The mystery of Mans thoughts opened.

IN the spirituall appearing of the King of glory to the soule, the mighty power and work of the Spirit of grace doth chief­ly appeare in these two things.

[Page 2] 1. In discovering the defilement and disorder of mans naturall thoughts. 2. In setting and setling the thoughts in a holy order and spirituall frame of obe­dience.

The thoughts of every man as they act in corrupt nature, are the great ene­mies of King Jesus; they do strongly oppose his Ruling in and over mans soul; they sit in the throne commanding and carrying our affections and actions, un­till the thoughts be cast down, changed and brought under the command of Christ, there cannot be that constant conformity in our affections and wayes that the Royall Law requires.

In the second verse of this Chapter Vers. 2 we find, there were some that concei­ved unjust thoughts against the holy A­postle, looking upon him as though hee walked according to the flesh. The false Teachers charged this upon the Apostle that he preached in a low earnall way, making use of fleshly fraile helps, as hu­mane learning, Arts, Tongues, and en­ticing words of mans wisdome, setting out himselfe more then Christ: they cry downe the Apostle, that them­selves [Page 3] might appear to the Churches as the only Spirituall Preachers. That this was their designe is evident, by compa­ring Gal. 4. 17. They zealously affect you, but not well; yea, they would exclude you that you might affect them. Thus our last translation reads it. Piscator and Paraeus read it [us] they would exclude us, that is, out of your affections and e­steems. [...]. Ʋt vos exclu­dant nempe a me, hoc est a doctrina mea avellant, Paraeus. metapbora a procis quibus comparat pseu­do-Apostolos, Piscator. [...]. variant tamen codices & in quibusdam est [...]. Beza first read it [...], us, and yet himself confesseth, that in all Books it is written [...], you. The old Latine hath it you, and so the Syriack version, and like wise the Arabick: they would exclude you, and then the mean­ning is this: the false Apostles pretend very great love to you, and zeal for your souls good, but 'tis that they may exclude you from us; that is, draw you from our doctrine and ministery. But lear­ned Erasmus saith, that in the Greek it is [...], and the Syriack thus reads it, for it renders the words thus: [...] which Tremelius translates very well; [...] Includere concludere. but they would include you: these words then (as I conceive) are thus to be read. They zealously affect you not well: but [Page 4] they would include you, that you might Buxt. Nunquā aliud significat [...] quam includere concludere con­stringere sicut captivus Car­ceri includitur, ut Gal. 3. 22. Syrus vide [...]ur leg [...]sse [...] vel [...] id est, includere vel concludere vos. Piscator. Arabs eadem voce usus est qua Syrus [...] ligavit Con­strinxit Raphe­lengius. [...] Heb. [...] Chald. [...] Syr. [...] Arab. Ligavit alliga­vit Constrinxit inclusit, conclu­sit. Schindler. [...] Conclusit, & incarceravit, in vincula carceremve conjecit & in us de [...]inuit. Golii Lexicon. zealously affect them.

The plain sense whereof is this, they make shew of the highest affection to your souls, but faignedly for self-ends; for this they do, that they may include and shut you up in themselves in their own doctrines and opinions, as in a Pri­son: they would loosen you from us (sayes Paul) that they might tie you fast to themselves. Corrupt Teachers promise liberty, but they imprison mens judgements in their own unsound Te­nents.

And this the Arabick version also im­ports [...] They would imprison you, or tye you to themselves in opinion and affection.

In the third verse Paul cleareth him­selfe and his ministery from this imputa­tion, For though we walke in the flesh, we do not war after the flesh: that is, though we be cloathed with a mortall body, and do carry about us a body of death, reliques of corruption, from which we cannot bee freed, untill this earthly body be filled with death.

[Page 5] We do not war after the flesh: we do not exercise our Ministery in a carnal corrupt way: though wee act in a fleshly feeble outside, yet not in a fleshly feeble man­ner in the work of our Ministery. We do not manage the war of the flesh, as the Sy­riack reads it: all our warring is against the flesh.

For the weapons of our warfare are not Vers. 4 carnall, but mighty through God, (or to [...]. God) to the pulling down of strong holds Now in the fourth verse he demonstrates the negation proposed in his defence.

1. From the Instrumentall cause, We do not war after the flesh, sayes Paul, for the weapons of our warfare are not fleshly. Such as the weapons are, such is the war­fare; the weapons that we use in our preaching are spirituall, those spirituall Truths of Gods word inspired from the Spirit of Truth, therefore our warfare is not carnall.

2. Our weapons are not weak, but mighty through God, overthrowing all that is fleshly in men, they are powerfull, therefore spiritual, the more spirituality, the more strength.

3. They are weapons of Gods power (as [...] the Syriack renders it) weapons whereby God puts forth the highest greatness of his power.

[Page 6] 4. They are mighty, through Gods might working with, and by them; their power in acting is wholly from God.

5. They are mighty to God, as the [...]. Potentia Deo, vel secundum Deum, vel ex Deo. Calvin. marginall Note hath it, the weapons that we use in our Ministery do exalt God his glory, as the first and last in all our preaching.

3. He proves his Ministery to be spiri­tual, and not carnal from the spirituall efficacy and effects thereof. God makes it effectual for the pulling down of strong Ad subversio­nem munitio­num. holds, conquering and casting down the imaginations and thoughts of mens spi­rits, for the subduing of all that is car­nal, and corrupt in them, for the fra­ming their hearts, and thoughts to a conformity unto Christ. Carnal preach­ing can never make carnal hearts spiri­tual; the spirits of darkness cannot be conquered, but by spiritual weapons.

What are those spiritual weapons? Quest.

That divine Doctrine discovered in Answ. the Gospel, quickened by the power and presence of Gods Spirit in the faithfull and fervent dispensation thereof.

To the pulling down of strong holds, or fortifications, rebellious strong holds (as [...]. the Syriack reads it) the divine weapons wherewith we fight, do prevaile to the [Page 7] storming, taking, and overthrowing those strong holds in sinners, which stand out rebelliously against King Jesus.

What are these strong holds? Quest.

Some by these forts understand what­soever Answ. doth oppose it selfe to Christ and Metaphorice sic appellat quic­quid Christo e­jusque Evan­gelio sese oppo­nit Dr. Sclater his Gospel; but I conceive here is a fur­ther meaning according to the Meta­phor.

Every wicked thought and worldly lust in sinners doth oppose Christ as ene­mies to his government; but they can­not properly be called a strong hold. A single man rising up is easier subdued and taken than a strong hold, that may cost much time and bloud.

A strong hold is that speciall sin where­by the strong man Satan holds possession of mens fouls, and that which mainly keeps them from giving up their hearts to the King of glory.

1. 'Tis evident Math. 12. 43, 44. that the heart of every man naturally is the Devils house, wherein he rules and keeps possession till he be dispossessed by a stronger power.

All unregenerate men and women are spiritually possest by the Divel; Mat. 12. 44. [...]. therfore when a temporary faith comes in, the unclean spirit is said to go out, [Page 8] and sinners are called his house.

2. Satan hath his strong holds in sin­ners, whereby he holds them with a strong hand, and wherein his chiefest Trust is.

3. These fortifications are 1. Mans mountainous thoughts and imagina­tions, which I shall demonstrate in its proper place. 2. That particular darling defilement which is predominant in the sinners affections, that bosome Dalilah sin which of all other they are most un­willing to part with. Many a man may be drawn to leave some sins, yea all, ex­cept some one sin of profit or pleasure; this is that strong hold wherein Satan rests securely, and enslaves sinners under his power. Now the first and great worke of Gods spirit in the Ministery is to lay siege to these strong holds, to take and demolish them, and thereby Satan is quite disposest and driven out of his house: this is called a preparing the way of the Lord, the making a people ready and prepared for the Lord. Vers. 5

Casting down imaginations (or thoughts) [...] Chald & Syr. Cogitatio. as the Syriack renders it, and every height (thus tis in the originall, and thus the Syriack & Beza also renders it) that ex­alts it selfe against the knowledge of God. [Page 9] [...], & omnem altitudinem, Syrus.

When the word of God comes with a divine power upon mens souls, it casts down their corrupt thoughts and ima­ginations. 1. As they are the Divels strong holds whereby he holds men as his bond-slaves. 2. As they are the great e­nemies of the Lord Christ and his King­dome, which cannot be set up in mans soule, unlesse these thoughts be first cast down. 3. They are thrown down from that principality, predominancy and po­wer which they usurp in and over sin­ners. Their thoughts do command and carry their affections and corrupt their speeches and actions.

And every height that exalts it selfe; there is a casting down of every height of thoughts and affections that lifts up it selfe against the knowledge of God. 1. against that knowledge and manifesta­tion of God that is given to every man in those common principles of light at Rom. 1. 18, 19, 20. Joh. 1. 9. their comming into the world.

2. Against that discovery of God in Christ that is given in the Holy Scrip­tures. Tis the highest aggravation of sin when tis acted, not only against the Law of God, but also against the light [Page 10] and knowledge of God. [...].

And bringing into captivity every thought to the obedience of Christ. We make them Captives to the obedience of Christ. Thus the Syriack. Where the Mi­nistery of the Gospel comes in power, it doth not onely conquer and cast downe these thoughts which rise up against the Lord Christ, but also captivates and conformes every thought to the Lawes of Christ.

This expression (leading captive) im­ports three things. 1. A taking and o­verpowring mans naturall thoughts by taking away the power of that Corrup­tion which raiseth them continually against King Jesus.

2. A holding them under a continued captivity, that they never break loose, and get power again in us: Mans natu­rall thoughts neither are, nor can be sub­ject to the law of God, they will always be rising, though under chains.

3. A putting in a new power into the mind, wherby our thoughts are, strongly sweetly & freely brought into subjection to Christ. Our natural corrupt thoughts are the Captives, our new spirituall thoughts are the free subjects of Christ.

Heere are three eminent degrees [Page 11] whereby the Ministry of the Gospel pro­ceeds and works upon the thoughts, in bringing in sinners to Christ.

1. It conquers their carnal and cor­rupt thoughts.

2. It takes and holds them Captives:

3. Frameth their thoughts into a holy order and obedience.

The Weapons of our warfare.

The Ministery of the Gospel is here compared to a warfare, and so in Tim. [...]. 1. 18. War a good warfare; that is, discharge the duties of the Ministery as thou oughtest: The Hebrew word Saba is rendred sometimes warfare, sometimes Ministery.

The life of every Christian is a conti­nuall warfare: but Ministers of the Gos­pel are more eminently men of war, not only in respect of their Saintship, but chiefly in relation to their Ministeriall service: they fight not onely against Principalities and Powers of darkness, but principally against that principality and power which these have in mens souls. The Divels will draw up all their strength to disturb those who would disthrone them to pull down that office which is erected for the pulling downe of their strong holds.

[Page 12] 2. They war against mens lusts, which are as near and dear to the sinner as his right hand and right eye, yea as him­selfe, yea, as his own soule; the worke of the Ministery cannot be done but by warring: the word spoken in the Mini­stery is the sweetest peace, but the work performed therein is the sharpest war­fare.

In the words of the Text we have these three things mainly observable.

1. Here is an evident expression and description of sinners, as they stand in their old estate, by the depravation, disobedience, and defilement of their thoughts.

2. The first and grand evils that are cast out and cured by the word of Truth comming with power upon mens soules are evill exorbitant thoughts.

3. The power of Renewing grace that comes into the soule by the preaching of the Gospel doth primarily and prin­cipally manifest it selfe in casting down, changing, crucifying, and captivating mens thoughts.

The first and great work of the Spirit of Grace in the conversion of sinners by the Ministery of the Gospel is upon their thoughts. Here are four expressions in [Page 13] the text that doe mainly and primarily hold forth the thoughts: these strong holds and heights are chiefly in mens thoughts. If once the thoughts be sub­dued, sanctified, and set in frame, the affections, and all the actings of the vi­sible conversation will be in a holy hea­venly order of obedience.

In handling this doctrine of the thoughts, there are three mysteries which I will endeavour to open. 1. The myste­ry of iniquity, which worketh in mans thoughts before renewing. 2. The mystery of sanctity, which acteth in mans thoughts after the renewing of the heart: both these are held forth in this Text.

3. The mystery of Satanicall injected thoughts wherewith the Saints are much buffeted: these black blasphemous thoughts are as so many Darts which Satan▪ casteth into the holiest hearts: many precious soules walke sadly and sorrowfully, not being acquainted with the rise of these wicked thoughts, and the grounds of support that the Scrip­ture discovers.

For the clearer understanding of thoughts in their mysterious qualities we must first know what thoughts are in [Page 14] their proper entity and being.

1. Thoughts (as Augustine observes) Cogitatio est re­spectus animi ad evagationem pronus. Cogitare dicitur tripliciter, sc. actualis consi­deratio intelle­ctus, discursus ejus, & operatio potentiae cogi­tativae. Aqui­nas. 22. 9. 2. are sometimes taken for any actuall o­peration of the understanding. Job 20. 2, 3. Thoughts are confined to the spi­rit of understanding.

2. Thoughts more properly are the movings, and actings of the thinking, considering, meditating power of the soule, which is in mans understanding, or spirit.

Aquinas calls a thought the actuall con­sideration of the understanding, and ope­ration of the thinking power. Thus thoughts are made distinct acts from pur­poses and intents, Heb 4 10.

3. Yet most properly thoughts are those musings of the minde which are acted in the Speculative part of mans un­derstanding.

My purpose is to speake of Thoughts, as they are taken in this last and strict sense; for the distinct understanding whereof I will draw up what I conceive from the Scriptures in this description.

Thoughts are those musings and me­ditations, conceits and considerations, apprehensions, and imaginations, heart-speakings with, and speculations of things which the mind of man frameth [Page 15] and formeth within it selfe, by the help of fancy.

Thoughts are properly the actings and agitations of the minde: therefore the [...] cogitatio mentis agitatio, mens. Passor. 2 Pet. 3. 1. Ephes. 2. 3. Hebr. 10. 16. Cogitatio est actio mentis, Zanch. Greek word Dianoia, which is used for Thoughts, signifies also the minde and a­gitation of the minde.

There are three things that must con­cur to make up a thought which is truly ours.

Thoughts are those first more simple motions and actings of mans mind which the Scripture calls musings, meditations, considerations, ponderings, heart-talk­ings; they are those porings and par­leys of our mind with objects presented to it.

A thought is 1. an Internall viewing, or looking upon things let into the minde. 2. a Soul-conception. 3. a Spea­king with our selves. 4. the Acting of the minde in meditation.

1. It is a Contemplation, a beholding things in the minde: there are mentall eyes as well as bodily, Eph. 1. 18. the A­postle speaks there of the eyes of the mind. [...]. Now when these internall eyes do actu­ally look upon an object; This is called a Thought.

2. Thoughts are soul-conceptions, as [Page 16] lusts are conceived in the hearts of men, so are thoughts, Isay 59. 4. they conceive mischiefe upon all objects presented the mind of man begets some thoughts.

3. Thoughts are commonly called the speakings of the heart, and in the heart, when the minde talkes with the things that come into the soule, with the [...] things that we desire and delight in, feare or favour, therefore in Deut. 15. 9. a Thought is called a word in mans heart, or with his heart. Keep thy selfe least there be a wicked word in thy heart: thus it is in the Hebrew; the Greek saith Math. 9. 3, 4. [...]. a hidden word, Deut. 9. 4. Speak not thou in thy heart, saying. Psal. 14. 1. The foole hath said in his heart. It is mans speaking in, or within himselfe, Mat. 9. 3, 4. Psal. 119. 15. Psal. 120. 1. Gen. 24. 62. [...] cum pun­cto sinistro, locutus est ore aut Corde, cogitavit, me­ditatus est, [...] cogito: Collo­qui sermocinari intrase, id est apud se in ani­mis suis, Luc. 5. 21. Mat. 21. 25.

It is observable that the Hebrew word [...] suach, which is used for meditation, or thinking, Psal. 77. 47. 13. signifies both to think and to speak in the mind.

And the Greek word Dialogizomai, which is often used in the New Testa­ment, signifies, both to think and to talk within our selves, that is in our mindes with our selves: the minde is the mouth of mans soule, thoughts [Page 17] are the language and speeches of the heart. The objects presented to the mind are the companions with whom Hebraeis Dicere est cogi­tare. our hearts converse, and our thoughts hold discourse continually: for he that thinkes of any thing with himselfe, su­staines as it were a double person: the thinking musing power is the common room or receptacle, wherein all objects that come to speak with our thoughts or wills or affections, do make their abode, and walk up and down till the judgment can passe upon them.

4. Thoughts are the actings and agita­tions of the mind in meditations.

1. Thoughts are those conceits and Prov. 6. 14. meditations that the minde of man for­meth and frameth within it selfe; their rise is from within, though the things presented to us bee from without: Thoughts are the forgings of mans [...] Prov. 6. 14. heart.

2. The fictions and formings of the minde, Gen. 8 21.

3. They are Webs, spun and woven out of mans heart, Egges of the mindes laying, Esay 59. 4. They conceive mis­chiefe, and hatch Cockatrice Egges, and Vers. 7. weave Spiders webs, which are their thoughts of iniquity.

[Page 18] 4. Thoughts are creatures of the Gen. 6. 5. and 8. 21. [...] 1. Chron. 28. 9 and 29. 18. mindes making. How many thousand creatures doth mans heart frame within it selfe every day? hence they are ex­presly called, the formings of the thoughts of mans heart. the figments of mans heart: that is, thoughts are the creatures which the heart of man formeth & makes con­tinually out of the objects presented to the mind; as the Potter doth his vessels out of the clay that is before him: this is the propriety of the Hebrew word jetzer, & it hath much fulnes & elegancy in it.

This is a clear character whereby we may discerne our owne thoughts from those that are meerly the Divels.

1. There are evil thoughts which are altogether ours.

2. Others which are Satans and ours together. 3. There are wicked thoughts that are cast into our hearts; onely from without, namely, Satans blasphemous thoughts which are presently cast out with abundance of abhorring and in­dignation. Such thoughts being formed by the Divel, and comming onely from without, and no way from within, they fasten no defilement upon us, for tis that which comes from within us that de­files us. Mat. 15. [...]9, 20

[Page 19] 3. The minde of man formeth and conceiveth thoughts in and by it selfe, or by the help of the fancy.

Quest. Quest. What is this fancy?

Answ. Answ. It is an inferior power of the soule, which is placed in the middle of Sensus interio­res sunt tres: sensus commu­nis, phantasia & memoria. the interior senses, and bordereth be­tween the senses and the understanding. This fancy is the former of many strange notions and conceits.

2. The office of the fancy, in relation Phantasia 2 est sensus interior gignens novas imagines. to thoughts, is to offer and present the appearances, or likenesses of things to the understanding, out of which the mind of man begets thoughts, and me­ditations: Phantasia men­ti offert phan­tasmata. Piccolomi­neus. the office of imagination is to minister matter to our understanding to work upon.

Whatsoever species, representation, or image of things appeares at any time in our fancies, is at the same time im­printed in our understanding. Imagina­tions are as the matter out of which our thoughts are formed.

IN these words we have three things presented to our view.

1. The Bill of Indictment which is brought in against the men of the old world.

[Page 21] 2. The evidence which is given in.

3. The dreadfull sentence that passeth upon them.

1. The Indictment stands still upon record in the first vers, The wickedness of men was much & great on the earth. Their iniquity was now filled up and come to be intollerable. Here are four circum­stances that doe extreamly aggravate their wickednesse.

1. It was Ʋniversall, both in respect 2. Pet. 2. 5. of persons and places: It was not a few men that were guilty, but all, except a very few: neither was it committed in som one part or corner of the earth, but in all places; it was much on the earth.

2. This wickednesse of the old world [...] in terra. was Superlative and transcendent, it was now grown up to a full height.

3. It was an Inveterate wickednesse, along time continued, seven hundred years at least.

This impiety of the old world began to rise at the birth of Enos, for then be­gan men profanely to call on the name of Gen. 4. 26. Jehovah.

Enos was borne when Seth was 105 Gen. 5. 8. anno mundi 235. years old, and the world 235. as a lear­ned man observes.

2. About the time of Henochs tran­slation [Page 22] it began to be of much strength.

4. This wickednesse of the old world was now incurable and incorrigible: di­vers means had been used to restrain and reclaim them, but they hated to be re­formed, and desperately hardened them­selves against all.

2. The grand capital condemning wic­kedness which is alledged against the sin­ners of the old world, is the evil of thier Vers. 5 thoughts: all their thoughts were evil conti­nually. They were filled with Idolatries, adulteries, murthers, blasphemies, and sundry other notorious sins; yet we find not these particularly alledged in the Bill of indictment, but their thoughts rather; these are the chief evils for which they stand here indicted.

2. The evidence is the highest that can be, the great Judge himselfe was an eye-witnesse against them: Jehovah saw the wickedness of men.

3. The sentence it selfe speakes the most dreadfull and dismall desolation that hath been seen since the world be­gan: the Lord denounceth a universall cutting off of Man and Beast from the face of the earth. Vers. 7

In the beginning of the Chapter God had declared against the wickednesse of [Page 23] men, and prefixed a certaine tearm of years, wherein he would wait for their repentance: he had also predicted the time of their excision, except they re­pented; but these Gigantive fighters a­gainst God are so far from repenting for sins past, that they go on dayly to fill up the measure of their sins. Therefore at length God prepares to take revenge upon these Rebels: this is the sum and scope of these words.

And Jehovah saw: Thus 'tis in the [...] pro [...] & vidit. Hebrew, when Jehovah saw: Thus some read it.

But was he ignorant what would be the event? was he deceived in his expe­ctation? Oh no: this is spoken after the manner of men, and it imports these four things.

1. Gods most accurate inspection and attention to all the actings of men, e­ven the most secret thoughts of their hearts.

2. it shews us what are the Epicurean Atheisticall imagination of sinners; they thinke that God doth not see or take notice what men act upon the earth, Psal. 10. 11. They say in their hearts God hath forgotten, he hides his face Job 22. 13. that he may not see for ever.

[Page 24] 3. It signifies Gods gentleness and long sufferance beyond what can be in man, in that being so long and greatly provoked by these Giants, yet doth not hasten down his judgements.

4. It speaks to us his great justice and wisdome, that he doth not pronounce sentence against the most desperate sin­ners, till matters are exactly weighed and looked into. God from eternity foreknew the impenitency of men, and immutably decreed his judgements.

And that every imagination of the Act. 15. 18. thoughts of mans heart was only evill con­tinually.

In these words the Spirit of God dis­covers, 1. what was the great provoking wickednesse of those notorious sinners of the old world. 2. The fountain of all that superfluity of sin which brake forth in their lives, it was their evil thoughts: the whole fiction of their thoughts: Tre­melius and Junius render thus, and every [...] Omne figmentū Cogitationum. figment and thought of mans heart was on­ly evill at all times. But acording to the Hebrew, tis thus to be read, every fiction of the thoughts of his heart; that is,

1. Whatsoever mans heart formeth and thinketh, or formeth by thinking: thus Piscator very expresly.

[Page 25] 2. The whole frame of the thoughts of their hearts was evill, wicked, onely evill, every day, and all the day long.

Every word in the text hath its weight, to aggravate the wickednesse of these men.

The heart of man according to Philo­sophers is the seat of life; but in the Scriptures it is the seat of the soule, and principall of the understanding minde, will, affections, and motions: it is put here chiefly for the minde and thinking power in mans soul; his heart is the shop wherein all his thoughts are formed and forged, and they are called the fictions of mans heart; and all these are said to be evill in naturall men, not one excepted.

Now that thoughts are here to be ta­ken properly for the musings and ima­ginations of mens hearts, is evident by comparing Gen. 8. 21. which answers to this Text.

Where God in mercy gives us this promise, saying, I will from hence­forth curse the earth no more for mans [...] cause: though the imagination of mans heart be evill from his childhood.

By imagination here is meant that which the mind and understanding by thinking frameth and deviseth: as [Page 26] chap. 6. 5. thus Mr. Perkins and others Quamvis fig­mentum cordis, id est cogitatio­nes cordis. Piscator. expound it.

Piscator sayes, that this figment or imagination of mans heart is the thoughts of the heart.

We have the like expression of mans thoughts in 1. Chron. 28. 9. Jehovah [...] searcheth all hearts, and understandeth e­very imagination or fiction of the thoughts: that is, the whole frame, and framing of the thoughts. The Hebrew word jetzer signifies any thing that the heart first imagins, formeth, &c.

And in this sense Mr. Perkins takes thoughts in any text, for the framings and devisings of mans thinking power, as is evident by his own words.

By thoughts or imaginations in Gen. 6. 5. (sayes he) can nothing else be meant, but that which is devised and plotted in the thoughts of mans heart: so Salomon speaking of an heart which God hateth, [...] Finxit forma­vit, finxit men­te cogitavit imaginatus est, Ʋn [...]e [...] fictio aut fig­mentum & co­gitatio, Munster. sayth, it is framing or thinking thoughts of wickednesse, Prov. 6. 18.

Whereby tis evident, that the mean­ing of this Text is plainly this: The whole frame and fabrick of mens thoughts, every thought framed and formed by their hearts was evill.

2. They were altogether wicked; there [Page 27] was no good in any of their thoughts: these Giants of the old world had not one good thought in their mindes, like those in Psal. 10. 4.

3. All their thoughts were altogether wicked every day, col-haiom, all day long, [...] and all the dayes of their life; that is, per­petually without ceasing: and it repen­ted Jehovah that he had made man, &c.

God hath no passions nor contrary affections, for he is unchangeable: but this grieving and repenting are spoken after the manner of men; and the in­tent of these speeches is to hold forth these two things.

1. That mans evill thoughts are ex­ceedingly offensive and provoking to God.

2. That God would now destroy his creatures that he had made. This is cleer­ly expressed in vers. 7.

And the Lord said, I will destroy Man whom I have created, from the face of the earth, botb Men and Beasts: For as the Gen. 1. 26. Gen. 3. 17. Rom. 8. 20. Beasts were made for man, so they be­came subject to vanity and destruction through mans iniquity.

The sense and intendment of the words being thus cleared, I will now en­deavour through the light and assistance [Page 28] of the great searcher of the thoughts to open the mysterious qualities of the Thoughts, and 1. the mystery of iniquity which worketh in every mans thoughts untill they are really renewed.

This Scripture that I have opened doth clearly discover the horrid hat [...]full iniquity and impiety of mans naturall corrupt thoughts, and the deadly effects and fruits therof.

In the opening of this first mystery I will discover and demonstrate the ini­quity of mans naturall thoughts.

1. In certain generall positions.

2. In sundry particular actings, wherby the manifold mysterious ways of sin wor­king in mens thoughts will more evi­dently appear.

The Mystery of Iniqui­ty working in mans Thoughts.

IN these words there are three things clearly presented to our con­sideration.

1. That all kind of evill thoughts do proceed out of the heart of men by cor­rupt nature.

[Page 87] 2. Evill thoughts are the great lead­ing and misleading sins, therfore they are set in the first place, and placed in the fore-front.

3. Evill thoughts are grand defiling sins.

I have shewed you the pernitious pe­stilentious properties of mans thoughts; I will now give you some generall dis­coveries of the divers kinds of evill thoughts which proceed out of the hearts of all men and woemen, and do work efficaciously in them, so long as they stand in their naturall corrupt e­state, wherby the Mystery of Iniquity working in the thoughts will evidently appear.

To make a punctuall discovery of the iniquity and ilness of mans thoughts in all prticularities of actings is a work that the wisest man is not able to per­form. I shall only present unto you a generall survey of that world of wicked­ness which is acted in the thoughts of men.

1. The first evill thought which pro­ceeds out of the heart of men, is a thought of Atheisme, a thought that there is no God: which as it is first in order of working, so it is of all other [Page 88] the most detestable and damnable thought which yet exceedingly prevails in these evill daies, this Atheisticall thought by corrupt nature possesseth the heart of every man, as appears by the express testimony of him who is the Thought-searcher, Psal: 14. 1. The fool hath said in his heart there is no God. Thoughts are the speakings of the heart so Psal: 10. 4. tis said of the wicked man, That all his thoughts are, there is no God. Thus tis in the Margin of our Bibles, and it fitly answers the Hebrew Text.

Quest: Who is this wicked fool that Psal. 10. 4. [...] thinks there is no God.

Answ: Not only some feared sinners, but every unregenerate man and wo­man, even those that are otherwise of a civill converse; their depraved minds do incline to this Atheisticall thought, though they are ashamed to speak it with their tongues; therefore St. Paul in Rom: 3. Setting forth the sinfull estate of all men by corrupt nature, he alledgeth the authority of those two Psalmes fore­cited, as expresly speaking of every man as he is in his naturall folly.

Obj: It is a principle implanted in mans Rom. 1. 18, 19, 20, 21. nature that there is a God, how then can this unnaturall thought of Atheisme [Page 89] be naturall to any man.

Ans. 1. The light of nature that comes John 1. from the second Adam, enlightning every man that comes into the world: Enclines men to think and believe that there is a God; but the darkness and defilement of nature (which comes from the first Adams fall) makes men proud to think that there is no God.

2. Carnall men are apt to think that there is no such holy Righteous All-knowing Sin-revenging God, as the Scripture declares, Psal. 10. verse 4. and 11. compared Psal: 50. 21.

Ob: But we never discovered or dis­cerned any such Atheisticall thought in our selves.

Ans: Unregenerate men cannot al­waies know the thoughts of their own deceitfull hearts.

2. This reflexive Cogitation wherby we discern and know what we think, is properly Conscience: Now in mans lap­sed Estate Conscience is corrupted and carnall, sleepy and secure, blind and polluted; whence tis that it cannot faith­fully Titus 1. 15. perform its Office, in giving in true testimony what mans corrupt mind thinketh.

3. Thoughts are called the secrets of [Page 90] the heart, hidden thoughts, therefore they are not so easily discerned as the affections and outward actions.

Quest: How may we certainly know that we are guilty of this abominable Atheisticall thought.

Answ: There bee three infallible signs set down in Psal. 14.; as

1. A corrupt conversation, verse 2, 3. They have corrupted themselves, they that walk on in wicked waies against the cleer light of Gods word and the Law of nature, are those that think that there is no God.

2. Slighting and neglect of Prayer, Vers. 4 Prayerless persons and Families are full of Atheisticall thoughts.

3. They that scoff and jeer at the Vers. 6 hope holiness and preciseness of others, do manifest themselves to be these wick­ed Atheisticall fools.

4. They that are afraid to commit sin in the presence of man, and yet in the presence of Gods all-searching eye do secretly work iniquity: they that use de­ceit, lying, and falsehood in their deal­ings with men, these do think that there is no all-knowing God to take notice of their waies and to call them to a reck­oning.

[Page 91] 2. The second grand evill thought which proceeds out of mans heart, is an Idolatrous thought: What a world of Idolatry, spirituall Idolatry is com­mitted in our thoughts, and yet few of us take notice therof? There be two waies wherby we are guilty of high Ido­latry by thinking.

1. By turning the true God into an I­dol of our own fancy.

2. By exalting the Creature into the place of God.

1: It is a common thing for mans car­nall imagination to turn the true God into an Idol; therefore the Ephesians before their convertion are said to be Eph. 2. 12. without God in the world: For though the wisest of the Gentils did acknow­ledge one Infinite Being, Creator of Heaven and Earth; yet because they did not in their minds rightly conceive of God, sutable to his spirituall Excel­lencies, they had no God, but meer Psal. 96. 5. Idols.

Quest: What are those Idolatrous thoughts wherby the mind of man turn­eth the Infinite God into an Idol?

Answ: There be six gross thoughts which do notoriously possess the heart of every man by corrupt nature.

[Page 92] 1. Carnall men conceive there is no all-present Being, they think that God is confined to a certain place, shut up in Heaven, and not present in all places: Thus by denying the Omni-presence of God, the mind of man imagines God to be such a one as he is not, and so turn­eth him into an Idol.

2. That sinners are guilty of this Ido­latrous thought is evident by the Scrip­tures, as Job. 22. 12. 13. Eliphaz doth per­sonate wicked men, and brings them in speaking of God in their hearts, as if he were confined to the highest Heaven: Is not God on high in the Heaven? Be­hold the height of the Stars; how high they are. How should God know? Can he Judge it? Omnipresence is an essentiall pro­perty Jer 23, 24. 1 King. 8. 27. Psal. 139. of God, and therfore they that conceive of God as included in any place, or excluded from any place, as circumscribed, defined, or contained in the Heaven of Heavens, as personally fixed to any one place, as present in neer and not in remote places, they do here­by turn God into an Idol of their own brains.

2. Carnall men conceive there is no all-ruling providence of God, whereby he observeth and ordereth all things in [Page 93] the world particularly; they imagine that God walketh in the circuit of the Heaven, not minding or regarding what is done here on Earth, either to reward the righteous or to punish the wicked: sinners setled on their Lees, say in their hearts, The Lord will neither do good nor Psal. 10, 11. evill.

2. They conceive that the great God doth not look upon small matters done on Earth, wheras tis his Glory to behold small low things and things on Earth. Psal. 113. 5. 6.

3. Carnall persons think that there is no all knowing power, who doth see and take notice of all their actings: that these are their common thoughts is ma­nifest by divers Texts, as Psal: 10: 13. The wicked mans says in his heart. (That is, he thinks) God hath forgotten, he hi­deth away his face, he will not see, or, not at all respect for ever. If he do see our waies, yet he quickly forgets them, and Psal: 94. 7. The wicked say, The Lord shall not see, neither shall the God of Jacob Iob 22. 12, 13. Ezek 8. 12. Esa. 29. 15. regard it. How should God know? Can he discern through dark Clouds? These are the Hellish thoughts of men in their actings of sin, wherby they conceive God to be like themselves, and turn him into an Idol, yea a Heathenish Idol, that [Page 94] have hath eyes and see not.

4. Men by corrupt nature are apt to think that there is not an All-power­ful Being, they have low slight thoughts of Gods power, they think he hath but little strength, or can do but little with it, Job: 22. 17. What can the Almighty do against them, or for them. Esa: 5. 19. Let us see what God can do, let him make speed, let him hasten his work that we may see it. We have heard much talk by our Preachers of the power of his anger, let him do his utmost, he can do us no great hurt; these are the presumptuous thoughts of evill men.

2. Poor Souls at their first looking to­wards Christ, are apt to limit the power of God, and to think thus in their hearts if our sins were of a lighter and lower nature, we could then conceive they might be pardoned: but can God par­don such black bloody sins, crying capi­tal Crimes, prevarications and procla­mations as we are guilty of? Can he subdue these Anakims, our predomi­nate lusts? can hee soften our stony hearts, and quiet our turbulent affecti­ons? which we cannot think how it can be done: So when we are brought into the Mount, and all outward means fail, [Page 95] we are ready to think, can God deliver us? can he provide for us? &c.

By this limiting the power of God in our thoughts, we conceive him like to our selves in a finite perfection, and therby we turn him into an Idol of our own fancy.

5. Ungodly ones conceive God to be all mercy, and no justice: They think to find life in the way of death; they con­tinue in a course of sinning, and yet they imagine that no evill can come unto Amos 6. 3. & 9. 10. them, they say in their heart we shall have peace though we walk on in the stubborness Deut. 29. 19, 20. of our hearts, &c. By these presumptu­ous mens thoughts take away the Justice & Truth of God, and make him all mer­cy, one who will not punish sin, nor per­form his threatnings, and so they make him an Image of mans imagination.

