great and unspeakable wickednesse were it to despise so great salvation to despise the word of life of grace of light of peace of faith and the end of it which is salvation for it is the ingraffed word able to save soules Iam. 1.21 3. Manifold is the evill that overtakes a despiser of Prophecy 1. He is destitute of the Spirit who hath no being no delight to be there as the connexion of the precepts witnesseth 2. Prophecy being neglected piety is lost and men prove profane persons this was a brand of Esaus profanesse that hee cared more for a meales meate than he did for the blessing Heb. 12.16 3. Despise thou prophecy thy prayer shall be despised and all thy service is abominable Prov. 28.9 and chap. 1.28 Because I have cryed saith the Lord and yee would not heare yee shall cry and not be heard 4. It ties and fastens sinne on men yea and heapes up judgement for first it nourisheth ignorance a maine supporter of Satans kingdome secondly it resisteth faith by refusing the onely and ordinary meanes of it thirdly it barreth out repentance because this is the meanes of our regeneraration and change of heart and life fourthly it makes sinne farre more sinfull because here is a refusall of mercy and grace offered by prophecy Ioh. 15.22 If I had not come and spoken they had not sinned but now they have no cloake for their sinne Fifthly the refusall of prophecy provoketh the Lord to give up men to vile affections to worke all uncleannesse with greedinesse because they received not the love of the truth that they might be saved 2 Thess. 2.10 Lastly it tyes on judgement as fast as sinne and wraps the despiser in the curse of God Heb. 2.3 How shall we escape if we neglect much more despise so great salvation Consider the threatnings Acts 13.41 Beholde ye despisers and wonder and vanish away Beholde I will worke a worke in your dayes which a man would not beleeve for the terrour of it out of Habak 1.5 This serves to reproove 1. Anabaptists and Enthusiasts who pretend the Spirit and despise prophecy they have the Spirit to guide them and therefore neede no preaching 2. Those profane Atheists at home who despising the Spirit of grace and the word of grace live as without God in the world Many who have Iacobs voice professe in word better things yet prize the preaching of Christ as a thing of nought It is better to be casting up some account or reading some history or walking in the fields or visiting some friends or perhaps going to a play than to a Sermon Are these the sonnes of Abraham or the sonnes of God and not rather the profane sonnes of profane Esau What can hee tell me saith one which I know not As if thy knowledge could priviledge thee to despise Prophecy And what thinkest thou These Thessalonians had knowledge as well as thou for they were taught of God 1 Thess. 4.9 yet must not they despise Prophecy and wilt thou despise it We see not saith another but that all this preaching doth breede barrennesse as an immoderate raine and brings preaching into contempt As if the abundance of prophecying did priviledge the profane heart to despise it The Israelites made just such another reason Oh wee have nothing but Mannah Mannah and our soule is weary of this Mannah and yet by their owne confession if they loathe this Mannah they must have nothing else to live by they shall surely die and their blood be upon them Object Wee see not that this preaching doth any thing but breede contention among Preachers and hearers Answ. As if because a bad stomacke turnes wholsome meate into bad humours therefore good meate must be despised and because mans nature spider-like turnes wholsome doctrine into poyson therefore wholsome doctrine may be despised Many other allegations the Divell puts into the mindes and mouthes of men against Prophecy because he knowes by preaching his kingdome falls like lightening Luk. 10.18 But those that feare the Lord will abhorre them 3. Others are reprooved who can be content to heare the word read and thinke themselves in good case if they can reade the word or good bookes at home but despise prophecy and interpretation which what else is it but to reject Gods wisedome in his owne meanes who hath set us apart to pray men in Christs stead to be reconciled to God The conversion of men was never committed to mens owne private reading no nor to the ministery of Angels no nor Christ himselfe undertooke to convert the world by his owne industry but left his Disciples to doe greater things than himselfe Ioh. 14.12 Contemne Gods meanes and thy owne shall never succeede Besides will not any say that hee understands better by interpretation of things than by bare reading Yes any but grosse malice and wilfulnesse 4. Others will heare the word not read onely but preached and yet despise Prophecy because they despise the practise of that they heare as Herod That which a man cares not to keepe hee despiseth Blessed are they that heare the word of God and keepe it and doe it Therefore beware of despising Prophecy and of receiving the grace of God in vaine 2 Cor. 6.1 but rather heartily and sincerely embrace it Meanes 1. Labour to see the necessity of it being the power of God to