we are renewed in holiness and righteousnesse after the image of him that created us Eph. 4. 24. Thirdly We must know the Covenant of grace and how it is distinguished from the Covenant of works by this God requires perfect obedience Cursed is he that continueth not in all things that are written in the Law to do them Gal. 3. 10. But by the Covenant of grace The just shall live by faith Gal. 3. 11. in this Covenant of Grace God promiseth life if we obey as in the other Covenant but withal he gives faith and obedience that we may live he promiseth to put his fear in our hearts and that he will not depart from us and that we shall not depart from him Jerem 32. 40. and ch 31. 33. Fourthly we are to know the nature of a Sacrament That it is a visible sign of invisible graces represented thereby That it is a seal of the Covenant betwixt God and us Rom. 4. 11. for t is there called a seal of the Righteousnesse of faith so was Circumcision so is Baptisme and the Lords Supper Again we must understand the Analogie and proportion betwixt the outward sign and the inward graces signified That the Bread signifieth the Body and Blood of Christ and being set apart for holy use they also signifie the designment of Christ by God the Father unto the Office of Mediatour John 6. 26. for him hath the Father sealed the Bread broken and the Wine poured out the actual crucifying of Christ The tradition of it by the Minister unto us signifieth both the delivery of Christ to death by the Father and the reaching of him out unto us in that Ordinance and that by Bread and Wine whole Christ is represented with all his graces and benefits It is our duty further to understand the ends of the Celebration of the Sacrament both principal that it must be done in remembrance of him for the shewing forth of his death until he come Luke 22. 19. 1 Cor. 1. 23. Lesse principal that we may have sealed unto us all the benefits of his death as ours Rom. 4. 11. Whosoever is a stranger unto these things cannot be a good Communicant he is not able to discern the Lords body 1 Cor. 11. 29. Nor is his heart right without this knowledge there will be some evil unespied and lurking in the heart And when we have examined our knowledge for substance we must secondly examine the sincerity of it it is not sufficient that we know unlesse our knowledge be sanctified which must be tryed by these grounds First A sanctified knowledge humbleth the Owner it makes our spots and blemishes perspicuous to our selves the more we know the more we discern our selves to be ignorant This is clear in Paul there was not a man more rarely accomplisht with all kinde of knowledge than he there lived not upon the face of the earth a more humble soul he was in his own judgement the least of all Saints Ephe. 3. 8. the greatest of sinners 1 Tim. 1. 16 The Scribes and Pharisees on the other side knew much and were great Scholars but their knowledge was not sincere because it puffed them up 1 Cor. 8. 1. they scorned to learn any thing of others John 9. 34. Thou art said they altogether born in sin and dost thou teach us Again they slighted others that were ignorant and therefore they say This people that know not the Law are accursed It seems they were highly conceited of their own knowledge Secondly Where knowledge is sincere the mind is impartial to all truths such a person doth not hood-wink himself and will not see some truths as Peter speakes of some that were willingly ignorant of some truth 2 Pet. 3. 6. they would not see some things to be sin because they resolved to continue in them This is a deteining the truth in unrighteousnesse Rom. 1. 18. whereas a man of a sanctified knowledg is like Cornelius Act. 10. 33. ready to hear all things commanded of God though they cross his opinions or affections interrupt his pleasures or draw some inconveniency upon him Thirdly A holy and sincere knowledge may be known by the end propounded practise is the end of sincere knowledge Psal 9. 10. They that know thy name will put their trust in thee Some desire to know and onely to know and that is vanity some desire to know that they may be known to know and that is curiosity some desire knowledge to make a gain of it that 's mercenary coveteousnesse But some desire knowledge that it may be a guide to their affections a directive of their actions and that they may communicate their light to others and this is true Christianity The second Grace to be examined is our faith Faith is a resting on Gods Promises and Christs merits for salvation In a justifying faith there are four acts included The first is knowledge of the word which Christ would have his give credit unto as this Whosoever believeth on Christ shall be saved 2 An assent of the mind unto the truth which God speaks Of these somewhat hath been spoken before The 3d. act of faith whereon consists our justification is a resting of the heart upon Gods word especially his promises of salvation by Jesus Christ a clasping about them with our affections resolveing to cast all our hopes upon them And hence it is that the Scripture describes faith under such termes as imply a rolling our selves in Christ hence a soul goes out of it self and puts on the Lord Jesus Christ and desires to be found in him Philip. 3. He is willing to be naked as to the righteousnesse of the Law and to be found in the righteousnesse of Christ This is hard work for natural men for such think that for their good intentions and good meaning and their unblameable civility they shall go to Heaven though in words they professe they look to be saved only by Christ Moreover he that rests upon Christ fot justification and salvation will rest upon Christ for direction for he believes Christ is wisdom unto him and he will rest upon him for sanctification also for he believes Christ hath purchased holinesse for him and will give it him because Christ is made unto us of God both wisdom to teach us and righteousnesse to justifie us and sanctification to hallow us and redemption to save us 2 Cor. 1. 20. Finally faith rests upon Christ in all estates in adversity as well as in prosperity When we cannot discern God a loving Father by things that are seen