6. Carnall men do think that God is like to themselves, they have low carnall conceits of his glorious spiritual perfections. This the Thought-searcher declares against those wicked ones, Psal: 50. 21. Thou thoughtest surely that I was like unto thee; that I was and would be as thou art. There is a strange proness in mens corrupt minds to think that God is like to man: they do frame conceits [Page 96] of the essentiall and personal properties and operations of God, according to those imperfect perfections, properties and actings, that they see in themselves: Hence it is that the Scripture tels us that God is not a man, nor as a man. Wherun­to Numb. 23. 19. 1 Sam. 15. 25. wil yee liken me, saith Jehovah. Which speeches do import that there is a pro­nesse in our carnall imaginations to change the Infinite God into the like­ness of man: Yea, what sin is there to which wee are more inclined, then to these Idolatrous thoughts: If we take notice of our daily thoughts, we shall find sad experience herof; we bless our selves that we are no Idolaters, wheras the heart of every man by corrupt na­ture frames a thousand false Gods in its thoughts: every undue unsutable thought and imagination that we have of God, is a framing of a false God in our minds: we must think nothing of God, but what he declares of himself in the Scripture; whatsoever we think and conceive of God either contrary or otherwise then he hath revealed of him­self, is the turning the true God into an Idol; as there is a changing the Glory of the Incorruptible God, into the externall likeness of men and other Creatures, [Page 97] by Ethnick Idolaters, that great sin for Rom. 1. 23. which the Gentiles stand Indited: so there is a changing the glory of God in­to the internal likeness of mens fancies, by mis-conceivings and wrong appre­hensions of God in their minds; this is spirituall Idolatry wherof we are excee­ding guilty in our thoughts; as

1. When we conceive God to be like to man in any of those glorious perfe­ctions, virtues, or affections that are at­tributed to him.

2. When we measure the Infinite power of God in our thoughts, by that limited weak power that is in man: as because men cannot forgive great tres­passes done against them, we are apt to think that God cannot pardon our great transgressions, Isa. 55. 8, 9.

3. When we conceive God to be that which he is not, this is thought-Idolatry.

4. When we imagine any thing of God that imports the least imperfecti­on or deficiency; as

1. When we think that God is chan­ged by our Actings, Prayers, Humilia­tions, &c.

2. Or that he is a gainer by our Servi­ces, wheras the Scripture declares, that strong man Geber, man in his highest [Page 98] strength of acting cannot be profitable Iob 22. 2: [...] to God, Job 35. Psal. 162. Luk 17. 9, 10. [...] Geber, the name of man in respect of his strength.

3. If we think that we can oblige God as a Debtor to us; or

4. That there can be the least ad­dition to his Essentiall Glory by all that glory that we give unto him in our ac­knowledgments, these are Idolatrous thoughts which do change the glory of God into the likeness of our selves, and so make him an Idoll.

It is a provoking sin to conceive amiss of God in any of his glorious Attri­butes; when we do not speak that is right of him in our thoughts. It was the great sin of Eliphaz and his two friends, that they did not speak that, that Iob 42. was right of God: Their mis-speakings of God did proceed from their mis-con­ceivings of him.

Qu. If every undue thought and mis-apprehension of God in our minds be horrid hatefull & Idolatry, O then how may we conceive and think of God a­right according to Scripture Discove­ries?

Answ. There be divers divine Princi­ples and Rules that I shall present unto [Page 99] you for the rectifying of your thoughts and apprehensions in conceiving of God and his glorious Attributes.

1. The Properties or Attributes of Proprietates di­vinae naturae seu essentiae sunt attributa Dei essentialia quibus essentiae divinae veritas ac Majestas no­bis innotescit & ab ali [...]s di­stinguitur. Wedclivus. God (wherby the Majesty and Glory of the divine Essence is manifested to us) are essential Perfections in God; for whatsoever is in God the same is God: these Attributes differ not from the di­vine Essence; Gods power is himself, his mercy is himself, and not different from his Essence.

2. These Attributes in God are one most pure simple Act.

3. They are all absolute Properties in God, and so distinguished from those Relative Properties, wherby every per­son, in the glorious Trinity hath his own subsistence.

4. These Essentiall Attributes, Om­niscience, Omnipotency, Mercy, Eter­nity, &c. are all equally in all the three Persons as equally possessing the Divine Being.

5. They are the peculiar properties of Rom: 16. 27. Matth. 19. 17. 1 Tim 6. 15. God possessed by him alone, God is on­ly wise: He alone is God and King of Kings.

6. All these Attributes are affirmed and spoken of God as truly in the ab­stract, [Page 100] as in the Concrete, God is not only mercifull, but Mercy it self; he is Attributa Dei sunt ipsissima Dei essentia. 1 John 1. 5. & 4 18. Joh 8. 12. 7. wisdom it self, light, life, and glory it self: this cannot be spoken of any Creature whatsoever. God is goodness and truth it self, he is so light that in him there is no darkness.

7. Those Attributes that are in some respect communicable to the Creatures, they are in God principally and origi­nally; in the Creatures secondarily and by participation, as wisdom, mercy, and holiness, &c. whatsoever is good in the Creatures, it is first in God as the Foun­tain, tis in the Creatures, but as in the Cistern.

2. This Excellency is in God most e­minently, Infinitely above all degree and measure.

8. The Attributes of God are all E­ternall, Psal. 105. 8. Jam. 1. 17. Psal. 136. 1. & 100. 5. Psal. 117: 2: Num. 23. 10. Infinite, Unchangable, and Im­measurable, his Attributes are not mu­table Accidents, but his very Essence; they are Infinitely in God at one time as well as another, his love and mercy are like himself Infinite and Immuta­ble.

9. The Attributes and Excellencies of God admit no intrinsecall intention or extention, augmentation, or diminu­nition [Page 101] in themselves; though God may Non recipiunt magis & minus manifest more of his power, grace, and mercy in one externall work, then in another, more to one Creature then to another.

10. There is no priority in the divine Attributes themselves, but only in re­gard In seipsis non admittunt pri­us aut posteri­us. In Gods exter­nall works som one attribute may have the preheminence as power in crea­tion. Rom. 1. 19, 20. Mercy in the glorious work of redemp­tion. of us, for all these Attributes are one divine Essence.

11. The Attributes of God are not contrary one to another, but have the sweetest harmony among themselves, yet in their effects and operations Ju­stice and Mercy are contrary, Mercy pardons and spares; Justice punisheth, and condemns sinners.

12: In the attribution of any essen­tiall perfection or property to God; there must be an abstraction and remo­ving of all imperfection that accompa­nies such like properties in the Crea­tures, and the perfection therof must be conceived with the greatest height of E­minency and Excellency in him: All wisdom and power, all grace and holi­ness, all sweetness of affections they are in God, and from him, and the way wherby we come to conceive these glo­rious properties which be in God, is,

1. By feeling the power and comfort [Page 102] therof in our selves.

2. By observing those Excellencies in their measure to be in the best of Crea­tures, whence we arise to apprehend and take notice of what grace and love, what wisdom and strength, what mercy and goodness, &c. is in God by the beams of these that we see in the Crea­tures; for whatsoever is excellent in the Creatures, is first in God, it is in the Creatures by participation and deriva­tion.

3. By Gods manifestation of himself to us by those properties in the Scrip­tures, and this is the surest, neerest, and cleerest way wherby we attain to right conceptions and apprehensions of Gods glorious Being. But now in the attribu­ting of any of those perfections or affe­ctions to God, that are in any sort com­municable to the Creatures, we must carefully mind these two Rules.

1. There must be in our thoughts an abstracting of all imperfections that are incident to the Creatures, as for ex­ample. Mercy is in God and it is in men; now in conceiving mercy to be in God, we must abstract all the Imperfections which accompany mercy as tis in us, mercy as tis found in man cannot be a­scribed [Page 103] unto God: There are certain acts of mercy in man that cannot be affirm­ed to God; mercy as tis in man hath these three eminent internall acts.

1. The first is Condolency, when a man hath an inward sense of anothers mise­ry and is afflicted in the sense therof, this is call'd Compassion.

2. The second act is a Velleity, to re­leive those that are in misery, though men may want power to do it, neither of these acts can agree to the mercy of God.

1. Condolency cannot be in God, for where there is no passion there can be no compassion properly: this affection is inconsistent with men, glorified in Heaven.

2. God is able to help whom soever he will; mercy is in men with delibera­tion, not so in God.

3. A third act of mercy is an absolute will, of releiving the miserable, and this is granted to be in God: we do highly dishonour God, and make him an Idol, if we conceive any affection or virtue to be in God as it is in the Creatures.

2. Whatsoever virtue or excellency we ascribe unto God, we must conceive Rule 2. it to be in him in the Superlative tran­scendency [Page 104] of perfection and plenitude that is peculiar to a God; for those Excel­lencies are in God Immediatly and Infi­nitely, the sparks wherof only appears in us.

13. The essentiall properties of God are not really distingu [...]shed among Esa. 43. 25. Non distingun­tur re, sed ratio­ne. themselves, nor from his Essence: Gods mercy is himself, and not different from his Essence. All the Attributes of God are one Act in God.

14. Those Attributes that do formal­ly include any thing peculiarly proper to the Divine Essence, are altogether Incommunicable, as Omniscience, Om­ni-potency, Omni-presence, Immensity and such like.

The Image of Gods wisdom, holiness, mercy is communicable, and is implan­ted in the Saints: but there is no simi­litude of Gods Omni▪potency, Immensi­ty, Omni-presence that can be commu­nicated to Angels or men; these are Incommunicable Properties, and agree to God alone.

2. All the Attributes of God conside­red in themselves, and as they are in God, are altogether Incommunicable, for they are his Essence it self, thus God is only wise; yet they are rightly divi­ded [Page 105] into Incommunicable and Commu­nicable, because some of them do im­print their Image on the Creature, as wisdom, goodness, righteousness, &c. in which respect only (as I conceive) they are called Communicable.

15. Those divine Attributes that are said to be communicated to the Crea­tures, they agree to them by way of a­nalogy or likeness, and yet these attri­butes as they are in God, differ infi­nitely from those properties that are given to Angels and men: those pro­perties as they are in God are most per­fect, infinite, unchangable, they are the Divine Essence it self, and therfore in reality are all one: but in Angels and men these properties are finite; imper­fect and changable, meer qualities and divers, they receiving them by partici­pation only.

16. The Divine Attributes are not multiplyed in the persons of the glori­ous Trinity, for as there is one Essence of the Father, Son and Holy Spirit, so there is also one Eternity, one Omni­potency, one Omniscience, Immutabi­lity, &c. The Father is Eternall, Al­mighty, most Holy, merciful omniscient, so is the Son and the Holy Spirit: ther­fore [Page 106] though the Father be Omnipo­tent, and the Son Omnipotent, and the Holy Spirit Omnipotent, yet there are not three Omnipotents, but these three are One Almighty God.

17. God in himself is an Essence Spi­rituall, invisible, most simple, infinite, immutable, incorporeall, self-sufficient, &c. to us he is all-sufficient, gracious, mercifull, abundant in goodness and truth, righteous, long-suffering, &c. Thus we must conceive of him.

1 Some Attributes declare Gods own sufficiency, thus he is said to be all-pow­erfull, infinite, eternall, unchangable.

2. Others declare his Efficiency, as the working of his power, Justice, Goodness in, and upon the creatures; thus he is said to be righteous, mercifull, and patient.

Object.

The Scriptures declare and speak God to be a Spirituall Incorpore­all Essence, and not as man, and yet they attribute to God members, and hu­mane senses and affections, as hands, armes, eyes, ears, &c. Now the greatest difficulty is to have right thoughts and conceptions of God in respect of these Attributes▪ that we may not by any un­due thought turn him into an Idol.

Answ. For the regulating and recti­fying [Page 107] of our thoughts and apprehensi­ons about these Tropicall Attributes that are spoken of God in Scriptures, we must know, 1. That there are divers Attributes that are ascribed unto God Tropically by way of Figure, not pro­perly, these are called figurative Attri­butes. 2. In these figurative Attributes Metaphoricae attributa Dei sunt quae pro­prie quidem sunt rerum cre­atarum, at Deo per metaphoram seu similitudi­nem tribuuntur. [...], vel [...] Est metapho­ra, qua, ea quae hominum sunt, Deo per simili­tudinem tribu­untur. we must especiall mind and study those that are Metaphoricall.

Quest. What are these Metaphoricall Attributes of God.

Answ. They are those that belong to things created properly, but they are spoken of God by a Metaphor or Simi­litude; for the Scriptures often speaks of God according to our capacity: of these some are taken from men, some from other Creatures. Those Attri­butes that are taken from men, are said to be ascribed to God, by Anthropomor­phosis, or Anthropopatheia, which is a Metaphor wherby those things that are proper to men, are attributed unto God by similitude; for properly God (being a Spirit Infinite and Incompre­hensible) hath neither face, nor eyes, nor hands, nor any such thing, but these things are spoken of God after the man­ner of men: and thus the parts of man, [Page 108] his members, senses, affections, actions, Levit. 26. 11. Esa. 1. 14. Jer. 5. 29. Amos 6. 8. Psal. 11. 5. [...] Iob 23. subjects and adjuncts are attributed to God.

1. A Soul, which is an essentiall part of man, is ascribed to God, Job 23. 13. We must not conceive that God is like unto man, as if he had a Soul and Body as man hath; for God is one simple spi­rituall Being:

1. The Soul of God is put for God himself, Jer. 6. 8. When Gods Soul de­parteth from men, he forsakes them ful­ly and for ever; a man may depart from his friend in respect of bodily presence, and yet his soul may be still with him, but when he departs from him in his soul, he forsakes him totally and finally.

2. The Soul of God signifies height and intensiveness of affections, as when Gods Soul hateth wicked men and their performances, it signifies his rejection Psal. 11. 5. Esa. 1. 14. of them with the highest hatred, and ab­horrency.

3. Gods rejoycing to do good to his peo­ple with all his Soul, is his shewing mer­cy to them with the greatest height, ful­ness and freeness of Fatherly love and complacency.

2. The members of the body are attri­buted to God, as Head, Face, H [...]art, &c.

[Page 109] 1. By the Head of God, the Scripture understands the Essence of the Deity it self which is above all things, and wher­unto all things are subject, 1 Cor. 11. 3. Dan. 7. 9. 1 Cor. 11. 7. [...] Pa­ter scilicet. Phil. 2. 6. 7. 8. God is said to be the Head of Christ, wherby we may conceive this Mystery, that Christ was subject to God, so far as in our flesh, he subjected himself to God the Father: For as the Son of God is of one Essence with the Father, he is equal with him.

God the Father is the Head of Christ.

1. In respect of his humane nature, in [...] Pater Christi [...] me­diatorisque per­sonam sustinen­tis caput est. which regard the Father is said to be greater then he, Joh. 14. 28.

2. In respect of his Office, as sustain­ing the person of a Mediator.

2. The Face of God signifies that Di­vine strength, grace, and mercy wherby Psal. 27. 8. Gods manifesteth himself and is known by his people, as we by the face are known to others; the face is that wher­by one man is known from another in respect of his person, Gal. 1. 21. I was unknown by face unto the Churches.

2. Gods face is his favour and good will in the manifestation therof, Dan. 9. Psal. 4 6. 17. this is call'd the shining of Gods face upon his people, Psal. 80. 3. 19. Psal. 31. 16.

[Page 110] 3. The face of God signifies his pre­sence in his Church and publike Ordi­nances, wherin the faithfull have the Vision and Communication of God, 1 Sam. 29. 19. Jonas 1. 3. Psal. 51. 11. Gen. 4. 14. 16. From thy face shall I be absent, or banished.

4. It signifies Comfort flowing from the manifestation of Gods favour, Psal. 69. 17. Hide not thy face from thy Ser­vant, for I am in trouble, shine upon me and comfort me, Psal. 31. 16.

5. The face of the Lord signifies open Levit. 17. 10. & 26. Gen. 32. 20. Lam. 4 16. Jer. 3. 13. Psal. 21. 10. [...] anger; the face sheweth forth favour or wrath, pleasure or displeasure, 1 Pet. 3. 12. The face of the Lord is upon them that do evill. Psal. 34. Psal. 21. 10. In the time of thy face, that is, of thine anger, as the Chaldee Paraphrast explains it, Ezek. 15. 7.

6. Gods face is his glory, as it is in the perfection of it, Exod. 33. 20. 23. It is the Glory and Majesty of the Divine Essence as it is in it self, which cannot be seen by the eye of mans understanding, because the mind of m [...]n cannot com­prehend God who is Incomprehensible, Job 11. 7. 1 Tim. 6. 16.

R. Menachem well interprets that Exod. 33. [...] Text, saith he, Observe how he saith not, my face thou shalt not see, but shall not be [Page 111] seen, as if he should say, There is no power in any Creature to comprehend it.

3. Eyes are attributed to God, wher­by we must conceive. 1. His mercifull, mighty, and watchfull providence, Psal, 34. 15. 2 Chron. 16. 9. Gods eying of his Children is not a bare intuition, but a putting forth of his strength to help and assist them, and to resist their Enemies. 2. The knowledge of God is Omnisci­ence, Prov. 15. 3. Gods eye is in every 2 Chron. 36. 12 Psal. 11. 4. place to behold good and evill. He know­eth all things most cleerly as if he beheld them with eyes.

4. The Apple of his Eye signifies that, that is most dear and precious to God, Psal. 17. 8. Zach. 2. 8. every part of a mans Eye is most tender, and is kept Deut. 32. 10. Apple of his eye or the black (the sight) of his eye. most diligently, but the apple of the eye, or the sight of the eye w^ch is the eye & light of the eye its self, is kept with the chiefest care: Hereby we must conceive the tender love of God, and his exceed­ing great care of his people.

5. The Eare of God signifies 1. His infinite knowledge of all things, as if heard all things with the Eare. 2. His Psal. 34: 16. Psal. 1 16. 2. & 94 9. Psal. 31. 3. readiness to heat and grant the request of his people.

6. The Mouth of God, is God himself [Page 112] revealing and opening his will to men, Isa. 40. 5. 2. The Lord Christ the glori­ous Thus August. Gen: 45. 12. compare with Gen. 4 [...]. 23. Josh. 9: 14 Jer. 39. 17. Son of God, who reveals and mani­fests God and his mind, and will to us, Joh. 1. 18. Matth. 11. 26. 27. The mouth is the Declarer and Interpreter of mans mind. Interpreter is opposed to mouth, for an Interpreter is another mans mouth Exod. 4. 16. by mouth there the Chaldee understands an Interpreter. The mouth, of Jehovah is the Oracle, or answer of God.

7. His Nose signifies fury kindled.

8. By the hand of God we must con­ceive,

1. His eternall and effectuall purpose concerning all things to be done, Act 4. 28. Whatsoever thine hand and thy coun­cel determined to be done. Psal. 10. 12. Psal. 118. 16. Dan. 4. 3. 5. [...] Psal. 32 4

2. Gods mighty power working all things according to his purpose, Act. 4. 30. Mark 6. 2. the hand is a type of strength.

3. Divine Judgments inflicted on men, as Act: 13. 11. Paul speaking to Ely­mas, saith, The hand of the Lord shall be upon thee and thou shalt be blind. Jug. 2. 15. God hath protecting and blessing hands. 2. Correcting hands. 13. Reven­ging hands, to fall into these is fearfull.

[Page 113] 4. The spirit and gift of Prophesie. Ezek. 1. 3. The hand of the Lord was there up­on Ezek. 37. 1. me. When God comes upon the Sons of men by the power of his Spirit, over-powring them, and stirring up their Spirits to Prophesie, raysing their Spirits to see Divine Mysteries, and re­moving all Impediments that might hin­der them in Gods Work.

5. The Spirit of strength and fortitude: The hand of the Lord was upon Elias: 1 King. 18. 46.

9. By the Arme of God we must con­ceive the greatness of his power, mani­fested Luk: 1. 51. Exod. 6. 6. either for the saving of his peo­ple, or destroying of his Enemies, Psal. 93. 13. Mighty is thine Arme, 1 King. 8. 42.

[...]. His mighty power working in the Gospel, Isa. 53. 1.

10. The Right hand of God signifies, 1. His Glory, Might, and Majesty. 2. Psal. 110. 1. Psal. 118. 15, 16. His Power working gratiously.

11. The Finger of God is the Holy Spirit, who is the finger and power wherby all great works are wrought, Luk, 1. 33. Luk. 11. 20. compar'd with Matth. 12. 28.

12. By the Heart of God is under­stood, 1. The Decree of God, Jer. 19. 5. [Page 114] 2. His good pleasure and approbation. Da­vid was a man according to Gods heart.

13. His Feet signifies power and Psal. 110. 1. Exod. 33. 23. [...] strength, or the presence of God.

14. By the Back-parts, or after-parts of God may be understood an imper­fect Image of the Glory of God, such as man is able to behold in this life, where we see through a Glass darkly. Tis oppo­sed to the state which is to come, when we shall see face to face, 1 Cor. 13. 12. Isa. 52. 8. And tis spoken of God after the man­ner of men; for properly (he being a Spirit and incomprehensible) hath nei­ther Face, nor Back-parts.

2. Senses are attributed to God, these Humane Sen­ses. are internall, or externall.

1. Internall as Memory, or Remem­brance, Psal. 25. 6. Gen. 8. 1. By this re­membring which is spoken of God, we must conceive; 1. His gracious accepta­tion, Psal. 20. 4. Let him remember all Levit. 9. 24. 1 King. 18. 28. thy Offerings, and turn thy burnt Of­ferings into ashes: That is, accept of them. 2. His performing mercy promi­sed, Levit. 26. 42. I will remember my Covenant, Exod. 6. 5. 6. Luk. 17. 2. Gods remembering his holy Covenant, is his performing the mercy of the Covenant: So our remembring of Gods Precepts is [Page 115] expounded, to do them, Psal. 103. 18.

3. His speciall Acts of Grace and Mer­cy. God is sayd to remember us, when he hears, helps, strengthens, saves, and delivers us, Psal. 106. 4. Remember me Psal. 136. 23. Gen. 8. 1. & 30. 22. with the favour thou bearest to thy people, visit me with thy Salvation. Judg. 16. 28. S [...]mson sayd. O Lord God I pray thee re­member me:—strengthen me, &c.

4 Gods remembring imports his Ju­diciary Acts in punishing sinners, Psal. Revel. 18. 5. 1 Sam. 15. 2. Psal. 9. 13. Esa. 49. 14. 137. 7. Remember O Lord the Children of Edom, and punish them.

2. Forgetting is spoken of God, this signifies, 1. His long deferring to hear and help us in our Calamities, Psal. 13. 2. Psal. 10. 12. & 42. 10. 2. God is sayd to forget our Iniquities, when he doth Jer. 31. 34. not impute them to us, or bring forth judgment against us, but surely for­give [...] Hos: 4. 6. Expellam filios tuos Tharg: Jonathae. us. 3. Gods forgetting signi­fies his Rejection of men: Thus, he threatens to forget the Priests Sons in Israel; that is, to cast them off from succeeding their Fathers in the Priest­hood, and from common mercies.

2. God cannot forget his elect people, so as to cast them out of his Fatherly love.

2. Externall Senses are attributed to God, as seeing, hearing, smelling.

[Page 116] 1. Seeing is properly an Act of the bodily eye, and therfore cannot proper­ly be attributed to God: for as he can­not be seen with a bodily eye, so he seeth not with a bodily eye.

1. The sight of God is put for his most perfect plenary knowledge of all things; It is a spirituall intellectuall sight, it is Gen: 31. 12. Prov: 15 3. Psal. 139. 15, 16. Act. 15. 18. knowledge of men and their actings.

2. It signifies his fore-knowledge: Gods sight is an eternall sight; he did never begin to see, for he had the vision and knowledge of all things from Eternity. 2. He never ceaseth to see what he hath once seen. 3. God beholds all things by one act of knowledge. Simul & semel Exod. 3. 7. Psal: 25: 18 Psal: 106. 44, 45. Gen. 29. 32. Psal. 31. 8. & 119. 153. [...]

3. His Seeing implyeth a mercifull Re­gard pitying and helping us in our mise­ry, Deut. 26. 7. He saw our affliction: This seeing is a regarding with compassion, and so a Redress and help, Exod. 3. 7. Some of the Hebrews (as the Zohar upon Exod. 3. expound that place thus: 1. Seeing for the good of Israel, I have seen for vengeance upon those that oppress them. In this sense Zachary said at his death, The Lord see it and require it. 2 Chron. 24. 22.

2. Gods hearing is his granting and fulfilling our desires, Joh. 9. 31. Psal. 5. 2.

3. By his smelling we must conceive [Page 117] his gracious approbation and acceptation Gen. 8. 21. of his peoples Sacrifices and Services in Christ.

3. Humane affections are attributed to Humane affe­ctions. God, as joy, grief, anger, zeal, & jealou­sy &c. The Scripture giveth to God joy, grief, anger, &c. not as any passions or contrary affections, they are not mo­tions and perturbations in God as in men, for he is Immutable, there is not the least shadow of turning or trouble in God: but by a kind of similitude, because of his unchangeable Nature and Will, he doth such things as men do with these passions and changes of affe­ctions. Omnes affectus qui Deo tribu­untur sunt ef­fectus These affections are actions of God, which in some respect are like those actions of men which they do from these affections: all the affections that are attributed to God, we must conceive of them as Effects.

1. God is sayd to Rejoyce with his Esa. 65. 19. Joszeph 7. 17. Jer 32, 41. R. Mosseh Al­chech & R: Moseh Albelia, &c: dicunt laetitiam in Deo vscari quod spiritum suum hominibus communicat: tristitiā quando privat eos hoc bono: In laetitia omnes spiritus vitales a co [...]de exiliunt ut objectum bonum percipiant; in tristitia introrsus se recipiunt, praesens ma­lum fugientes. people, and over them with joy. To rejoyce to do good to them, when he gives them the graces and joyes of his Spirit, when [Page 118] he conveys more of his holy Spirit to them, for that is called Gods rejoycing, when he communicates his Spirit: As when men rejoyce greatly, all the vitall Spirits go forth from the heart, that they may entertain the good Object presented.

2. God is sayd to be grieved in his heart, when he depriveth men of the ho­ly breathings, strivings, and operati­ons of his Spirit, Genes. 6. vers. 3. & 6. compared, as when men do grieve much, the vitall Spirits return inwardly, flying from the present evil.

3. Anger, if it be taken properly for a passion, so there is none with God. Fury is not with me, Isa: 27. 1. He is no where called an angry God, but slow to anger: Yet anger and fury are attribu­ted to God, Ezek: 5. 13. & 16. 42. We may thus conceive of them.

1. Anger, as it is in man, either for the materiall or formall part of it, can­not be given to God, who is free from Some say Ira is taken from Irae. all such passions and perturbations as mans anger imports: when a man is angry, he goes out of himself and when he is pacified, he returns to himself, but God is unchangeable.

2. Yet in a sense tis true, that anger [Page 119] is in God, that is an inclination and will to punish sin arising from his hatred of sin as his great Enemy: anger and fu­ry are given to God as becomes a God, he is not as man to be angry and furi­ous with perturbation or distemper; but he doth such Acts as do intitle him to fury and anger, yet without any change or imperfection.

1. Anger is a will and desire in men to punish that which hath wronged them.

2. Fury is the height of anger, when anger is boyled up to the height, tis call'd the Fury of anger.

3. Anger and fury are given to God Esa: 22. 25. Deo furor & i­ra tribuitur cum ostendit factis, aliquid sibi displicere. River. Esa: [...]7. 1. when he manifests by his Actions that something displeaseth him, and especial­ly when he punisheth men: they are effects from God, not affections in God.

1. The anger of God is his decree of inflicting punishment upon sinners.

2, Wrath is punishment it self infli­cted Irasci dicitur cum paenam in­fligit. River. Ezek: 5. 13. In my zeal. [...], Thus the Septu­agint render it, the Hebrew word signifies somtimes Zeal, som­times Icalousie. Esa. 97. or to be inflicted upon Offenders, Rom. 1. 18. & 2. 5. Matth. 3. 7. E­phes. 5. 6.

4. Zeal is often ascribed to God in [Page 120] Scripture, as Esa 9. 7. Zeal is the in­tention and strength of all holy affecti­ons: the Zeal of God is the ardent love of God, and great care that he mani­fests for his own Glory and the good of his Church, 2 King. 19. 31.

5. Jealousie is ascribed to God, Psal. 79. 5. And Jehovah hath declared him­self [...] to be a jealous God, Exod: 20 5. Deut. 5. 9. Jealousie, is hot wrath, burning smoaking anger, Psal: 79 47. Ezek: 36. 5. Deut: 29. 19. tis the flame of Jah. Song. 8. tis Gods fiery indignation; Jealou­sie is with great indignation and grief, Psal. 975. Jealousie is the rage of a man. Numb: 25. 11. such as amounts to ha­tred and enmity, Isa: 59. 17.

1. Gods Jealousie imports his taking men into Covenant to be his people:

2. Their Revolt by Idolatry and other sins, violating their faith given to God.

3. The jealousie of God upon it, who being greatly displeased, speaks and a­cteth Prov. 6. 34. Jer. 6. 15. & 10. 15. dreadfull Judgments, Gods Indig­nation against Idolatry, is call'd Jea­lousie.

2. The jealousie of God is his servent love to his people, and fiery Indigna­tion Ezek. 38. against their Enemies, as the Hus­band hath love to his wife, and hot an­ger against those that offer violence to [Page 121] her; this is a Jealousie.

6. Gods ha [...]red of men is, 1. A Ne­gation of electing love: A decree of non-election to life, or an inferior kind of love, which is hatred in comparison of his electing love, Mal: 1▪ 23. Rom: 9. 13.

2. It is a displacency, detestation, a­bomination, and aversation of things. Esa. 1. 14.

3. It is the execution of the decree of punishing and destroying wicked men. Psal. 5. 6.

7. Whence Repentance is spoken of Gen, 6. 6. in Scripture.

1. We must not conceive that Gods [...] Post sapere, mu­tare mentem in melius. repenting is like to mans repenting, 1. Sam: 15: 25. The strength of Israel will not repent, for hee is not a man that he should repent, Numb: 23. 19: Repenting as tis in men, doth properly import a change of their mind and will from evill to better, upon an after-wisdom, an af­ter-understanding. 2. It implyes a per­turbation and grief in their hearts, ari­sing from the acknowledgment of their errors: this is mans repentance, but none of these Acts can be in God, who Jam. 1. 17. Mal. 36. is Omniscient and unchangable, with whom there is no variableness, neither shadow of turning.

2. Repentance is spoken of God Me­taphorically, Gen: 6. 6. Amos 7. 3. Jer. [Page 122] 18. 8. Out of the abundance of his mer­cy Humanae capa­citati aptiora quam divinae sublimitati, St. Aug. R. Mosseh & Doctus Aben. Ezra in simi­libus casibus semper utuntur his verbis. [...] to help the weakness of our appre­hensions; God condescends to the manner of humane expressions, retaining still the steadfastness of his own working which receives no variation nor diffe­rence from the contingencies of second causes: God speaketh according to our capacity, but he worketh according to his own Councell, Ephes: 1. 11.

The Learned Rabbins have an excel­lent Rule, that they alwaies use in such like cases: the Law that is the Scrip­ture speaks after the manner of men: That is, it accommodates its speeches to things corporeall and sensible, that so it may more clearly be understood.

3. God is then sayd to repent, when Ʋbi legitur quod paeniteat Deum mutatio rerum significa­tur, immutabili manente prae­scientia divina, Aug. de Civit. Dei lib. 17. cap. 7. what he once willed to be, he after by the counsell of the same will, causeth not to be, therin not changing his own counsel, but only willing the change of the things, that the same thing for this period of time shall be, and then shall cease, so that the same will and counsel of God stand constant and unmoveable in the severall mutations of those things that are wrought or removed by it, for nothing can possibly fall out in Gods ordering and observing all things that [Page 123] can make him more wise, more righte­ous, more powerful then he was before: he is unchangable in his wisdom, and in the Councell of his will.

4. Gods repenting is a change of the Work, his Decree abiding unchangable, Gen: 6. 6. It it repented Jehovah that he he had made man on the earth. That is, He determined to destroy man whom [...]e had formerly made: So 1 Sam: 15. 11. It repents me that I have made Saul Ier: 18 8. Psal: 135: 14: King. That is, I will un King Saul, whom I have made King formerly.

5. The causes of this change are ei­their mens sins or repentance, yet this change is decreed by God from Eterni­ty, for God hath decreed both these to do a work, and then to change it again, or to undo it, according to the sins or repentance of men.

This change of the work is call'd his Quando dici­tur Deum paeni­tentia duci ac­cipiendum est de effectu: Quemadmo­dum nos, quan­do alicujus rei paenitet abole­mus id quod antea fecera­mus Menasseh Ben Israel: repenting: for when God changeth his former works, and acteth in a con­trary dispensation, he doth as men do, when it repents them of any thing they destroy what before they have built up, and undo what before they have done: Thus God repenting pulls down what before he hath done, he dis-thrones Saul, and destroyes the old World.

[Page 124] 6. God never changeth his mind though it be his mind to work many changes, he wills a change in the Crea­tures, but never changeth his own will.

4. Humane Actions are ascribed to Humane A­ctions. God, and these are both internall and externall; as 1. Thinking of thoughts is attributed to God, Jer: 4. 28. & 29. 11. hereby is signified his decree, coun­sell, Esa. 14. 24. and purpose, Psal: 33. 11. The thoughts of Jehovahs heart shall stand for [...] ever: That is, his Councells as tis there interpreted.

2. God is sayd to lift up the light of his face, Psal: 4. 7. when he manifests his favour and goodness to his people in Christ, who is both the light, face, or Exod: 33. 14. presence of God, Luk. 2: 32. and the An­gell of his face, Esa: 63. 9. according to this phrase tis sayd, Psal: 16. 15. In the light of the Kings face is life, and his fa­vour is as a Cloud of the latter Rain.

3. When God is sayd to have respect Gen: 4. 4. [...] Aspexit, Re­spexit intuitus est cum dele­ctatione signifi­cat gestum, ap­plicantis se ad rem gratam. to the Faithfull and their Offering, we may thus conceive that he approves, fa­voureth and accepts of them. Iehovah had respect to Abel, and to his Offering, 1. with delight, as the Hebrew word im­plyeth (and so one of the Greek Ver­sions translates it) 2. With favourable [Page 125] acceptation, as the Chaldee Paraphrast explains it, Levit: 1. 3.

4. God is sayd to hide his face: 1. When he declares his anger, Psal: 30. 8. 2. When he seemeth not to be affected with our miseries, Psal: 13. 2. 3. When he withdraws his favourable counte­nance and comfort, which the Chaldee expounds, the brightness of his face: When we have not the comfortable sight and sense of Gods favour, it im­ports trouble and grief, Deut: 31. 17. E­zek: 39. 23, 24 29.

5. God is at the right hand of his Psal. 59. 2. Act: 2. 25. people, Psal: 16. 8. wherby we must conceive his powerfull assistance and comfort, when his help and protection is present in all dangers and distress.