salvation Rom. 1.16 and a principall ordinance of his to reveale the great mysteries of salvation which thou canst never understand without a teacher 2. Make conscience of hearing the word often 1 Pet. 2.2 As new-borne babes feeling their want would sucke every houre of the day and night Esteeme it with Mary the one thing necessary 3. Attend at the gates of wisdomes house Prov. 8.33 It was the praise of these Thessalonians that they heard the word with all readinesse Act. 17.11 and a great worke of God in Lydia chap. 16.14 The Lord opened her heart to attend to the words of the Apostles 4. Rejoyce in it as the Iaylor Act. 16.32 Hee rejoyced that hee and all the household beleeved And the wise Merchant went away rejoycing Not to delight in the word is to despise it Ierem. 6.10 Beholde the word of God is to them a reproach why they have no delight in it 5. If thou wouldest not despise Prophecy despise not Prophets This were to despise Christ himselfe for Hee that despiseth you despiseth mee Luk. 10.10 But have them in singular love for their workes sake as our spirituall fathers begetting us unto Christ. Wee see how the Prophets of the olde Testament were esteemed even of Kings themselves as Ioash though a wicked King finding Elisha ready to die fell on his face and wept and cried My father my father the horsemen of Israel and the chariots thereof 2 King 13.14 And shall not beleevers in the new Testament honour the Prophets of the new Testament who as good lampes consume themselves to give others light But
ruine to themselves The second use is an use of instruction If wee must try all things then must we learne to get wisdome rightly to apply the rule to every particular which is to be regulated 1 Cor. 2.13 Comparing spirituall things with spirituall for to try is nothing else but to apply the rule or touch-stone to the thing to be tryed And when I speake of wisdome I meane that spirituall wisdome whereby the spirituall man comparing spirituall things with spirituall discerneth all things This man led by the Spirit acknowledgeth Christ and followes him in all things takes faith his companion and sets in his eye Gods glory the end and scope of all things Quest. Can you helpe us to some directions or Rules by which we may be guided in this application which is the onely difficulty now to be opened in this Treatise Answ. Yes and these Rules are of two sorts 1. Generall Preparative 2. Speciall Practicall The generall or preparative Rules to application are foure 1. We must be industrious to know and be acquainted with the Scriptures in their right sence of them whether historicall and litterall or allegoricall and figurative For this is to have our Rule at hand and in our hand without which it must be with us as with the Sadduces of whom our Lord said Ye erre not knowing the Scriptures And because true Scripture is not in words and sillables but in the true sence of it wee must be carefull not to rest in the words without the true signification of them The Papists heare our Saviour saying of the Sacramentall bread This is my body and sticking to the words and applying them without the sense runne into infinite absurdities and errours on one hand and so the Lutherans on the other Against both which wee may not unfitly mention one of the two rules of Augustine in his bookes of Christian Doctrine Si praeceptiva locutio videtur flagitium aut facinus jubere aut utilitatem aut beneficentiam vetare figurata est It is not a proper but a figurative speech which seemes either to injoyne a thing unlawfull or to hinder a lawfull So this speech of our Lord Vnlesse ye eate the flesh of the Sonne of man and drinke his blood ye have not life in you seemes at the first to impose on us a kinde of cruelty therefore it is figurative So Augustine 2. If we would be fit for this tryall we must lay up and hide in our hearts such Scriptures as wee understand that they may be neare us to serve our severall uses The Prophet David professeth that hee had hid the word in his heart that he might not sinne against God And Mary was commended that shee pondered all the sayings concerning Christ and hid them in her heart A Carpenter or Mason whose worke is squared or laid by rule is never without his rule in his hand or at his backe so should it be with Christians 3. We must absolutely submit our judgement to the word of God without reasoning or disputing though it be never so difficult and dangerous unto us for what is else the use of a rule but to rule Abraham left his owne Countrey and went he knew not whither at Gods commandement Heb. 11.8 One would thinke this were folly in Abraham but that the Scripture acquits him and saith he did it by faith And in a more difficult commandement hee rose earely went three dayes journey to kill his onely sonne whom he loved and reasoned no cases but went Good Moses would weigh the word of God in his owne ballance fixing his eye rather upon the impotency and impossibility of the meanes than upon the strength of Gods word which cleaves the hardest rockes therefore he sinned in striking the Rocke when God bade him onely speake to it and for it was barred out of Canaan 4. We