at the root of godlinesse That thoughts are free or that they are sins not much markable or of heinous consequence yet let me speak the truth as it is in Christ Evil thoughts are sins of special note and dangerous because they are primary sins ns and leaders of other sins in and out out of the heart proceed evill thoughts Mat. 7. 18. as the thoughts of Adultery Murder c. The best action in the world if it proceed not from a well-ordered and disposed thought is not commendable and doubtlesse an evil work premeditated and thought upon is so much more sinfulnful and damnable Simon Magus did not give money for the holy Ghost though he offered it because there were none that would receive it yet Peter perceived him in the gall of bitternesse and in the bond of iniquity yet Peter denounceth Thy mony perish with thee because thou hast thought that the gift of the holy Ghost may be purchased with mony Act. 8. 18. 23. others sins are sinsns at second hand and as some think so far forth dangerous as they have residence in the heart 3. Evil thoughts are the occasions of sin and therefore require a strict hand to be kept over them wicked doings and wicked sayings begin at wicked imaginations An unjust man deviseth mischief upon his bed and then sets himself in a way that is not good Psal 36. 4. when God gave up the Gentiles to a reprobate mind they did things which were not convenient they were filled with all unrighteousnesse Rom. 1. 28 29. if the heart be filthy within the mouth will speak out of the abundance thereof it cannot be but a foul heart and mind should be attended with a foul life or a very hypocritical The Gentiles of whom even now had vain minds and they walked in the vanity of their minds Where there is vanity in the mind there will be wickednesse in the walk Eph. 4. 17. 4. God will punish evil thoughts Salomon pronounceth The thoughts of the the wicked are an abomination to the Lord but God will punish abominations Prov. 15. 26. Our Saviour brings the thoughts of unadvised anger and the desires of Adultery within the compasse of sin and of judgement too The actions of the soul though discontinued from transiency into apparent aberrations are both sinful and punishable by the Law of God indeed the lawes of men in their animadversions and punishments reach but to word or deed but here is the breadth and purity of Gods Law that it forewarnes and punisheth the evil of thoughts wherefore look to your thoughts And if but any of those inward parts be wickednesse pray that the thoughts of your hearts may be forgiven Acts 8. 22. 5. Good thoughts are pleasing unto God My son give me thy heart saith wisdom Prov. 23. 26. without the heart all the works of thy hand are nothing worth with God God loves the spiritual sacrificer one that worships him in spirit and in truth and what more spiritual service unto God then to offer him our thoughts these are the first-born of our soules Joh. 4. 23. the prime productions of the mind whereinto no eye pryes but that which is ten thousand times brighter than the Sun in his clearnesse This close sacrificer is by so much more pleasing unto God as he is without base respects to impaire his worth There is no witnesse of what passeth betwixt God and a thinking soul none present but God taking and accepting and the soul-offering In these attendancies of the soul upon God there is no Law-enforcements by punishments or shame which carry them forward nor censure of enemies nor flatteries or rewards of the world And when God finds a pure progeny of holy and unforced thoughts proceeding freely from himself their progenitor and directed to him as their chief good God takes the persons to him as Jacob did Ephraim and Manasseh and bestowes upon them the priviledge of having his name named upon them Gen 48. 16. A righteous man whose thoughts are just is so pleasing unto God that God keeps a Bill of his name that he may remember him in due time God keeps a book of remembrance before him wherein are written They that fear the Lord and that think upon his name Malac. 3. 16. 6. Good thoughts unite us unto God so many good thoughts as we have so much acquaintance we have with God so much as our thoughts are turned unto God so much is God turned unus holy thoughts and heavenly meditations are our Communions with God A man in divine meditations if fixed and active is in a sort slipp'd out of the world and his own body to keep company and to speak with God Happy soule whose thoughts immediately carry him unto God or but immediately thinks of God in the creatures we should let no thought passe unlesse God be at one end of it or have reference to it the Apostle James saith of speeches can one fountain send forth both sweet water and bitter Jam. 3. so of thoughts let me speak can one heart send out thoughts uniting unto God and at the same time thoughts tying us unto the Devill make us one with the world and heaven with the spirit and the flesh no in no sort therefore look that your thoughts keep correspondencie one with another and all with God 7. Good thoughts are comfortable to our soules and therefore we had need to govern our thoughts justly our thoughts in some sort are more comfortable then either good words or works a man may take the truest measure of his gracious stature by his own thoughts It is our joy and Crown of rejoycing before men and Angels if we can say with Paul we have lived in all good conscience toward God Acts 23. 