6. He turneth himself to us, or returns, Zach: 1. 5. Psal: 6. 5. when he manifests himself favourable to us, removing the signes of his anger, diseases, warr, &c. and restores a prosperous Estate.

2. When he pardons and subdues our Iniquities, Micha 7. 19.

7. God is sayd to come to us, when he gives us a further manifestation of his favour and presence, and enlargement of grace and Heavenly comfort, Ioh. 14: 23. and vers. 18. I will not leave you com­fortless, [...]. [Page 126] I will come to you. I will not leave you Orphans. Thus tis in the Ori­ginal, which condition is usually com­fortable, when God manifests himself as a Father, and filleth our Spirits with the diffusions of his love and comforts of his Spirit, he then comes to us.

2. He makes his abode with us, when he confirms us in the perpetuall confi­dence of his favour, Ioh: 14. 23.

8. God is sayd to descend and ascend, Gen: 11. 7. & 18. 20. 21. These Phra­ses may seem to imply that God was not there before, that he is in Heaven and not on Earth. That we may have right apprehensions of God, we must know,

1. That he doth not move from place to place, or change his place, who fills Heaven and Earth.

2 These Scriptures speak of God af­ter the manner of men, and do assure us, that God had a certain knowledge of these things, and of all that men do on Earth.

3. God descends when he worketh some new thing on Earth that he had not done before: Thus the Son of God descends from Heaven, not by mutation of place, but by assumption of flesh and [Page 127] manifestation of himself therin.

4. When God manifests that things done on Earth are not unknown to him.

5. When he brings forth his power indeed, and shews himself to be near un­to us, Ezod: 3. 8.

9. God Returns to the high place, or to the height, when he doth as it were go up to the Throne of Iudgment, Psal: 7. 8. for Thrones were set on high, when 1 King. 10. 19. he executes Judgment from Heaven up­on sinners:

10. Laughing is ascribed to God, Psal: 2. 4. Prov. 1. 26. When he is sayd to laugh at wicked men, it is to shew these four things.

1. How far he is from helping them.

2. How easie tis to destroy them. Psal. 59. 9. & Prov. 1. 26 28. compared Psal: 2: 4, 5. verses compared.

3. It signifies his furious anger against them, even to the rooting of them out.

4. That he whuld no more pity them in their greatest miseries, then men are wont to pity those at whose death they laugh and jest; Thus when God is sayd to laugh and deride his Enemies: it im­plies their dreadfull punishment; it is spoken of God after the manner of men that he laugheth and is angry with sin­ners, and the like expressions; not [Page 128] that he hath such passions as men, O no, but because he doth such things as men use to do, when they are moved with such passions or affections, and as the Hebrew Doctors say, The Law speaks of God according to the language of the Sons of Adam.

5. Humane Subjects are attributed to Humane Subjects. God; as

1: A Throne, Psal: 9. 48. Esa: 6. 1. A Throne is a high Seat full of Majesty and Glory, fit for Kings and Judges to Revel. 4. 10. sit in, 1 King. 10 13. 19.

2. It signifies Kingdoms and Domini­ons, Dan. 9: 7. By the Throne of God we may conceive these three things.

1. Divine Majesty and the Kingly power of God, who is King of Kings.

2. Triumphant glory.

3. Judiciary power, Psal. 9. 4. Thou satest in the Throne judging right. Gods Revel. 20. 11, 12. sitting upon a Throne is a representation of his imperiall Glory, Power and Ju­diciary Majesty, 2 Chron. 18. 18. Thrones are not for standing, but sitting, 1 King. 2. 12. and Chapter 22. 10.

2. A Foot-stool is attributed to God, Psal. 110. 1. This holds forth the abso­lute power and dominion that he hath over his Creatures.

[Page 129] 2. Things are under the feet of the Lord Christ as a Foot-stool two wayes:

1. By way of subjection as Servants unto him, and thus Angels and Authori­ties and Powers are made subject to him, Ephes: 1. 21, 22, 1 Pet: 5. 22.

2. By way of Victory and insultation, and so all the Enemies of Christ are put under his feet, which is the most proper way; for the Members of Christ are indeed under the Head, the Sheep of Christ are in his Hands, and the Lambs Joh. 1. 10. 28: of Christ are in his armes and bosom, but the Enemies of Christ are under his Esa. 40. 11. feet to be trampled upon, till their blood be squeezed out.

6. Humane Adjuncts are attributed to 6. Humane Ad­juncts. God, he is sayd to rest and to be weary­ed, to sit, to be exalted and sanctified, &c.

Now we must be wise and wary how we conceive of these Metaphoricall At­tributes, for if we frame any concepti­on of God, that is not sutable to his Spi­rituall Being, we are guilty of the high­est Idolatry in our thoughts.

1. God is sayd to rest the seventh day, [...] Quievit cessa­vit. Gen. 2. 2. He Sabathised, that is kept Sabath, for of this Hebrew Shabath, it is called the Sabath, or Rest-day.

[Page 130] We must not conceive that God was wearied with any labour, for he work­eth without labour, but that from that [...] Sabbathum ces­satio, requies, Buxtorf. Quies non est vera motus privatio, sed finis seu pe [...]fe­ctio persecti. day, God rested or ceased from ma­king more kind of creatures; & that be­sides those that he had made on the six dayes, he did not create any new kinds, Exod. 20. 7. Heb. 4. 5 though as touch­ing the preserving, ordering and go­verning of the world, the Father worketh hitherto and Christ worketh, Ioh. 5, 17.

1. This resting is spoken of God af­ter the manner of men, and implies not any wearinesse in him, for the Creator of the ends of the earth fainteth not, nei­ther is weary, Isa. 40. 28.

2. Gods Sabbath was also his rejoy­cing in his glorious works, and this the Psal. 104. 31. Chaldee Paraphrast observes here, say­ing, and God delighted the seventh day in his works that he had made, and rested.

2. God is said to be exalted, when his height of glorious excellency, might Exod. 15 2. Psal. 34 3. Psal. 30. 2. and 118. 28. Psal. 145 1. Isa. 25. 1: and 30. 18. and Majesty is manifested to us.

2. When God is in our thoughts, in­clinations, and affections, as he is in himself most high.

We must not think that God can re­ceive any exaltation from his creatures; he is infinitely above all our exaltings [Page 131] and extollings, men are then said to be exalted, when they are lifted up from a low degree to a height of honour, power and authority, but the Lord God hath 2 Sam. 5. 12. Psal. 89: 19. the highest height of all honour, power and excellency, of, and from, and in himself: but now when we set up the will of God, as the onely Rule of all our actings; his honour as the onely end of all we do; the power of his might, as our onely strength, then are we sayd to exalt God.

3. God is said to sanctifie himself, and to be sanctified by men, he doth sanctifie Ezech. 38 23. Levit. 10: 3. 1 Pet. 3: 15: Isa. 8. 13, 14. Ezek: 28: [...]2. himself, when he manifesteth his omni­science, power, righteousnesse and ho­linesse in the eyes of men, and thereby freeth himself from those blasphemous aspersions and imputations that are cast upon him by evil men, sinners do conceive that God is like to themselves, that he seeth not Psal. 10. that he hath Psal. 50. 21. Ezek. 8 12. Psal. 10. 13. forsaken the earth, that he will require no account of them, they think that he cannot do much for them, or against them, that it is in vain to serve him.

Now when God graciously accepts, Mal 3. and openly rewardeth his own ser­vants, and when he punisheth them Ezek. 20. 41. that transgresse with visible judgements [Page 132] Jehovah then declares that he is a Ezech: 20. 41. powerfull, all knowing, righteous, Holy, God, and thereby takes off all those re­proachfull imputations, which sinners blasphemously cast upon him, Ezek. 28. 22. They shall know that I am Jehovah, when I shall have executed judgements in her, and shall be sanctified in her, Ezek. 38. 16. 23. our God is known to be Jehovah, a God who gives being to his threats & promises in his executing jugdment, men Psal. 9. are thereby drawn to confesse, that Je­hovah is a holy God, as those did, 1 Sam. 6. 20.

2. The Holy God is sanctified of men, when they acknowledge his infinite ho­linesse, by fearing him in their hearts, and framing all their thoughts and 1 Pet. 3. 4. 15. wayes by divine Rules, as in his sight.

4. Gods holy name is said to be pol­luted or prophaned by men. Ezek. 36. 20. 21. when they speak any thing that strikes through any of Gods glorious excellencies, as that he takes no notice of mens works, that he regards not his people, that there is no ruling provi­dence in the world, &c.

2. When men do that which may oc­casion the enemies to blaspheme Gods name, truth, and wayes.

[Page 133] 5. God is said to be justified by men, Math. 11. 19. Luke 7. 29. When he is acknowledged to be righteous, gracious, mercifull, a­bundant in goodnesse and truth.

6: Gods sitting in the heavens, And on a Psal. 2: 4. Ps. 15. 2. 11: 12 2 Chr. 18. 18. Esa. 6. 1. Dan. 7. 1. Rev. 20. 11. Throne, Ps. 9. 5. 8. signifies both Kingly authority; and the acting or executing thereof.

2. His high exaltation and raigning over all creatures.

7. The all glorious God is said to be glorified by men, John 15. 8. Psalm 50. Math. 5. 1 Pet. 4. 11. when they acknowledge his glorious excellencies in their hearts, words, and wayes: we must not conceive that men or Angels are able to make the least addition or augmentation of Gods essentiall glory, by all their services, all the glory that we can give unto God, is to acknowledge him to be, as he is in himself, and in his actings of grace, and mercy towards us.

8 God is said to be comforted, Ezek. 5. 13. when judgements are fully execu­ted, and his own justice satisfied.

9. God is said to be wearied when he hates and rejects any thing, as a man who is weary with bearing a burden, casts it off.

10. He is said to sleep, Psal. 44. 24. [Page 134] when according to the sense and appre­hension Esa. 1, 14. [...] [...]ssus fuit [...] teste Kimchi, ad fa­ [...]g [...]tionem co­g [...]onum in [...]us quas quis [...]a [...]dit. of the fleshly part in men, he comes slowly to relieve those that are in extremity of sufferings: these things are spoken of God after the manner of men, for properly, he that keepeth Isra­el slumbreth not nor sleepeth, Psalm 124, 4.

11. God is said to be silent, when he seemeth to us not to hear our Prayers, Psal. 28. 1. when he ceaseth to speak to us and an­swer us:

These attributes are taken from man: there are others that are taken from o­ther creatures; As I wings are attribu­ted to God; whereby we must conceive his protection and defence of his people whom he gathers and hides under the wings of salvation (as a bird doth che­rish Deut. 32. 11. R [...]h [...]. 12 Psal. 17. 8. Psal. 9 [...]. 4 Exod. 19. 4. Thus the Greek and Chaldee here translates it. and shelter her young ones under her wings) and protects them from the snares of the devil and evil men.

He beareth them, as upon eagles wings Exod. 19. 4. the eagle flying high, her young ones being on her wings, are safe from all danger.

2. The protecting, refreshing mercy Psal. 91. 10: 1. [...] of God, is compared to a shadow, the Saints do lodge in the shadow of the Al­mighty in the shadow of the clouds, of the [Page 135] glory of the Almighty. as the Chaldee [...] explain it, in his protection, as the Greek saith: shadow is often used for defence, and protection, as Psal. 121. 5. Jehovah is thy keeper, Jehovah is thy shadow, Isa. 51. 16. and 49. 2. as the shadow of a great tree, protects from the beams and smiting heat of the Sun: so doth the Omnipotent protect his people from the fiery assaules of the devill, and hurt­ing power of outward evils.

2 Jehovah is their shadow of strength, [...] shadow is sometimes taken for streng [...]h, as Numb. 14. 9. Their shadow is departed from them, that is, their strength, as the Chaldee expounds it, so in Isa. 30. 2.

3. By the way and paths of God, we must conceive the acts of his providence Psal. 77. 20. Psal. 103. 7. Iob 40. 14. Psal 25 10. whereby he orders, governs, and dis­poseth all things: these are the wayes wherein God walketh, wayes of mercy and wayes of judgement, works of ju­stice, and works of grace.

4. Divers names are given to God by Psal. 31. 3. Psal. 41. 2. a Metaphor or similitude,

1. He is called a tower, a fortress, or mu­nition, a strong hold to flee unto, when a man is chased and in danger: a high De­fence, a refuge, Ps. 18. 3. for as in high for­tified towers, men are in safety above the [Page 139] reach of their enemies: so in the power­full protection of God, we are safe and secure from the hurting power of all enemies and evils.

2. He is called the Horn of our salva­tion. 2 Sam. 23. 3. that is, the power that defends and saveth us, as horns are a Psal. 18. 3. Amos 6. 13. Hab. 3 4. Luke 1. 69. [...] defence to wilde beasts, a horne signifies power and glory, Psal. 92. 11.

3. A Rock. Psal. 18. 3. Jehovah my rock my rock, God is often called a rock, a rock of habitation, a rock whereto his people may flie, and there dwell safe.

4. A shield, Psal. 3. 4. a shield about me, or for me, that is, a protector, a de­fender to us, a shield round about us. Psal. 144. 2. Gen. 15. 1. Deut. 33. 29. Psal. 84. 12.

5. God is called a strong habitation, Psa. 71. 3. a dwelling place to his people, Psal. 90. 1. so that as a mans house is a place of safety, security and rest, wherein he re­steth, and refresheth himself after his travels and labours: so God is the safety & resting place of his people, in his love and mercy, they do sweetly solace, sati­ate and secure themselves continually.

Thus I have given you divers directi­ons how to conceive rightly & Spiritu­ally of God. 1. In his proper attributes that are essentiall to him. 2. In his Me­taphorical attributes, which are spoken [Page 137] of God by way of similitude, and after the manner of men, that so we may not fall into thought-Idolatry, by undue thoughts and misconceivings of God, whereby we turn him into an idol of our own fancy.

2. Men do act idolatry in their thoughts, by setting up in their thoughts an idol of their own brain, in the place of the true God: this is done two wayes.

1 When they think and imagine some other thing besides the true God to be their chiefest good: thus voluptuous men imagine sensuall carnall pleasures to be the best thing, Phil. 3. 19. Covetous men apprehend earthly riches to be the best good, as is evident, Psal. 4. 7 Their desires are most strangely carried after Covetousnesse is called ido­latry. Col 3. 9. Affection fol­lows opinion, and that which a man affects most, he must needs think best of, Perkins. earthly goods: whatsoever men do chiefly desire: that they conceive to be the chiefest good, that which is chief­est in their affections, is chiefest in their apprehensions.

2. When the stream of mens thoughts runs freely and fully into this present world, and the maine things there­of, when they spend the strength of their thoughts more upon the creature, than upon the Creator, more upon earth than heaven, they are hereby guilty of [Page 138] idolatry, by setting up the creature in the place of God in their thoughts, whatsoever it is, upon which we com­monly bestow our first waking thoughts, and the chief of [...]ur day thoughts, especially in our vacant hours, that is our god.

3. The third evil thought, which pro­ceeds out of the heart of men, is a blas­pheming thought: now the blaspemies which run through mans corrupt mind, are exceeding many and monstrous; but there are four special thoughts of blas­phemy, which do possesse the hearts of carnal men.

1. They think the Gospel of Christ to be foolishnesse, 1 Cor. 1. 21. 23. the Go­spel in it self is divine Wisdome; but in the thoughts of the unbelieving Greci­ans and other Gentiles, it was foolish­nesse.

1. That salvation is preached by Christ crucified, life by his death, this the world conceives to be a foolish thing.

2: That salvation is communicated by preaching, this they think is more foolish.

3. That faith is dispersed by so simple and low a way of preaching, this they [Page 139] conceive to be most foolish. Natural men have vile thoughts of the spiritu­al mysteries of the Gospel, as that the eternal God should become man in time; that Christ by death should free men from death, & by his poverty make them rich that men must accuse, abhor and condemn themselves, and look for all life, righteousnesse and acceptance from Christ; that they must be nothing in themselves, and all in another: that when they are weak in themselves, then they are strong: that men should be as having nothing, and yet possesse all things, that they must be fools, that they may be wise, that men of years must be born again, &c. carnal men conceive John 3 4. these to be foolish notions, yea they are foolishnesse unto them, Cor. 2: 14.

2. A second blaspemous thought which possesseth corrupt minds, is this, that the law of God is falshood, the truths of the Gospel which do contra­dict their carnal reason, men conceive to be foolishnesse and the threat of the Law that do crosse and curse their corrupt affections they imagine to be untruths, words that shall never take hold upon them:

That sinners are possest with such [Page 140] wicked thoughts against the Law is evident.

1. Because they are apt to blesse them­selves in their thoughts, against the threats and terrours of the Law, saying in their hearts, that they shall have peace, notwithstanding they continue in their e­vil wayes, that no evil shall come upon Deu. 29. 19. 20 Micah 3. 11. them.

2. They deride and mock at the judge­ments denounced in the Law, as those presumptuous scoffers did, Isa. 5. 19. men that walk after their own lusts, do in their thoughts mock at Scripture pro­mises 2 Pet. 3. 3, 4: and threatnings, they think they are meere notions, that God intends no such matter, &c.

3. Men come to the places where the word of God is opened, there they hear their personall pollutions discover­ed, and dreadfull woes declared against them for their sinnes, punishment with­out end & beyond imagination but how few be there that tremble at Gods word, and do turn from their iniquities, most men walk on in those wayes, which the Scripture sayes, do lead to all miseries and woes. Now what is the reason that men are not affected and wrought upon at the hearing of the reproofs & threats [Page 141] of Gods word; it is because their minds are filled with this blasphemous thought that there is no truth in these terrible threatnings.

3. A third blasphemous thought which prevails with sinners, is, that re­ligion is nothing but State policy, that it is a politick device and design of pru­dent men to keep people in awe, to take up their studies, and thereby to keep them from sedition.

4. Carnall men are possessed with this blasphemous thought, that the wor­ship and service of God is vain and unpro­fitable, Job 21. 15. the wicked man is brought in, saying thus in his heart, what profit shall I have if I pray unto God? this also was the cursed conceit of the Jews, in the prophet Malachies time, Mal. 3. 14. they are indicted for thus saying, It is a vain thing to serve God, and what profit is it that we have kept his Commande­ments?

2. Yea this blasphemous thought may sometimes assault and captivate the servants of God: we find that preci­ous man Asaph overtaken with this black thought, when he said, Certainly I have cleansed my heart in vain, and washed mine hands in innocency, Psal. 73. [Page 142] 13. this wicked thought prevailed too much with Job in his passion, as appears by the charge that Elihu brings against Job 35. 3 [...] and 34. 7. 9. him, thou hast said, what profiteth it thee, and what availeth it me to purge me from my sinne; hereby it is manifest that there is in every man by corrupt nature a pronenesse to this thought of blas­phemy:

This abominable thought is apt to rise in the hearts of righteous men oc­casionally.

As 1. In the prevailing of passion, and temptation.

2. When they meet with great trou­bles, crosses, and discouragements in the world; for then they are apt to think of the prosperous estate of pro­phane men, who perform no service to God, and yet in outward appearance may seem to be in better case than themselves at present, hereupon they begin to think what avails it us to walk precisely; but now there is a vast dif­ference between the Saints and the sin­ner, in the manner of thinking and matter of the thought.

1. Prophane men speak it in their hearts proudly, purposely and presump­tuously: but Asaph speaks it in a passi­on, [Page 143] and it is not his renewed part speaks it, but sinne dwelling in him. Rom. 7. 17.

2. Wicked men have base vile thoughts of Gods service, they say it is a lying vanity, or vain falshood, to serve God, as the Hebrew word Shau proper­ly [...] Psai 73. [...] signifies, Mal. 3. 14.

But Asaph sayes in vain, without profit, in respect of my outward condition, have I [...]ollowed after holinesse and in­nocency.

2. When the Saints are themselves, they have the highest thoughts of Gods service, that it is most gainfull and glo­rious.

3. Godly men would serve God up­on his command, though there were no gain, but godlinesse it self.

If they can exalt God, this they think to be great gain, and carnall men have mercenary spirits, they cannot serve God without present profit.

Who are those that do think the ser-service Quest. of God to be lying vanity?

1. Those that constantly neglect per­sonall Answer. and family prayer and praises, Morning and Evening.

2. They have no care to teach their children and servants in the wayes of God.

[Page 144] 3. Slightnesse and superficialnesse, coldnesse and carnality of affections in prayer, hearing Gods word, &c. doth plainly declare, that men think it a vain thing to serve God, why do men labour so hard in their Trades and Callings, rising early, neglecting no opportunity, they apprehend that it is for their profit, therefore the neglect of holy duties, or carnall carelesse performance thereof, must needs proceed from this base thought, that there is no profit in the service of God. Job [...]1: 15:

4. A fourth grand evil thought, which proceeds out of the hearts of men, is a thought of diffidence and infidelity, there be divers thoughts of distrust wherewith believers are often overta­ken.

As 1. Unbelieving thoughts, in re­spect of Gods forgiving mercy, we are apt to think with our selves, can God pardon Rebels, such scarlet sinners as we are? can he accept of so unworthy wretches?

2. In respect of giving, if God do not presently give in mercy upon our prayers, we are ready to think thus, God regards not our petitions, he hath [Page 145] forgotten to be merciful, he hath forsaken Psal. 77. 8, 9. us, he will not help us, &c.

3. In respect of delivering mercy, when we are in the mount, and the sentence of death seemeth to be passed upon the means, how are our minds filled with thoughts of unbelief, can God de­liver? can he prepare a table in the wil­dernesse? Psal. 78: 19, 20 can he give water out of the Rock? Carnall Reason sayes it will not be, sense sayes it shall not be, distrust sayes it cannot be. These thoughts of unbelief, d [...]d sometimes overpower faithfull David, as when he said in his 1 Sam. 27. 1. heart, I shall perish one day by the hand of Saul, and Psalm 116. 11. and Peter al­so, Matth. 14. 30. 31.

4. In respect of Gods owning, accepting mercy, what thoughts of unbelief do often captivate the Saints, they are apt to think, surely, God is our enemy, we are not his children, we are hypo­crites, castawayes, we have no faith, no grace, &c this unbelieving thought took hold upon David Psal 31. 23. I said in my hastning away, I am cut down before [...] thine eyes. I am cut down like a dry tree, for the fire, I am cut off from thy fa­vour: this is the import of the Hebrew text, the Greek translates it, I am cast [Page 146] away, these were the thoughts of Jonas, Jonah 2. 5. in his affliction, I said I am expelled, dri­ven away from before thy face, I am cast out of thy favour. [...]

5. In respect of continuing mercy, what thoughts of unbelief do overtake weak believers, they are apt to think, surely we shall not hold out to the end, [...] Expulit. we shall one day fall by the hand of such a lust or temptation, we shall faint in the day of tryall.

6. In respect of temporall mercies, what distrustfull thoughts do rise in our hearts, as how shall we and ours be pro­vided for, if trading, strength, friends should fail, what would become of us? we shall want ere we dye, the disciples had these, or such like thoughts, we have left all, Parents, Trades, present Possessions to follow our Lord Jesus, and he is in a poore low estate and how shall we we be fed and cloathed, we may come to lack necessaries: See how Christ reproves them for their distrustfull doubting Thoughts, Matthew 6. Why are ye thoughtfull, be not thoughfull Mat. 6. 25. 28. 31. [...] saying in your hearts, what shall we eat, &c.

Take nothought, so one of our Tran­slations reads it, but not properly for [Page 147] food and rayment, cannot be provided Luke 12. 11. [...]. Christian care. without some thoughts.

There is first, the thought of dili­gence, which puts us upon our duty.

2. The thought of diffidence, which draws back our hearts from resting up­on [...] a doubtfull carking care. [...]. Solicite & anxie. the promise.

This thought of distrust concerning temporals hath two ill properties, which the Greek word [...], so often used, here doth plainly import it is is di­stracting thought which divides mans mind into divers parts, casting this way, and that way, and the other way. Faith unites our thoughts. Cogito solici­tudo est agritu­do cum cogita­tione, saith Tully. Anxie, & cum su [...]a animi soll [...]tudine cogitare, Zanch.

2. It is a disturbing anxious Thought which tears and tortures our hearts up-the rack of discontent.

Quest.

When do these unbelieving thoughts mainly assault the Saints, that so we knowing the hour of their com­ing, may watch and not be overtaken.

Answer. There be four special times, wherein they are apt to assault us.

1. In times of spirituall desertion when God withdraws the sensible sweet assu­rance of h [...]s favour, we are apt then to say in our hearts, as Asaph did, will the Psal. 77. 8, 9. Lord forsake for ever, and will he show fa­vour no more? doth his mercy cease to E­ternity, &c.

[Page 148] 2. In times of danger and passionate fears,, Psal. 31. 23. I said in my hast­ning away namely through amaze­ment [...] Deut. 20. 3. Psal. 48. 6. or fear, as the word common­ly intendeth in my trembling hast, the Greek calls it an extasie or trance, so Psal. 116. 11 [...].

3. In times of deep affliction, tempta­tion and triall: Job in his sufferings had a sharp confl [...]ct, with these thoughts of unbelief, when he complains that God Job 16. 9. 12. did hate him and gnash upon him, and as his enemy sharpen his eyes against him, &c.

4 When pangs of death are upon men, Satans last assaults are commonly the most violent.

These thoughts of unbelief and doubt­ing do greatly dishonour the glorious truth and mercy of God.

2. They fill mens hearts with terrour & trouble, discontent and discouragement.

3. They lead to desperation, which is the height and depth of these thoughts of distrust, they are contrary and contradictory to a spirit of faith, which says to us, Christ is thine, he will never leave thee, &c. Gal 2. 20. [...]ob 19 25.

5. Out of the hearts of men pro­ceed thoughts of disobedience against God.

[Page 149] There is in all men by corrupt nature this rebellious thought, I will not ac­quaint my self with the wayes of holi­nesse, I will not walk in the path that is called holy, Job 21. 14, 15. sinners, are brought in speaking thus to God, depart from us, we will not the knowledge of thy wayes. Who is the Almighty th [...]t we should serve him? this is yet more evi­dent, in Jer. 6. 16. where Jehovah speaks thus to the Jews, si and in the wayes and behold and ask for the old way, which is the good way and walk therein, and ye shall find rest for your souls, but they said we will not walk in thy wayes, surely, they durst not answer God thus obsti­nately with open mouths, but their thoughts speak it, impenitent sinners, say in their hearts, the Lord Christ shall Luke 19. 14. not reign over us, we will not walk in those precise paths that preachers presse upon us. Men do manifest this disobedi­ent thought in their practice, in that they sinne against the light of Gods word, and cast off those duties, that are so clearly commanded.

6. Out of the heart of men proceed thoughts of injustice: these tend direct­ly to the dammage or hurt of our neigh­bour, in his name, body, estate, &c.

[Page 150] 1. Justice is a vertue whereby we are inclined to perform our duty to our neighbour, in thought, word and deed,

2. The formal act of Justice, is to give every man his due, that which be­longs unto him.

3. The object of Justice, is our Neigh­bour, that is, every one that is, or pos­sibly may be partakers of the same bles­sednesse with us. Luke 10. 36, 37.

4. This Justice is the summ and sub­stance of the second Table.

5. The Royall Law being spirituall, forbids and condemns not onely unjust speeches, works and gestures, but also unjust thoughts of man against man, Zach, 7. 10. Let none of you think evil against his brother in your heart.

Quest. What are those thoughts of unjustice, that men conceive against their neighbours?

Answer. They are of five sorts.

As first dishonouring thoughts.

2. Murdering.

3. Adulterous.

4. Thievish.

5. False accusing thoughts.

1. The hearts of men by corrupt na­ture are full of dishonouring thoughts a­gainst those who are set over them, these [Page 151] are sins against the Fifth Commande­ment, the least contemptible vnworthy Mat. 5. 22. [...] Raka legi sem­per ita scriptum [...] Reka vel Rika & sona [...] vacu­um, subaudi judicio, ratione & cerehro, ve­uitque a [...] quod etiam Hebraice signi­fical evacuare, Tremel Raka Syr. [...] id est interprete Hesychio, & Hyeronime, [...] vacuus vanus, & abs­que cerebro. [...] Hebr va­cuus, inanis, binc voxilla convi. ii Syre­rum, [...] vanus cerebro, vacuus, levis, Buxtorf. Juni [...]. thought against those that are in place over us, whether Magistrates, or Teach­ers or Parents, or Masters, or Husbands, is a breach of the Law of God, and a stri­king at the image of his authority.

2. Vile reproachfull thoughts against their neighbours, these are of three sorts.

1. when we think despicably of them in respect of their outward state or sta­ture.

2. In respect of their gifts.

3. In respect of their spirituall estate.

1. *When we shall think thus with our selves, such a man is a poor sneake a worm, a base contemptible fellow, in regard of me, a meere shrub, &c.

2. When we have these or such like thoughts, such a man is far inferiour to me in gifts and parts, he is no body, he is Raca an empty fellow; these are di­shonouring thoughts condemned by the Law. Matth. 5. 22. Whosoever shall say to his brother Raca, shall be obnoxious to the Councel, Raca is a Syriack word, a word of Reproach, it signifies a man that is empty of Judgement, wit and reason. Mat. 5. 22.

[Page 152] By this Reproachfull speech men draw great guilt upon themselves before the judgement seat of God, as any ca­pitall crime did in the Sanhedrim or great Council of the Jews.

There were principally two kinds of Capital Judgements among the Jews, the first was called [...] Judgement, wherein 23 Judges did judge of the greater Capitall causes, especially man slaughters.

2. The other was the highest judge­ment of 71 Elders, called the Sanhe­drim, Numb. 11, 16. who judged of the greatest cau­ses onely, and it was wont to inflict four kinds of punishments on men con­demned, Strangulation, Sword, Burning, Stoning. Maimony in Sanhedrim c. 1. s. 3. 4. 5. explaineth it thus there was in Israel, First a great Court (or Judgement-Hall) in the Sanctuary, and that was The Hebrews in their com­mon-wealth continued their chiefest Senate in Jerusalem of 71 Elders, as Numb. 11 16. there were 70 and Moses the Prince. called the great Synedrion, and their number was 71 as it is written, Gather to me 70 men, &c. And Moses was chief over them, as it is said, and let them stand there with thee, Numb. 11. 16. Lo here are 71. the greatest in wisdome among them all, they set him for head over them, and he was called the Prince in every place, and he stood in stead of Moses, more­over [Page 153] they set two judgement Halls, each of So they re­cord in Tal­mud Bab. in sanhedrim. ch. 1. & Mai­mony in san­hedrim. c. 1. s. 3: 4, 5. 23 Iudges, the one at the door of the Court (of the Sanctuary) the other at the door of the mountain of the Temple, and in e­very City of Israel, wherein were 120 Fathers of Families or moe, they set a lesser Synedrion which sate in the gate of the City, as it is written, and establish judgement in the gate, Amos 5. 15. and their number was twenty three Iudges, if it were a City which had not 120 men in it, they set therein three Iudges, for there is no judgement Hall of lesse than three, &c.

By this Text thus opened it is evident, that to think basely and reproachfully of our brethren, is a great sinne, which makes us liable to the dreadfull judge­ment of God, men first speak this Ra­ca of their brother in their thoughts, before they speak it to their brother with their mouths.

3. We are guilty of these dishonou­ring thoughts, in relation to mens spi­rituall estates, when we think thus, I am more holy and righteous than o­thers, that these were the common thoughts of that Pharisee, Luke 18. is evident by his speeches; I am not as other Luke 18. 11. men are, or as this Publican. I exceed [Page 154] all others in righteousnesse and strict walking, this Publican is a base fellow, far below me, he is a superlative sinner, he is thus and thus—this proud Pha­risee thinks himself the chief Saint, more righteous than any man living, as his own words clearly import; I am not as the rest of men be, therefore Luke 18. 11. hee stands apart by himself praying, yea, every man by corrupt nature is apt to have low undervaluing Thoughts of others in comparison of themselves, therefore it is Gods command, that eve­man in humility should think others more Phl. 2. 3, [...]. excellent than themselves, hereby giving us to understand, that we are apt through pride, to think our selves more excellent than others.

2. The hearts of men naturally are possessed with murdering thoughts a­gainst their Neighbours, either di­rectly or by way of tendency, where­by they violate the sixth precept, these are,

1. Ʋnmercifull thoughts, when the object of mercy is before them, and a present opportunity of doing good, and yet they think thus in their hearts, I will not look upon this object, I will not distribute to him, I have many occasions [Page 155] of expences, &c. Deut. 15. 9. Beware that there be not a wicked thought in thine heart and thine eye be evil toward thy poor brother, and thou givest not unto him, &c.

What wicked murdering thought is this, that is here condemned? some such thought as this, I will not pity the poor, I will not give to him, I must pro­vide for mine own, &c.

This unmercifull thought shows it self in these two effects.

1. An evil eye, when men turn away their face from their poor brethren, and will not cast a compassionate look on them.

2. A niggardly hand, when they shut up their bounty, not distributing ac­cording to ability and opportunity, to such as are fit objects of mercy.

2. Mens hearts are full of cruel op­pressing thoughts against the poor, which do produce oppressive over-reaching dealings, and grinding the face of the poor, &c. the spoil of the poor is in their houses. Isa. 3. 14, 15.

2. The second murdering thought, which fills the hearts of sinners, are spightfull, hatefull thoughts against the Saints: Carnal men being the seed of the old serpent are possessed with Cain-like Psal. 74. [Page 156] thoughts of enmity against the ho­ly seed of Christ.

3. Men naturally are full of revenge­full thoughts, which make their hearts a very slaughter-house: upon any reall or imaginary wrong done to them, they are apt to think thus, I will be even with such an one, if ever occasion serve, I will do to him as he hath done to me: these thoughts of retaliation are expresly for­bidden, Prov. 24: 28. 29. do not say, (in thine heart) as he hath done unto me, so will I do unto him, I will return unto the man according to his work.

3 The hearts of carnall men are full of adulerous thoughts, whereby they transgresse the seventh Commandment. The Law is spirituall and condemneth all thought-defilements, the Pharisees Rom 7. 14 restrained this precept to the outward act onely, but the great Law-giver ex­pounds it more spiritually, and shows us, that there is a mentall heart adulte­rie, which men commit in their thoughts every unchast inordinate thinking of a Mat. 5. 27, 28. woman makes men guilty of adultery: therefore Job resolves that he would not Job 31. think of a maid, men are apt to blesse themselves with the Pharisee, that they Luke 18. are no adulterers in their bodies, but they [Page 157] do not consider what a world of adulte­ry 2 Cor. 7. 1. they commit in their thoughts.

This thought filthinesse doth exceed­ingly pollute mens spirits, and provoke God against them, Gen. 65, 6.

2. These unclean thoughts are incen­diaries, and bellows of adulterous affe­ctions, the begetters of unclean speech­es, and actions: Davids eyes first fil­led his heart with adulterous thoughts, 2 Sam. 13. 2. his thoughts fired his affections and brought forth the external act, which cost him broken bones. Psal: 51:

3. These wanton, unclean thoughts, being lodged, do make the hearts of men a filthy Stews, a very hell upon earth, a house furnished and fitted for all un­clean spirits to enter in, and dwell there.