must ayme at an absolute conformity betweene the whole word and our whole man This Rule takes place above all mens rules and lawes which rule the outward man but this the inner man the soule and the conscience the heart and the will yea the affections and thoughts which in regard of mens lawes are free but the word captivateth every thought and brings it into subjection 2 Cor. 12.5 It rules the whole outward man also our speeches and actions even the least our lookes and behaviours our callings and conditions our sports and recreations and as David saith of the Sunne Psal. 19.6 there is nothing hid from the heate and discoverie of it so nothing in man is exempted from the rule of the word We must therefore bring our practise thereto and thinke it not enough to be a rule in it selfe unlesse it be a rule to us also And lay this for a ground in our soules that there must be a proportion betweene the rule and the thing ruled Now we come to the speciall rules for the application of this Rule And they concerne 1. Doctrines 2. Actions and Practise Rules for the Tryall of Doctrines are sixe First all Doctrines must be brought to the analogy of faith and squared thereby Rom. 12.6 Whether wee prophecie let us prophecie according to the analogy of faith By analogy of faith the Apostle meaneth the measure of faith and Doctrine which is indeede the holy Scripture the heads of which Doctrine or the summe of which faith is contained in the Creede the Decalogue and the Lords Prayer If any Doctrine agree not with these which are the key and rule of faith it is unsound and to be rejected As for example 1. The Church of Rome teacheth that the bread in the Sacrament is turned into the very body flesh blood and bone of Christ which was borne of the Virgin We hold the cleane contrary Now bring this Doctrine to the analogie of faith that teacheth that Christ was born of the Virgin true man with a true humane nature like ours in all sinne things sin onely excepted visible circumscribed palpable in one place only at once as is ours that teacheth that he ascended into heaven in that humane nature and there fitteth at the right hand of God untill his second comming and therefore cannot be really and locally in the Sacrament 2. Romish Doctrine teacheth that a man may merit by his good workes remission of sins and eternall life they establish the merit of mans workes in the matter of justification we utterly exclude them Bring we this Doctrine to the analogie of faith The ten Commandements say The Lord sheweth mercy to thousands that love him and keepe his commandements If the reward be given by mercy then not for the merit of the worke done The Lords prayer teacheth us to pray for forgivenesse of debts and therefore we are farre from meriting The same prayer teacheth us to pray for every morsell of bread Is it not madnesse to thinke wee can merit the kingdome of heaven if we cannot merit a morsell of bread The Creede
of illumination faith regeneration heavenly life sense and motion and for the most part they are never more comforted than when they are most afflicted which argueth a spirituall and inward Comforter whose joy the world cannot take away This puts beleevers in minde of their honourable and happy estate who are become temples of the holy Ghost who never comes but with a full horne and hand of blessing The Centurion thought himselfe unworthy that Christ in his base estate should come in his house How much more unworthy are wee that this spirit of glory should come into our hearts See hereby what account is to be made of a poore Christian let his outside be never so base yet he is so glorious within as God himselfe delights to dwell in him As we make much even of a wooden coffer that is filled with golde and pearles and precious things And if wee make so much of a man that beares about him a reasonable soule and because hee hath Gods image on him how much more should we make of a Christian because of Gods Spirit What a shame is it to thinke highly of a man for land in the field for oxen in his stall for money in his chest and not for graces yea the spirit of God in his heart what a heavy judgement hangs over them who account these the very offscouring of the world against whom the very Pagans and Heathens shall rise up in judgement who whensoever they spoyled Christians yet spared their Temples because of the honour of God but these destroy the temples of the holy Ghost and God will destroy them 1 Cor. 3.17 Againe this serves for the comfort of poore Christians Art thou contemned God hath more honoured thee than the world can disgrace thee Art thou in prison Behold thou hast the God of liberty with thee yea in thee Art thou in banishment What care where thou dwellest while God dwells in thee What comfort canst thou want while the Comforter dwells in thy heart Doest thou feare falling away Be not dismayed the spirit of God in thy heart will never shift his dwelling He shall dwell with you for ever Christ commands his Disciples where they finde intertainment not to shift their host much lesse will hee ever shift himselfe where once hee enters but thy heart shall be as the Temple was called