1. To have such an even course in morality honesty charity as gives satisfaction to the good and stoppes the mouths of gain-sayers and to have such a government of words as may teach many hurt none profit all is a great mercy yet this will not satisfy nor give true warrant of comfort to the soul no nor make our outward obedience acceptable to God till we have purified our hearts and set in order our thoughts from whence words and works do arise A man may keep a fair Quarter with the world obtain a good reputation for commendable morality be well esteemed for outward rites of Religion yet have thoughts as black as hell filthy as Sodom he that said hail Master to Christ and kissed him was the Traytour among the twelve and while a soule is so filthy within what comfort can she have of any thing outwardly done Oh when a soule is stung with fiery Serpents and the great red dragon hath wrapped the poor wretch under him Where shall he find comfort and peace Dost thou think to find comfort in thy works Comfort is not there for they were done but in formality and hypocrisy passe to thy words Comfort is not there for words are wind
judicious may take cognizance of it which is that righteous men must not think only how they may profit themselves he that thinks in his thoughts to please himself only will not truly endeavour in his course to profit all men in this case 't is good advice Phil. 2. 4. look not every one of his own things but every one on the things of others so the Apostle more purposely 1 Cor. 10. 33. I please all men in all things not seeking mine own profit but the profit of many that they may be saved Again let others be admonished that they do not think their endeavours and studies to be unprofitable unlesse they be singular and above others of their own rank Surely if we would labour to know with sobriety we should be more profitable to others and lesse troublesome unto our selves an affectation of singularity is but the pride of a mans heart and such usually to get applause for something of rare invention neglect the more profitable employment of their thoughts about their calling And now we will proceed and prescribe a remedy to the fourth vanity of thoughts which appears in their confusion and disorder The remedy must be to suit and order our thoughts according to our businesse with respect to time and place and persons the imagination is infinitely fruitful and to order all her conceptions conservations compositions seperations creations of new species productions of them into thoughts and propositions of them to the mind and will would be a labour too busie for me to meddle with in this case I must leave the work to every judicious Christian to consult with the rule of Gods word according to the emergencies of his thoughts yet I humbly conceive that this remedy prescribed against the confusion of thoughts may be of much use and benefit Consider then what is the businesse thou art about humane or divine and let thy thoughts be composed to attend upon it divine thoughts suit with divine works and humane thoughts with humane businesse while all things are done to the glory of God to this purpose referre that of Salomon Eccles 9. 10. whatsoever thy hand findeth to do do it with thy might Consider the time whether holy by divine appointment by publick or private destination or permitted to common labours of thy calling Let not Sabbaths and dayes of humiliation be prophaned with common thoughts holy thoughts are for holy Sabboths thoughts of mourning are for dayes of fasting and prayer thoughts of rejoycing in the Lord for dayes of feasting and thanksgiving and thoughts of thy calling for dayes of work and trading So for holy places and assemblies holy thoughts are suitable and in all things which thou hast to do consider thy own calling and chiefly mind thine own businesse 2 Thes 3. 11. a busie body in other mens matters is of no good report in the Scriptures the thoughts of such persons are as confused and disorderly as the businesse of their lives attend what thou dost and what is meet for thee to do in time and place and I am perswaded thy thoughts will be lesse confused and more orderly CHAP. IX THus I have spoken of Remedies for the two first errours of thoughts to wit the dowsinesse and vanity of them in regard of object in regard of unstayednesse in regard of unprofitablenesse and in regard of confusion I shall now also say something for remedy against the wickednesse of thoughts which happens when our thoughts draw in our affection and will to desire and like of wickednesse and our minds to devise to bring it to passe I will not here give the remedies to these two errours severally but together and at once Expect not a remedy for every kind of wicked thoughts apart as erroneous heretical covetous ambitious revengeful proud c. for the objects of the affections are almost infinite and the evil imaginations of the mind working toward the accomplishment of wickednesse are so various who can know them Yet something I shall say to these for it will be expected by the Reader and I am bound to it by promise in this undertaking Here again I must leave much for the judicious to do of themselves in their own occurrencies of thoughts Yet thus for a help unto them that are weak Have thy thoughts drawn in thy likeing of that which is sinful and is thy mind plotting to accomplish it First give stop to these wicked affections and devisings at their first beginnings Sero medicina paratur Long and confirmed diseases are stubborne to yield unto medicine an infant-thought may take a check but if it grow man by continuance all the wit and strength thou hast will hardly bow him back The phansie will take fire at a temptation before we be aware like tinder which kindles at the least spark falling into it and 't is a mover as quick and spreading as fire The lightning is not quicker than thought we had need therefore to be speedy in giving stop to our wicked thoughts Job knew this and therefore made covenant with his eyes not to think upon a maid Job 31. 