4. The minds of men by corrupt na­ture are possessed with thievish defrau­ding thoughts against their neighbours, which are sinnes against the eighth pre­cept, they think and devise how they may over-reach and beguil those with whom they trade, and go beyond them in bargaining; how they may make the Ephah small, and the shekel great, how they may raise the price of their com­modities, and lessen their measures, and use deceit in weights, let such re­member. Amos 8 5.

[Page 518] 1. That God is the avenger of such rhoughts and practises.

2. That these defrauding thoughts make mens hearts a den of thieves.

5. The hearts of men naturally are exceeding prone to false accusing thoughts, concerning the persons and practises of their neighbour, whereby they are offenders against the Ninth Commandement. Men are guilty of these false accusing thoughts two wayes.

1. When they think and conceive per­sons to be ungodly and hypocritical, who are indeed true hearted Saints, which is a condemning the righteous in their thoughts. Thus Eli had false thoughts of praying-perplexed Hannah, when the Apostl [...] were filled with the gifts of the Holy Spirit, and spake 1 Sam 1. 13, 14, 15. strange tongues, the ill affected Jews thought them to be full of new wine.

2. We are guilty of this wicked Acts 2. 13. thought, when we conceive that our brethren act and walk contrary to the light of their own consciences, because they do not walk up to the light that we think our selves to have attained; this is to intrude into Gods Throne, and to take upon us to search and judge the [Page 159] heart, which is Gods Prerogative Royall.

2. When men think evil of those pra­ctises that are good: thus when David stood up for the Lord of Hosts, and de­clared his readinesse and resolution to fight with Goliah, he being moved there­to by Gods spirit, and filled with a spi­rit of faith, Eliab thinks that David did it out of the pride and malice of his 1 Sam. 17. 28. heart. when carnal men hear their sins laid open by the power of the word, they presently think that the Minister aims at them in particular, that he doth this out of malice to disgrace them, &c.

When Christ spake precious words of pardon & peace to the palsie man, Mat. 9. 2. the wicked Scribes thought thus in Matth. 9. 3, 4. their hellish hearts, this man blasphemeth.

Men of corrupt hearts are apt to think evil of the best speeches and a­ctions; so that all these thoughts of un­righteousnesse do swarm and settle in all carnall hearts, as evidently appears by the abounding of malice, oppression, deceit, uncleannesse, falshood, &c. in mens actions and speeches, which have their first rise & root, in their thoughts.

7. Out of the heart of men proceeds price of thoughts, which is a high and [Page 160] haughty conceit of our own excellency: pride is properly in mens thoughts, these are the pallace where it resides and the Throne where it raigns, Luke 1 57. He Col. 2. [...]. 1 Cor. 5. 2. 1 Cor. 4 6. 4nd 8. 1. and 13. 4. [...]. Inflo or est su­perbire & tur­gere, instar fol­lis vento di­stenti Cornel. a lap. [...] Job 38. 8. 11. Psal. 124. 5. [...] & [...] Ferbuit, ebulli­vit, per Meta­phoram super­bivit, intumu­it. hath scattered the proud in the thoughts of their hearts, whereby it is evident, that men are proud in their thoughts.

2. Pride is a tumour and rising up of our thoughts beyond their due bounds: we have four elegant expressions there­of in Scripture.

1. Pride is called a swelling and puf­fing up of mans fleshly mind, Col. 2. 18. it is a heart swoln and blown up with lof­ty windy thoughts, as bellows and blad­ders are stretched out with wind, so the Hebrew words which are used to ex­presse mans pride signifie swelling, as Deut. 18. 22. the false Prophet is said to speak in the swe [...]ing of his mind: in swelling pride: the Hebrew word Zudh signifies to be lift up with swelling pride: it is applyed to the swelling waves of the sea, which are called proud waves, proud waters, pride is like leaven cast into mens hearts, which swelleth and sowreth their thoughts.

2. Pride is expressed by largenesse and latitude of mind, Prov. 28. 25. He that is of a proud heart, stirs up strife, [Page 161] according to the Hebrew it is, he that is large in heart, &c. when mens hearts are [...] Intumuit su­perbiit, Schin. pro 28. [...] Est Metaph. a dimensionibus rerum corpore­arum translata ad animi [...]a­stum quo quasi dilatatur, Cartio. Prov. 18. Sublimis suit per Metapho­ram superbivit. [...]. 2 Tim. 6. 17. so dilated, diffused and inlarged in the thoughts of their own exceliencies, that they will not be contained in their due bounds, nor confined within their own place, condition and compasse.

3. Pride is expressed by a heart lifted up, Deut. 8. 14. and 17. 20. 2 Chron. 25. 19. and 26. 16. Prov. 18. 12. when men are exalted above measure in their thoughts, and do conceive a height and superlative eminency of glory & worth, in themselves, this lifting up is only ima­ginary, as that which hath its beginning and existence from the false apprehensi­ons and opinion of empty men.

4 Pride is called high mindednesse, Rom. 11. 20. it is properly a high thought of our selves; a conc [...] of some eminent good in our selves, whereby trusting in our selves, we think more highly of our selves than is meet.

3. Pride of thoughts consists in two things.

1. When we imagine that excellency in our selves, which is not.

2. When we conceive that excellen­cy that is really in us, to be greater than it is.

[Page 162] 1. The first and vilest Act of pride is Gal. 6. 3. to think our selves something, when as we are nothing. Thus the Laodicean angel and Church think themselves rich, and needing nothing, when as they were poor, miserable, &c. Rev. 3. 17.

2. We are apt to think our gifts, knowledge and perfections greater, than in truth they are.

Hence it is, that pride is called arro­gancy, because it is an arrogating and attributing more to our selves than is Jer. 48 9. meet, when as the Scripture sayes, that no man should understand above that Rom. 12. 3. [...]. which is meet to understand, no man must be overwise: the Greek word signifies to have an overweening opinion or con­ceit, as though one knew more than in­deed he knoweth.

4. Pride of Tho [...]ts doth alwayes fix and feed upon some excellency that is in [...] Excellentia su­pe [...]bia, Buxt. Munster us [...] emi­nuit, excelluit, superbiit, Schindl. Levit. 26. [...] us, either real or imaginary: as humi­lity fixeth our thoughts upon our own vilenesse and nothingnesse: Hence it is, that the Hebrew words Gaon and Gaa­nah, which are put for Pride, do also signifie excellency and magnificence, Le­vit. 26. 19. I will break the excellency, or the pomp, pride, haughtinesse of your strength, called elsewhere the excellency [Page 163] or pomp, the pride of the strong ones, Ezek. 7. 24. and Job 6: 18. 36. 618. and 33. 28. Hos. 5. 5. to show us that Pride is a vici­ous elevation and greatnes of Thoughts Materia, su­perbiae, divitiae, dignit [...]s gloria saecula­ris originis. Isa. 3. [...] Insantiam no­tat. from the apprehension of our own ex­cellency.

5. Pride makes men conceive a super­excellency in themselves beyond all o­thers, such is the arrogancy of mans Thoughts, that they who are empty of all excellency, are apt to think them­selves more excellent, than they that are filled with the greatest excellencies, this is plainly implyed in Isa. 3. 5. where the Prophet makes this a fore-runner of a Nations ruine; the child will be proud a­gainst the ancient, and the vile against the honourable: that is▪ they that are In­fants in knowledge [...] judgement, will think themselves wiser and more know­ing than the ancient that are men in un­derstanding, and vile, worthlesse per­sons will think themselves more excel­lent than those that are truly honou­rable.

6. As Pride makes men some body in their own apprehensions, so it makes all Luke 18. 9, 10, 11. [...]. others to be no body in their thoughts: it is the property of all proud, Pharisai­call men, they vilifie and nullifie all o­thers [Page 164] in their thoughts, they think them [...]. Pro nihilo ha­beo, nullifico, &c. Tertul. to be nothing, to have no worth in them, they climb above others in their own Thoughts, and then trample upon them.

7. There be divers steps and degrees, wherby this pride of thoughts ascends, and riseth to the height, As 1. When men have high and lofty Thoughts of their naturall gifts, and externall excel­lencies, as wisdom, learning, strength, riches, honours, beauty, &c. this is 1 John 2. 16. called pride of life: when they are raised in their Thoughts, because raised in the things of this life, Psal. 90. 10. the strength of creatures is there called their pride, Rohbam: because mens hearts are apt to swell in the apprehension of their [...] strength of bod [...] [...] strength of parts, gifts, &c.

David was puffed up in the thought of his heart, his great successes, & strength of people, when he numbred the people.

So Ʋzziah, when his name spread far 2 Sam. 24, 1, 2, 4. 2 Chr. 26. 14, 15. abroad, and when he was strong, his heart was lifted up to his destruction, when men begin to have a name and fame for wisdome, strength, gifts of preaching, prayer, or elocution, warlike successes, &c. and then are they in greatest dan­ger [Page 165] of being lifted up in their own thoughts; to be captivated by pride

Ʋzziahs high thoughts did rise from the conceit of his high strength, and self sufficiency: he now thinks himself sufficient for the work and Ministry of the Priesthood, he being a Magistrate in­trudes into the Priests Office, and this is the great transgression which is laid to his charge, this was the fruit of his pride, 2 Chron. 26. 16. When men are puffed up in their own conceits, they think themselves sufficient for any work Evangelical or angelical.

So Hezekiahs heart was lifted up, when 2 Chron. 32. 25. 27, 29: 1 Tim. 6. 17: [...]. he had exceeding much riches, and honour and substance, these were the occasions of his swelling Thoughts, therefore men rich in this world, [...]ust be strictly char­ged that they be not high minded.

To show 1. How rich men, even the best of them, are inclined to think highly of themselves.

2. That it is no easie thing to have low thoughts in a high estate.

2. The second degree of pride is when The second degree of pride. our minds are lifted up with high con­ceits of our supernaturall excellencies, as Spiritual Priviledges, gifts and en­largements, knowledge puffeth up, that 1 Cor. 8. 1. [Page 166] is knowledge made up of gifts of un­derstanding, and notionall apprehensi­ons; such windy knowledge swells up mens thoughts▪ light severed from the love of the Truth is the matter and occasion of swelling Thoughts, the Corinthians were eminent in the gift of Knowledge, and this was the occasion that they were so puffed up.

3. The third degree of pride, is when 1 Cor. 5. 2. 3. The third degree. men have high thoughts of their own low Thoughts; it is a loftiness of Thoughts, arising from the apprehensi­on of their own foolishnesse, when they begin to be something in their own conceits, from the sense that they are nothing in midst of all their excellen­cies: this is the cursed nature of pride, that it will make not onely the gifts, but also the gifts that we receive, matter whereon to work, as when people that sate in darknesse are filled with appear­ances of Christ in their spirits, pride will take occasion from that Divine Discovery to puffe up their thoughts.

2. Which is nore strange, pride will take occasion to work in our Thoughts from that self abasing grace of hu­mility.

For when in true humility of heart we [Page 167] shall abhor and renounce all Thoughts of pride, and strive to be nothing in our selves for ever; yet even then will pride be working, and fill us with high admi­ring thoughts of our own low abase­ments. It is an effect and act of pride, to think highly of our selves, because we are not proud, it is one of the De­vils depths whereby he worketh most se­cretly and subtilly, if he cannot pre­vail to puffe us up in the conceit of our gifts, priviledges and high enjoyments: then his next policy is to fill our minds with high apprehensions and admirati­ons of our self annihilations: so that now we begin to think thus with our selves. I see how others are puffed up with their excellent gifts and attain­ments. I have these and these parts, privi­ledges, and much esteem among the Saints, and yet I find my Thoughts low and lowly in midst of all these; hereup­pon we begin to be high conceited of our selves, because we are not high-minded.

4. The fourth degree of pride is to conceive and imagine a height of power Fourth de­gree. principality and possession to our selves, to think our selves possessed of those excellencies, that we are far from ever [Page 168] injoying, how much pride do men act in their Thoughts upon meer imaginary suppositions they conceive and contrive to themselves.

1. What they would be for earthly excellencies, and then what they would do. Men frame a fools Paradise of di­gnity and delight, power and possession to themselves, and then bring themselves into it, and there walk up and down in their Thoughts. They speak in their Thought, as aspiring Absolon once to 2 Sam. 15. 4. the people, oh if they were Judges in the Land; they would do this or that, they would surpass others in prudent, righte­ous administrations, self deniall, &c. like children or frantick persons, they imagin themselves, Princes, Nobles, States-men, Rulers, Rich men, &c. They think if they had as great Estates as some have, in what a height of pomp and pleasure they would live for gorgeous apparrell deli­cate diet, &c. men fancy to themselves high places and possessions, and in the thoughts therof they pride and felicitate themselves, almost as much as those that really enjoy the things themselves.

5. The fifth and highest degree of Fifth degree. Pride is when men imagine a kind of Deity in themselves: now there be two [Page 169] selfe Deifying Thoughts, whereby they are guilty of devilish Pride. 1. When men think themselves equal with God. 2. When they conceive themselves to be as gods.

1. This is the most abominable height of pride, when men think themselves e­qual with the most high, yet some have risen up to this height of arrogancy, as the King of Babel, when he said in his heart, I will ascend above the height of the Isa. 14. 14. Clouds, and will be like the most high, such also was the pride of Ninive, who Zeph: 2. 15. speaks thus in her heart, I am and there is none beside me.

Men are guilty of these self Deifying-thoughts two wayes.

1. When they imagine a power in, and of themselves, equal with Gods power, this was the pride of Nebuchad­nezzar, when he said, Who is that God, that can deliver you out of my hand?

2. When men do arrogate and assume to themselves that honour and power, that is proper to God alone. this was the cursed pride of Herod, when he as­sented to that blasphemous speech of the people, and spake that in his thoughts, which they spake with their tongues, crying, the voice of God and [Page 170] not of man. this is that abominable ar­rogancy Acts 12. 21, 22 of Antichrist, who sitting in the Temple of God, exalts himself a­bove 2. Thes. 2 4. Dan. 11. 36. all that is called God, or worshipped.

That man of sinne is evidently the Pope of Rome, as appears by his self goddify­ing Acts and Attributes: for though under a politick pretence of self aba­sing, he calls himself the servant of ser­vants, yet in the height of his arrogant thoughts, he sitteth as God; for he takes to himself that honour and power that is, Gods Royal Prerogative.

1. He claimeth a power to forgive sinnes past, present and to come.

2. To prescribe new Rules of wor­ship.

3. To make lawes to bind the Con­science properly.

4. To open and shut heaven.

5. To dispose of earthly Kingdomes at his pleasure.

6. To dispense with the Moral Law, and with Apostolical Constitutions.

2. Men are guilty of these self goddi­fying thoughts, when they think them­selves to be as gods. The Devil in the beginning made an impression of this Gen. 3. 4, 5. 1 John 9. 7. proud thought upon our first Parents, ye shall be as gods, and we being in their [Page 171] loins when they sinned and descending from them by ordinary generation, do receive that corruption from them whereby we are inclined to think thus proudly of our selves, that we have a kind of Deity in our selves.

This I take to be the meaning of that place. The Lord God said, behold, man is become as one of us three, the Father, 1 John 5. 7. the Son, and the holy spirit. Man is not become as God really and indeed: for we are by our fall come to be as the Devil, but men are as gods in their own proud imaginations: hereby Jehovah would discover to Adam and all his posterity what thoughts of devilish pride are now rooted and revealed in their depraved natures, by believing the Serpents de­ceitfull promises.

8. This Pride of Thoughts is predo­minant in all unregenerate men, predo­minant sinnes are of two sorts, particu­lar or universal.

1. Every man in his carnal estate hath his particular master sinne, which is pre­dominant in his affections, and where­unto he is most strongly carried. this we call the sinners bosome-beloved-sinne, in some 'tis avarice, in others ambition, &c, but Pride is an universall predo­minant [Page 172] sinne, which raigns and re­vels in all unsanctified men, as their great Goliah.

Ob. Some will say, we find not this pride of thoughts working in our hearts.

Answ. 1. They that are most fill'd with this pride, do least feel it in them­selves; the lesse we discern it in our selves, the more it domineers in us.

2. The deeper sight and sense we have of this sinne, the more we are delivered from it.

9. This pride of thoughts is a Ca­pital and Radical sinne, it produ­ceth many damnable evils, and dange­rous Superbia est caput atque causa omnium delictorum, scriptum est e­nim, initium peccati omnis superbia, Augustinus prior est in vi­tus superbia, non enim invi­dia parit super­biam, sed super­bia parit invi­diam, Aug. fruits, as

1. Discontent with our present con­dition, pride makes men think them­selves greater than the greatest outward mercy.

2. Ambition, whereby men seek great things for themselves, Jer. 45. 4, 5.

3. Vain boasting, whereby they speak of themselves, their gifts and eminen­cies, more than is comely.

4. Hypocrisy whereby men make pro­fession of those gifts and graces that really they have not, or of a higher measure than indeed they have.

[Page 173] 5. Obstinacy, and persisting in error against clear light, when men are inga­ged in a corrupt opinion, they will not be convinced; their error may daily be overthrown, but their pride will not yield to the truth.

Quest. How shall we know whether our differing in opinion from brethren proceed from pride or from conscience, and want of convincing light?

Answer, When men behave them­selves humbly and meekly, when they cannot see what their brethren do, this argues it is from conscience, not from Pride and Obstinacy, but when they ap­pear haughty lofty and censorious, and think that those that dissent from them are wilfull, and will not see the truth, or els do act against their light, this shows that such are acted by a spirit of pride, and not by Conscience: humili­ty thinketh no evil.

6. Pride of Thoughts is the cause of Division, Contention, and striving one against another in word or deed, Prov. 13. 10. onely by pride cometh contention, all contention is imputed to pride, that is indi&ed for the common disturber of peace.

1. Pride makes men prove to be in­jurious to others.

[Page 174] 2. Out of these injuries arise strifes and brawlings.

3. Out of contentions murder of­ten breaks forth. Hamans pride filled his heart with an insatiable thirst after the blood of the Jews. The wicked Hest. 3. Psal: 10. 2. Micah 18. 1, 2, 3. [...] Judg. 8. 1. c. 12 1, 2. 3. mans persecuting the afflicted proceeds from his pride, this was the cause of those contentions among the Apostles, we may judge of the cause by the cure.

It is an elegant speech of the learned Hebrews, Men whose spirits are lifted up are made turbulent by the least wind, by the least occasion.

Onely or meerly by pride comes Con­tention, the meaning is, that pride of it self without the concurrence of any other corruption doth kindle strife, proud men are apt to be contentious when no occasion is offered, this is ma­nifest in the Ephraimites, who being puffed up in their multitudes, contend with Gedeon about that for which they ought to be gratefull, and being called to battell they came not, and yet con­tend with Jephta, because they were not called, pride breaks out into strife, when there is no provocation, and in midst of peace prepares for warre.

This pride of Thoughts is the chief [Page 175] dividing Principle, the great Incendia­ry and Master of misrule, it is the root of contention divers wayes.

1. Proud persons, they cannot en­dure to be crossed or contradicted, they think themselves too great to be crossed and the least crosse too great for them to bear.

2. they vilifie others, and are vilified by others.

3. Pride makes men seekafter emi­nency, and if they cannot be eminent one way they will strive to be eminent another way, if they cannot be the one­ly men in the world, yet they will be some body, pride alwayes affects preheminence, and contends for pri­macy.

4. Pride makes every man highly conceited of his own way and opinion, because it is his own, this prevents all yielding to each others, and so begets endlesse wrangling.

5. One proud man thinks himself the onely man, and therefore worthy of re­spect from all men.

6. One proud man hates the appa­ritions of pride in another, and one hates another.

7. Through pride men set up their [Page 176] own wills, and opinions, as the rule of other mens actions and opinions.

8. Proud men never search into their own defects aand defil [...]ments, but they study their gifts and perfections hence they are severe censurers of other mens failings and sle [...]ghters of their gifts and vertues.

9. If proud men be but touched in their name and state, they presently take up arms of revenge.

7. This pride of Thoughts makés men the greatest contenders and fighters a­gainst God, he looks upon haughty per­sons, as his highest enem [...]es.

1. Proud men do exalt themselves a­bove God, they lift up their will above his will, they speak thus in their thoughts and works, my will shall be followed rather than Gods will.

2. They will have their own wills, Exaltatio & & inslatio arrogans atque superba jacta­tio. De Antichristi spiritu nascitur &c. Cyprian. Cornelio. whether just or unjust.

3. Proud men have the spirit of An­tichrist, pride and self exalting is born of the spirit of Antichrist.

2. Proud men go from God, they leave God and his wayes, as if they could live without him, they say in their hearts, as once those proud people of Israel, we are Lords, we will come no more unto thee. Jer. 2. 25.

[Page 177] 2. There is much Pride in all Propter super­bi [...]m dedig­nan [...]ur homines subdere colla jugo Christi, oh­ligati arctius jugo peccati, Augustin. Disobedience, and all Disobedience is a departing from God, in every act of Disobedience men lift up them­selves above God, and go from him; for sinne is properly an aversion from God to the creature; therefore Dis­obedience is called Rebellion.

3. Proud men go against God, as if they were able to resist and stand against him, they work and walk contrary to Gods will and wayes.

4. Proud persons go beyond God, they set up themselves as the end of all that they do.

8. Pride of thoughts corrupteth mens judgements; it is the grand pro­ductor of all error and heresie, as is e­vident, 1 Tim. 6. 3. 4. If any man teach o­therwise, and consent not to wholsome words, even the words of our Lord Jesus Christ, and to the doctrine that is accord­ing to godlinesse; he is proud, blown up in his own Thoughts: here is the true [...]. cause why men come not up to the truth in their judgements, they are proud, high conceited of their own wisdome, they think they know more than any o­thers, they fancy a kind of Papal in­fallibility to themselves, that what they [Page 178] imagine to be truth, must needs be so: they make Scripture speak what them­selves first fancy.

2. These high thoughts produce an affection of singularity, and ambitious affection to appear some body in the world, this end they conceive can­not be attained in going in the old way of sound doctrine, they must teach another doctrine, or in another way, and put upon it the name of new light, and higher discovery, thereby to draw disciples after them. Acts 20.

2. Pride begets a pernicious per­sisting in erronious opinions, which men have once taken up; they think it a dishonor to recant and lay folly to themselves.

9. Pride is a Sodomitical sin, Ezech. 16. 49. the Prophet shews what were Sodomiticum peccatum est superbiae iniqui­tas Origenis. Hof. 5. 5: the sinnes of Sodome, and the first was Pride.

10. Pride testifies that there is much evil in mens hearts. The pride of Israel testifies to his face, that is, the inward pride of their thoughts, manifesting it self outwardly in their speeches and a­ctions testifies the great wickedness that is in their hearts: it is a grand accusing sinne, a loud witnesse against sinners.

[Page 179] 2. It is a most dishonoring sinne, no sinne disgraceth and reproacheth men more than pride; because it testifies a­bundance of Ignorance, error and ob­stinacy in their hearts, as humility witnesseth, that we know much of God, his mind and will, With the lowly is Prov. 2. 11. wisdome.

11. These swelling Thoughts of pride, lodging and lording in mens hearts are a sure sign of an hypocrite, in the midst of the highest forms: thus the Scripture testifies, behold the soul that is lifted up, Hab. 2. 4. that is, with high thoughts, is not upright in him, it is one character of those that 2 Tim. 3. 4, 5. [...] have a form of godlinesse, but deny the power thereof, they are puffed up with high thoughts.

12. Pride of thoughts begets mon­strous shapes, and strange forms of ap­parel and attire, an affectation to be singular in fashions, and surpassing in rich apparrel.

13. The Omnipotent God hath pro­claimed open war and hostility against [...]. 1 Pet. 5. 5. all proud persons, James 4. 6. God re­sisteth the proud, he stands in battel a­ray, in direct defiance and open oppo­sition against them: it is a Military word, which is used in the Original, and [Page 180] It is very Emphaticall it signifies to raise Oppono me, im­portat instructa acie, atque [...]e­luti ex adverso praelio obsistere, Lorinus. an Army, and to make warlike resistan [...]e, it showes that there is a mutuall opposi­tion between God and proud persons, they set themselves as it were in battell against God, and God sets against them.

Proud men are as it were Invaders of the glory of God.

They assume that Honour that is proper to God, now 'tis usuall to resist Invaders with streng [...]h of Armes, Wher­fore he saith, God resisteth the proud, but where doth God speak this? Answ. the Prov. 3. [...]. [...]hus the LXX. reads it Scripture sayes it in Prov. 3. 34. ac­cording to the Hebrew, 'tis thus, Hee scorneth the Scorners.

James and Peter do alledge the version of the seventy Interpreters, vulgarly known in the Church, which agreeth sufficiently in sence, the meaning is▪ that those proud scorners who do proudly cast off Gods Laws and despise his Admon [...]tions, (they are scorned by God again, He resisteth proud Scorners, such as do think of themselves above th [...]t which they are, and thereupon do proudly scorn all others: This scorning is the proper Fruite of mans high thoughts.

[Page 181] Pride showes it self principally in con­temning and slighting of God, his word, promises Threats, Ordinances and works in self admiration and desp [...]sing of others, scorning of others comes from overvaluing thoughts of our selves, God hath made every man an object of Respect, or Pity: It is mans Pride, which makes men objects of sleighting and contempt, and in them, Prov: 7. 5. 1 Pet. 5. 5. Quod [...] dicitur. See Isa. 2. 11, 12, 13, 14, 15. 17 Isa 57. Luke 1. 51. Psal. 138. 6. their Maker.

The Lord of Hosts fights against all sinners, but against proud men and wo­men in a peculiar manner, against them, He whets his sword, bends his bow and fits all the arrows of vengeance.

14. Those thoughts of pride make men utterly uncapable of communion with God, who dwelleth with none but humble persons, he scatters the proud from him:—the proud be knoweth afar off, Jehovah looks upon proud men afar off, or aloof, at a great distance from [...] him, not near or familiarly, but in wrath to punish them; the Chaldee paraphra­seth the proud from the heavens far off he will depresse. They that are high in their own Thoughts are removed and separa­ted farre from God, as the Hebrew word imports.

[Page 182] 1. They are farre off from any vision Longanimitas & remotio. 1 Cor. 8. 2. of God and his glory, if any man think, that is proudly conceited, that he knoweth any thing, he knoweth nothing yet as he ought to know, he is proud, knowing no­thing, 1 Tim. 6. 4. proud souls are igno­rant souls.

2. They are far off from any enjoy­ment of God: the higher we lift up our selves in our own thoughts, the further off we are from the most High, who flies Magnum mi­raculum; altus est Deus erigis te. & fugit a te. Aug. from us: but the lower we throw down our selves in our own apprehensions, the nearer we are to the high God, which is a miracle of admiration, it is an eminent saying of the Hebrew wri­ters, God saith of every man whose spirit is lifted up, I and he cannot dwell together in the world.

3. Proud men are far from grace and [...] mercy, they lift up themselves above God, and therefore they can receive no grace from God who is the fountain of all grace: streams flowing from a fountain ascend no higher than the fountain it self.

15. Men that are high in thier own Thoughts, are far off from salvation, but they are very near to a dreadful down­fall, Pr. 16▪ 18. Pride goeth before destru­ction Hos. 5. 5. [Page 183] or breaking, and a haughty spipit be­fore Est. 3. 6. and 7. 10. a fall. Pride struts before and ruine follows at the heels, Haman was haugh­ty, and this was his ruine: before the worms did eat Herod, his heart was Act. 12. 23. Dan. 4. 30. 31. swoln with pride. Absolon and Ado­nijah aspired, but destruction was their end. Pride affects to go before, but it is before a fall: if you find pride in the pre­mises you shall certainly find destructi­on in the Conclusion: pride did precede Gen. 5. 5. 1 Tim. 3. 6. the fall of our first Parents, and the fall of the Angels: it was so from the be­ginning, and will be a truth to the end, Luke 14. 11. Whosoever exalteth himself shall be abased, be they particular per­sons, Cities or Kingdomes, if they ex­alt themselves through pride, God will throw them down, Babylon hath been proud against the Lord, and against the Jer. 50. 29. Holy one of Israel, and therefore she shall be ruined.

See how God threatned the men and women of Judah for their pride, Jer. 13. 9. Isa. 3. 24. the Lord of Hosts hath purposed to stain the pride of all glory, (that is, ear [...]hy glory) and to bring into contempt the honourable of the earth. Isa. 23. 9.

This fall which follows the pride of [Page 184] thoughts is exceeding dreadfull.

1. It is a shamefull fall: when pride cometh, then cometh shame, the person of runners is here attributed to pride Prov. 11. 2. and shame, which strives to outrun each other: though pride set out first, yet shame following after runs so swiftly that it overtakes and layes hold upon it. The great God delights to cast down the haughty that fly so high in their thoughts; Thine eyes are upon the lofty that thou mayest bring them low, thou wilt throw down the lofty eyes of men. A 2 Sam. 22. 28. Psal. 18 28. Isa. 2. 11. Hos. 7. 12. Micah 2. 3. [...] Post accentum darga sequitur Tebhir, hoc est post elationem venit ruina. lofty thought makes so [...]ty looks, men may be low in their own thoughts, though high in their outward estate and place, and lofty in their outward thoughts, though low in outward estate.

It is a proverb among the Hebrews, every man whose spirit is lifted up, shall at length be diminished and destroyed, the Heathen Philosopher could say, that Gods work in heaven is to bring down the proud on earth, and to raise up the humble,

This pride of Thoughts of it self is sufficient to cast men down into the lowest flame, Prov. 29 23. a mans pride shall cast him down, this form of speaking is very emphatical, for pride is here com­pared to a man arm'd with a beetle or a pared [Page 185] butchers ax, to knock down all proud Persons.

2. It is a falling very low, they that ex­alt themselves in their proud thoughts Luke 14. 11. Christ often used this pro­verb. shall be be brought low, even as low, as the lowest hell, except they repent Proud men falling must needs fall low, because they lift up themselves so high in their own Thoughts. Things falling from a great height fall deeply and des­perately, as the angels who fell from heaven into the depth of of hell. Prov. 16. 18. & 18. 12. [...] ante confracti­onem, &c.

3. it is a ruining fall that befalls proud men, Prov. 18. 12. Before breaking, the heart of man will lift up it self, thus it is in the originall, it is a Metaphor ta­ken from earthen vessels, which being broken all to pieces are destroyed with­out remedy, it holds forth the remedi­lesse ruine which lies at the door of proud men and women, who shall be thrown down like an earthen pitcher by the hand of God, and so they shall pe­rish 2 Chron. 26. 16. Isa. 13. Isa. 16. Hos. 5. 5. Isa. 2. for ever by this fall, Ʋzziahs heart was lifted up to his destruction, pride was the great sinne that destroyed Babylon, Moab, and the people of Israel & Judah.

4. Proud men fall into the Devils condemnation, 1 Tim. 3. 6. It is said, that a Bishop that is a minister of the Gospel [Page 186] must not be a novice, that is, not one [...], Paul sayes not [...], but [...]: it is not meant of young in years but in faith. Superbia de­jecit angelos & ex angelis fe­cit diabolos, eisque in aeter­num interclu­sit Regnum cae­lorum, Augu- 1 Tim. 6, 4. [...], &c. [...] insani­ens, Beza, Ste­phan-Erasmus [...] non modo inflatum sed in genere dementatum & fanaticum-significat. Victorin. Strigelius. newly converted to the faith, not a young plant in Christianity, lest being lif­ted up with pride, he fall into the condem­nation of the Devil, that is, lest he being swelled up with a conceit of his high office and opinion of his parts and gifts do fall into the same condemnation with the Devil. Pride of thoughts was the great sinne that brought the Devils under condemnation.

All proud men are frantick and fana­ticall fools, 1 Tim. 64. All corrupt Teachers are said to be proud and mad (as Beza and others render it) doting, they are sick of a spirituall frensie, the word in the original used for Pride, 1 Tim. 3. signifies one puffed up with pride, and possessed with madnesse and phrensie.

Use 1. Let us entreat God to give us a spirituall sight and sense of that deep mystery of Satanical pride, which natu­rally worketh in our thoughts: oh what devilish proud natures do we carry a­bout us: the heart of every man in its corrupt frame, is a pallace of all pride and presumption; it is like the Table of Adonibezek at which he sate in a chair of State, and made others, even Kings [Page 187] to eat meat like dogs under his feet with their thumbs cut off: such are all men by corrupt nature, advancing them­selves to a throne of State in their own Thoughtss saying in their hearts, I am the man, and treading their brethren under feet as inconsiderable no bodies to them, hence the Psalmist speaks of the foot of pride, that is of the proud man, (as the Chaldee translates it) pride being Judg. 1. 7. Psal. 36. 12. [...] put for the man in whom it is, as de­ceit is put for a deceitfull man, Prov. 12. 27. and sinne for sinner, Prov. 13. 6. to show us how ready proud men are to set their feet upon others, and to tram­ple on them with great contempt: thus did the proud Pharisee trample upon the Publican: thus did those arrogant Jews set up themselves and tread down others in their Thoughts; saying, stand Isa. 65. 5. apart, touch me not, I am more holy than thou.

Let us strongly resist and repell the first risings and strivings of pride in our Ʋse 2 Thoughts: though the predominancy of pride be taken away in sanctified men, yet there is still much pride remai­ning in their natures, which riseth and rebells upon all occasions, and often captivates their thoughts.

[Page 188] The grand enemy which doth assault and annoy gracious souls, is spiritual Pride; whereby they are puffed up in the thoughts of their spiritual excellen­cies, and with a conceit that they have attained a higher measure of grace, than indeed they have This spirituall Pride doth many times mix it self with the fai­rest and most sanctified actions of the dearest children of God, and d [...]th soon­est insinuate into a heart stored with the rich Treasures of true godlinesse; for if Satan cannot detain men in notori­ous sinfulnesse, in meer civil honesty or formality, but that by the mercifull hand of God, they are pul'd out of the mouth of hell, from the slavery of sinne and courses of darknesse, into the glorious light and liberty of Christs Kingdome; hereupon the Devil is inraged with fierce and implacable fury, and doth most eagerly pursue those pretious souls with all possible malice; and if he can­not procure a scandalous relapse into grosse sinnes, yet that he may in some measure work the dishonour of God, and the discomfort of the noblest crea­tures, the two main ends of all his poli­cyes of hell, he doth labour to distain the pure streams of divine grace in the [Page 189] soul puddle of their corrupted nature, and at least to fasten the spots of spiritu­al pride upon their best actions, and the very face of piety; for when godly men by the great work of Regeneration are, become more excellent than their neigh­bours, Prov. 12. 26. as indeed they incomparably are howsoever the worlds estimation be o­therwise; because they are already the blessed members of Christs mystical bo­dy, clothed with the rich & royal robes of Christ his righteousnes, and quickned with the glorious life of grace, and by the immortal seeed of the powerfull word of God, they are made partakers of the holy Image of the Divine nature, 2 Pet 1. 4. guarded with an invincible Troop of heavenly Angels, they are the sons of God, and heirs to a Kingdome of un­conceivable glory, and intituled to heavenly pleasures, more than the stars of the Firmament in number.

The Saints perceiving their own Pre­rogative, and glorious excellencies, are filled with a strange and joyfull amaze­ment and admiration of their own honour and happinesse which the De­vil seeing, who is perfectly experienced in all advantages and opportunities for spirituall assaults, and working upon [Page 190] the Reliques of mans proud nature, he doth craftily draw them to think highly of themselves, and fills them with swel­ling thoughts from the apprehension of their spiritual excellencies, and to ad­vances above that which is meet in their own conceits, the measure of their own graces and vertues.