Beth-gnolam an house of eternity Thirdly let this teach Christians to looke to their hearts that they may be pure and cleane for so pure a Spirit The uncleane spirit delights in spirituall sluttishnesse and many with the harlot provide their bed and all things deckt for sinne and Satan In one end he findes a gorge of drunkennesse in another a wardrobe of pride in another a stewes of uncleannesse and there he inhabiteth and solaceth himselfe But Gods spirit is most pure and although he will dwell in a poore and homely house yet it must be pure and cleanly Let us therefore honour this guest with the best roome and fit our hearts for him let us wash this roome with teares sweepe it with repentance beautifie it with holinesse perfume it with prayers decke it with vertues and hang it with sincerity feare not to make it too pure or holy care not for the scoffes of precisenesse When a great Embassadour is sent from a strange Country what care is taken to provide him a fit house and to decke it with fit stuffe beseeming so great a personage Now the holy Spirit is sent as an Embassadour from the great God to thee then prepare thy heart for him sweepe out carnall desires and lusts fill it with good cogitations that it may yeeld him fit entertainment and contentment Lastly this teacheth men to examine their sonneshippe by the presence of the Spirit with them For as the presence of the soule discovereth it selfe by the life so by the life of God and Christ is the presence of the Spirit discovered Many men while they trade in sinne wallow in lusts and become voluntaries to lusts of swearing railing drinking or any foule sinne under the reigne of which they are bondslaves will yet stoutly pleade for themselves Alas we are flesh and blood and what can we doe But know silly man know that flesh and blood shall not inherit the kingdome of God thou must be more than flesh and blood or thou art none of Gods For If any man have not the spirit of Christ the same is none of his Thou maist as well say thou art no childe of God For if yee be sonnes hee sends his Spirit into your hearts Gal. 4.6 If of Christs body you have Christs spirit deny thy selfe a Christian if sinne must reigne But to returne to the chiefe intent of this use none we see can be assured he is the child of God but by the presence of the Spirit Quest. How shal I know that God hath given mee the spirit of adoption Answ. This question is very necessary though some thinke they cannot know their sonneship others that they neede not and so neglect it For the possibility hereof As hee that hath life in him knoweth hee hath life because he can stirre feele move walke and goe so here also And as for the necessity of it marke what the Apostle saith 2 Cor. 13.5 Know yee not that Christ is in you namely by his Spirit unlesse ye be reprobates Now the markes of the Spirits dwelling with us are most of them inward not discerned by outward sence as the soule in the body is not seene or felt but discovered by the effects and operations The first is Conviction Ioh. 16.8 When the Spirit shall come hee will reproove the world of sinne And the Spirit of God rebukes sinne in us by working in us 1. sence 2. sorrow for sinne 3. an earnest desire of mercy 4. a loathing and leaving of sinne All which we may see in those converts Acts 2.37 when once the Spirit came They were pricked in their hearts and said Oh what shall we doe to be saved The second is Subjection for the Spirit dwells that is not onely abides but rules and commands and governes as the master of the house and notwithstanding the presence of the flesh still the Spirit hath the upper hand therefore wee must submit our selves to this great housholder here must be agreement in mindes and wills for if an house be divided against it selfe it cannot stand 2 Cor. 10.5 The worke of the Spirit is to cast downe high things exalted against grace and to bring every thought into the obedience of Christ by working selfe-deniall and a willingnesse to undertake whatsoever the word suggests and a constant delight in the law of God The third is Direction Ier. 31.31 the spirit of God writes the law in the hearts of beleevers and so brings in a new light and yet more Iohn 16.13 Hee shall leade you into all truth hee saith not onely This is the way
presence with us confounds us unlesse the sense of his grace and favour susteine us and hence our Lord taught us to begin our prayer with this title Our Father 3. Our chiefe unhappinesse were to be neare God if hee be not at peace with us for our God offended is a consuming fire Then wee must beware of sinne which is the breach of peace betweene God and us especially before prayer let every one that calls upon the name of the Lord depart from iniquity 2. Wee must acknowledge our happinesse to consist in our peace with God Make peace with him and thou shalt have prosperity Iob 22.21 If they of Tyrus and Sidon made so much of outward peace that they by all meanes desired it of Herod and if the Iewes having by Felix obtained outward peace and quiet acknowledged it wholly in all places with all thankes much more should wee for spirituall inward and heavenly peace