1. What the eye seeth or the eare heareth the heart may desire but unknown undesired If it be possible keep wickednesse from the eye and eare these are the two principal gates by which sin enters into our hearts if the watch were kept more strictly at these gates we should not so often find our enemy within us If David had looked better to his eyes adultery had not gotten into his thought nor could the whorish woman have come into the young mans heart had he kept her out of his eares it was with much fair speeches that she caused him to yield Prov. 7. 21 The eye and the eare are the out-works of the soul he that would keep out evil thoughts must barricadoe these gates Let evil thoughts receive a check at their first offer to enter for he that gives way to his imaginations shews that he would give way to wicked actions if they were as free from shame and punishment And a man may know much of his gratious state by his own using of his thoughts he that forbears evil out of a conscience of sin will forbear also to imagin evil in his heart but men of corrupt minds are not men of renewed spirits 2. If thou canst not stop them in their beginnings then thy care must be to divert them to some more profitable or pious object When the water hath gotten in upon us we make draines and water-courses to carry it some other way and so likewise must we do with our evil thoughts if they have broken in upon us we must turn them aside to some other matter As suppose coveteous or envious or proud thoughts be got into thy mind thou mayest divert them to liberal merciful humble thoughts Joh. 4. 12. The woman of Samaria was a great admirer of Jacobs Well ver 20. and the mountain of Samaria the one for water and
thoughts nor at the persons of Gods sending to administer spiritual help unto us In this matter we should say with Samuel Speak on Lord for thy servant heareth 1 Sam 3. 10. or as that devout Cornelius to Paul We are all here present before God to hear all things that are commanded thee of God Act. 10. 33 3. He that would have good thoughts let him pray let him intreat the Lord to enrich his soul by his sanctifying spirit for by multiplyed acts the spirit doth renew our minds God saves us but not by works of Righteousnesse which we have done but according to his mercy by the washing of regeneration and renewing of the holy Ghost pray for that therefore that ye may be wased and saved Tit. 3. 5. The fourth meanes to get good thoughts into thy mind is to accompany Gods Saints be thou as much as conveniently and without prejudice of thy calling in the company of them that are godly whose communion will edge the good motions that are upon thy spirit as Iron sharpens Iron 2 Pet. 3. 1. Peters Epistles had power in them to stirre up the pure minds of holy men there is a power also in the interloquutories and familiar conferences of holy persons when they meet face to face Paul had a great desire of many years to see not so much the City of Rome in her then glory as the brethren at Rome Rom. 15. 23 24. that he might be filled with their company we believe a communion of Saints and shall we not desire to be assistants one to another to impart and receive some spiritual gifts interchangeably God himself is seen in the congregations of holy men and therefore as Manoah and his wife when they had seen an Angel thought they had seen the face of God So when we shall see the face of Gods people let us think we behold the face of God in them for they are the liveliest pictures of Gods image their conversation will administer thoughts of imitation their conferences will season our unsavory meditations their discourse will draw out waters of life so that we may perceive the deep things of our salvation flowing out of their bellies unto us and though Satan in the company of wicked men do beget upon their imaginations a company of wicked thoughts yet the spirit of God is as plentiful in producing good motions in godly minds by the company of sanctified men do but observe the issues of thy mind after thy fill of their company how barren dost thou return from the tables of those where thou hast not seen the face of God nor heard any talk of heaven and if amongst them Satan have but whistled an horn-pipe how is thy soul dulled or grieved or turned out of the way or unfitted for heavenly thoughts But on the contrary when thou hast been praying fasting mourning or it may be feasting with Gods Saints how cheerful will the soul be it seems to have fed upon some dish like Elijahs meat in the strength whereof thy thoughts goe a long journey in holy meditations therefore be sure of a holy man to thy friend and the more the better and make much account of him or them it 's a wonder to see what force is in the company of godly men to stirre up good thoughts and lamentable to see how Satan strangles good thoughts in some when they are ready to appeare in action by evill company so that those thoughts never live to