Yea after this fiery dart is broken upon the shield of faith, yet Satan la­bours with might and main to fasten some splinter or other, even in souls sin­cerely humbled for sinne, thus through that old Serpents subtilty, they are insensibly infected with spirituall pride: but when by afflictions or disgraces, by some extraordinary tentations or par­ticular checks, from the Ministry of the word, the uglinesse of this sinne is dis­covered to their souls, they for ever ab­hor it, as a consuming Canker that would fret out the very heart of synce­rity; therefore with much humility and fervency of spirit, they pray against this secret sinne, strive against it, and by the grace of God prevail against it.

Now seeing this spirituall Pride is so apt to creep into our hearts, and to puffe up our Thoughts in the appre­hension of our Spirituall excellencies [Page 191] and performances, we shall strongly fence our hearts with humility against privy pride, as against a close undermi­ning and most dangerous enemy, and the more carefully and watchfully for those Reasons.

1. Other sinnes grow from pestilent pernicious roots, as earthly minded­nesse, from unbelief, oppression, from avarice, murder, from malice, adulte­ry, from idlenesse, &c. but Spiritual Pride springeth from a fair and unsus­pected fountain, even from the Con­templation and Consideration of the largenesse of our spirituall discoveries, our enlargements in good duties and Eminencies in grace.

2. This sinne doth secretly wind it self into the hearts of godly men with a slie and peculiar kind of insinuation, for when upon the apprehension of their inlargements in grace and good actions they seem to disclaim pride of thoughts, they may be proud that they are not proud, and that they are more sensible of their pride and corruptions than o­thers are, so endlesse are the mazes of Satans circular temptations: this is the last and most subtil encounter, whereby he surpriseth the Saints.

[Page 192] 3. There is no height of grace, no depth of discoveries, no eminency of ho­linesse attainable in this life, that can secure us from the assaults of privy pride, and hazzard of surprizall, Paul that great Apostle, in whom there was a matchlesse concurrence of divine gra­ces, who laboured more abundantly than others in the work of Christ, and was exceeding sensible of his own nothing­nesse in all these, and was exercised with variety of all manner of affli­ctions, notable means to keep the heart of man in an humble frame; yet lest he should be exalted out of measure through the abundance of Revelations, he was buffeted with the messenger of Sa­tan, 2 Cor. 12. 7.

4. Pride is the most pestilent incom­patible opposite that grace hath, and therefore, he that is most sanctified fights most against it.

5 This Pride of Thoughts is the grea­test enemy to the glory of God, it doth as it were, take the Crown from the head of the King of glory. God hath de­clared that he will not give his glory to a­ny other, he is willing to give vs his mer­cy, grace and strength, his Sonne and his Spirit, heaven and happinesse yea [Page 193] any thing except his Glory: The com­fort and benefit of all the good we do, shall be ours, but the praise therof must be wholly and solely given to God.

6. This pride of thoughts brings tem­porall wrath even upon the Servants of God. We have a remarkable place, 2 Chron. 32. 25, 26. Hezekiahs heart was lifted up, therfore there was wrath upon him, and upon Judah and Jerusalem, untill they humbled themselves.

7. Let us take heed how we harbour and nourish this V [...]pe [...] of spirituall pride in the bosom of our Souls, least it perswade us to embrace some ground­less singularity of unwarrantable opini­ons and dangerous errors, or else it may (by Gods judgment) draw upon us deadness of heart, dulness of zeal, spirituall desertion, &c. which the Ser­vants of God do infinitely more fear, then any affliction that prophane men can possibly inflict upon their bodies, or states, or good name.

These reasons may justly move us to keep a strict watch over our hearts con­tinually, & when we feel our thoughts begin to swell by looking upon our spi­rituall excellencies, gifts, or enjoy­ments, let us presently crush and cru­cifie [Page 194] them, and sharply check our selves in these words, What hast thou, that thou hast not received?

2. When pride begins to give the least part of the praise of our good a­ctings and enlargements to our selves, let us with indignation repell and reject it, and say, Not unto us, not unto us, but to thy name, O Lord, be all the praise: Of thine own have we given unto thee, in our holy and highest services:

Quest: What must we do to subdue and keep down these swelling thoughts of pride.

Answ. 1. Let us strive to keep the thoughts of our own nothingness, vile­nes, & unworthines always present w^th us; learn to say with Jacob, I am less Genes. 31. 10. Job 40. then the least of mercies: and as Job did after he had been afflicted, and came to see his ignorance & arrogancy, behold I am vile, and as Abraham I am but dust and ashes, and with David, I am a worm Gen. 18. 27. Psal. 22. 6. and no man, yea, with Paul, O wretched man that I am, Rom. 7. 24. To keep down the pride of mens thoughts, the [...] Sanhedr fol. 38. Col. 1. Hebrew Writers present this conside­ration, that the Flye and the Worm did precede man in the worke of Creation. That is, the most contemptible crea­tures, [Page 195] the Fly and the Worm are our elder brothers at the first Creation.

2. Consider that we our selves are vile worms, Job 25. 6. Man is a worm, and the son of man is a worm. Tis twice spoken to make the deeper impression upon our hearts, a Worm is one of the vilest of Creatures, and the Hebrew word here used (as one observes) sig­nifies the least and meanest of worms, such as breed in Cheese and Flesh, Ex­od. 16. 34. the worst sort of worms, as Lice and Vermine: every man is a worm, the greatest, wisest, and best of men are worms; worms they are and to worms they must shortly return. How unsutable are lofty thoughts to Isa. 41. 14. poor low worms.

3. Men are compared to the basest and worst of things to the least and lowest things; as

1. To the dust which is troden on both by men and beasts.

2. To the dust of a ballance.

3. To the drop of a Bucket. Isa. 40.

4. To a shadow which flyes away, which hath no entity or subsistence.

5. To vanity which is worse then a Psal. 39. & 62. shadow.

6. Men are compared to nothing. Isa. 40.

[Page 196] 2. Let the best and most mortified men turn the eye of their conscience from the fruitless and dangerous specu­lation of their own worthiness, and fasten it a while upon their corruptions and infirmities, upon their neglects of duties, and many defects in godly exer­cises, and executions of their calling, wants and weakness in prayer and in­ward devotion, their dulness and dead­ness in good performances, their Omis­sions of opportunities of doing good, and occasions for the enlarging of the Kingdom of Christ; Their cold and sometimes cowardly prosecution of good causes, &c. and out of this consi­deration, they will be so far from self­conceitedness and high thoughts of their own gifts and virtues that they will find just cause to continue and en­crease their humiliation, and to stand upon their guard against spirituall pride.

3. Let all godly Christians consider that whatsoever they enjoy in spiritu­all Excellencies beyond others, is from the free favour & meer mercy of God not from any thing in themselves, yea, whatsoever gift they have, whether of body or mind, of honours or outward [Page 197] possessions of nature of grace, they are given unto them by the liberall hand of God out of the bottomless depth of his own bounty.

4. consider that we are all by nature equally under sin and wrath, therfore Ephes. 2. there is no cause of swelling one a­gainst another.

5. Let us cry mightily unto God to arise and scatter these proud enemies that rise up against him, and to preserve us from the prevailings of these haugh­ty thoughts: Thus did David, Psal. 19. 14. Keep back thy servant from prides, that is, from al proud insolent thoughts [...] that is that they have not dominion in me, then shal I be upright and I shall be clean from the great prevarication. From hence tis evident,

1. That the best men are much incli­ned to thoughts of pride. hold back thy servant from prides, our natures are exceeding apt to rush into this sin, if we be not bridled and held back by a divine power.

2. The raign and dominancy of pride in mens thoughts is most contrary and inconsistent with uprightness. Then shall I be upright, when I am kept from pride that it do not domineer in me.

[Page 198] 3. Pride of thoughts is great Rebellion against God; the Hebrew word that is [...] Kimchi in Psal. 25. explicat per [...] translated offence or transgression, Psal. 19. 14. signifies Rebellion, Defection, and prevarication.

6. Let us suspect our own hearts up­on all occasions, and with the watch­fullest eye of our spirituall wisdom, be alwaies jealous and fea [...]full of the sub­tleties and windings of this insinuating sin of privy pride.

7. Let us be much ashamed, abased, and afflicted in our spirits, for the daily elevations and risings of our thoughts. Hezekiah humbled himself for the pride I am tandem [...] ­ruhescat homo esse superbus propter quem factus est humi­lis Deus. Augustin. of his heart, both he and the Inhabitants of Jerusalem, so that the wrath of the Lord came not upon them in the daies of Hezekiah, 2 Chron 36. 26.

8. Out of the heart of men proceeds a self justifying thought; There be three speciall thoughts of self-righte­ousne [...]s which do strongly prevail in the hearts of naturall men.

1. They fancy and conceive a righte­ousness made up of their own works, keeping of the Law, Prayers, and good meanings; that there is a proness to this thought in every man, appears by that strict command that God gives to [Page 199] the people of Israel to take heed of this evill thought, when they were placed in the promised Land, Deut. 9. 4. speak not thou in thine heart, Saying; for my righteousness the Lord hath brought me in to possess this Land.

Thoughts are properly the speakings of mans heart: hereby God shews us what are the thoughts of men by cor­rupt nature, yea, what thoughts will be ready to rise in his own people. Luk. 18, 9, 10, 11, 12.

This self-justifying thought was pre­dominant in the Pharises who trusted in themselves, that they were righteous: the Pharisee prayed thus, O God I thank thee that I am not as other men are, un­righteous, nor as this Publican. I do this and that good, &c. I fast twice in the Thus Drusius. week, upon the first day of the week, because Moses on that day went up to Mount Sinah, on the second day, be­cause he then came down, he pleads his own righteousness before God.

1. Negative, he is no extortioner nor unjust, &c.

2. His positive righteousnes of both Ta­bles, he was much in prayer and fasting, duties of the first Table, he paid Tithes, gave Almes, duties of the 2d. Table.

3. His Comparative Justice, he was [Page 200] far more righteous then all other men in the Church it self that were not of his form: This Pharisee thinks himself sufficiently righteous even to stand be­fore God: These Pharisees as they justi­fied themselves in their own thoughts, so they sought to be justified in the thoughts of all others.

2. Men are apt to conceive a kind of Luk. 16. 15. Innocency in themselves, and that they need no repentance. Of these Christ speaks, Matth. 9. 13. when he saith, That he came not to cal the righteous but sinners to repentance.

Quest. Who are these righteous ones?

An. Such as were so pure and spotless in their own presumptuous conceits, that they thought that they did not need repentance. They are opposed to sinners, such as are exceeding guilty and filthy in their own sense, that this is the meaning; is clear, Luk. 15. 7. I say unto you, that joy shall be in Heaven over one sinner that repenteth, more then over ninety nine just persons that need no re­pentance.

Quest. Are there indeed any so just that they need no repentance, no a­mendment?

Answ. O no, that cannot be the [Page 201] meaning for the best men are taught by Christ to confess their daily Tres­passes to God, and to ask forgiveness: but this is spoken according to that o­pinion Matth. 6. and conceit which some have of themselves, who think themselves righ­teous, and therfore not to have use or need of repentance, such were the Pha­risees who could charge sin enough up­on others, but no sin upon themselves: Luk. 18, 10. 11, 12. Paul in his Pharisaical Estate thought himself to be without blame in respect of the righteousness that is in the Law, Phil. 3. 6 When Jeremiah rebuked the people for their sins, they sayd, they were innocent and guiltless; they had not Jer; 2: 35. sinned.

3. Men are apt to think that there is some worthiness in their own righte­ousness, wherby they may gain eternall Rom. 10. 2. life, Phil. 3. 6, 7. they thi [...] [...]o ascend into Heaven by their own good works, to attain life in the old way, do and live: Thus do the present Romanists and all legall Professors and Pharisaical Moralists amongst us.

This Popish pestilent self-justifying thought prevails exceedingly in these times.

1. For ignorant persons, they con­ceive [Page 202] that they are able to keep the Law, they think to be saved by their good meanings, prayers, and serving God.

2. Some others that profess more light, do think to make their peace, and ro procure acceptance with God by their humiliations, prayers, tears, &c. wheras Christ Jesus is our All in re­spect of righteousness, peace, and accep­tance, He is our Peace and Peace maker. We grant that prayer, humiliation, and works of holy obedience, are necessary duties and precious fruits, if flowing from justifying faith in Christ, but they cannot be our righteousness, peace, or acceptance with God.

9. Out of the hearts of men proceed thoughts of carnall security in daies of worldly prosperity, so long as they en­joy outward peace and freedom from troubles, they are full of secure thoughts, speaking thus in their hearts, I am in a good Estate free from all the Judgments of God, and so shall ever be: I am in no danger of death or hell, but have hope of Heaven, &c-Psal. 10. 6. Esa. 28. 15. Sinners are brought in speaking this in their thoughts, We have made a covenant with death and with hell are we [Page 203] at agreement, when the overflowing scourge shall passe through, it shall not come unto us.

We must not conceive that death or hell can or will really make a league with any sinner: but these are their own presumptuous thoughts, and secure ima­ginations, that they are in no danger of death or hell, that though wrath should overthrow the whole Land, yet them­selves should have an Ark of Preserva­tion: the Covenant is onely in their own thoughts, yea men are apt to cry peace, peace in their own Thoughts, when destruction is even at doore.

These Thoughts of security do exceed­ingly prevail in these last dayes, as they did in the old world, this we find fore­told by Christ Matth. 24. 37. As it was in the dayes of Noah, so shall it be in the dayes of the coming of the Son of man, they did eat and drink and marry wives, and give in marriage, untill the day that No­ah entred into the Ark, and they knew nothing untill the flood came and took them all away.

Objection,

Noah had preached to them of the flood many years, and prepared the Ark in their sight, how then is it possible that they should know nothing of it?

[Page 204] Answer, It was in the apprehensions and affections of those secure men of the old world, as if they had known no­thing, they believed nothing, they were not affected with it.

2. They were as secure in their own Thoughts, as if they had known no­thing; they thought themselves free from all danger till the flood appeared. Yea the best men are apt to be overta­ken with secure Thoughts, when out­ward blessings overflow, David confes­seth this sin against himself, Psal. 30. 6. I said, that is, in my heart, in my safe quietnes or tranquility, I shall not be mo­ved [...] to eternity. David being set upon the mountain of prosperity doth think himself above all trouble and adversity, he fancies and frames to himself a kind of Eternity in his outward tranquility, that he should never see any more changes, thus much the Hebrew words import. This was Jobs infirmity in his prosperity and glory, he said in his heart I shall die in my nest, and I shall multiply my dayes as the sand, my root was spread out by the waters, &c. and my glory was fresh in me, Job 29. 18. 19, 20. if these secure Thoughts so over­power righteous men; what prevailing [Page 205] power have they over those that are still under the power of sinne and Sa­tan. Worldlings blesse themselves in their riches, they imagine themselves in safety, as persons beloved and bles­sed of God, because they prosper in the world, Psal. 10. Luke 12. 19. This cursed thought of security is the chief Zeph. 3. 5. cause of sinners impenitency & indura­tion. God hath sent his Prophets & Mi­nisters in all ages to cry against mens sinnes, and to call them to Repen­tance, Jer 48. 11. Zeph. 1. 12. and yet the wicked will not learn to be ashamed, they refuse to return, they are settled on their lees, frozen in their dregs. Where is the man that stirs up Jer 8. 6. Acts 2. 37. Matth. 24: 39: himself to say, what have I done? what shall I do? though judgements be threat­ned, sinners will know nothing, till the beesome of wrath sweep them away: they think themselves free from all dan­ger of deathand destruction, even when they are nearest to it: and so while they imagine that they are sailing toward heaven, they suddenly sink into hell.

10. Out of the hearts of men pro­ceed overheightning Thoughts of their sufferings: in the day of distresse they think their troubles are greater, and their crosses heavier than indeed they [Page 206] are: men are apt to lessen the evil of their sinnes, and to greaten the evil of their sufferings, little afflictions they conceive to be great, and great afflicti­ons Jonah 4. 8, 9. to be incomparable, and insupport­able.

Job in his manifold trialls was overta­ken with these overheightning thoughts his deep complaints speak out his thoughts, Job 6. 1. 2. 13. Job answered & said. Oh that my griefs were throughly weighed, and my calamity laid in the bal­lance together: for now it would be heavier than the sand of the Sea, &c. what is hea­vier than a mountain of sand? yet Job conceives his calamity heavier, so the Church, Lam. 1. 12. thinks her great sufferings to be superlative and surpas­sing all others: Behold and see if there be any sorrow like unto my sorrow which is done unto me: yea what man living can clear himself from these Thoughts?

1. In case of inward Sufferings we are apt to think thus; never any so overwhelmed with troubles and ter­rours as we are.

None ever so tempted and buffeted by Satan, as we, none ever tormen­ted with such horrid blasphemous inje­ctions as we are; never any waited so [Page 207] long for comfort and assurance as we.

2. In outward sufferings we are full of such Thoughts as these, was there ever any man that had such crosses, losses, pains, pressures, and distresses as we, be­hold & see if any misery be like to ours. Now the reason why men do overgrea­ten their sufferings in their thoughts, is,

1. Their looking upon their sufferings more than their sinnes.

2. Their judging of afflictions by sense more than by faith.

3. Their eying the fleshly dark out­side of affliction, more than their spi­ritual inside.

4. The smallnesse of their strength and Prov. 24. 10. unfitnesse of their spirits to suffer the will of God.

Quest. What must we do to cure and crucifie these sinfull Thoughts which are so apt to beset us in afflictions.

1. Learn to conceive rightly of our Heb. 12. Psal. 25. Rom. 8. 20. sufferings in their divine causes, fruits and effects: the afflictions of the Saints do come from the highest love, are or­dered by the highest wisdome, and end in the greatest mercy. When our ap­prehensions are rectified, the cure is half wrought.

2. Duly weigh in our thought the [Page 208] demerit of our sinnes; for which we are worthy to be destroyed.

3. Consider that the worst that befalls the Saints here, is to prevent the worst, namely eternal condemnation, 1 Cor. 11. 31, 32. that they might not be condemned with the world.

11. There is a spirituall barrennesse, and emptinesse of good Thoughts in all carnall minds; it is expresly said of evil men, that their Thoughts are onely evil continually from their childhood, Gen. 6. 5. & 8 21. Now where there is nothing but evil, there good is wanting altoge­ther, spirituall good Thoughts are to­tally wanting in naturall men.

The spirituall mysteries of the Go­spel enter not into our Thoughts, untill 2 Cor. 3. 5. 1 Cor. 2. 9. we become spirituall: if we duly ob­serve the daily frame of our Thoughts we may find, an apparant want of good Thoughts in our selves. This defect will appear in four things specially.

1 We are extreamly defective in the serious Thoughts of the presence of Gods all searching eye: how few there be that set God alwayes before them in their Thoughts, and think with them­selves that God beholds all their thoughts and wayes, that he remembers [Page 209] them, and will certainly bring them to judgement, examine your hearts, are these your constant Thoughts, I am now in Gods presence, he beholds every thought that I think, heareth e­very word that I speak; and takes no­tice of all that I do, may not God take up that complaint against us, that he doth against Ephraim and Samaria, They have dealt falsely, and they say not in their hearts that I remember all their wickednesse, Hos. 7. 2. all that falshood and prophanesse that flames out in mens lips and lives, is radically and chiefly from hence, they do not seriously think and consider that God looks upon all their wayes. When our hearts are filled w^th the apprehension of Gods presence, & so we walk with God in our thoughts, this is a sure evidence of uprightnesse.

2. Men are strangers to the serious Thoughts of their last end Deut. 32. 29. Oh that they were wise, that they understood this, that they would consider their last end: This shows how averse [...] we are to apply our minds to the Thoughts of our last end, how unapt are we of our selves to think of death, Lam. 1. 9. which is the end of all flesh, what will be our end after death, what will be­come [Page 210] of our Soules to Eternity.

3. Carnal men are empty of all spi­rituall repentant Thoughts of sinne.

1. They never think of their manifold guilt by a serious reflection upon their own wayes, this is evident by the Lords complaint against the Jews, Jer. 8. 6. not one of them would say, in his heart, What have I done?

2. They do not consider the incom­parable ilnesse and uglinesse of sinne, that there is more evil in the least sinne that men commit, than in all penal suf­ferings of this life, and of hell it self.

3. They think not of their extreme folly in sinning, how they prefer empty creatures before an all sufficient God, earth before heaven, Moment any plea­sures before, Rivers of purest pleasures, and joyes that never end.

4. Sinners never think of the empti­nesse of their sinfull wayes, nor of the absurdness and unreasonablenesse of their courses, the Prophet sets out the sottishnesse of idolaters, in making an Idol god of one part of a Tree, with the o­ther part whereof they had rosted their Isa. 44 16, 17. 19, 20. meat and warmed themselves, yet they considered not this in their hearts,—to say, I have baked bread upon the coals [Page 211] thereof, &c. and shall I make the residue thereof an abomination?

5. They think not of the deadly end of their sinnes, sorrows without end.

4. Carnal persons are strangers to the Thoughts of their own duty.

1. They do not think of improving their Talents. Matth. 25. 18.

2. Nor of the end of their being, and the great businesse for which they came into this world which is to ad­vance God by doing his will.

3. They think not of their many ob­ligations▪ and engagements to love and fear the Lord. It is Gods complaint a­gainst the Jewes, they say not in their Jer: 5. 24. hearts let us fear the Lord our God. Now the true cause why we are so barren in godly discourse, so empty of heavenly speeches, so unfruitfull in good works, is, because we are so empty of holy thoughts, and heavenly meditations; our thoughts have a strong influence upon our whole conversation.

12. There is a spirituall madnesse and folly which runs through our thoughts, when they are like to the thoughts of mad men & fools, unsettled, incoherent, full of non sense; this is one of those great defiling evils, which proceed out of [Page 212] the heart of men, and possesseth their thoughts, foolishnesse and madnesse, Mark [...]. 7. 22. madnesse is in the hearts of men while they live, from thence it overflows into their Thoughts. This madnesse of Eccles. 9 3. the Thoughts shows it self in three things especially.

1. They are full of inconsistency and inconstancy: our minds are full of slip­perinesse and unstablenesse in good Thoughts, the thoughts of fools and mad men dance up and down, and set­tle upon nothing. There is a foolish wantonnesse and roving in mans mind, an unsetlednesse in meditating, that it cannot fix upon a good object; but as Salomon sayes, A fools eyes are in the ends Prov. 17. 24. [...] of the earth: their thoughts rove and runne up and down from one end of the earth to the other, to the first and last parts thereof, as the Hebrew words im­port. Their bodily eyes are terminated; therefore it must [...]e meant of their men­tall Eph. 1, 18. eyes: there is a strange unsteadiness and unstayednesse in mans mind before renewing, if it fall upon a good object, it is presently off again, and runnes out into other Thoughts.

2. It is apt to let out the Thoughts after every object that comes before it. [Page 213] The mind of man being deprived of that glorious presence of God that it once enjoyed in Paradise perfection; it is now in Cains condition the greatest vagabond and runnagate on the earth, it runnes up and down the world, and cannot rest or settle upon any thing, but what is sinfull and sensual.

2 This madnesse of our Thoughts ap­pears in their Incoherence and incongru­ity, they are like the speeches of mad men, which have as little dependence one upon another, as right reason in them, they speak two or three words, and then fly off to another thing, which hath no agreement with their former words, how incongruously and absurd­ly do our hearts speak? if we would se­riously reflect upon our own Thoughts, take notice of them one day, and write down every thought as the heart speaks them, and then at night read over our notes: and strictly examine them we should find so much incoherence, dis­agreement and nonsense in our thoughts, such jarring and jangling, ro­ving and rambling, running backward and forward, that we might have cause enough to look upon our selves as Bed­lam fools.

[Page 214] 3. Our thoughts are full of extrava­gancy and digressions: how many thoughts have we every day whereof we can give no account how they came in, whence they came, nor whither they would; they are extravagant va­gabonds.

13. Our thoughts are commonly un­profitable, because so unsettled, incohe­rent and extravagant.

2. For 1. Many good motions do va­nish and come to nothing.

3. We often begin good Meditations, and bring them to no perfection, they miscarry in the conception.

There is abundance of vanity in mans mind, wasting and wearying it self in childish, impertinent and unprofitable Thoughts and Notions, Tossings and Tumblings, so that we wofully wast and mispend pretious time in thinking Ephes. 4. 17. of nothing, as idle persons do in doing nothing, and thus we become altoge­ther unprofitable in our Thoughts, words and works, and vain in our affe­ctions. Psal. 14. 3.

14. Mans corruptmind is exceeding fix­ed and intensive in thinking upon vain, worldly, and sinfull objects, when we set our selves most seriously to meditate [Page 215] upon holy spirituall things, we shall find our Thoughts as unstable as water, apt to fly off presently, but our thoughts are apt to fix and feed upon earthly sen­suall things, with much stability and greedinesse: such Thoughts as are suit­able to mans corrupt nature, the heart dwells upon them with the greatest at­tention and intention: it is the greatest difficulty to keep in our thoughts to any holy, heavenly object; and it is no lesse difficulty to take off our Thoughts from worldly things, if once fastened thereto by inordinate affections; our Thoughts first stir up our affections, which being once raised and fixed upon sensuall objects, do fasten our thoughts so storngly to those objects that we cannot loosen them again, this we have sad experience of continually.

1. If vain slavish fears se [...]e upon us, our minds are filled with foolish, fear­full thoughts, which follow us restlesly where ever we are, what ever we are doing.

2. In raising of worldly grief, what black Thoughts do haunt us continual­ly: how do our Thoughts dwell upon our present crosses and losses.

3. When our love and desires are in­flamed, [Page 216] and take hold upon the things of this present world, as riches pleasures, &c. how are our Thoughts drowned in these vanities, and chained to these objects day and night? excessive affe­ctions do swallow up all our Thoughts, and our thoughts often swallow up our s [...]ep, abundance of riches will not suf­fer a covetous man to sleep for the multi­tude of thoughts in his head, Eccles. 5. 12:

15. Out of the heart of men pro­ceeds Curiosity, rash unprofitable en­quiries, foolish, unlearned questions, which are the fruits of rotten, corrupt minds, this curiosity consists chiefly in these two things.

1. We are apt to be thinking of my­sterious things which are above us, and do not at all concern us, mans mind strongly covets the forbidden know­ledge of mysteries that are beyond its reach, and without the pale of written revelations.

2. It is strangely delighted with cu­rious conceits and new notions, the figments of mans fancy.

The glorious heights of Scripture-mysteries cannot content carnal minds, they will be soaring aloft after unheard of curiosities, and prying into things [Page 217] that they have not seen, neither can be seen in the word or works of God, this curiosity of knowledg and speculation, the Scripture often condemnes, as 1 Tim. 6. 4. 20. Col. 2. 2. Tim. 4. 3. where the Apostle foretells of a time, when men will heap up teachers to themselves, according to their own lusts, that is,

1. They will seek after Teachers with ardent desires, running to and fro.

2. They will make choice of their teachers rashly, without judgement and discerning.

3. Without order, they will not be confined to a Pastor and teacher accor­ding to Gospel-order, but they will have heaps of teachers which imports a confused multitude, these three things are implyed in the Original word here used, 2 Tim. 4. how apparantly is this Scripture fulfilled in these our dayes? Now what is the ground of all this? [...]. they have itching ears, their minds are possest with an itching desire after cu­riosities; therefore they go after di­vers teachers, that so they may hear something which may feed their curious minds, this itching after curiosity of knowledge was the ruine of our first Parents; and it is an hereditary disease, [Page 218] which they have conveyed to all their posterity: men love to be poring upon strang notions, and musing on hidden mysteries.

2. A second Act of Curiosity is when the thoughts of men are delightfully taken up with news and common re­ports which flye up and down in the world, how greedily do they hearken after all news forraign and domestick, meerly to feed their curious fancies, Act. 17. 21. and to fill up their thoughts.

I grant, that we may desire to hear how matters go in respect of the Church and cause of Christ, that we may be su­tably and spiritually affected with pro­videntiall acts, but to listen after the news of the times, State transactions, and private actings of others, that so we may have matter for our thoughts to feed upon in our solitary seasons, this argues a mind sick of curiosity, and a stranger to Gospel news: This Curi­osity is properly the corruption of the thinking faculty.

2. It is a vanity which is exceeding pleasing to mans corrupt fancy which is taken with novelties.

3. It is exceeding displeasing to God, when our thoughts are spent upon [Page 219] those things that do not concern us, nor belong unto us.

16. Out of the hearts of men proceed projecting thoughts how to satisfie their own carnal desires and corrupt designs, the thoughts of carnall persons are mainly taken up in projecting and provi­ding for the flesh, how they may fill up and feed the lusts therof.

1. Licentious men take thought how to find out fittest opportunities and places for acting sin.

2. Vaine-glorious Hypocrites take thought how they may raise their own names, appear in their gifts and parts, and so come to be some body.

3. Greedy Worldlings take thought how to raise their estates and grow rich in this world, their thoughts do project and plot all the crafty waies of getting, how they may come to be Masters of Isa. 32. 7. this black Art, in over reaching, oppres­sing, and going beyond their brethren in bargaining, &c. This artificiall ini­quity of mans thoughts is of all other most abominable, it is a great evil when sin takes our thoughts, but when we shall take thoughts to satisfie sinfull flesh and worldly lusts, this is the height of wickedness, the [...]ore study and [Page 220] thoughtfulness is in sinning, the more sinfull and satanicall is mans sin. This made Davids sin out of measure sinfull, his taking thoughts and projects to co­ver his unclean Act, and to cut off Ʋri­ah; these projecting thoughts for the flesh are condemned, Rom. 13. 14.

17. Out of the hearts of men pro­ceeds a speculative acting of sin in their thoughts.

1. It is a making present those sensu­al pleasures in their imaginations, which are not actually present:

2. It is a secret acting those wicked works in mens thoughts, which they have not opportunity to bring forth in­to visible actions, there is a strong incli­nation in their corrupt imaginations to this speculative wickedness.

This acting of sin in the thoughts is an easie way of sinning, when men can set up a stage in their own fancies, and act over all sins within themselves, in their own secret imaginations, and not go forth to any object with their outward man, when their lusts want outward objects to work upon, yet they can in­wardly in their thoughts act their own filthy froathy desires and affections.

2. It is a pleasant way of sinning [Page 221] wherwith mens fleshly affections are much delighted, they take much plea­sure in the bare thoughts of sensuall pleasures.

3. Tis an empty way of sinning, these sinfull speculative delights cannot give the least reall satisfaction to the Soul, for all the pleasures of sin when actual­ly enjoyed in their greatest fulness, freeness, and reality, they are but vain shadows, vanishing shows, empty ap­pearances, they are but a meer fancy: Thus the great pomp of Agrippa and Bernice is called a fancy, they came with great phantasy or vain show, as the word Act. 25. 23. [...]. in the Originall properly signifies.

But this speculative feeding upon carnall contentments in thoughts only, is but a fancy of these fancies, a shadow of shadows, it is vanity of vanities, when men can take pleasure in the shadow of empty shadows.

4. This acting of sin in the thoughts, by way of speculation, is a most sinfull wicked way of sinning; for

1. It argues that the hearts of men are possess'd with a greedy desire after sinfull pleasures, and a desperate de­light in sinning, in that, when they want opportunities and meanes of commit­ting [Page 222] sin actually, yet they will act it in their own thoughts, when they cannot enjoy sensuall pleasures in their out­ward objects, they will enjoy them in their imaginations, when they cannot possess earthly riches in reality, yet they will imagine themselves rich, and ther­in solace themselves: it is a sign that their hearts do impatiently thirst after the fulfilling of their lusts.

2. This delighting our selves in the thoughts of sinfull pleasures, is an ince­stuous defilement which is the most hatefull adultery; this speculative feed­ing upon sensuall contentments in mens thoughts is a committing adultery with their own children.

Thoughts are the issues coming out of the loyns of their own minds, they are Mark 7. 21, 22 begotten and conceived by their owne hearts.

5. This thought pollution is a pre­vailing way of sinning, ir doth exceed­ingly take and overtake mens corrupt hearts, and over-abounds in their minds. There be four waies wherby this specu­lative wickedness is commonly acted in the thoughts of men.

1. They delight to be musing and thin­king of those creature comforts, world­ly [Page 223] excellencies, and preheminencies w^ch they have in present possession; they think with themselves, what riches, ho­nours, earthly possessions and priviled­ges they enjoy, how eminent they are in gifts and name, in wisdom, learning, and esteems of others, and how happy they are in all these: Thus Haman feli­citates & fills himself with the thoughts of all the glory of his riches, and all the Hester 5. 11. things wherein the King had promoted him: Nebuchadnezar solaceth himself Dan. 4. 30. in the thoughts of the glory of his Maje­sty, and his great Babell. Dives blessed himself in the thoughts of his goods layd up for many years.

These sensuall earthly thoughts do fill mens hearts with pride and vanity.

2. They exceedingly provoke God a­gainst them, as is evident in his Judg­ments upon the fore-named worldlings; for Dives was sentenced for a fool, and struck dead that night, Nebuchadnezar was struck with madness and brutish­ness, whiles the word was in his mouth, and the thought in his heart: and Ha­mans high honour did quickly end in the highest shame.

Quest. But may not we think of crea­ture comforts, inward endowments, and [Page 224] outward enjoyments.

Answ. We may if we observe these three Rules:

1. These thoughts must arise from a spirituall sense of Gods goodness and bounty, and our own unworthiness.

2. We must propose this spirituall end to our selves, that by these thoughts our hearts may be raised to humble ac­knowledgments, and praisefull admira­tions of the glorious Giver.

3. They must quicken us to serve God with all chearfulnes and faithfulness for these good things we receive from him. Deut. 28.

2. Men are guilty of acting sin in their thoughts, in respect of things to come. How do they delight themselves with the fore-thoughts of those profits, pleasures and Creature-enjoyments which they expect hereafter; as name­ly, that such a time they shall have such a pleasant journey, such a merry meet­ing of friends, such a gainfull bargain, hear such and such news, &c. these things they think off withmuch affecti­on, these thoughts wake with them in the morning, and walk with them in the day; upon these they feed much: thus those worldlings in Jam. 4. 13. do de­light themselves in the thoughts of [Page 225] their future Profits, of going to such a City, and there getting gain. So those wicked ones in Isa. 56. 14. do feed upon the thoughts of those sensuall pleasures which they promised themselves the next day: yea, worldlings do solace themselves with the thoughts of that honour which they promise to their houses and posterity to the worlds end: Their inward thoughts are their houses shall continue for ever. The [...]e earthly Psal. 49. 11. thoughts sit neerest to their hearts, as the Hebrew word import [...]: They pro­claim [...] their names on lands, or they call their lands (as the Greek explain [...] it) by their own names: Thus thinking to make their names and memory everla­sting. 2 Sam. 18. 18.