Secondly in our prayers we must labour to conceive of God in such Attributes as may strengthen our faith in our speciall suites Behold him not onely the God of all grace 1 Pet. 5.10 but of this and that particular grace 1. To this end the Scripture denominates him from particular vertues that in the want of any of thē we may resort to him confidently as the Scripture stileth him the God of love the God of patience the God of hope the God of all consolation of wisdome c. that in our want of any speciall grace wee may cast our eye upon these titles or Attributes 2. The Scriptures are stored with many names and titles of God that we might so conceive of him affected to us in our prayers as hee hath declared himselfe to be Doe wee begge the accomplishment of any promise come to him in the name IEHOVAH who gives being as to all things so to his promises Doe wee pray for any thing but see many things stand in the way of our good publike or private now come to him in the name of EL a strong God who can quickly bring mountaines to plaines and effect by a mighty power whatsoever he will Lacke we any blessing and are destitute of all meanes and comfort now come to him in the name of of EL-SHADDAI I am God All-sufficient and that is meanes enough Findest thou thy selfe beset with severall wickednesses and armies of wicked Angels in high places and invironed with temptations or dangers now come to him in the name of EL-TSEBAOTH Lord of hosts who hath armies of Angels to set round about the tents of his people this name of the Lord is an assured strength when the righteous fly unto it Hast thou received any blessing or promise now come to him in the name IAH as wee are commanded Psal. 135. who is thy good Lord and bountifull benefactour If the Apostles had neede thus to encourage their prayers much more wee Whosoever would have true peace must have it from the God of peace as he that would have water must goe to the well or fountaine Iob 22.21 Acquaint thy selfe with God be at peace with him so shalt thou have prosperity The Apostles in all their salutations pray for peace from God and from our Lord Iesus Christ. 1. Because God himselfe and our Lord Iesus challenge this peace to be their owne prerogative to give neither can it be had elsewhere For the former as God is called the God of peace 2 Cor. 13.11 c. so this peace is called the peace of God Col. 3.15 Phil. 4.7 as whereof he is the sole Authour For the latter our Saviour saith to his Disciples Ioh. 14.27 My peace I give unto you my peace I leave with you not as the world giveth give I unto you Where he first challengeth it to be his owne having clearely purchased it Secondly his owne to give men may wish peace but he can give it men wish the peace of God or Christ he gives his owne Thirdly hee sheweth that this peace cannot be elsewhere had not as the world giveth plainly distinguishing his peace from the worlds both in the gift and the manner of giving The world 1. gives a kinde of peace but that is a false peace mine is a true peace 2. That is a peace in externall things mine in internall 3. That is temporary and inconstant mine lasting yea everlasting For your joy shall none take away from you 4. That is given most to wicked men for the world loves her owne but this is given onely to beleevers being a fruite of faith against whom the world bends all her forces 5. That peace is against Gods glory and indeede the worlds peace is the keenest warre against God the very foment and cherisher of lusts and impiety This peace is for God and his glory and a warre against sinne a cherisher of grace and piety 6. That peace ends in destruction though men cry peace peace c. This is given for salvation and for the fruition of perfect peace 2. As this peace is onely Gods to give so is it onely the portion of the children of God who are called sonnes of peace this is onely childrens bread and must not be cast to doggs Matth. 15.26 And it is a gift of promise Gal. 6.16 Peace shall be to all the Israel of God Such onely as have God for their Father and the Church for their Mother have right unto this and that because they be sonnes Esay 54.13 Much peace shall be to her children that is of the Church and because they be beleevers for this peace is the fruite and undivided companion of faith Rom. 5.3 leaning upon the mercie of God in Iesus Christ for the pardon of sinne The wicked man hath none of this peace of God because he hath not mercy nor grace with the God of peace The seate and place where this peace resteth prooves plainly that it is a proper and peculiar gift of God and that is the heart soule and conscience which none can reach but God himselfe Col. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peace of God must take the chiefe command in the heart and Phil. 4.7 The peace of God which passeth all understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall preserve your hearts A military word taken from souldiers that come in to ayde an army so this peace shall bring ayde to the heart and strengthen it when Satan and sinne and temptation and persecution lay siege to it And who else can revive the heart but he that made it Who can reach comfort to the conscience but the Lord of it Who can say to the soule I have pardoned thy sinne but the Lord the party against whom it is committed and so pacifie it Who can worke faith in the heart but the Spirit of God and who can preserve this gift there being by so many enemies surprised but the hand that creates it by the power of which we are preserved to salvation 1 Pet. 1.5