see the light 5. He that would get good thoughts and store his heart with them must make much of them when they come they are quick movers they come suddenly and they are gone as soon if they be not kindly entertained they will not stay long at the dore knocking nor scraping for acquaintance they are the messengers of Gods Spirit and they bring good newes to the soul that bids them welcom but the non-entertainment of them or the slight entertainment of them is a grieving of the holy Spirit of God that sent them If Davids messengers be unkindly entreated by Nabal or frowned upon they will back to their Lord and acquaint him with their usage and do not thou think but. thy carriage towards holy thoughts will be carried to Gods ear But if thou give kind entertainment to good thoughts they will stay with thee to counsell and comfort thee and they will bring with them home to thine heart many more of their own kind to lodge with thee for God himself will send them in plentiful manner who loves to furnish such an host with the best commers Good thoughts in this respect are something like unto riches they come to them in most plenty who esteem them most the world must be courted and gracious thoughts must be much made of And consider good thoughts are worthy entertainment they are to be reckoned amongst our better friends a man can hardly make too much of them Ps in the multitude of these thoughts the comforts of God refresh our soules Make much of them for first they are good in themselves the births of gracious minds begotten upon them by the Spirit of God for we are not able of our selves to think a good thought Secondly these have been kind to us and done us many a good turn witnesse our solitary nights and tedious houres of sicknesse imprisonment afflictions travailes from place to place while no comforters have been our companions but God and our good thoughts We may say with David We have remembred thy name in the night and have kept thy Law Psal 119. 55. our solitary and night thoughts have benefited us for the keeping of Gods Law and have administred unto us songs in the dayes of our pilgrimage 54. Thirdly our good thoughts are likely to do us good hereafter and it may be at such a time when we shall have more need of them then ever we have had yet it was Hezekiah's great comfort in his sicknesse to think how he had walked before God in truth and with a perfect heart and he beseecheth the Lord also that he would remember him in this behalf 2 Kings â— 3. if bonds or afflictions remain us if we be cast into the Dungeon or be wounded in battail or lye upon sick-beds good thoughts will be unto us our sweetest companions Make much of good thoughts they will season the rooms where they come and make the heart the house of God But here a word of admonition to them that have not good thoughts or rather to them whose good thoughts make offer of departure Suspect beloved your entertainments of them have been harsh or distastful use them more kindly entreat their stay offer them violence keep them by force if it be possible that they go not over the threshold from you Imitate herein Jacobs bold wrestling with God hold them fast let them not go lest ye lose a blessing 6. He that would get good thoughts into his mind must have a great care to keep his
that Centurion in the Gospel and say to one thought go and to another come parity if but in thought is next to mutiny orderly government amongst equals is a soloecisme in Politicks But where may we find such a Saint among the people such a thought among the cogitations as may overtop all the rest what if thou shalt set up the thought of Gods fear upon the throne of thy heart holding up the Scepter of Gods word and taking up the Regency of thy whole man as of the multitude of thy thoughts I conceive the fear of God taking it in the Scripture sense pro toto Dei cultu for the whole worship of God is most meet to be a Master a Prince over all our thoughts for what but religion should be the main scope of a Christians whole life and what rather then this should command all the company of our thoughts into order amongst themselves and into the obedience of Christ What is it which the Psalmist chiefly promiseth to teach his children but the fear of the Lord Come ye children hearken unto me and I will teach you the fear of the Lord psal 34. 11 many would be accounted wise and prudent but none are truly wise but they that set up the fear of God in their hearts Even a scorner seeketh wisdom but findes it not Prov. 14. 6. alas wisdom lyes not in the scorners way nor amongst their great men and wise men of the world whose wisdom is but foolishnesse with God 1 Cor. 3. 19. Where lyes it then but amongst them that are religious The fear of the Lord is the beginning of wisdome Prov. 9. 10. Doubtlesse they have a good understanding that do thereafter the praise of it endureth for ever And set this further upon your hearts consider that they which despise that wisdome which the fear of the Lord teacheth are but fools for their labour The fear of the Lord is the beginning of wisdom but fools despise wisdom and instruction Prov. 1. 