Carnall men fill and feed their hearts with the thoughts of those earthly comforts, profits, and pleasures which they hope to enjoy, even whilst they are a far off: this is their wickedness and folly, for when they come to the actual enjoyment of these things which their fancies fed upon before hand, they find them to be stale, empty, lying, vani­ties, Isa. 29. 6. no way answering their thoughts and large desires, and this fills them with vexation of spirit:

[Page 226] 3. Men are guilty of this specula­tive acting of sinne in their thoughts, in respect of things past, they are apt to sport themselves in the thoughts of those sinfull and sensual pleasures, which they have formerly injoyed in actions long since past: they recall and revive their former dead works, and they think upon the Circumstances of their old defilements with a new delight. Those sinnes which sinners have long since committed they act over again in their thoughts every day: thus adulte­rers delight to be calling over their for­mer unclean acts, and feeding in their thoughts upon the froth and filth of their former sensualities: vain glorious persons take pleasure to be musing upon speeches of applause, and admiration given them by others.

So that whereas sinners should think upon their former pollutions and vani­ties with sorrow, self abhorrency and hatred, they rather run over them in their thoughts with a fresh delight, and herby they continually commit the same sins again with the same pleasure, & ex­tract a new sweetnes out of old vanities.

This delightfull acting over sinne in the thoughts, is the height of wicked­nesse.

[Page 227] 1. It is a signe of a heart deeply har­dened, and desperately wicked, it is an argument that men are greatly in love with their sinnes, and inseparably wed­ded to them, when they commit adul­tery with their own sinfull Acts former­ly acted. It is impossible for contrite Converts to act this speculative wick­ednesse ordinarily, though they may be overtaken through infirmity; they are filled with bitter sorrowful thoughts, sighs and shame, in the review of their old sinfull pleasures and vanities, as is evident in the repenting Romans, who were now ashamed of their former fil­thy wayes, Rom. 6. 21. so when Ephraim thought of his sinne, he was ashamed and repented.

2. It declares men to be far from re­pentance, when they can think upon sinnes past with new sweetnesse and de­light;

For first, reall repentance is a turn­ing from all practicall and speculative wickednesse from inward and outward actings of sinne.

2. True penitents, think upon for­mer sinnes with far greater grief and bitternesse than ever they had pleasure and sweetnesse in the committing of them.

[Page 228] 3. They hate all appearances of old sinnes, and fly from all occasions, al­lurements, and tendencies thereunto.

3. This speculative acting of sinne in the thoughts of men, doth highly provoke God against them:

For 1. As often, as they think of their former sinnes with delight, they are guilty of committing the same sins again, and do justifie their first wicked works.

2. They hereby make themselves guilty of piercing and wounding the Lord Christ afresh:

3. They provoke God to remember their old sinnes by inflicting new wrath upon them, when they recall them in their Thoughts with new pleasure.

4. This delightfull musing on sinnes past, is more abominable than the first committing of them.

4. Men do act this speculative wick­ednes in their thoughts by way of meere supposals, they frame and feign suppo­sitions to themselves of sensual satisfa­ctions: thus sinners that are frighted by the power of the word, from the outward actuating of their bosome-lust, yet their hearts do wallow in wick­ed speculations and wanton suppositi­ons, [Page 229] they suppose themselves to be act­ing their fleshly desires, they imagine themselves enjoying such and such sen­sual pleasures and delights: thus men are partakers with adulterers, drun­kards, and sensualists in their thoughts and fancies: sinners that have spent their former years in acting their lusts Psal. 50. of uncleannesse, and now their bodies through age, are like a dry tree; yet they will act their filthinesse in their imaginary suppositions; and their hearts shall act what their bodies cannot a­ctuate.

18. Out of the hearts of men proceed thoughts of childish vanity, they act the part of children in their thoughts, they have foolish, childish imaginations: children will suppose themselves Kings, Queens, Nobles, &c. they will act the parts of mothers and nurses, they sport themselves with babies and toyish vani­ties, this is their childish folly. They that are men in years, are children in thoughts; they act as vainly in their thoughts as children: thus men of am­bitious affections will imagine them­selves in the highest places of honour and preferment, they will suppose them­selves great persons, Nobles, States­men, [Page 230] Judges of the Land, 2 Sam. 15. 4.

Men of covetous spirits will suppose themselves rich, raised to great estates, Lands, possessions, &c. whatsoever carnall contentment hath chief room in mens affections, though there be not the least appearance of probability, of ever attaining the same, yet they will with much delight imagine themselves injoying what they would have: their thoughts shall draw up a platform of State Station and Condition of life, which is most suitable to their carnal af­fections.

This is the surest signe whereby we may know what is that particular sinne whereto we are most enclined: observe which way our fancies and thoughts do stream out most. This fancying and sup­posing our selves in a height of earth­ly injoyments.

1. Is the height of Childishnesse: it is absurd for men to solace themselves in these Childish thoughts and fancies: it is time for men to put away Childish­nesse, 1 Cor. 13.

2. It is the height of vanity, because in these imaginary suppositions we feed our thoughts with that which is not: [Page 231] earthly things themselves in their ful­lest enjoyment have no reality in them, they are but empty nothings, painted shadows, they are not whiles they are; but to solace our selves with meer sup­positions, this is vanity of vanities, worse than vanity.

3. It is the height of foolishnesse, to feed upon ayry, windy imaginations, Prov. 15. 14. The mouth of fools feeds on foolishnesse; The mouth of unconstant fools [...] feedeth upon foolish things; thus the words are in the Hebrew: the mind of man is the mouth of the soul; Thoughts are the speeches thereof: it is a sure sign of foolish wicked men, to spend their thoughts upon empty notions.

4. It manifests the height of dange­rous discontent with our present condi­tion, when we shall imagine and sup­pose great things to our selves in this world, 1 Tim. 6, 7, 6, 8, 9. 10, &c. whereas we ought to be contented with our present estate and station, Heb. 13. 3, 4.

Thus I have opened the mystery of mans carnal corrupt thoughts, by way of explication and demonstration; I will now make some usefull application to our selves.

[Page 232] Seeing this is a most clear truth, that Ʋse 1. thoughts proceeding from mans cor­rupt nature, are such polluting, pro­voking, damning evils.

This may convince us, that thoughts are not free: it is a pestilent principle of atheisme, which by the deep delusion of the devil prevails strongly in the hearts of men and women, that thoughts are free; it is the common conceit of carnall prophane persons.

1. That thoughts are of an indiffe­rent nature, neither good nor evil in themselves, but as they are approved and consented to by mans will.

2. That it is impossible for any man to order, over-rule and regulate his thoughts, by reason of their infinite­nesse, varieties and wandring nature, in which respect they claim a priviledge of invincible freedome.

3. Carnal men do imagine that they have a licentious liberty to think what they please, and that they need not make conscience of their thoughts.

4. They apprehend that thoughts are free from pollution and punishment, and free from the reach of Gods glori­ous eye; and that they shall not be ac­countable for them.

[Page 233] This is a strong and dangerous delu­sion whereby the Devil draws multi­tudes of souls into hell continually.

1. It is an universal delusion, it takes and prevails with the whole world, which lieth wallowing in wicked thoughts: this cursed Principle, that (thoughts are free) is rooted in the hearts of all those who are strangers to the power of grace: for though mo­rall persons, and formall Professors may abhor blasphemous thoughts, and those grosser thoughts, which have an intrinsecal, inseparable blacknesse and malignity in them; yet they are far from hating all kind of evil thoughts; as for vain, idle, worldly, impertinent, unprofitable, and roving thoughts they look up [...]n them as no sinnes, or small veniall scapes, which carry their par­don with them, and do not bind men over to condemnation.

This w [...]s the cursed conceit of the Pharisees and their followers; for it is manifest by the Sermon of Christ in Matth. 5. that the Pharisees were wont to interpret the Law of an outward dis­cipline onely, and meere externall du­ties; and that they did not reckon the inward impurities and exorbitancies of [Page 234] mans heart, and thoughts, and inordi­nacy of desires for sinnes: their care was for the outside onely; but within they were full of thought-uncleannesse. See Matth. 23, 25. 26, 27. Yea, Paul in his Pharisaicall condition was posses­sed with this Pharisaical error, as ap­pears by his own confession. Rom. 7. 7. therefore he once thought himself able to live without blame in a legal Righte­ousnesse, Phil. 3. 6 and to keep the Law, till the Commandement came unto him in its spirituality at his conversion, Rom. 7. 9.

2. This hellish conceit (that thoughts are free) produceth most dangerous damning effects in mens conversations.

1. It causeth them to blesse themselves in their external negatives, in their free­dome from open offences, and outward abominations, as that Pharisee did, Luke 18. 10, 11, 12.

This is the practise of meer civil per­sons and formalists, who make no con­science to be holy in their thoughts, but onely they take care with the harlot to wipe the lips, with Pilate to wash the hands, and with the Pharisees to cleanse the outside, as for their thoughts, they suffer them to run riot, to have their full [Page 235] swinge, especially in matters of pleasure, profit, and carnal contentments.

2. This false opinion of thought-free­dome, draws men to place Religion in outward services, and bodily exercises, without giving to God a thought-wor­ship: hence it is, that they rest in the work done without the concurrence of the heart and thoughts; they draw near to God with their lips, and bring the out­ward man, when their Thoughts are far from him, Isa. 29. 16. their chiefest care is to appear to men, and to be appproved by men, and not by God who seeth and searcheth the heart, and so they va­nish in bodily service and outward de­votion of lip-labour and lost labour.

3. When men upon this conceit, that thoughts are free, do give up the rains to their own Imaginations, and take li­berty in vain vile and prophane thoughts, it is just with God to give them up to vile affections, abominable actings, and a Reprobate sense: so that as they cast off the yoke of Christ in their thoughts, and will not have him to rule in their hearts, so the Lord gives up them to walk as sons of Belial, as men without yoke, after the vanity of their minds, and lusts of their own [Page 236] hearts, and so these that make no con­science of internall thoughts, are come up now to this height of iniquity, as to make no conscience of abstaining from external abominations, they can swal­low camels without fear or remorse.

2. Or else they are given up to effica­cy of error, to believe the lying do­ctrines of corrupt Teachers, that so they might be damned, who do not receive & obey the truth in their minds, but take pleasure in acting unrighteousnesse and uncleannesse, speculative filth and folly in their thoughts.

They that partake with adulterers by a spiritual thought-pollution, will at last come to partake with them in bodi­ly defilements.

This is most evident in the men of the old world, Gen. 6. 1. 2, 5. they professed themselves sonnes of God, and joyned themselves to the visible Church, yet being possest with this cursed conceit of thought-freedome, they lodged evill thoughts in their hearts continually, till at length they were given up to the o­pen committing of all manner of sinne with greedinesse and great delight, un­till the Flood came and swept them al­together into Hell, 1 Pet. 3. 19. 20.

[Page 237] And this is the case of divers Profes­sors in this present licentious world, who are fallen into error of judgement and practises, if they would seriously search and survey their own hearts, they should find that loosenesse of thoughts is the chief cause of their giving up to loosenesse in opinion and conversation.

This corrupt conceit of liberty of thoughts in the tendency there­of, opens a gappe to all wicked li­centiousnesse; and makes way for in­curable obcecation and obduration of heart, for men being once possessed with this pestilent perswasion, they now take their fill of all inward filth, as be­ing invisible to man, and in the end they let loose the bridle to all external wick­ednesse: because this being presupposed that thoughts are free, it will easily be inferred, that works are free also: if men take liberty of conscience to think any thing, they will in time pretend li­berty of conscience to act any thing.

2. Upon this licentious life follows the height of hardnesse of heart; their Conscience being now seared as with an hot iron, and past feeling, 1 Tim. 4. 2. Ephes. 4. 19.

3. All light and sense being totally [Page 238] lost, they now come to justifie any sin, to take light for darknesse, and darknesse for light, to put good for evil, and evil for good, truth for error, and error for truth, Isa. 5.

4. Hereupon follows the height of impenitency, an impossibility of repent­ing; so that these sinners are now seal­ed up under condemnation without re­medy: all this mischief and woful mi­sery flows originally from this wicked conceit that possesseth their hearts, that thoughts are free.

4. This vile opinion of thought-free­dome doth exceedingly exalt and ido­lize mans corrupt nature, by ascribing that priviledge, power and perfection to man, which is inconsistent with ratio­nall creatures; for if thoughts be free, then our affections which are acted by them, are free, and our words and vi­sible works which are streams flowing from our thoughts, are also free, and hence it will follow that intelligent crea­tures are free from subjection to any Law, and so their own wills must be the rule of their own actings, which is a deifying of mortall worms, and set­ting up mans will in the place of God, which is Idolatry.

[Page 239] 5. This pernicious Principle of thought-freedome doth abolish and take away all internall piety, heart-pu­rity and thought-worship; and so turns all piety and divine worship into a meer outward form of Pharisaisme, and a dead carcasse of devotion, whereby men rob God of his chiefest service.

Quere, What is the true ground and root of this Atheisticall conceit, that thoughts are free?

Answer 1. Speculative vanity and uncleannesse is suitable and sweet to carnall hearts, they love to solace and sport themselves in the thoughts of their sensual pleasures, riches, and crea­ture-contentments: hereupon men wil­lingly come to this conclusion that thoughts are free, because themselves so willingly give way to their own Thoughts: we are very apt to close with any Principle which tends to the allowance of those actings that we al­low in our selves.

2. Carnal men and women are igno­rant of Gods Law in the spirituality and latitude thereof: they measure and judge of the compasse of the Commandements by the outward letter onely, fancying to themselves a [Page 240] Law which reacheth onely to the out­ward man, as did the Pharisees; from these false premises thy conclude liber­ty of thoughts.

3. They discern not the spirituality of Religion and repentance, which is pri­marily and principally acted in the heart and thoughts.

4: The ungospel general way of preaching of divers men, tends very much to the settling and fixing of this pestilent opinion in carnall hearts, that thoughts are free:

For 1. Some there be who strive to please the itching ears and fan­cies of their hearers, with notionall Doctrines, and empty enticing Dis­courses.

2. Others crying peace, peace, do altogether publish the pardons of free grace, but they never presse the power of renewing grace upon the heart and thoughts of men: whereas the aim and principal work of Gospel-preaching is, to cast down the imaginations and heights of mans heart, and to capti­vate every thought to the obedience of Christ, as the Apostle clearly shows, 2 Cor. 10▪ 4, 5. all our Declarations of Gods grace and mercy, must tend first [Page 241] and chiefly to the subduing and sancti­fying the thoughts of mens hearts.

3. A third sort of Teachers make it their whole work to cry down visi­ble exorbitances and scandalous sinnes; and to perswade to external duties of Religion and a moral conversation; this was the way of the Pharisees preaching.

4. Some soar aloft in Seraphical no­tions, high speculations, and strange expressions which serve onely to feed the fancy, and to fill mens heads with whimsies.

So that the heart and thoughts of men being altogether neglected by a great number of Teachers, and the wickednes of mans natural imaginations, not being faithfully and effectually laid o­pen; What wonder is it, if men do flat­ter themselves with a groundlesse con­ceit of the goodnesse of their heart, and so give credit to this deluding Principle, that thoughts are free: be­cause preachers do not strike at their thoughts, nor discover any danger in them.

Query 2. How doth it appear from Scripture that thoughts are not free.

Answer, Evil thoughts are expresly [Page 242] forbidden and condemned by a three­fold Law of God.

• 1. By the common Law of nature.
• 2. By the Royal Law of Love.
• 3. By the Evangelical Law of grace.

1. It is evident by the Scriptures, that evil thoughts are condemned by the Law of nature written in every mans heart; for the clearing of this truth three things must be demon­strated.

• 1. That there is a Law of Nature.
• 2. That the Law of Nature is.
• 3. What evil thoughts are directly a­gainst this Law of Nature.

1. That there is a Law of nature, the Scripture testifies, Rom. 2. 14, 15. for when the Gentiles who have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto themselves, who shew the work of the Law written in their hearts, &c.

In these words the Apostle proveth the being of this naturall Law by two effects flowing from thence, even in the Gentiles themselves.

1. Their doing of the things con­tained and commanded in the law of Moses, verse 14. Rom 2. v. 15.

2. The testimony and inward conflict [Page 243] of Conscience; the naturall accusing, and excusing of their thoughts, verse 15. Their Conscience also bearing wit­nesse, (or conscience witnessing with them, and their Thoughts the mean while accusing, or else excusing one another, so far as their actions were evil, their con­science accused; and so far as they were well done, it excused.

These fruits do plainly demonstrate, that there is a law of nature, and a na­tural knowledge of this Law bubling up in mans nature: the Gentiles who knew nothing of the letter of Moses Law, yet they carry the work of the Law written in their hearts, that is a Law a­greeable to the morall Law.

Observe here 1. The Gentiles had not the written Law of Moses; and yet they did the things prescribed and contained in the written Law, as the Apostle Paul testifies.

Here is their practise, and the Princi­ple of their practise.

1. Divers things prescribed in the Law, they knew and practised: some worship they performed unto God.

2. Divers of the Heathen abhorred the making and adoration of Images.

3. They were strict observers of Ci­vil [Page 244] Justice and honesty as appears, both by the Laws enacted for observance of both, and by histories recording the excellent vertues of many Heathens.

2. There must necessarily be some inward divine Principle in the Gentiles, to discover the things of the Law unto them; and to move them to the doing thereof, this principle of their fact is ex­presly called nature, they do by nature the things of the Law, Rom. 2. 14. by [...], i. e. Naturali judi­cio, naturali instinctu atque impul [...]u natu­rali ratione eis dictante quid honestum, quid [...]urposit, Piscator. nature, that is, by the light and Law of nature implanted in their hearts.

Nature is here opposed either to Scripture or to grace, and may thus be understood.

1. that the things that they did, that were materially good, they did them by the dictate, instinct, and impulse of na­tural principles, naturall Reason making known what is good, and what is evil, and that without any direction from Scripture or special revelation.

2. Or else thus by nature, that is, by the power of nature, or naturall prin­ciples, without any assistance of renew­ing grace. But the first sense I conceive is chiefly intended in the Text, there­fore the Syriack by way of explanation Rom. 2. 14. renders it thus: the Gentiles who had not [Page 245] the Law they did the Law from their own [...] Gal. 2. 5. [...]. nature that is, from those naturall prin­ciples they carried in their own hearts.

3. The Scripture declareth the Gen­tiles to be sinners, under sin and wrath, Gal. 2. 15. they are called sinners of the Gentiles, and sinners by way of noto­riousnesse.

4. There is wrath threatned to be poured out upon the heathens that know not God, and it was actually poured out upon divers of them in the Prophets dayes.

5. Their own Conscience is said to ac­cuse them of sinne, Rom. 2. 15.

These Reasons prove undeniably that there is a Divine Law written in the hearts of the Gentiles, which is fitly called the Law of nature for punishment is properly the fruit of sin, and sin is the transgression of the Law, 1 John 3.

Quest. What is th [...]s Law of nature?

Ans. 1. Nature imports two things.

1. An essentiall being, it is being it self.

2. the actings & operations of a being.

2. A Law is a righteous Rule and immoveable measure of mo [...]all Acts or­dained for the g [...]od and welfare of ra­tionall creatures sufficiently made [Page 246] knowne by the Law-giver. Lex est regula & men [...]ura actuum agen­ [...] omittendorum, Aquinas.

3. The Law of nature is a Radicall light shining from the Candle of the Lord powerfully making known cer­tain practicall principles agreeable to the eternal Rule of Truth and Righte­ousnesse which God hath planted in the mind of man, to be a testimony to man, that there is a God who ruleth over all, and judgeth the actings of all men.

1. The Law of nature is internall and essentiall to the nature of an intelligent creature; it is a Law that is as necessa­ry as the being of such a creature; it is connaturall to a rationall creature, so that as such a creature, it cannot be imagined to be without a Law: for ra­tionall beings, as creatures have a su­pream Lord to whose will they must be subject, and by whose Laws they must be regulated.

2. It is such a knowledge of good and evil, as is intrinsecally and indelibly [...] &c. rooted in mans nature * Chrysostome tell us that this naturall Law is a radi­cal fundamentall knowledge planted in the being of man.

3. The Law of nature is a compre­hension of certain first principles belon­ging to the right ordering and regula­ting [Page 247] of mans thoughts and works; for the principall scope of this naturall di­ctate and direction, is for action, and not for speculation.

There are certain undeniable princi­ples that a rationall being will freely grant, and presently yield unto: they are drawn up in some short Axioms or pro­positions such as these.

That which is good and honest, must be embraced and acted.

That which is evil must be avoided, what thou wouldst not have done to thy self, do not thou that to another.

Happinesse is to be sought after.

2. Then there follow certain par­ticular principles, as

• God is to be worshipped.
• Parents must be honoured.
• Justice is to be done.
• Men must live temperately, &c.

3. From these clear, and unquestiona­ble premises, Reason draws several Con­clusions, that have the impression of na­tures seal upon them, and so are unde­niable, asnamely, blasphemy murder, adultery, theft, lying, and such like are evil, and therefore must be abhor­red and avoided.

The Law of nature is the birth of that [Page 248] originall, eternall Law: God is the Ar­chetype, Primitive, supream, eternall Law, the perfect Rule of all Righte­ousnesse.

1. The Law of nature is a stream flow­ing forth in time into the natures of the sonnes of men, from that original foun­tain of all Law: it is a Copy transcri­bed from that eternal Law, and implan­ted upon the heart of a rational being.

2. It is the first born of this eternal Law, having the preheminence of pri­mogeniture, and so claiming a double portion.

The Law of nature was in being long before Moses received the two Tables, before there was any Prophet or Judge in Israel, yea before Noah preached, or Enoch prophesied. It was contemporary with Adam. This was the Scripture that God gave men in the infant age of the world; they carryed this Bible in their hearts continually.

5. The Law of nature is the summe and substance of the written moral Law, there is a sweet agreement and consent between these two Royall Lawes; they differ not in substance, but in cir­cumstance, and in respect of the man­ner of delivery: the natural Law is the [Page 249] summary abridgement of the moral Law of Moses.

6. God hath written this Law in the Quam Deus omnium crea­tor singn [...]orum hominum pecto, ribus infudit. heart of every man, Ambrose thus de­fineth this naturall Law, it is that which God the Creator infused into every mans breast: it is written with the finger of God in the heart of man, as Philo saith: an eternal Deity graved this Law of nature in mans immortall mind, that is, the Pillar that holds forth th [...]s natural truth. This Royall Law of nature is a sacred Manuscript written by a Deity; it is the Scripture of God in mans heart, it is a Bible of Gods own printing, the Apostle calls it the work of the Law writ­ten in mens hearts, Rom. 2. 15.

Question, What is this work of the [...]. Law, which is written in the hearts of the Gentiles?

Answer, It is the sentence and summe of the Royall Law, which is to love God above all, and our neighbour as our selves: though the Heathens have not the law of Moses written in letters and Sillables, yet they have the thing it self comprehended in the Law; they have a writing within that discovers not one­ly external actions prescribed in the law, but also internal acts.

[Page 250] 1. Because the internall acts of obe­dience are the principal work of the Law

2. It is evident that the Gentiles had the knowledge of divers internal, essen­tial duties contained in the Law.

3. They are condemned for the va­nity of their Thoughts, and vilenesse of their affections, which are inward vio­lations of the law, Ephes. 4. 17. Rom. 1.

Ob. It may be objected, that it is the peculiar priviledge of Gods elect people who are in Covenant with him, to have the law written in their hearts, and en­graven in their minds, Jer. 31. 33. Heb. 8. [...], 9, 10, 11. Heb. 10.

Whereunto I answer, 1. There is a natural writing of the Royall law in mans heart, Rom. 2. 14, 15. the light and law of nature is implanted in every mans heart at their natural birth, or coming into the world, Iohn 1: 9.

2. There is a supernatural, evangeli­call writing of the Royal law in the hearts of the Elect people, of Christ at their new birth by the spirit of grace coming into their hearts; This Evange­lical writing is the fruit of the promise, and the priviledge of regenerate persons onely.

[Page 251] 2. There is a very great difference be­tween the writing of the work of the moral Law in the hearts of Heathens; and the writing of the law it self in the hearts of holy men.

Gods gracious writing of his Lawes in the hearts and minds of his people in the work of regeneration, imports an opening of their understanding by Christ to discern the spiritualnesse, penetrati­on, compasse and mysteriousnesse of the holy law, Luke 24. 45. Rom. 7. 14 Heb. 4. 12. Psal. 119. 96.

2. A creating and implanting new holy principles and propensions agrea­ble to the Royall law, whereby they are inabled to perform a spiritual Evan­gelical obedience unto God.

But the naturall writing that hea­thens and all natural men have in their hearts gives them onely a generall knowledge of certain practical princi­ples, and a naturall strength to do ma­ny duties of the law in a moral way; but they are still strangers to those new principles of spirituall knowledge and Gospel obedience that are in renew­ed men.

Question,

what are those good things that meere natural men may do by the [Page 252] principles of nature implanted in their hearts; because it is said expresly that the Gentiles do by nature the things con­tained in the Law, Rom. 2. 14.

Answer, they may do things that are morally and materially good, but they cannot do those things that are Theologically and spiritually good; they cannot do those things that are essentially and intrinsecally good.

1. A work is morally good, when it is good in relation to manners, and in order unto men, when it is good in the sight of men, good unto humane pur­poses, and by way of example or edi­fication to others who judge as they see.

2. A work is divinely and spiritually good, when it is good in relation to Re­ligion, and in order unto God; a good work is then done divinely and spiritu­ally, when it is acted.

1. From a divine principle, from the spirit of life, from Christ living in us, from a new Principle of life and holi­nesse Gal. 2. 20. [...]. Clem. Alex. put into us by the spirit of regene­ration.

2. When it proceeds from a living faith, purifying our hearts from dead works.

2. In a divine manner with holy and spirituall affection.

[Page 253] As 1. When it is performed with the affection of a child, and filiall respects, not from a spirit of bondage, but from a spirit of love. 2 Tim. 1. 7.

2. In a free and voluntary subjecti­on to God the Law-giver, and a sincere respect to all his Commandements, Psal. 119, 6. 128. for men never obey God and his Law, even when they do the works therein prescribed; but when they do them with all submissive and loyall affections towards him who commands those duties, James 2. 10, 11. and that by vertue of his authority and command: this is to do all in the name of Christ, Col. 3.

3. A work that is Theologically and spiritually good, must be directed unto a divine holy end, the glory of God, we must bring forth fruits of holinesse, and finish our works that God gives us to do, and do all the good that we have to do with a single respect unto God, as Quicquid ho­mo veluti recte fecerit, nisi ad pietatem, quae in Deum est, referatur, re­ctum dici non oportet. our end, that in all things God may be glorified, John 15 8. and 17. 4. 1 Cor. 10. 31. this onely is to live unto God, and to bring forth fruit unto him, and not unto our selves, Rom. 7.

4. Every good work must be done with a pure heart, with fervency of spi­rit, [Page 254] Chearfulnes and delight: our hearts must be given unto God in every ser­vice:

All the Circumstances that accom­pany Augustin. de fide & operi­ [...]s. an holy action must be right; for an excellent work may be so mis­placed or attended with such incon­gruous and unsuitable circumstances, as that it may rather be a snare of Satan, than a fruit of the Spirit in us.

5. Lastly all our services must be pre­sented and offered up to God upon that divine Altar Jesus Christ, to make a good work compleatly acceptable, it must passe through the incense and in­tercession of Christ, who as he doth by his blood take away the guilt of sinne from our persons: so by his interces­sion he covers and hideth the pollution and adherency of sinne, that is, in our services, Eph. 2: 18. 1 Pet. 2. 5. Christ Je­sus Matth. 23. 19. is the Altar that sanctifies all our spirituall sacrifices, Isa. 56. 7. and 60. 7. Their sacrifices shall be accepted up­on mine Altar; and, they shall come up with acceptance on mine Altar.

3. A work is materially good, when the materials of it are the things that God requires, as prayer, alms-giving, [Page 255] &c. Now though the matter of these duties, be things that God commands to be done; yet because the doing of them doth not necessarily and intrinse­cally take in a sincere aim and respect to God, but is onely reducible unto God, and that so, as that the same thing may be done with other respects, for carnal men do all things with carnal self re­spects: therefore the goodnesse of such works is not in the things themselves, barely and abstractly considered in the work done, but in the right spirituall manner of performing them, such were the Pharisees praying, and the sacrifices and services of those wicked Jews in Isa. 1.

4. There be some works that are so essentially & intrinsecally good in them­selves, that if they be done they must needs be spiritually and divinely done, because they have relation to God in their very acting, and do intrinsecally and in the substance of the work re­spect God, as namely, a sincere love and fear of God, a trusting in God, and waiting upon God.

These actions are so inherently good that though they may be imperfectly done by us, because not done with all [Page 256] that strength and height of spiritua­lity and sincerity that the Law requires yet they can never be done prophanely and selfishly, and so displeasing unto God.

Now it is evident that carnall men by the principles of nature acted and im­proved may do things morally good, such works as have relation to men, are good in the sight of men, and tend ro the good of men.

2. They may do works materially good such works whose goodnesse doth not necessarily consist in the doing of them, but in the spiritual manner of doing them: but then they perform them onely, in a carnal selfish manner, not divinely and spiritually.

Natural men cannot do a good work spiritually and obedientially, they can­not do it with a fil [...] all submissive affe­ction unto God.

1. Because they are not quickned and acted by the spirit of Christ, Rom. 8. 9. Gal. 4 6.

2. Every good work that is spiritual, is vital, for the spirit quickneth: But now both the persons and performan­ces of carnal men are dead, Heb. 9. 14.

Therefore though the works of natu­rall [Page 257] men in respect of the substance or matter thereof seem very specious, and glorious unto men, who judge accor­ding to the sight of their eyes, and do measure the intention and affection by the work that they see, and not the work by the intention and affection, which they cannot see; yet to God who seeth not as man seeth, such works are abomi­nation, because they are di [...]ected to their own corrupt ends and done with carnal affections, Luke 16. 15.

3. Natural men by the strength of Principles of na [...]ure cannot do those works [...]hat are essentially and inherent­ly good: They cannot sincerely and spiritually love God, nor fear him, nor trust in him, because they are living a­ctions coming from the spirit of life.

7. The Law of nature is of divine au­thority, the omnipotent God is the au­thour thereof, he is the giver and gra­ver, the contriver, commander and pub­lisher of it.

Hence it is, that 1. It hath an effica­cious influence, and the highest bind­ing vertue upon mens consciences: no created power in heaven or earth can absolve them from their obedience thereunto.

[Page 258] 2. This Law is an indelible and immu­table rule, yesterday and to day, the same for ever, it ties all people and per­sons with an impartiall hand; it shines upon all Nations and times with a per­petual light, none can claim exemption from this natural Law, unlesse they can cease from their rationall being.

This divine writing cannot totally be defaced or blotted out in the worst of men.

8. This Law of nature, as it is in its latitude, does bind men in the Court of Conscience Natural Conscience is the Center of natural Principles, it dictates what the law of nature requires, applies it, and so incites and ingageth men to the observation thereof, yet sometimes Conscience erroniously incites men to those Acts which were never dictated by any divine Law.

2. Conscience reflects upon what is done, and so calls men to a strict ac­compt for every violation of natures Law, accusing them when they act con­trary to it, and excusing them when they walk up to it, Rom. 2. 15.

9. Every violation of the Law of na­ture is exceeding injurious to God, and to mans own being.

[Page 259] 1. It is a secret contempt of that su­pream Lord and Law-giver, who in so much wisdome and goodnesse did put this Law into mens hearts, and oblige them to observe it for their own good.

2. So far as men decline and depart from this Law, so far they run into mi­sery, and expose themselves to punish­ment and perdition, this is most ev [...]dent, Rom. 2. 12. for as many as have sinned [...]. without [...]aw shall also perish without law, and as many as have sinned in the law, shall be judged by the Law.

Ob. They that have sinned without the law, &c. this seems a Paradox no law, and yet transgression, Rom. 4. 15. eve­ry sinne is an anomie, the breach of some law, 1 John 3. 4

Answer, It is true, where there is no Law at all, neither written nor unwrit­ten, neither naturall nor positive there can be no transgression: but of the laws of God, we may thus distinguish according to the different manner of their delivery.

There is a Law written unto man in the Scriptures; and there is a law writ­ten in mans nature by his maker: there is the law publisht to man by Moses and the law proclaimed in man by the [Page 260] voyce of reason: these agree in sub­stance, but differ in circumstance in manner of delivery, every man hath a law written in his heart.

The meaning of the words is this, they that sinne without the written Sine lege scili­cet scripta quae dicitur lex Mosis, Piscator. Law of Moses, shall perish without the written Law of Moses, that is, with­out imputation of the writing of that Law: that shall not adde to the weight of their sins; nor lay a greater guilt or aggravation on their consciences, in as much, that God did not vouchsafe that mercy to them: he requires no more of any than he committed to them.

Quer. By what Law then shall the Hea­thens perish who have sinned without the Scripture Law.

Answer, They shall be condemned, by that Law which they have trans­gressed, namely, the Law of nature, or that Law written in their hearts.

10. The Law of nature is so exact, that it obligeth the whole man: it binds men to do service to their Creator with their whole mind, will and affections, with all possible freenesse and fervency, chearfulnesse and complacency, inten­sivenesse and integrity.

Natures Law is not content with a [Page 261] visible bodily exercise, but calls for o­bedience in our most inward thoughts and affections.

2. It binds men to do good, and to do it well, all the strength and binding vertue of this Law dependeth upon the Soveraign power and authority of the Lawgiver.

11. This Law of nature is so equall that it is not capable of any abatement, mitigation or alteration in the least Tittle.

1. Because there is not the least rigor in the principles, and precepts of this Law, they are pure equity.

2. Natures Law is conversant about such Acts as are most intrinsecally and inseparably such.

1. There is such a naturall beauty and intrinsecall lovelinesse in some good Acts and Objects, as must needs assure and attract a rationall being.

2. There is such an inherent defor­mity and inseparable malignity in some evils, that the light of reason must needs Quae [...]am sunt mala quia pro­hibentur, sed a­lia prohibentur quia sunt mala, say the Shcool-men. loath and abhor them, insomuch, as if there were no externall written Law, yet a rationall being that walks up to the light of reason, would abhor and flie from sundry evils, and close with dives good Acts.

[Page 262] Quer. How is this Law of nature made known to men?

Answer, God hath set up an intelle­ctual lamp in their souls, by the light whereof they can read the Law written in their hearts, there is the light of rea­son implanted in mens mind, which ma­nifests certain practicall principles, and is to warn them in the name of their maker to flie from such irregular, inordina [...]e Acts, which have an insepa­rable blacknesse and ilnesse in them, and to close with those Acts and objects that have an internal beauty and na­tive lovelinesse.

For this end God hath lighted up his Prov 20. [...] Septua­gint. [...]. Aqu s [...]m. Theod. [...] sic ali [...]. [...] usurpatur de homine tantum & ani­mam hujus ratione [...]aeditam denotat. Schindler. The He­brew Doctors dostill look upon this word, [...] as that that does expresse [...] animam rationis participem. Candle in the soul, Prov. 20. 27. The understanding of a man is the Candle of the Lord: the p [...]oper meaning of this place, I take to be this, that God hath bre [...]thed into all men reasonable souls, which are as so many Candles and Lamps of light to discover their Crea­tor and his Royall Law of Nature to them.

[Page 263] Question, When are these Principlss of natural light put into men?