doe them Happy is that man that his conscience tells him that his will is now framed to Gods will and in regard of Evangelicall obedience which stands in true purposes and endeavours hee may say since the time of his calling unto the grace of the Gospell with the Apostle Acts 23.1 I have lived in all good conscience untill this day 3. It must be a peaceable conscience in that hee hath done or not done it is at peace with God and with it selfe This is when it excuseth the person aright both for his person and for his actions First for his person as now reconciled justified accepted Secondly his actions as having a true desire and endeavour to please God in all things Now the conscience being truly peaceable it riseth up to be truly joyfull which makes the heart merry and cheerefull as a continuall feast neither wants he any good cheare that hath it Prov. 15.15 Nor wants hee good company that hath a good conscience he can rejoyce alone without all other company or comforts The heart is held up in absence of all worldly comforts and in presence of all worldly evills and none can take away the joy of it 4. It must be a watchfull not a sleepy conscience a waking not a remorslesse conscience 1. It watcheth against all sinne both to be committed and as a faithfull monitor pulls the Master backe As also for sinne already committed and smites with remorse and biting as David I have done very foolishly Object But doth not a bad conscience shew some remorse after sinne what else did Iudas Answ. Yes but with this difference 1. A bad conscience hath some scratch on the outside and sometimes a deeper gash and an incurable wound but it never goes on to godly sorrow as a good conscience doth 2. It seekes not to the remedy but sinkes under the burden the wound bleedes to death as in Iudas Secondly a good conscience watcheth to all good duties and occasions desirous to please God in all things and at all times according to the conscience enlightened This pure clearing peaceable and waking conscience is necessary to an unblameable and renewed spirit Thirdly seeing the true evidences of the purenesse and holy temper of the spirit are holy and well guided thoughts wee must carefully looke to our thoughts and cogitations Here 1. Choose them so as thou be sure thy heart be a receptacle of holy thoughts examine them whence they come and whither they goe and by examination thou shalt finde some vaine and evill thoughts these thou must hate all of them Psal. 119.113 And if thou hatest them put away the evill of your thoughts and Ier. 4.4 Let the wicked forsake his thoughts knowing that evill thoughts are as damnable as evill actions Acts 8.22 pray if thy thoughts may be forgiven which implies guilt Some thou shalt finde wandering roving thoughts which must be taken up as vagrants and corrected lest as Dinah thou be defiled and corrupted with fleshly lusts passe them away quickly Some other thou shalt find idle thoughts but unnecessary send them away harbour no idle thoughts nor yet cast them out without censure and disgrace Some are perhaps lawfull but lesse necessary put these of till another time that the more necessary may take up the roome Some are unruly thoughts rising up against against God or men thoughts of infidelity of revenge dishonourable thoughts against Gods servants and ordinances all such disordered and proude thoughts must be brought into the subjection of God 1 Cor. 10.4 2. Watch them well being so infinite so quick and nimble and in so secret a place being also so slippery so soone interrupted and corrupted by idlenesse by society loosenesse of senses roving of affections unallowed objects therefore set a sharpe eye upon them and seeing that will not serve bring them under Gods eye keepe them close to God for as the husbands eye and presence is the best way to preserve the wives chastity so the heart betrothed to God carrying it selfe in his sight is not easily polluted with strange and uncleane lusts To enforce this watch know it differenceth from an hypocrite First an hypocrite can watch over words and actions in respect of man but a godly man watcheth over his thoughts onely the true sanctified man makes conscience of the tenth commandement for the government of his thoughts and desires Secondly it differenceth from a wicked man who dare not act many evils but none so foule but hee dare insatiably minde and contemplate them Here is a difference whereas wicked men are most carelesse of their thoughts the godly have most complained of them Rom. 7. and then have beene most truly comforted in them whiles the conscience of thoughts hath beene a true triall of their sincerity 3. Labour to feede thy thoughts 1. with the sweetest 2. with the most necessary objects First the sweetest objects are