7. my advice is therefore that ye set this fear of the Lord as Regent over your thoughts If ye please to look amongst the men of this world ye shall see a Master thought higher then the rest in every unregenerate man at whose beck all the rest as underlings bow and give obedience not unsitly compared to the Master Bee in the Hive whose rising or settling carries with it the whole swarm Thus the thought of covetousnesse in Judas of fame in Magus of idolatry in Jezabel of adultery in Herod of honour in Nebuchadnezzar of revenge in Cain of nigardize in Nabal of self-preservation in the unjust steward were as the Pole-starre about which all the rest of their thoughts moved respectively In the thoughts of a wicked man the thoughts of some sin takes the throne in whose government he delights this thought drives out all good ones that stand in his way and oppose him and if any be received in 't is but with reservation of power to remove them again at pleasure And even evill thoughts themselves which are not of the same kind with the principal are so farre countenanced as serviceable to the Regents purpose so the thought of ambition brings in all other thoughts of revenge Covetousnesse Pride Envie c. to be her servants so that a man may say such Master such Servants such Mistresse such Maids and when they cease to be serviceable to their Masters main design he casts them off and takes in others If wicked men be thus wise in their generations let the children of light learn to be more wise then they and let them also enthrone the thought of Gods fear and delight in her government and then evil thoughts will vanish as the mists before the morning Sun this will take in all thoughts of such vertues and words and works as may be serviceable to the worship of God and make even those inferiour thoughts about things indifferent and the lawful businesses of our calling subservient and profitable to her main design of honouring God and when they cease to be so serviceable the fear of God enthroned among the thoughts will cast them off The second rule Let all thy thoughts be ordered according to Gods word for if the fear of God be Regent the word of God is her known Law by which she governs The testimonies of the Lord as they were the delight so they were the Counsellers of the holy Prophet Thy Testimonies are my delight and my Counsellers Psal 1 19. 24. they must be Counsellers to every soul that lives under the fear of God Religion hath no Law above Scripture nor equal with it and that man cannot have set up the fear of God in his heart who undersets the Scripture or speaks against it or behaves himself frowardly towards the rule thereof That man cannot have a good thought in his heart who hath an evil heart to the Scripture But as when Moses took the rod into his hand the waters stood on heaps and divided themselves above and beneath So when the heart which fears God takes into consideration the word of God the thoughts that come from above and the thoughts which come from below divide themselves and start asunder in which sense the word is called a discerner of the thoughts and intents of the heart Heb. 4. 12. Wherefore that evil thoughts may divide from thee and good thoughts may stay with thee let all thy thoughts come before the word of God Religion wil allow no thoughts under her government but such as wil be ruled by her Laws And this rule I have given the more willingly lest any thoughts arising out of zeal and affection to Religion and not according to the word of God should usurpe amongst you the name of Good thoughts In this kind I observe Gods children commit great errours packing many unwarrantable and unseasonable actions upon seeming good affections to the fear of God I love those persons whose good meanings and good affections make them zealous of Religion but I love and honour that soul more whose affections are zealous yet wil not allow that for Religion which is not according to Gods Word if any other opinion get the stampe of men upon it for religious it s more than I know that it hath Gods Image and Superscription upon it 3. That thou mayest govern thy thoughts aright Consider thine own standing and qualification in the Church of God for every several standing and state require several thoughts The Apostle marshals Christians into three ranks 1 John 2. 13. Children young Men and old Men. Like thoughts become not every age no more than like apparel doth Josephs party-coloured Coat became him while he was his father Jacobs wanton but when he was Pharaohs Counsellour he must put on his graver habits While the Apostle was a child he spake as a child he understood as a child he thought as a child but when he became a man be put away childish things It
to be found in the word of God As first the rules for our carriage in Directions in relation to men relation to men First that golden one delivered by our Saviour himself Mat. 7. 12. Whatsoever ye would that other men do to you the same do ye to them Mark it is not said What others do to you the same do ye to them for that is not always right but some times crooked but it is said Whatsoever ye would that others should do to you set your selves as it were in their rooms and do ye the same to them that is not what you would or are content in your passions that others should do to you but whatever in right reason upon due deliberation and sound judgement when you are most your selves you would that others should do to you do ye the same to them Secondly remember the Apostolical rule serve one another in love for it is written Thou shalt love thy neighbour as thy self Gal. 5. 13 14. We must seek not every one his own but one anothers wellfare 1 Cor. 10. 24. A golden rule to be observed in contracts and negotiations to keep us from over reaching any man 1 Thes 4. 6. and not meerly to do things out of respects to our selves but to joyn the wellfare of our neighbour to our own benefit and what we do to them to do it out of love Thirdly let nothing be done out of contention or vain glory but in lowlinesse of mind let each esteem others better then themselves Phil. 2. 