Answer, At their coming into this world; as is evident, John 1. 9. Christ is the true light that lightens every man that cometh into the world: that is, eve­ry man who is born into this world.

This cannot be be meant of the spi­ritual light of grace, that light of life, that hath eternal life in it, John 17 3. for the elect onely receive that new light at their new birth, that is a light from the Lord, and in the Lord, Ephes. 5. flowing from their union with Christ.

But this Text, John 1. 9. speaks of the light of nature, which is a common benefit that men receive by and from Christ: thus Cyril took this light for the light of nature and natural rea­son, because of the universal Enunciati­on; and so do many of our Reformers following him: it is universally and ne­cessarily of true the light of nature which is in infants radically.

Christ lightens every man, Jew and Gentile, without respect of persons, with natural light which shines upon both with an impartial beam.

I grant that the great things of Gods written Law, and the divine light flow­ing [Page 264] from thence, was the peculiar pri­viledge Rom 9. of the Jews.

2. That by means of those beams of of heavenly truth that shined more peculiarly upon them, the Jewes had even those natural notions much clarified and refined from those clouds and mists which mans originall corruption casts upon them: but yet they have no greater portion of the light of Nature, than all men have: so that Jew and Grecian, Barbarian, Scy­thian, bond and free men, all these are one, in respect of nature and natures Law, and natures light.

There are three things, wherein Jews and Gentiles are one.

1. In the darknesse of corrupted na­ture. Rom. 3.

2. In the light of natural principles, John 1. 9.

3. They are one, so farre as they par­take of a new nature in Christ.

3. It is evident that this natural light, is a common gift that every man recei­veth, by and for Jesus Christ, though none but believers have eternal life and salvation by him, John 3. 16.

3. The third thing to be demonstrated, is this, that evil thoughts are directly a­gainst [Page 265] the Law of nature, they are trans­gressions of that naturall Law that is written in every mans heart: this ap­pears most clearly.

1. In the men of the old world, the great sinne which is laid to their charge, and that chiefly for which they were de­stroyed, was, their evil thoughts, as you may read in Gen. 6. 5. 6. 7. and Gen. 8. 21. The thoughts of their hearts were evil continually from their childhood.

Quer.

But what Law of God did these men violate in their thoughts? What Law was there then that did forbid and condemne evil thoughts, every sinne is a transgression of some divine Law: by what Law did they perish? there was no positive written Law in the dayes of the old world, the written Law was gi­ven by Moses many ages after the flood.

Answer, that Law which those giants of the old world did transgresse in their thoughts, was the Law of nature im­planted in their hearts: there was no Law then in being, but what was writ­ten in mens nature, there was no divine Scripture in the dayes of Noah but that which was written in every mans heart by the finger of God, so that the first Law that was broken by mans thoughts, [Page 266] was natures Law, therefore evil thoughts are transgressions of the Law of nature,

2. It appears as clearly in the sinners of the Gentiles: vanity of thoughts is the Capitall crime for which they are indicted and condemned by the heart-searcher, Ephes. 4. 17. This I say, and testifie in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind: this vanity of mind in which the Heathens walk is the vanity of their Thoughts, and thus the Syriack version reads it, [...]; Ye walk not as the rest of the Gentiles, Eph. 4. 17. Quae ambu­lant in van [...] ­tate cogita­tiouis suae, Tremellius. [...]; Cogitatio. who walk in the vanity of their thoughts, thus Tremellius and Trostius render the Syriack.

2. As Thoughts are the actings of the mind, so the vanity of the mind is the impiety, impurity, childishnesse and emp­tinesse of mans thoughts, so that the Gentiles walked after their own vain thoughts, they were acted by the ima­gination of their own evil hearts, this is that great sin which is laid to the charge of those wicked ones, in Jer. 31. 10. [Page 267] They walked after the evil thoughts and imaginations of their own hearts, Deut. 29. 19. Jer. 16. 12.

2. The Heathens are more expresly indicted for their vain thoughts, Rom. [...]. 1. 21. They became vain in their imagina­tions or thoughts, the scope of this 21. v. is to prove that which was affirmed in the last clause of the former verse, namely, that the Gentiles were left without excuse, and could have no cloak for their sin, because they sinned against the light and Law of nature, this the A­postle demonstrates.

1. Negatively.

2. Affirmatively.

1. The Gentiles did not worship and glorifie God, according to that natural light and knowledge that was implant­ed in their minds, Rom. 1. 27. they know­ing God did not glorify him as God.

2. They became vain in their thoughts: thus the Syriack reads it, [...]

The Infidel Gentiles were full of vain ungodly thoughts.

1. In their worshipping of God they turned the true God into an image of [Page 268] their own fancy, conceiving God to be like to the creatures, verse 23.

2. They were full of vile, unclean, foolish, filthy thoughts in their com­mon conversation.

Hereby it is manifest that vain thoughts were the radical leading sin in the Hea­thens.

But what Law of God did they trans­gresse in their thoughts? it is evident by the Scriptures, that the Infidel Gen­tiles knew nothing of Moses Law in the letter of it, Psal. 147. 19. 20. He he hath declared his words to Jacob, his Psal. 147 19. His words, that is, the Ten Commandments or Moral Law Exod. 20. 1. called the Ten words, Deut. 10. 4. 2. His statutes, that is, De­crees and con­stitutions of Gods worship. 3. Judgments, that is the Ju­diciall Laws for punishing offenders. Exod. 21. 1. Psal. 79. 10. statutes and Judgements to Israel, he hath not done thus to any Nation, that is, to the Gentile-Nations (as the words im­ports) and they have not known his laws, the Gentiles had not the knowledge of any of Gods written Laws, either mo­rall, ceremonial, or Judicial.

Rom. 2. 12. 14. it is expresly said, that the Gentiles have not the law, that is, the Law of Moses and the Prophets, but they had a Law written in their hearts, and this is that Law which they trans­gressed, now when the Apostle would demonstrate that the Gentiles sinned a­gainst the light of Nature, he mentions their vain thoughts, as their grand sin, Rom. 1. 21.

[Page 269] So then 'tis most apparant that vain thoughts are transgressions and viola­tions of the Common-Law of nature, therefore thoughts are not free.

Secondly evil thoughts are expresly condemned by the Royall Law of love, published in the holy Scriptures.

1. The written law is spirituall, ex­tending to the inward thoughts of men intending a heart service and sanctity, and binding every thought and imagina­tion to obedience, as is most evident by the exposition of the great Law-giver himself, Matth. 5. and by the certain knowledge and experience of all his people, Rom. 7. 14. Saint Paul speaketh in the person of all regenerate men, we know that the law is spirituall, requiring a spirituall, angelical obedience, a do­ing the will of God with our spirits and internall thoughts, as it is done by those angelical spirits in heaven.

It is the glory and excellency of Gods Law to be spiritual, reaching to the in­most thoughts and imaginations, and binding the whole inward and outward man with all its actings.

The Law is spirituall in its nature, of­fice and end.

1. It layes bonds upon the internall [Page 270] thoughts of men, as well as upon their externall works: it gives rules to the heart, and over-rules the thoughts, which no earthly powers can do.

2. The holy Law forbids and con­demneth all evil thoughts arising in and out of mans heart, in all the kinds and degrees thereof.

The motions of sinfull corruption in mans mind, or thinking faculty are of two sorts.

The first motions or the second motions.

1. The first vitious motions are those stirrings of corruption in men, where­by their minds are first instigated and moved to think evil, but these have not deliberate consent of their wills, these the School-men call Concupiscence un­formed. Concupiscentia informis.

2. The second corrupt imotions that arise from the hearts of men, are those evil thoughts which gain lodging in their minds and consent in their wills, these they call formed and perfect concu­piscence. Concupiscentia formata:

Now both these are condemned by the Royall Law, it forbids the first mo­vings of sinne in the thoughts of men coming from within, from their natu­rall corruption, though never ac­cepted, [Page 271] or allowed by them.

2. Evil thoughts against our neigh­bour, are either thoughts with consent or without consent.

1. Evil thoughts with consent of will, are such as men conceive in their minds against their neighbour, and do also re­ally desire and purpose in their hearts to practise, these are directly forbidden in the fifth, sixth, seventh, eighth and ninth commandements.

2. Thoughts without consent are the evil motions of mans heart against first his neighbour, to which his will never gives consent; these are condemned in the tenth Commandement; the whole Law is spirituall in every branch there­of; but this last precept hath a height of spirituality.

There be two special sinnes which are directly forbidden in the tenth Com­mandement, Thou shalt not covet.

1. All thoughts of mind, wishes and desires of heart after that that is ano­thers, contrary to contentation: it con­demns the very first risings of our de­sires after any thing that God hath gi­ven to another, though we would have it without fraud or violence, as by giving him the full worth of it in money or [Page 272] otherwise, 1 Kings 21. 2. The for­mer Commandements doe forbid to­gether with the outward Act, the in­ward desire of another mans goods to his hurt or dammage: for as desire after another mans wife is adultery, Matth. 5 28. so the desire of any others house or beast wrongfully is stealth.

2. This tenth precept condemnes the first motions of concupiscence arising in and from our hearts, though not con­sented to, & it is purposely set in the last place, as conducing to the exposit on of the former precepts, which do condemn the outward facts and inward motions of Concupiscence rising with consent, whereby they are really distinct from the last Commandement, which must forbid something not directly forbid­den in the other Commandements.

Thirdly, evil thoughts are condem­ned by the Evangelical law of grace and faith; as may evidently appear by these seven arguments.

1. The Gospel commands sinners to forsake their own thoughts, and to turn to Jehovah in their Thoughts and works, Isa. 55. 7. this Repentance is a Gospel duty, it is often joyned with Remission of sinnes, which is a Gospel benefit.

[Page 273] 2. The Gospel Word being accom­panied with the holy spirit, convinceth men of their evill thoughts, 1 Cor. 14. 24. 25.

3. It censures and condemns mans thoughts as a judge, Heb. 4. 12. This Word of God, that is so full of power and life, that worketh so efficaciously Heb. 4 12. [...]. The word of God is quick, convenit hoc vorbo Dei, sed praecipue evan­gelico. Dicebantur cri­tici nomine eti­am a latinis usurpato homi­nes acris judi­cii, &c, Estius▪ on mens hearts and thoughts, which judgeth the thoughts of the heart, must needes be the glorious Gospell of Christ.

1 Because it is the Gospell, that is the. Ministry of life, and the ministration of the spirit, 2 Cor. 3. 6. 8. It is called the Law of the spirit of life in Christ J [...]sus, Rom. 8. 2. it is a quickning word, John. 6. 63. the Savour of Life.

This gospell word of God, is living ef­ficiently, it hath a soul-reviving, soule-raising virtue instrumentally, it is the outward meanes, whereby the Spirit of Life infuseth life into our dead soules James 1 18. Joh. 17. 17. The Law of Works cannot make alive dead men. Gal. 3. 21.

3. 'Tis the Gospell that discovers and directs in the way to eternall life.

This Evangelicall Word is sayd to be [...] a Critick, a curious Judge [Page 274] and observer of the Thoughts of mans heart, it censures very sharply.

4. The Gospel of Christ conquers and casts down the thoughts from their Throne in mans heart, 2 Cor. 10. 4, 5.

5. True Gospel faith casts out all evil thoughts, as enemies to King Jesus: it purifieth our hearts from the power and pollution of vain thoughts, Acts 15. 9.

6. It captivates the Thoughts of men to the obedience of Christ, 2 Cor. 10. 5.

7. In the Gospel-Covenant there is a gi­ving of Laws to the thoughts of sancti­fied persons, Heb. 8. 10. I will give my laws to their thoughts, saith the Lord [...]. thus the words are in the originall.

4. Evil thoughts are condemned by the concurrent consent of the whole Scripture.

1. They are condemned by Moses and the Prophets, Gen. 6. 5. and chap. 8. 21. Deut. 15. 9. Psal. 10. 4. and 14. 1. Psal. 94. 11. Psal. 119, 113. 118. Prov. 12. 20. and 15. 26. Prov. 24. 9. Eccles 4. 8. Isa. 55. 7. Isa. 57. 11. Jer. 4. 14. and 18. 18. Eezch. 11. 2. Hos. 7, 15. Micah 2. 1.

2. Evil thoughts are condemned by our Lord Jesus and his holy apostles, Matth. 9. 4. and chap, 15. 19, 20. Matth. 16 [Page 275] 7. Mark 7. 21. and 8. 17. Luke 1. 51. Mar. 16. 1 Cor. 14. 24, 25. 2 Cor. 10. 4, 5. James 2. 5.

Fifthly it will appear that thoughts are not free, if mankind be considered in a threefold estate.

• 1. In the estate of originall purity.
• 2. In the state of original pravity.
• 3. In the apparition of grace.

1. If we look on men in their para­dise perfections.

1. As creatures, they ow all possible service and subjection to their gracious Creator in their spirits, as well as in their bodies, both being framed by his om­nipotent hand for himself.

2. As good creatures made after the Image of Gods wisdome and righteous­nesse; at first in Adam: they were fil­led with glorious power and perfection in their spirits, and fitted to perform a spirituall obedience to the Law by a compleat conformity of all their thoughts and works.

2. If men be considered in their ori­ginall guilt and filth, it will appear that their thoughts are bond slaves and cap­tives to sin and Satan, they are not suffi­cient to think a good thought of them­selves, 2 Cor. 3. 5.

[Page 276] 2. All the thoughts of naturall men are altogether evil from their child­hood, Gen. 6. 5. and 8. 21.

3. These evil thoughts do bind them over to condemnation for the violation of the holy spirituall Law: so that the thoughts of carnal men are so far from being free from sin, that they are free to nothing but sin, 1 Cor. 3. 20.

3. If mankind be considered in the ap­parition of grace in Christ, it will be evident that thoughts are not free.

1. The Lord Christ suffered for us in soul and body, yea his greatest sufferings were inward and invisible, that thereby he might satisfie divine justice for our soul sins, and thought-transgressions, the iniquities of our thoughts and works were laid upon him, Isa. 53.

2. As our Thought sinnes had the greatest hand in the death of Christ; so the death of these grand radicall sinnes was chiefly intended in the death of Christ: he dyed to redeem us from our vain thoughts, which are the chiefest part of our vain conversation, 1 Pet. 1.

3. As we desire that our whole man should be glorified by Christ, we must give up the whole inward and outward man, with all its actings to be governed by Christ.

[Page 277] 4. In the restoring and renewing of our nature, by the spirit of Christ, the change and cleansing of our thoughts, is the first and great work, wherein the ex­ceeding greatnesse of Gods power puts forth it self, 2 Cor. 10. 4. 5. Rom. 12, 2.

2. There is an universal newnesse put into our souls, by the new Creation, all old things passe away, and all things become new, 2 Cor. 5. 17. which necessa­rily imports a reall Reformation, and reducement of our thoughts to the ser­vice of God, as well as our affections and actions.

3. In this new Creation, the Royall spirituall Law is given and engraven in our minds, whereby we are inclined and inabled to serve and love God with our thoughts, Heb. 8. 10.

Ʋse second.

2. Seeing there is so much sinne and iniquity acted in our thoughts continu­ally, we should strive to be deeply hum­bled for all the evils and vanities of our thoughts: we must humble our selves for our thoughts, as well as our words, and works, yea chiefly for these leading radicall sinnes: this is pressed upon us in Prov. 30. 32. If thou hast [Page 278] done foolishly in lifting up thy self, or if thou hast thought evil, lay thine [...]and upon thy mouth.

The thinking of evil is here joyned with self exalting, which is the greatest folly and fighting against God when we have thought evil, we must lay our hands upon our mouths, that is, our hearts must be filled with sorrow and shame for the same, from a clear con­viction of our guiltinesse.

This laying the hand upon the mouth argues and signifies these two things.

1. A spirituall and plenary conviction of the extream sinfulnesse of evil thoughts in their aggravations and of the great wickednesse that men have acted in their thoughts; so that their mouths are now stopped, and they have Rom 3. 19. nothing to say by way of excuse, ex­tenuation or self exoneration, they dare not say that thoughts are free, nor that themselves are free from the high­est thought pollution, but now they will freely joyn with the Law, in char­ging and condemning themselves.

2. It argues a height of shame and depth of self abasement and soul hu­miliation in the sight and remembrance of the great evil of their thoughts; that they [Page 279] are vile in their own apprehensions, and very much ashamed and afflicted in their spirits for their thought-defile­ments, Ezech. 16. 65. Job 39. 27, 28.

Now there is great reason and cause why we should be deeply humbled for our thought-sinnes.

1. Evil thoughts are sinnes against all divine Laws, they are violations of the Law of nature, of the law of love and grace.

2. They are grand enemies of God, 2 Cor. 10. 4, 5 Rom. 8. 7. and the great disturbers and defilers of all the good that we do.

3. Mans own evil thoughts are the first begotten of the old man, the fi [...]st born of the Devil, the begetters of all other sins the beginners and first movers in all e­vil, they are leading & misleading evils.

4. The sinnes of our thoughts are in number like the sands of the sea in their nature, out of measure sinfull: how great a cause then have we to be greatly humbled, and to sorrow bitterly for the evil thoughts of our hearts, oh therefore let us look much into our Thought-sinnes, and consider them in their hatefull nature, and numberlesse numbers, that we may be throughly a­based [Page 280] and ashamed, and may loath and abhor our selves for the same, let us duly and daily search our hearts, and survey our thoughts in their severall kinds.

1. Examine what Thoughts of a­theisme, blasphemy, spirituall idola­try, pride, unbelief, security and sen­suality, speculative filth and folly, vani­ty and vilenesse, what thoughts of im­pierity and iniquity against God and man do rise out of our hearts daily, and how far they have prevailed over our hearts.

Let us remember that all those evil thoughts before mentioned: yea, the worst of them all are in all of us by corrupt nature, and if we be left to our selves, when occasion is offered our corrupt hearts will presently conceive them, and give them a compleat being and birth.

2. We must examine our thoughts by the word of God, this straight righ­teous Rule will manifest the obliqui­ty and iniquity of our thoughts, Heb 4. 12. the word of God is mighty in operation—and is a discerner of the thoughts of the heart: at the preaching of this word, the secret thoughts of an Infidel are made [Page 281] manifest 1 Cor. 14. 24, 25. oh therefore, let us exactly and throughly search our thoughts by the light of Gods word, and strive to find out the manifold ex­orbitances, vanities, and defilements of our thoughts.

2 We must freely and faithfully con­fesse our thought-transgressions to God, and thereby give glory to the great heart-searcher.

3. We must be deeply displeased with our selves, for displeasing God by our thought-sinnes: it must be the greatest grief of our souls, that we have grie­ved Gen. 6, 5, 6. God by our thoughts.

4. We must judge and sentence our selves for our loose, prophane, proud, ungodly, impertinent, and unprofitable thoughts, acknowledging that we are most worthy to be destroyed for the sinnes of our thoughts.

2. We must condemne our selves for secret evil thoughts which never came forth into action, there is a world of sinne acted in mens thoughts, which doth not break out into their visible conversations.

3. For those evil thoughts that pro­ceed out of our hearts, whreunto our wills never give consent:

[Page 282] 4. We must passe sentence upon our selves, for the want of holy, heaven­ly, spirituall thoughts: the Law of Christ commands us to be free from all evil thoughts, and to be filled with all good thoughts, Mark 12. 30. Thou shalt love the Lord thy God with all thy thought, so that the want of good thoughts in us, is a breach of the Roy­all Law, and makes us liable to that heavy curse, in Deut. 27. 29.

5. We must be humbled for the evil that cleaves to our good thoughts. Our best thoughts as they come from us are not without some mixture and adhesion of sinfull corruption, which is suffici­ent without Gods covering mercy to cast and condemn us.

5. We must seek unto God for the pardon of our evil thoughts, this duty Peter presseth upon Simon Magus, Act. 8. 21. pray to God, (saith he) that the thoughts of thine heart may be forgiven thee, Simon Magus had many foul crimes to be pardoned, but yet the first and great sinne for which he was to beg forgivenes, was the thought of his heart see how earnestly David petitioneth for the pardon of his thought-sinnes, Psal. 19. 13. Who can understand his errors? [Page 283] cleanse me, make me guiltlesse from my secrets, thus the words are in the He­brew and in the Syriack. [...] [...] Psal. 19. 13. [...] Signifies to cleanse or make innocent, guiltlesse, empty, to ab­solve.

The Arabick thus explains it, cleanse me O my Lord from my secrets which are hidden from men.

The meaning I take to be this, the errors, wandrings, and vanities of my thoughts are more then I can take no­tice of or summe up, they are above my knowledge, from the guilt of these secret hidden sinnes, those swarms of vain thoughts which break into my heart, I pray thee O Lord, cleanse me.

David did not harbour any secret lusts or wicked purposes in his heart, but these secret sinnes from which he de­sires cleansing, were his inward thoughts which are most properly the secrets of mans heart, and of all other sins most innumerable.

Object. But now some poore perplex­ed soul will be ready to object and say, if evil thoughts be so immeasurably sinfull, so full of provocation, and these so innumerable in us, how can I then hope to obtain mercy from God? when [Page 284] I consider what swarms of loose, idle, earthly, impure and impertinent thoughts proceed out of my heart eve­ry day, and flie up and down in my soul, and too often lodge within me, I am at a stand and begin to think, can God pardon my thought-sinnes.

To this I answer.

We must seriously consider the hate­full Answer: nature and transcendent numbers of our evil thoughts, that thereby we may be throughly humbled and abased in our selves, and be sensible what extream need we have of Gods mercy in Christ, but the greatnesse and multitude of these sinnes should not discourage or dishearten us in seeking mercy: there is enough in Gods mercy to answer all our objections whatsoever: there is a sufficiency of power and will in this mercy to pardon the thoughts of repen­ting souls, notwithstanding all their black and bloody aggravations.

There be seven excellent considerati­ons that may exceedingly quicken and strengthen our faith in believing the pardon of our thought-sinnes.

The Mystery of Ho­linesse working in the thoughts of all sanctified persons.

I Have opened the Mystery of iniquity, which work­eth efficaciously in the thoughts of all those that are not Regenerate.

The second great point that now fol­lowes to be handled, is the Mystery of [Page 338] Sanctity that worketh in the thoughts of all those who are truly Sanctified.

In this Text, this is cheifly observea­ble; That the power of sanctifying Grace, which comes into the soule by the preaching of the Gospel, doth first and principally show it selfe in casting down, changing, crucifying, and capti­vating mens thoughts: The first and great work of the spirit of Grace in the conversion of sinners is upon their Thoughts.

I will draw up what I intend to insist upon, into this doctrinall Truth. That,

Sanctifying soule-quickning Grace, Doctrine. which is conveyed by the ministry of the word of life doth primarily and principally put forth it selfe upon mens thoughts.

For the clear understanding this Truth, three things must be premised.

First, That there is no self-sufficiency in mans corrupt minde to think one holy spiritual thought; this the Scripture clear­ly witnesseth, 2 Cor. 3. 5. That we are not sufficient of our selvs, as of our selvs, to thinke any thing; that is, any good thing, according to divine rules; we have not the least aptnesse, or ability, by corrupt nature to think a good [Page 339] thought; when we think a divine spiri­tuall good thought, it is by the Grace of 1 Cor. 15. 10. God.

1. We are by corrupt nature all o­ver flesh, we have rotten corrupt minds full of fleshly principles, full of pride and contradiction against the Spirit and 2 Cor. 10. 5. Ephes. 4. 21. Truth that is in Jesus.

We have fleshly wills and affections; sinfull corruption is as a chaine upon all our faculties, as an iron gate that keeps out any good thought, or corrupteth it when it comes in.

The thoughts of carnall men are al­together fleshly. Rom. 8. 5. The frame of mans heart must be sanctified, before it can frame one sanctified thought: as a man is, so he thinks and imagins: as the tree is, so is the fruit: as the treasure of the heart is, such is that that Mat. 12. 15. comes from it; an evill heart cannot think well; impure mindes will not ad­mit of pure holy thoughts to enter.

Wickednesse comes from the wicked; as the proverb is, 1 Sam. 24. 13 What can be expected from vaine men, whiles they are altogether vanity, but vaine thoughts? Their hearts are alwayes ei­ther weaving spiders webs, or hatching Isa. 59. [...] Cockatrices eggs; they are thinking va­nity [Page 340] or mischief.

2. If the bent and relish of our wills and affections be not changed, they will set our imagination on work to de­vise satisfaction to themselves; for there is a mutuall reflux and working betwixt the imagination and affections. Mans imagination stirs up his affections, and as the bent of the affections stands, so imagination worketh.

Secondly, in our new birth there is healing, quickning, renewing Grace in­fused into our soules, whereby we are freely inclined to spirituall good thoughts and works.

This infused implanted Grace is cal­led in the Scriptures, the life of Christ, or Christ living in us; the image of Gal. 2. 20. 2 Cor. 5. 17. Ezek 11. Christ, the image or impression of his Graces. The new creature: a new heart and spirit, a new frame of heart and spirit put into us; it is the implan­ting of holy principles, inclinations, and dispositions, whereby our natures are made conformable to the sweet pure holy nature of Christ, and agreeable to all divine rules in some measure.

Thirdly, this regenerating Grace, or new divine life put into our soules, is the immediate principle of all our holy [Page 341] thoughts and workes. Actions come from powers, and are suitable thereun­to; holy spirituall Acts cannot come from unsanctified powers and faculties; living thoughts cannot proceed out of dead mindes.

In mans naturall life, there is

1. The soule, which is the principle of life.

2. Life it selfe.

3. Acts of life: These three are in­seperable.

So in the spirituall life, there is

1. The quickning spirit.

2. The vitall being.

3. Living Acts: and these are inse­parable. This new life is an active power, whereby the soule is inabled to Act and move towards God.

All our holy thoughts and works are the fruits and actings of this divine life in us: there must be a power and prin­ciple of holiness put into mans heart be­fore it can think holy thoughts: every thing acteth according to its being: an evill tree cannot bring forth good fruit. Carnall mindes cannot thing spirituall thoughts.

These things being premised I now come to the Doctrine it selfe; in the [Page 342] opening whereof, I must

First, demonstrate that renewing con­verting Grace doth primarily and prin­cipally put forth it selfe upon mans thoughts.

Secondly, I will declare what are the powerfull, precious, operations of san­ctifying Grace upon the thoughts.

First, that sanctifying Grace, after the change of the frame of our hearts, doth first and chiefly worke upon our thoughts; I thus demonstrate.

1. Evill thoughts are the radicall se­minall sinnes which corrupt our judge­ments, affections, and all our actions; therfore it is necessary that our thoughts should be first cleansed cured and chan­ged by Grace.

Sinne entred into our first parents by their thoughts; crooked thoughts were the root of their cursed apostacy.

2. All our actuall sinns have their beginning and rise in our thoughts: e­vill thoughts are the begetters of all o­ther sinnes, the first movers and leaders in all evill, the plotters of all iniquity a­gainst God and man; Till these radical evills be rooted up, our words and works will be the fruits of sin: there­fore after the crucifying of the habituall [Page 343] corruption of mens nature, the principal work of Grace is to mortifie and purifie their thoughts.

Hence it is that the first Act of repen­tance and mortification pressed upon sinners, is to wash their hearts from wic­kednesse; that is, from vaine thoughts Jer. 4. 14. which lodge within them: True repen­tance begins whence sin begins; that is, in the thoughts.

Secondly, the strong hold whereby the Devill holds possession of mens soules, is chiefly in their thoughts; Till the thoughts be cast down and changed by converting Grace, the Devil cannot 2 Cor. 10 4, 5. be castout.

Thirdly, all actuall holinesse begins in the thoughts; habituall holinesse is properly in the new frame of our hearts; actual holinesse is that which is acted in our affections and conversations: holy works and words have their rise from holy thoughts: as the spirits are in the body, so are thoughts in the soule, they run through all, move all, and Act all in us.

Fourthly, the new spirituall minde is put for the whole new man, for all that is regenerate in us, in our mindes, wills, affections, and all the powers of [Page 344] the soule. Rom. 7. 25. Where Paul speaking in the person of all reverend ones sayes, I my selfe in my minde serve the Law of God. Rom. 7. 25. [...].

It is evident that the Saints doe serve the Law of God with all their soul with­all within them so far as it is sanctified.

Why then is the minde onely named here?

Answ 1. Because the worke of re­novation begins in the minde, or think­ing power: this is clearly held forth in Rom. 12. 2. Be yee transformed by the [...]. renewing of your minde. That great metamorphosis, or transforming change, which is wrought by the new birth, hath its first beginning in our mindes; for if we are transformed by the renew­ing of our minde; then it must needs follow, that the minde is first renewed; and by the change of the frame of the minde and thoughts, the whole man is changed, and all things made new in us.

2. Holy thoughts, which are the act­ings of the renewed minde, doe act and command our judgements, affections, eyes, tongues, &c. in a holy heavenly order. For as a man thinketh, so is he, Prov. 23. 6, 7. If a man think graci­ously, [Page 345] he affecteth graciously speaks and acteth graciously.

Secondly, I will now show you what are the powerful and precious operations and workings of sanctifying Grace upon mans thoughts; whereby we may easi­ly discerne whether we are truly possest of the glorious state of Grace: And I beseech you marke this searching truth, for a holy gracious frame of thoughts doth far more clearly and infallibly di­stinguish the power of sanctification from the state of formallity and highest temporary perfections, then words and works, and all outwardness of carriage, though never so glorious in appea­rance: for in these (many times) is much fraud and fallacie, forced feigned behaviours, artificiall and counterfeit acting, and hidden hypocrisies. Out­ward actions and speeches are liable to the Lawes of men, open and obvious to the eye and judgements of all; there­fore feare of reproach, shame, and pu­nishment; desire of gaining a good o­pinion for honesty and Religion, and the name of Saintship; hope of raising their outward estates, are of great pow­er to restraine men, and to keep them within good compasse and moderation, [Page 346] and to put them upon the profession of piety, outward performance of du­ties, and joyning to Churches: Mens words and works may be seemingly ho­ly, honest and honourable, whose thoughts are base, prophane, and abo­minable.

But thoughts are the free immediate invisible productions of the heart, by their naturall secrecy exempted from mans most privy search and censures: No eye seeth these secrets, but that which is ten thousand times brighter then the Sunne. And therefore milli­ons of thoughts, many thousand formes of imagination doe spring out of the hearts of men, which without any mask, restraint, or reservation, doe really re­present the true estate and disposition of the heart: so that from them we may be ever sure to take infallible notice, whether our hearts as yet onely worke naturally, in a delightfull framing of vaine earthly ungodly thoughts; or else be taught and guided by a superna­turall power to compose our thoughts, according to the light of Gods word, and holy motions of his sanctifying spirit.

Prov. 12. 5. Righteous men are di­scerned [Page 347] and distinguished from wicked men by their Thoughts. The Thoughts of the just are right Judgement, or Ju­stice, (so the Hebrew signifies) but [...] the subtile devices of the wicked are de­ceit. So in Rom. 8. 5. Carnall men are differenced from spirituall, by the in­ward frame of their thoughts, They that are according to the flesh, doe thinke of the things of the flesh; but they that Rom. 8. [...]. [...]. are according to the spirit, the things of the spirit. This reading is agreeable to the Originall, and comes nearest to the scope and intent of the Text.

Thus the Syrick renders the words, They that are in the flesh doe thinke of [...] De re quapiam se­rio cogita c. Beza. that which is of the flesh, &c. Thus Tremellius, and Trostius doe read this place, according to the Syrick.

That is, they that are still in a carnall corrupt estate, they fix and spend their thoughts upon fleshly earthly sensuall things, and thus Theophyl: and Chryso­stome expound this place, The mind in carnall men is carnall, they doe in their mind think of carnall things: But they that are spirituall, that are renewed and acted by the spirit of grace, their thoughts are chiefly spent and drawne out upon spirituall heavenly Divine things.

[Page 348] If we would take certain knowledge of our selves, whether we are good or evill men, sanctified or unsanctified, we must looke into the frame of our thoughts. Every man is compared to a Tree, our thoughts are the most distin­guishing fruits whereby we may discern what manner of Trees we are. The onely way for other men to know what kind of Trees we are, is by our visible fruits, externall works and speeches: But if we our selves would judge of our selves, we must try our selves first and chiefly by our internall thoughts. The surest and most infallible way to judge of our spirituall estate, is by the constant acting of our thoughts.

2 Thoughts and imaginations doe ordinarily follow the frame and temper of the heart wherein they are formed, and so they are the truest discovery of the nature and constitution of the heart: As streams doe resemble and expresse the quality and property of those foun­taines whence they spring. We may truly judge of the frame and fabrick of our hearts, by the ordinary working of our thoughts.

But now we are not to take measure of our thoughts by some particular stir­rings [Page 349] and extraordinary motions we sometimes feele in them; but according to the common current and generall actings of our thoughts; For some­times evill men may have good moti­ons, and workings in their thoughts to­wards that which is good; but good thoughts in carnall men doe glide and passe away presently without any fruit to their owne soules.

So on the other side, good men may sometimes be over-powred and capti­vated by evill thoughts, either by the sudden breaking out of remaining cor­ruption from within, or by violent in­vasion of some entising object from without; or by the impetuous and im­mediate injections of Satan: But such thoughts as these are contrary to the generall and setled purpose of their hearts.

2 The New man in them doth re­pell and resist them.

3 The Saints know how to repent of them, and pray against them.

4 They walk more humbly, and set a strong guard and more narrow watch over their hearts for afterwards, least they should be unawares surprized the second time.

[Page 350] Thirdly, The whole conversation followes the frame and temper of the thoughts: Such as a mans heart is, such are his thoughts ordinarily; and such as his thoughts are, such is the frame of his conversation. Prov. 23. 7. As a man tbinketh in his heart, so is he. The thoughts of men are the spring from whence issues a good or bad conversa­tion, they are the master-wheele which acteth & turnes about the whole course Prov. 4. 23. and carriage of their lives; they have a strong influence upon all their wayes.

The sweetning of this spring sweet­ens the whole conversation: If wa­ters be corrupt, the fountaine must first be cleansed and sweetned, and then the streames will be sweet. The Prophet healed the waters by casting salt into the spring, 2 Kings 2. 20. If our thoughts be full of holinesse, they will overflow into our affections, and actions, and fill our speeches.

What are the powerfull operations Quest. of Sanctifying Grace upon mans thoughts?

They are these especially.

First, It Discovers a world of wick­ednesse Answ. in mens thoughts, which they never saw before. Renewing grace sets [Page 351] up a new light in the mind, which ma­nifests the Atheisme, Idolatry, Infideli­ty, Unrighteousnesse, Vanity, Pride, and Profanenesse of their thoughts. Carnall men may see the grosse irregu­larities, and open defilements of their works and speeches; but they see not the first rise of corruption in their thoughts. Sinners are possest with this pestilent conceit, that thoughts are free: but when the word of God falls with converting power upon their soules, the secret thoughts of their hearts are made manifest in their naturall filth and 1 Cor. 14. 24, 25. folly, so that now they begin to see that the sins of their thoughts are out of measure sinfull and innumerable.