heavenly things Col. 3.1 Seeke the things which are above Iesus Christ and his merits the happinesse of heaven and the chiefe good which is God himselfe O how might the minde be fed and ravished with these contemplations what sweetnesse might a man sweeten and season the dayes of his vanity withall if he would minde heavenly things and thinke on the way thither Is it not a description of ancient beleevers to thinke on his name Mal. 3.16 Secondly the most necessary profitable thoughts are 1. to thinke often of our sinnes both to call to minde some sinne past unrepented as also to prevent some sinne thrusting in 2. To thinke on good duties to excite to some duty neglected and to apprehend occasion and season of some offered unto us 3. Of the vanity of this life and our departure hence 4. Of Gods comming to judgement and our finall account and reckoning Prov. 14.22 To them that thinke on good things shall be mercy and truth Now whereas some thinke thoughts free and others conceit liberty and impossibility and most no necessity of this guiding the conscience and thoughts To them I say First as thoughts be so are words and actions out of the heart commeth thefts adulteries therefore rectifie these Secondly good thoughts are evidences of the Spirits presence being his immediate motions wee of ourselves not able to thinke one good thought 1 Cor. 2.5 Thirdly God will call them to strict account and in judgement make inquisition after them their thoughts shall accuse or else excuse one another Rom. 2.15 Fourthly even good thoughts are recompenced David had but a thoughts to build the house of God and God rewarded it with building him an house and stablishing him a kingdome 2 Sam. 7.16 and Psal. 32. I thought I would confesse my sinne and thou forgavest me all The Prodigall thought to returne and his father thought to meete him Thus carry thy thoughts begin the day with holy thoughts and meditations which is a sweete seasoning In the night call them in to thinke of God
which is good foure 2 Cor. 47. 2 Tim. 4.5 Luke 8.14 2. Meanes 3. Meanes 1 Tim. 6 13. 4. Meanes Motives to holde that which is good 5. 2 Cor. 6.14 Malum non est cognâ—scibile nisi per bonum Aquin Doct. Not onely apparant evills but appearances of evil must be avoided Explication Levit. 15.17 Reason 1. Reas. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas. 3. 4 5 Vse 1. Evill in Doctrines Heresie of Nestorius From evill in workes From evill in words Hereticorum nocabula timenda sunt Baron In 1 Tim. In manners 1 Cor. 6.20 2 Cor. 5.10 Verba Elisei sunt tantum dimittent is abeuntem non concedentis postulatum Tertul. lib. de idol August Epist. 86 ad Casulan Nihil dandum idolâ— nihil sumendum ab eo Tertul. de corâ—n milit Gal. 6.16 Psal. 139.22 Prov 3.9 Gen. 23 16. Hatred of vice knowne best by practise of the contrary vertue Matth. 12.20 Doctr. Ministers must not preach only but pray for their people Reason 1. Reas. 2. Reas. 3. Vse 1. Vse 2. Psal. 127 1. 1 Note In all our prayers behold God a God of peace Vse 1. Vse 2. 2 Note Doctr. All peace must be from the God of peace Reason 1. Difference betweene the peace of Christ and the peace of the world in 6 things Esay 57.21 Vse 1. Vse 2. Vse 3. Differences between sound and sencelesse peace Vse 4. Meanes of maintaining true peace Vse 5. Vse 6. Description of sanctification 1. Authour 2. The Subiect 3. The forme 4. Processe Through sanctification in this life wherein it consisteth Through sanctification in the life to come wherein it stands What is here meant by spirit The whole man sanctified throughout how Dicit sine quâ—rela non sine peccato quod est solius Christs Aquin. Rom. 2. ult Voto fide promissione arrhaboâ—e inchoatione Doctr. Christians must proceed to full sanctification Reason 1. Titus 1.15 2. 3. 4. Acts 15.9 5. Zech. 13.1 Vse 1. Illumination is not sanctification why Civility is farre from sanctity Differences 6. Vse 2. Meditation a meanes of holinesse 1. Of God 2. Of thy selfe Iohn 15.8 3 Of the grace it selfe Praier a means of growth in holinesse Word and SacrameÌ„ts means of growth In the word 4 things Godly company a meanes of growth three wayes Sanctified afflictions set forward sanctification 5 wayes Psal. 25.9 2 Cor. 12.8 Tryalls of growth in holinesse 5. 1. Separation Iohn 17.6 2 Cor. 6.17 2. Alteration 3. Affection to grace knowne by 4 signes 4. Detestation of evill manifest in 6 things 5. Disposition to good tryed by 5 signes Psal. 119.6 Motives to full sanctification Psal. 16 3. Election Vocation Heb. 12 14. Iustification 1 Ioh. 1.7 Rom. 12.1 Hosea 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph in Pluto 1 Thess. 3.10 Doctr. Christians must bee as carefull to retaine grace as to attaine it Reas. 1. Iames 1.27 Reas. 2. Reas. 3. Reas. 4. Vse 1. Vse 2. 