3. and let the same mind be in you that was in Christ Jesus verse 9. he never did any thing in all his life out of contention or vain glory and indeed be the matter of our actions never so fair or good yet either of these two contention or vain glory will fly-blow them and corrupt the action Again in all our businesses in relation Speciall rules for our services in reference to God unto God we have these rules First for the end that the glory of God be made the white at which we aim in all our natural civil or religious actions according to that of the Apostle 1 Cor. 10. 31. Whether ye eat or drink or whatsoever ye do do all to the glory of God this must be the Butt that we all must shoot at Secondly for Christ Whatsoever ye do in word or deed do all in the name of Christ Jesus giving thanks to the father by him Col. 3. 17. that is what others do as men do ye as Christians you must do all in Christ his name that is upon his authority and his warranty in the strength of Christ in confidence upon him for acceptation of the service and praying and invocating the father in his name and giving thanks to God by him Thirdly whatsoever we do to men or towards our selves to do it to the Lord and for the Lords sake looking beyond men and further then our selves so in our almes-deeds to give to Christ in giving to such a man or woman Verily in as much as ye did it to the least of these ye did it to me Mat. 25. 40. So likewise the Apostle prescribes to servants this duty Col. 3. 23. Servants be obedient to your Masters and whatsoever ye do do it heartily to the Lord and not to men knowing that of the Lord ye shall receive the reward of inheritance and this rule is not to be appropriated unto servants but it reacheth to all masters also yea to all ranks of persons for all the duties of the second table are to be performed to others must flow from our obedience unto God commanded in the first Table so Christ told Peter that his ministerial discharge in feeding of his sheep John 21. 15 16 17. ought to spring from the love he bare to Christ himself Next for our selves take these directions Rules in relation to our selves out of Scripture do nothing with a regreet of heart or reluctancy of conscience but labour first to have a warranty out of the word for your conscience to rest upon a warranty I say at the least of God his allowance of it if not of his command For what ever is not of faith is sin Rom. 14. 23. that is if it be done out of perswasion of heart that it is lawful for the warrant of the action we must do nothing with the check or renitency of our consciences against the dictates of the same blessed is he that condemneth not himself in his conscience in that which he performeth to wit in his actions verse 22. Secondly the end of the commandements is love out of a pure heart a good conscience and faith unfained 1 Tim. 1. 5. where we are to observe that for the matter of our obedience it must be love love to God and love to our neighbour and for the fountain and spring of love in our actions it must issue from a pure heart a good conscience and faith unfaigned otherwise the streams will never be clear Thirdly the prescript of the word is Thou shalt not do that which seemeth good in thine own eies but what the Lord thy God commandeth thee Deut. 12. 8. 32. If any thing at the first blush presenteth it self unto thee with a shew of good presently begin to suspect it as fearing there is some evil couched under it and see what God saith of it in his holy word from which thou maist not turn to the right hand or to the left Fourthly for the manner of our performing the word aright in my text all must be done in humility and sincerity and carried on sutably to the duty which we have in hand it must be done understandingly feelingly fervently if we pray if any man preach he must speak as the Oracles of God 1 Pet. 4. 11 approving themselves to God and the consciences of the hearers so you shall find several directions for several discharges Rom. 12. 8. He that giveth let him do it with simplicity he that ruleth with diligence he that sheweth mercy with chearfulness c. so every one in their relations must mainly look to the Cardinal vertue which turneth about all the rest as let the wife see to it that she reverenceth her husband Ephes 5. ult according as she looketh to that all her other duties do either ebb or flow in her so the husband must be careful of the main of all that he loveth his wife as Christ loved his Church Ephes 5. 25. In one word order your steps so as where God hath laid the fullest and the stricktest charge there be sure to shew your greatest care as in the substantials of religion before the circumstantials or ceremonies mercy before sacrifice and the great commandment of loving the Lord with all our hearts before the rest Matth. 22. 35 37 38. To end this let all our outward discharges spring from an heart rightly disposed else it will prove formality or dissimulation nothing is any
faith goes beyond things visible unto those things that are not seen and fetcheth evidence home to the soul Heb. 10. 1. Presumption will be confident in prosperity but faith will rely and rest upon God when God seems to kill when sense and reason can see nothing but death and hell yet faith will believe God a Father and Heaven prepared for the poor soul The 4th act of Faith is application by it we do appropriate Gods general promises unto our own souls and claim a particular right and interest in Christs blood saying with Paul Gal. 2. 20. VVho loved me and gave himself for me with Thomas My Lord and my God Joh. 20. For the trial of our right application take this one Rule A right application doth not onely bring home Gods grants and promises unto us but the conditions also that are required on our part He that will be saved must not onely believe with the heart but also confesse with the mouth Ro. 10. that without holiness no man shall see God Heb. 12. 14. The want of this was the fault of the Pharisees Mat. 3. 8 9. They laid hold on Gods Covenant made to Abraham and his seed but never observed Gods conditions imposed upon them The Baptist adviseth them not to say they had Abraham to their father but to do the workes of Abraham to perform the condition on their parts and to bring forth fruits meet for Repentance Thus must our faith be examined and there is great need so to examine our selves because 1. God enjoynes it 2 Cor. 13. Prove your selves whether that ye be in the faith 2. Because without it there is no pleasing of God Heb. 11. 6. 3. Because it is the chief instrument we are to use in the Sacrament for the applying of Christ and all his benefits It is the eye by which we see Christ the hand by which we receive him the mouth and the stomack by which we feed upon him The third Grace to be examined is Repentance a needful grace to be examined First because we come to the Lords Table to receive by seal as it were the forgivenesse of our sins and therefore 't is fit we repent of them and be sorrowful for them Prov. 28. 13. He that covereth his sin shall not prosper but whoso confesseth and forsaketh them shall have mercy 2. Penitents finde acceptance at Gods Table as those that are dressed and apparelled for a Feast and usually according to the measure of our humiliation do we receive the measure of consolation 3. Repentance will quicken our appetites for the Lords Table and the use of it as sower herbs did for the Passeover Now in Repentance we shall finde two parts first a mournful recantation of our former errours secondly a chearful reformation of our future lives It beginneth in sorrow it ends in joy The first part is set down Joel 2. 9. A turning unto the Lord with weeping and mourning The second part Mat. 3. 8. Bring forth fruits meet for repentance Humiliation without Reformation is a foundation without a building Reformation without Humiliation is a building without a foundation And where sorrow for sin is sincere it hath these 4. properties it is 1. Godly for the nature 2. Hearty for the measure 3. Constant for the continuance 4. Quickening for the effect Concerning the first there is a godly and a worldly sorrow as the Apostle distinguisheth 2 Cor. 7. 10. It is termed godly sorrow because respect unto God causeth it When grief in us doth spring from this that we have offended a God that is most holy in himself as a God that hath been so many wayes good and gratious unto us Whereas worldly sorrow is occasioned by some worldly respect of shame or fear of danger Secondly It must be hearty for the measure the heart must be rent Joel 2. the spirit must be broken Psal 51. 17. We must lament for our sins as a man mourns for the losse of his own child Zech. 12. 10 11. a slight and superficial grief will not serve the turn Thirdly It must be constant for continuance not for a time but renewed every morning and evening Davids sins were ever before him Psal 51. 3. yea if it were possible we should so grieve for sins past that we should never sin hereafter but spend our lives in sorrow and contrition for sins already done Fourthly It must be such a sorrow as quickeneth to holy duties as prayer hearing of the word and the like Worldly sorrow makes us lumpish but spiritual and godly sorrow suppleth the heart and makes it nimble to run the wayes of Gods Commandment 2 Cor. 7. 11. Behold this same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge Mark here are seven gratious effects of sincere Repentance Further we may try our Repentance by those ordinary steps or staires of Repentance by which Gods children ascend to this grace 1. The searching and trying our wayes Lam. 3. 40. 2. Sight of sin after searching Psal 51. 3. I know mine iniquities 3. Feeling of the burden of them after sight this is to be weary and heavy laden Mat. 11. 28. 4. Humbly confessing of them with grief of heart and shame of face Dan. 9. 4 5 6 7. 5. Hateing and detesting them resolving never to commit them any more so Hosea 4. What have I any more to do with idols Lastly Power and conquest over them for the time to come Psal 18. 23. I kept my self from mine iniquity The fourth Grace to be examined is Charity The necessity of our examination of this Grace appeareth 1. Because God will not have us offer the Sacrifice of Piety upon his Altar until Reconciliation be made with our brother Mat 5. 23. 2. We are forbidden to keep this Feast with the leaven of malitiousness but with the unleavened bread of sincerity and truth 1 Cor. 5. 8. Now for the right examination of our Charity First It must be especially affectionate to the soul of our brother My hearts desire and prayer to God for Israel is that they may be saved Rom. 10. 1. Be we never so rich in almes-deeds courteous and inoffensive in our outward carriage yet never truly charitable to men till we affect and seek their spiritual good Secondly True charity is to the outward man as well as to the inward It joyneth beneficence to benevolence it doth not onely wish well but do well 't is bountiful externally as well as inwardly affectionate Jam. 2. 15 16. If a brother or sister be naked and destitute of daily food and one of you say unto them depart in peace be ye warmed and filled notwithstanding ye give them not those things which are needful to the body What doth it profit Thirdly True love is affirmative as well as negative that is to say doing good as well as