2 3 Vse 3. Rules concerning sanctification of spirit To a right spirit five things are required Foure things requisite to a good conscience 1. Clearenesse in it selfe 2. Clearing his master 3. Peaceablenes 4. Watchfulnes To purenesse of spirit are required holy thoughts 1. Chuse them 2. Watch them 3. Feede them To a pure spirit is required a sanctified memory Prov. 4.23 Rules to the keeping of the heart I. Keepe it humble II. Keepe it clean III. Keep it sincere To know a single heart Iosh· 24. IV. Keepe it well watched how V. Bound it within Gods limits how 2 The will of man must be framed to Gods To this they must be 1. Denied 2. Renewed 3. Freed 4. Framed to Gods Notes of a renewed â—ill 3. To keepe the soule blamelesse the affections must be narrowly watched How to keepe the affections unblameable Rules Right obiects of affections Eph. 4.26 Examination of our affections by the former rules I. Mischiefe of disordered affections 1 Pet. 3 7. II. Difficult to guide the affections aright III. Necessity of well ordering our affections IV. Comfort in affections well guided Rom. 13.8 9. V. The sweet fruit of diligence in this duty God must be glorified in our bodies Reasons 1 Cor. 3.17 1 Cor. 9. ult How Christ is magnified in our body By profession By action By passion Rules to keepe speciall parts of the body unblamable Covenant must be made with the eye Choyse obiects for the eye Psal. 34.16 Gen. 39.7 Directions for the custody of the eare Notes to know the hearing eare Keep the hand that it be not 1. Idle 2. Cruell 3. Foule 4. Prophane 5. Vnmercifull Watch warily the tongue an unruly member I. God ordained it 1. To glorifie him 2. To edifie men 3. To interpret our owne mindes II. Avoid carefully 1. A swearing tongue 2. A lying tongue 3. A flattering tongue 4. A slanderous tongue 5. A filthy tongue III. Vse meanes to keepe thy tongue unblameable 4 Reasons Foure meanes Note Consideration of Christs second comming hath all incouragements to godlinesse In quo queâ—que invenâ—rit suuâ— novissimus dies in hoc eum comprehendeâ— mâ—â—di novissimus dies quoniam qualis in isto die qâ—isquâ—m mâ—riâ—ur talis in illo iâ—dicabâ—tur August Coâ—â—â—ti potest non excuti Not in vaine for them that shall persevere to pray for perseverance Reas. 1. 2 3 Note 1. Reas. 1. Reas. 2. Reas. 3. Reas. 4. Note 2. Vse 1. 2 3 Note 3. Nec vera nec vâ—strâ— Doct. Object Answ. Vse 1. Vse 2. Meanes of perseverance 1. Lay a sound foundation 2. Arme our selves against hinderances of perseverance Meditations to stablish against persecutions 3. Procure helps of perseverance The word upholds us foure wayes Phil. 2.13 Psal. 138.8 Motives to perseverance 5. Examples to uphold our perseverance God is said to be faithfull foure wayes Differences between faithfulnesse in the Creatour and in the creature 4. Doct. God most faithfull Reas. 1. 2 3 4 No imperfection in God to hinder his faithfulnesse Vse 1. Our words must be faithfull as all Gods are 4 Reas. Vse 2. I. Al the doctrine of faith is grounded on Gods faithfulnesse II. All our obedience of faith must be grounded on Gods faithfulnesse III. All our praiers of faith must bee grounded on Gods faithfulnesse IV. All sound profession of faith must be grounded on Gods faithfulnesse Revel 3.19 V. All our perseverance in the faith is grounded upon Gods faithfulnesse Differences betweene effectuall calling and ineffectuall What way a man may know the calling of another Every Christian may and ought to know his owne effectuall calling 4 Reasons A man cannot know alwayes the time of his calling 3 Reas. A man truly called may sometimes not know the calling it selfe in two cases It is God onely that can call effectually 5 Reasons Labour to feele the mighty power of God in our effectuall calling by 4 signes Doct. From effectuall calling a Christian may certainly conclude his owne salvation 5 Reasons Vse 1. The extreame folly of those that neglect the assurance of their salvation 4 Reas. Effectuall calling often hard to be discerned and why Great similitude betweene calling effectuall and ineffectuall 5 Instances Markes of effectuall calling 1 Iohn 2.20 Cant. 2.8 How an heart effectually called heareth Christs voice uttered sundry wayes 1. In the Ministery Of the Law Of the Gospel Of the Sacraments Effectuall calling heareth the voice of mercies how And the voice of the rod how Effectuall calling heareth the still voice of the Spirits motions And checks of their owne spirits 2. Wonderfull is the change in a man truly called Ephes. 2.1 1. In respect of sinne 2. In respect of the world 3. In respect of grace 1. For their kinds New life New light Iohn 9. New affections New motions 2. For their soundnesse 3. In their growth 1. Labour to finde these markes Reas. 1. 2 3 4 2. Finding theÌ„ be thankfull 3. Pray for confirmation of them Doct. Gods faithfulnesse preserveth to salvation all that are effectually called 4 Reas. Reas. 1. No shadow of change in Gods nature Nor in his decrees Nor in his will Nor in his affections Reas. 2. Reas. 3. Reas. 4. Christ raised dyes no more no more doth the Christian. Vse 1. Vse 2. Vse 3. The meanes by which God keepeth us 4. Prov. 4.6 Vse 4. The Apostle beggeth prayers of inferiour persons for 5 things Doct. 1. Men of greatest grace need the prayers of weaker Christians for three reasons Reas. 1. Reas. 2. Exod. 17.12 Reas. 3. Vse 1. Vse 2. Vse 3. Doct. 2. Christians must pray for their Ministers Reasons 3. Reas. 1. Reas. 2. Reas. 3. People neglecting this duty lay themselves under the guilt of many sins 5 Instances Vse I. Iohn 8. Vse 2.