Secondly, Sanctifying Grace Con­demnes the vanity and vilenesse of mens thoughts; it drawes them to sentence, and condemn the evil of their thoughts, and themselves for their evil thoughts. Carnall men doe feed upon the forth of their filthy thoughts with delight, but regenerate men doe with much bitter­nesse of spirit judge themselves for their thought-transgressions; yea, many humble soules, sensible of their secret provocations, are more grieved and troubled (setting aside the ill of exam­ple, [Page 352] and scandall, ordinary attendants upon open and visible miscartiages) for the rebelliousnesse of their thoughts, then the exorbitancy and iniquity of their works: It wounds them to the ve­ry heart that they are not as well able to preserve their inward thoughts pure and holy towards the all-searching eye of God, as their words and visible acti­ons plausible and orderly towards men.

Thirdly, Sanctifying Grace begets a sincere and deadly Hatred of all evill thoughts. Psal. 119. 113. Sayes Da­vid, I hate vaine thoughts. Renewed persons doe not onely dislike evill thoughts, but they also hate them, as the grand Enemies of God, they desire to have them crucified.

2 They hate not only those thoughts which are most black and bloody, but vaine thoughts also; they hate all wan­dring and unprofitable thoughts.

Fourthly, Renewing Grace Sancti­fies the thoughts, and puts them into a holy frame: The naturall frame of mans heart is evill, therefore all that it frameth is altogether evill. A corrupt Gen. 6. 5. fountaine cannot send forth pure wa­ters; but sanctifying grace coming in­to mans heart, implants a new holy [Page 353] principle, which is the spring of holy li­ving thoughts; it makes the mind rea­dy & prepared to every good thought. A sanctified heart is full of sanctified thoughts, it is continually exercised in godly, usefull, and profitable medita­tions: It can have no rest but in spiri­tuall converses with God. Grace co­ming from heaven, doth carry up the thoughts into heaven.

Fifthly, Sanctifying Grace Purifies the thoughts, it mortifies that Lording power which sin exerciseth in mens thoughts before their renewing. The hearts of all men in their corrupt frame are as a boyling Sea, or as a Sepulchre of corruption, evapourating and sending up continually wicked, wanton, and prophane thoughts.

How doth grace cleanse and cure our Quaere. thoughts?

By a two-fold act.

1 By mortifying the root of all e­vill Answ. thoughts, the flesh, or corruption of mans nature, that root of bitternesse which embitters and corrupts our thoughts continually. Grace purifies Acts 15. Mark 7. 21. our hearts, which are the fountaine out of which our thoughts doe flow; this fountain must be cleansed, and sweetned [Page 354] before our thoughts can be clean: Can any clean thing come forth of that which is unclean?

That sinfull corruption which reigns Job 14. 5. and rages in the hearts of naturall men, must be crucified before the strength of sin can be broken in their thoughts. If carnall men by the power of the word should be so affrighted and terrified from the committing of that sin which they most love, that they durst never actually returne again to it; yet then their naturall corruption would fill their hearts with speculative unclean­nesse, and thought-pollutions; their thoughts would still be running after sin. When the worldly man dyes, his thoughts perish; so when the old man is mortified in us, evill thoughts dye, in respect of their predominant power.

2 Grace purifies our thoughts by filling the mind with the pure and pre­tious word of God, which is a powerfull means to keep out and cast out evill thoughts I have hid thy word in my heart (in my thoughts, sayes David) that I might not sin against thee, Psal. 119. 11. There is a marvellous power in Gods word to drive away and scat­ter ungodly thoughts; they can no [Page 355] more stand before it, then the Clouds before a strong North-wind. If the word of Christ dwell in our hearts plen­teously, it is impossible that vain thoughts should lodge there. If our minds be filled with the word, there will be no roome for loose prophane thoughts: When rebellious thoughts doe rise within us, we shall have this mighty weapon in readinesse to resist and repell them.

When we feele thoughts of unbelief, pride, disobedience, earthlinesse, &c. begin to stir in us, and to offer them­selves, let us try them by the word of Christ, see how contrary they are to it, and we shall feele them vanish away, they will not stand to a Tryall. This powerfull word applyed, will shame and silence them.

But here some precious soules will Object. be ready to object against themselves: If this be the property of sanctifying grace to purifie the thoughts, Then what shall we think of our selves? We feele idle, vaine, loose, earthly, impure, and impertinent thoughts rising in our hearts continually; they assault and break in upon us whatever we are do­ing, and oftentimes they lead us captive: [Page 356] Oh therefore how can we conclude that we are truly sanctified, when we feele such swarmes of unsanctified thoughts?

For answer whereunto, we must know, Answ. that there is a two-fold taking away, or mortifying of sin. Either in its being, or in its dominant prevailing operation.

1 Regenerating Grace doth not to­tally abolish sinfull corruption, so that it ceaseth to be in us, while we be in this world; for so long as we have a being in this earthly body, the body of Rom. 7. 23, 24. sin will have a being in our soules.

2 But grace mortifies sin in respect of that overpowering prevailing opera­tion which it once had in us, while we were under sin: So that grace doth not so take away evill thoughts that they cease to rise and stirre in us; but it casts them downe from their command­ing power and prevalency, they doe not work with that impetus strength and efficacy as formerly.

There is in all sanctified persons a new Principle, which alwayes acteth against corrupt thoughts, and never complies with them. Vaine impure thoughts will assault and break into gracious hearts, but they doe not lodge there; they repell them in the very en­trance. [Page 357] Their coming in they cannot hinder, but their lodging they may and must hinder. If thoughts of anger and revenge doe break in upon them, they presently turne them out of doores.

It is the cursed property of prophane persons, to give lodging to vaine thoughts, Jerem. 4, 14. Oh Jerusalem, wash thine heart from wickednesse, that thou mayest be saved, how long shall thy vaine thoughts lodge within thee? Hence 'tis evident,

1 That they who give lodging to vaine thoughts, were never yet purged from their filthinesse.

2 That the lodging of vain thoughts in mens hearts, takes away all hope of salvation.

3 The first work of grace is to purge our hearts from vaine thoughts.

What is this lodging of vain thoughts, Quaere. which is so damning?

It imports these three things.

1 A freenesse and opennesse of heart Answ. to vaine thoughts, when the doore of mans heart stands open for these vaine guests to have recourse and resort unto. A heart unsanctified is compared to a large Inn, or house of common resort, whose gates and doores stand open for [Page 358] all comers, all kind of guests have admis­sion and lodging: So the heart of car­nall men stands open continually unto all loose, lawlesse, wanton, worldly, dis­solute and disorderly thoughts, which have free accesse, but they are shut a­gainst holy motions.

2 Vaine thoughts are said to lodge in mens hearts, when they find willing re­ception, and welcome entertainment, when there is a closing and complying with corrupt thoughts.

3 When vaine thoughts have quiet resting without reluctancy, when they take up their lodging in mens hearts, and settle there from day to day, there being no reall resistance raised against them.

How may we certainly know that Quest. vaine thoughts doe not lodge within us?

There be three evident Signes where­by Answ. we may be sure that we doe not give lodging to vaine thoughts.

1 A resolute shutting of the door of our hearts against them; when there is a sincere setled purpose of heart through the strength of Christ, that we will not give way to any wicked wan­dring thoughts, though they offer [Page 359] themselves, we will not give the least consent to them; and thereupon we set a strong guard at the doore of our hearts to keep out these enemies from entring in. Vaine thoughts doe creep into the hearts of sanctified men by the windowes of the soule; sometimes they break open the door upon them through violence of temptation, but they have no free entrance and admission. When we are made willing to open to Christ, and entertaine him into our hearts, we presently cast out all vaine ungodly thoughts with indignation, and shut the doore against them for ever: And when our darling thoughts shall begin to plead for themselves, We have been houshold guests, yea, constant dwellers with you so many years, and yee have often solaced your selves in us; Oh therefore doe not turne us out without some warning, give us a little longer time, &c. Not an houre, not a mo­ment, sayes the sanctified soule, yee have lodged here long enough, too long within me, yee shall not lodge one moment longer

2 It is a sure signe that evil thoughts doe not lodge in us, when there is a strong resistance raised up, and a con­tinuall [Page 360] warre maintained against them. When vaine prophane thoughts are dis­possessed and cast out, they will strive to re-enter, they will raise war against our soules, to re-gaine their first power: We must therefore resist them with a stedfast faith, and repell them with the Sword of the Spirit.

3 It is a clear evidence that vaine thoughts doe not lodge in us, when their rising and stirring in our hearts is troublesome and tormenting to us; and the daily disorder and disobedience of our thoughts is the matter of our grief and humiliation. Renewed men have a fore-vigilancy, and an after-grief, when they are overtaken with evill thoughts; their hearts are of another temper and frame then other mens; they are more resolute about good, and tender about evill. Carnall men can wallow in open notorious offences, without remorse or inward trouble: whereas sanctified soules doe sorrow, sigh, and groan un­der the burden of vaine, irregular thoughts; they are more troubled for a loose thought, then others are for wicked works.

Regenerate persons doe dayly wash their hearts from the guilt and filth of vain thoughts.

[Page 361] 1 They doe by faith apply the pre­tious blood of Christ Jesus for the cleansing of their consciences from the guilt of their dayly thought-defile­ments. There is nothing that more mo­veth godly men every day to fly to the perfect righteousnesse of their Saviour, then these sinfull stirrings of their hearts; when they feele vain thoughts rising, and find something in themselves alwayes intising them to sin, and inter­mingling it selfe with their best perfor­mances.

2 They labour by the power of Gods Spirit to purifie their hearts from the filth of evill thoughts: They doe not onely sweep their hearts, but they wash and thorowly cleanse them conti­nually, Jer. 4. 14.

The house whereinto the unclean spi­rit Matth. 12. 43, 44. re-enters, is said to be swept; some grosser evills are swept out; but this house whereinto the King of Glory en­ters, and takes up his dwelling, must be washt.

1 From those darling thought-de­filements which stick so close to our affections.

2 From all unprofitable loose wan­dring thoughts.

[Page 362] 3 From every thought that may a­ny way defile our minds.

The hearts of Moralists and Formall Professors, are onely swept, not washt; they may sweep out thoughts of Athe­isme, Blasphemy, and such like black and bloody thoughts, but they take no care to wash their hearts from vain, ro­ving and earthly thoughts.

So then, 'tis evident that evil thoughts may rise in the hearts of good men, but they doe not rest there; they will come in, but they are not welcome; they enter in, but are not entertained; they will break into their hearts, but their hearts are for ever broken off from them.

There are two corrupt Fountaines from whence evill thoughts have their originall rise: That old adversary Sa­tan from without; and the old man Sin within; both which have a conti­nuall influence upon the best men li­ving.

1 The Devil delights to suggest and inject evill into the Saints rather then others; he knowes how torturing and terrifying unholy thoughts are to holy men.

2 There are in renewed men remain­ders [Page 363] of corruption, which sends out Ar­mies of vaine corrupt thoughts, which war against the new man. Now whiles the cause remaines, the effect cannot totally cease. So that the purest souls cannot be free from the rising of im­pure thoughts: Yea, multitudes of vaine impertinent thoughts may vio­lently enter into the hearts of good men, and much disturb and distract them in prayer, and holy performances, by their eruptions, interruptions, knock­ings, and breakings in; but they doe not lodge in their soules, they cast them out of doores with horror and hatred, as Thieves that come to rob their soules.

There be three speciall Considerati­ons that may support the Saints in their continuall conflict and combate against evill thoughts.

First, That 'tis not the coming in of vaine thoughts, and their passing tho­row the heart, but their lodging and Jer. 4. 14. resting there which is inconsistent with sanctifying grace.

Secondly, Evill thoughts rising up, and breaking into the hearts of the Saints, if they doe not consent to them, [Page 364] but abhor and repell them with hatred and humiliation, and faith in Christ, they shall not be laid to their charge, neither should they hinder their chear­full and comfortable walking.

I grant the first stirrings of evill in the mind, proceeding from within out of our hearts, though not lodged nor allowed of, yet they are our sins, and must be our sorrowes, because they are the fruits and actings of sinfull corrup­tions remaining in us: But when we are carefull to crush these evill moti­ons at their first rising, and to confesse them to God in our daily prayers, and doe fly to the righteousnesse of Christ for covering, they shall not be imputed to us, neither should they interrupt our spirituall joy and peace.

Thirdly, Though evill thoughts may break into the hearts of good men, and often over-power them, yet there is a vast difference between the evil thoughts of men regenerate, and men unregene­rate: There are three maine Diffe­rences.

1 Evill thoughts in carnall men come from naturall corruption acting in its full strength, vigour and violence. They spring from a superfluity, or over-flowing [Page 365] fullnesse of sin within them: James 1. 21. As a Fountaine casts out her waters. so a corrupt heart casts out wickednesse. Jer. 6. 7. A Fountaine being over-full must have a vent: so the over-abounding fulnesse of sin, which is in the hearts of carnall men, will break out into their thoughts Gen. 6. 5. Psal. 14. 2. continually, filling and defiling all their imaginations.

But evill thoughts in renewed men are the issuings forth and stirrings of corruption, conquered, and crucified, and in a dying condition; this corrupt fountaine dryes up more and more.

2 Evill thoughts proceeding out of 2^d Difference. the hearts of carnall men are not resist­ed and rejected with detestation, but received with delight. But gracious soules maintaine a continuall combate, and fight against all corrupt thoughts.

I grant there may be some kind of resistance of wicked thoughts in men unsanctified: But it is

1 Either a meer naturall resistance, proceeding from naturall conscience, which abhors and fears some kind of black thoughts; as thoughts of Blas­phemy, Atheisme, Self-murder, and such like; or else it is the meer fruit of com­mon grace, and temporary perfections, [Page 366] such as is found in formall Hypocrites.

2 It is a particular resistance: Un­regenerate men may resist some parti­cular thoughts, some grosse notorious thoughts, but they harbour sundry car­nall sensuall thoughts, which they feed upon with delight.

3 Their resistance of sinfull thoughts is selfish and servile, it is because of some externall misery and dishonourable issue whereunto they lead; they know that the strength of wicked thoughts may produce wicked works, and wicked works may produce shame and suffe­ring in the world.

But in all sanctified persons there is a strong, constant, spirituall, and radi­call resisiance of all unsanctified Thoughts

1 'Tis Ʋniversall; they resist every Thought that resisteth the law of God; their heart riseth up against every ima­gination that riseth up against God.

2 It is radicall; the frame and bent of every sanctified heart is strongly set against all evill, both in thought and af­fection.

3 It is spirituall: The Saints resist all evill thoughts.

[Page 367] 1 Because they dishonour God, and hinder the shining of his glory in their Thoughts.

2 Because they hinder and hurt them in his glorious service.

3 They fight against their soules.

4 Their spirituall love to God and his Law, moves them to hate vaine Thoughts, Psalm 119. 113.

3 Corrupt Thoughts acting in car­nall men, add more strength to their 3^d Difference. corruption, they increase the strength and activity of sin: But evill thoughts rising in good men, doe tend to the fur­ther subduing and weakning of corrup­tion in them: The more they feele themselves assaulted by sinful thoughts, the more they seek unto God in the 2 Cor. 12. use of all holy means for the further mortifying of their sinfull corruption: They pray more fervently, their cryes and groans are heightned and encrea­sed; and when they have been overta­ken with vaine thoughts, they double their after-vigilancy.

Sixthly, Sanctifying grace inables and inclines us to that spirituall obe­dience and service that God requires in our thoughts; it formeth and confor­meth [Page 368] our thoughts and imaginations to Gods will, and keeps them in continu­all subjection thereunto. This confor­mity and captivation of the thoughts of our hearts to the Soveraignty and rules of Grace, is of speciall and precious con­sequence. Men will grant that their words and works must be in subjection to God, but how few doe rightly un­derstand and really practice thought-obedience?

[...]f we search the Scriptures, we shall find that God requires the obedience of our thoughts, as well as of our spee­ches, and visible actions: We must la­bour to bring every thought into a sin­cere subjection to God. Our thoughts must be guided by the written Counsell of God, Prov. 20. 18. Establish thy thoughts by counsell. That is, we must take counsell at the word of God how [...] to dispose and order our thoughts. We should not conceive a thought in our minds, unlesse we have counsell and di­rection from Gods word.

Renewing Grace that comes into the soule by the preaching of the Gospel, is effectuall to bring into captivity every thought to the obedience of Christ, 2 Cor. 10. 4, 5. Grace first brings in our [Page 369] thoughts to Christ, and then our words and works. Every thought of the heart must bow the knee to King Jesus; he must have his Throne in our thoughts; then he is said to rule in our hearts, when our aime and indeavour is to or­der all our thoughts according to the rule of his word.

The spirituall law of God commands and calls for the love and service of our thoughts. Matth. 22. 37. Thou shalt M [...]rk. 12. 30. Luke 10. 27. [...]. love the Lord thy God with all thy thoughts: he must be served with all our minde; that is, with our thoughts, the actings of our minde.

It was the earnest desire, and endea­vour, of David to order his thoughts as well as his words according to Gods will as in his sight, Psal. 19. 15. The words of my mouth, and the meditation of my heart shall be to thy will in thy sight, O Jehovah! This reading I take to be nearest the Hebrew. And so the Syrick Ad voluntatem thus the in­terlinear. reads it, The meditation of my heart shall be according to thy will O Lord. And so the Arabick, The thought of my heart shall be according to thy will. God will [...] accept of nothing but what is according to his revealed will.

But now though Grace doe in some [Page 370] measure subdue and subject our thoughts to Gods will, yet there is still a stifnesse and inflexibility remaining in our minds, so far as they are carnall, they are unwilling to bow to the Scep­ter of Christ; and they are apt to re­bell against his royall Law, and to go a­stray continually; but when our thoughts begin to stray and wander, Grace brings them in againe to the paths of Christ, it layes a solemn charge upon them, not to wander any more, and bindes them to subjection: if ever we will prove our selves to be savingly sanctified, it must be our chiefe and continuall care to serve and glorifie God in our thoughts, as well as in our words and works; God must be sancti­fied in our hearts, and glorified with our Isa. 8. 1 Cor. 6. 20. 21. soules, by giving up all our thoughts and affections to his will.

There is a thought-service that Jeho­vah expects and exacts of his people, as well as a tongue-honour, and worke-service: Oh therefore let us labour to render withall reverence and zeale unto the Father of spirits, a continuall cheer­full thought-service most purely and a­bundantly, and the rather because it is so exceeding pretious and pleasing to God. [Page 371] There be foure things that doe com­mend and declare the surpassing excel­lency and preciousnesse of this thought-worship and service.

1. It flowes more immediatly from the heart, that that God chiefly desires, and wherein he principally delights: he calls for our heart as that which carries the whole man with it: thoughts are the free and immediate productions of mans heart.

2. No created power can hinder our thoughts from serving God and conver­ses with him: opportunities, abilities, and means may faile for outward per­formances, but the heart is alwayes at leisure and liberty to think graciously and spiritually. 1. All the powers of this world, yea all the powers of Hell, cannot hinder a sanctified heart from an invisible fellowship and fruition of God, with thoughts of sweetest rapture and reverence, of love and lowliest adorati­on. 2. They cannot restraine it from bathing it selfe in that open fountaine the precious blood of Jesus Christ, with thoughts of unspeakable peace joy and triumph. 3. Nor from closing and clasping about the pretious promises of life, or diving into the unsearchable [Page 372] depths of Grace and mercy, with thoughts of faith and highest admirati­on. 4. They cannot hinder a gracious heart from being as a mountaine of in­cense sending up a spirituall sacrifice of praisefull admiring thoughts to the God of mercy.

3. This thought-service is the most spirituall service, it is ordinarily full of spirituallnesse intention and life, because it is nearest the object of adoration. The streames which are next the well-head are purest and strongest; the more spi­rit and life is in our service, the more precious it is. The best men, though they may strive to doe their best every way, yet they shall finde different de­grees in their abilities to performe, and in the actuall discharge of their duties to God: their works doe not allwayes answer exactly to their words; their words cannot fully express the thoughts of their hearts; the thoughts of their hearts come infinitly short in conceiving of the excellency of Gods majesty, mer­cy, might, and glorious perfections.

The thoughts of sanctified soules lay­ing hold with immediate and neerest em­bracements upon that al-glorious object, the Lord God, and his sweetest attri­butes, [Page 373] give him the glory of his infinite excellencies with more life, heartinesse, and heavenlinesse, then their words or actions can doe.

4. A constant thought-service is the surest signe of heart-sincerity, John 4. 24. That worship that is most spirituall hath most truth of heart in it: If mens change in words and works and all visi­ble carriage were angelicall; yet if their thoughts were not brought into sub­jection to Gods will, they were still limbs of Satan. A constant striving to subject all our thoughts to Christ is the most sound and undeceiving evidence of our uprightnesse: this inward thought-service being secret and invisible, is clo­thed with more certaine sincerity, and hath a more speciall acceptance with God.

Seventhly, Sanctifying Grace fits mans heart for divine meditations, and fills it with holy heavenly thoughts; it begets an inward fitnesse and freenesse to entertaine sanctified thoughts, and brings in fulnesse of good thoughts; by corrupt nature our mindes have not onely an emptiness of all holy thoughts, but also an unfitnesse and aversnesse to take in holy thoughts: carnall men are [Page 374] unfit, and unwilling, to set themselves to think of God and divine mysteries, to enter into serious thoughts of their sins, of their last end, of the last judgement: they have no minde to think what they have done, what they are doing, or what they shall doe: they would have God depart from their thoughts, and all Job 21. thoughts of a holy God and his wayes depart from them.

But when sanctifying Grace falls upon us, it implants a freenesse and apt­nesse in our hearts, so far as they are re­newed, to holy spirituall meditations; it brings in heavenly principles which are the seeds of heavenly thoughts, and thereby the minde is actuated and incli­ned to godly meditations.

2. Grace fills our hearts with sancti­fied thoughts. Every good man hath a good Treasure in his heart: that is, a Mat. 13. 35. Treasure of Grace to supply his thoughts, a stock of precious Truth to fill and furnish his thoughts continually. Psal. 1. 2. It is made the property of a godly man, That his will is in the law of Jehovah, and in his Law he doth medi­tate, Psal. [...]. or shall meditate; that is, usually meditateth day and night, or by day and by night; that is, continually. The He­brew [Page 375] word here (for meditate) im­ports [...] study and exercise of the minde in musing.

1. A gracious mans will is in the Law of God by way of conformity and holy affection. 2. His minde is upon Gods Law and Doctrine by continual medi­tations: he spends much time, day and night, in thinking upon the precious precepts and promises of God, the puri­ty and excellency of his word, and the marvellous mysteries manifested there­in. The thoughts of sanctified men are of a farre more heavenly tem­per and higher nature, then the largest heart of the best unregenerate man doth or can possibly comprehend: formall professors may have their mindes busied in the highest considerations which na­ture, art, morality, or temporary per­fections can attaine unto; they may sometimes with joy think upon the pro­mises of life, the happiness of the Saints, salvation that is in Christ, the glory of Heaven, and the like; though these thoughts never have any roote or long residence in their hearts, they quickly glide away; the word of God is not rooted and implanted in their thoughts, they are far from making it their exer­cise, [Page 376] to meditate upon the Law of God day and night.

The thoughts of formall hypocrites doe feed most upon the comforts of this present world and the sweetnesse of their darling sinne: they have a full tast and present feeling of the pleasures of their sweet sin, and present posessi­on of earthly contentments; but no re­all and sound assurance by saving faith, and universality of spirituall obedience, of the joyes and glorious things of Hea­ven: and therefore they doe greedily follow and fix upon the present things of this life, with consent of their erring judgement, delight of heart, and most of their thoughts: but as for spirituall affaires, the glory of God, that one ne­cessary thing, the state of their soules, &c. These things take up the thoughts of hypocrits, but at reversion, by acci­dent and very seldome: and when they they come into their hearts, their enter­tainment is very cold and strang, their a­bode short, and while they stay they are apprehended and injoyed with much wearinesse and weaknesse.

It is the speciall prerogative of san­ctified men to have their hearts fill'd with holy meditations: the thoughts [Page 377] are never so well and welcome to their hearts, as when they are taken up with the deep mysteries of Gods word, and with a holy wisedome studying how they may exalt Christ, and inlarge his kingdome in themselves and others. That this is no idea or idle abstraction that I now propose, appears pregnantly and plentifully in Davids practise, who notwithstanding the strong allurements ordinarily incident to Princes Courts, though the cares and government of a large kingdome laiy upon him, and that he was still followed with troubles and vexations which might much have di­sturbed and distracted his thoughts, yet the Law of God did still principally take up his thoughts, and that day and night, as himselfe professeth, Psal. 119. 97. Oh how love I thy Law, it is my medita­tion continually. His thoughts did [...] feast and fill themselves all the day long upon the glorious truths of Gods word with sweetest satisfaction: this is the practise of all sanctified men and wo­men, they meditate upon the word of Christ most contentedly and continually because they love it far before and above all earthly excellencies.

1. They think upon the glorious pre­cepts [Page 378] of the royall Law because therein Gods holy will is manifested.

2. Their thoughts doe feed upon the exceeding great and precious promises of the Gospel, because in them with special security are conveyed to them all the rich treasures of mercy and forgiveness, of spiritual joy and peace, light and life, Grace and glory.

3. They spend their choycest thoughts upon that rich and royall pearle Jesus Christ, their daily thoughts with greatest joyfulnes and oftenest me­ditation run after it and sweetly refresh themselves with the glory and com­fort of it.

If a poore man upon the way should finde a precious orient pearl, with what greediness would his eyes gaze upon it? his excesse of joy would easily com­mand and confine his sight to such a rare enriching object, how would his eyes and thoughts be taken therewith? Even so after a man by the hand of sa­ving faith hath laid sure hold upon the pearl of great price, Christ, with all his fullnesse of Grace and glory; the heart is presently so filled with holy affection and admiration, that for ever after it spends the most, the dearest, and the [Page 379] noblest thoughts upon this heavenly pearl: and the thoughts once one the winge are so cheared raised and taken with the spirituall beauty thereof, that they follow and fly up with continuall encrease of fervency and longing, untill they come unto the clear vision, and plenary possession of it in heavenly glory, and those endlesse joyes of the life to come.

4. The Saints doe solace and satiate their hearts with thinking on that sur­passing great love and superabundant Grace of God appearing to their soules in Jesus Christ: they are never so sweetly satisfied, as when they are me­ditating upon the excellent beauty of Gods glorious being, his infinite good­nesse, and immeasurable greatnesse, and those bottomlesse treasures that are hid­den in Christ.

5. They are much in the fore-thoughts of the glorious things to come. That honour, holinesse, and happinesse that the Saints shall have with Christ in the world to come; those rivers of hea­venly pleasures, and plenitude of joy, that they shall enjoy in Gods presence for evermore.

But the thoughts of all unregenerate [Page 380] men are earthly sensuall and sinfull; they are commonly either rooting in the earth, or drowned in pleasures, or running after preferment, or ranging up and down idlely & prophanly, or fruit­lesly melancholly.

Wherein doe the good thoughts of Quest. sanctified men mainly differ from the good thoughts of formall professors and all kinde of unsanctified ones?

It is evident that unsound professors Answ. may have good thoughts sometimes, as well as good affections, and speeches, which proceed from the thoughts; they may have thoughts materially good, but not spiritually good.

Men may begin to have better thoughts of the Saints, and of the holy path then formerly; & worse thoughts of themselves and their own wayes, yea thoughts against their old wayes; yet there is a vast difference between the good thoughts of renewed men, and of the best kinde of unrenewed men.

1. They differ in the principle from whence they rise. The good thoughts of formall hypocrits proceed either from outward principles, as

1 From the convincing power of [Page 381] Gods word which may fall upon them with that conviction and terrour, that it may somewhat alter their thoughts and affections, and produce thoughts of humiliation, of reforming their ways &c. Their thoughts may tast of the good word, though they cannot feed upon it.

2 From the strength of afflictions, which may worke in them thoughts of seeking God, and returning to him.

3 The spirit of God casts in many Psal. 78. Hos. 5. ult, & Chap. 6. 1, 2, 4. good thoughts into their hearts. Or 2. The good thoughts of formalists and temporaries proceed from principles of nature improved assisted and raised by the addition of common gifts and graces Heb. 6. of the holy spirit.

But the good thoughts of sanctified men proceed from a new living princi­ple implanted in their hearts from the holy Law put into their minds. Heb. 8. 2^d Difference.

2. Good thoughts doe not lodge with any setled abode in the hearts of hypocrites; they passe as strangers through their mindes, they are as a bur­den to them. If their thoughts doe sometimes glance upon divine objects, they are quickly off againe; good thoughts in such men doe spend their [Page 382] life in their birth, as they arise, so they glide and passe away without any spi­rituall fruit or profit to their owne soules.

But holy thoughts in holy men have their constant abode, they are their dai­ly exercise and delight; the word of God dwels in their thoughts.

Eightly, Sanctifying grace settles, fastens and keeps the minde upon good thoughts: there is a strange unsteadi­nesse and unsetlednesse in our hearts so far as they are fleshly: when they have taken in and entertained good thoughts, yet they will not be long in­tent on them, unlesse they be fixed and established by an Act of Grace. There is the greatest reason that divine spiri­tuall things should attract and draw out the attention and intention of our mindes. God is a most glorious soule-satisfying object, the thoughts of whose excellencies should swallow up all other thoughts: yet we may finde by sad experience that our minds are apt to be most unsteady in our thoughts of God.

2. Our thoughts are apt to be un­stable and unsetled in all Religious per­formances: As

[Page 383] 1 In prayer, when all earthly imper­tinent thoughts should stand furthest off, yet how often doe they creep in, and carry away our mindes from God, and from attending the present ser­vice.

2 When we are hearing Gods word how unfixed are our thoughts? how often doe they run out to worldly un­sutable objects? But so far as renewing Grace prevailes and possesseth our hearts, it healeth and mortifies this un­steadinesse, and keeps our thoughts close to divine objects.

2. Grace puts us upon the carefull and constant use of all holy means and helps for the setling and fixing of our thoughts upon good things.

What means must we use to fix and Quest. fasten our minds to holy and profitable meditations?

1. Cry unto the God of all Grace, Answ. for strengthning stablishing Grace: let us confesse and bewaile our thought-un­steadinesse, and entreat God to fix our thoughts on heavenly things.

2. In our dayly meditations let us present variety of good objects to our thoughts, that so our mindes may walke from truth to truth, from promise to [Page 384] promise, from one precious object to a­nother. Variety of fresh objects doe much refresh the minde.

3. We must carefully guard our outward senses, that they wander not after vanities: our eyes and eares are often the occasions of our thought-wandrings.

Ninthly, Sanctifying Grace sets up a holy Regiment in our thoughts and imaginations, it sets bounds to them, and implants a heavenly wisedome to rule and over-rule them: this is the peculiar prerogative of sanctified me and speciall character of sincerehearts For,

1. They alone doe hate and abhor idle loose wandring thoughts, of which formall professors either take no notice at all, or not much to heart.

2. Regenerate men doe establish (as it were) a gracious Government a­mongst their thoughts, to keep out confusion, disorder, loosnesse, and re­bellion: they set bounds and limits to the multitudes of thoughts and imagi­nations that daily arise: they labour to keep them within the compasse of divine rules by erecting a holy order of rule and Government amongst them: [Page 385] They confine their Thoughts to a re­verent and feeling meditation upon Gods word and works; to a care of conscionable managing the affaires of their calling.

Onely sometimes, but sparingly, with many Cautions, exceptions, and seaso­nablenesse, they let them out to honest Recreation.

Whatsoever Thought is wandring without this compasse, or within it un­sincere and selfish, is sinfull and exor­bitant. If the Saints take any Thought stragling without these limits, or any inticers to vanities and impertinencies, any obtruders and disturbers of the ho­ly order and peace of their Thoughts, they presently apprehend them by the vigilant eye of their spirituall wisdome; they examine them by the Law of God, and condemn them in the Court of an enlightned conscience, and so cut them off in time by the power of Grace, and the sword of the spirit, by repelling and crushing them at their first rising in their hearts.

Many flatter themselves from a con­ceit of an impossibility of ruling their Thoughts and imaginations, and are ready to lay all upon naturall weak­nesse, [Page 386] &c. They think it impossible to order and over-power their Thoughts, being so divers in kind, sudden in their motion, and so innumerable in them­selves.

But such must know, That if we be truly sanctified, we have a new light, life, and might from Christ, whereby we are inabled to doe all that God Commands, evangelically. Sanctified persons have

1 Such a light as discovers not onely dunghills, but motes themselves, even the least flying imaginations, and aba­seth their soules for them.

2 They have a new Divine strength whereby they are able by degrees to subdue and subject their Thoughts to Gods will: And if vain loose Thoughts presse in upon them (as they are as busie as little Flies in summer) yet they will not lodge them, but they cast them out with hatred and horrour.

Tenthly, Sanctifying Grace im­plants ability and aptnesse in the mind to gather and extract holy profitable Thoughts out of all objects that are presented to it from all things that we see or hear. We are by nature barren and empty of heavenly Thoughts; but [Page 387] Grace coming in doth spiritualize our minds, & the mind so far as it is spiritu­al spiritualizeth all objects, ordinary oc­casions, & occurencies, turning them into heavenly, spirituall Thoughts, and use­full Meditations.

1 A renewed heart is ready to raise holy Thoughts out of all providentiall Acts of God. It is the property of godly wise men to Observe the won­derfull Psal. 107. last. works that God doth for the sons of men, and to draw forth Divine me­ditations out of all Divine dispensati­ons. The mercies of God doe raise and occasion thankfull obedient Thoughts in their hearts.

2 Gracious hearts doe extract hum­ble meek submitting Thoughts out of 2 Sam. 16. 11. all sufferings, crosses, losses, and re­proaches that befall them. What pre­cious, praisefull, and contented Thoughts did Job raise out of his sufferings? But Job, Chap. 1. & 2. carnall men extract Thoughts of dis­content, murmuring, and complaint out of their sufferings.

3 Grace teacheth the Saints to draw forth and distill holy, spirituall, and profitable Thoughts out of all Crea­tures that are presented to their eyes. When they look up to the Heavens, [Page 388] their hearts are raised to think of the infinite glory, wisedome, and power of God.

2 When they see the Sun, they think of the Sun of righteousnesse, and his ple­nitude.

3 When they behold fruitfull Trees, they think of the Trees of righteous­nesse that bring forth their fruit in due Psal. 1. season.

4 When they see springs of water, they are drawne to think of the well of lives, and water of life.

5 When they look upon their daily bread, they think of the bread of life.

6 When they behold the grasse, and flowers of the field, they take occa­sion to consider the brevity and uncer­tainty of mans life.

4 Sanctified persons doe strive to spiritualize all earthly sensible things in their Thoughts. They make their fan­cy serviceable to them in spiritualls. When fancy shall present earthly ho­nours, pleasures, profits to their Thoughts, they take advantage thereby to raise their hearts higher, and to think thus with themselves, What is this to the true honour, to those endu­ring riches of glory, and those Rivers of [Page 389] purest pleasures prepared in heaven? A sanctified heart will make every Creature a ladder to heaven, by extra­cting heavenly Thoughts: It turnes earthly things into heavenly Meditati­ons: Here is a large field for our ima­gination to walk in, with much spiritu­all gaine.

If a feast be so refreshing, what is the continuall feast of a good conscience? Pro. 15. 15. What are the spirituall revive­ments of the Gospel? If the meeting of friends be so comfortable, what will the meeting together of the Saints in heaven be? If a dark Dungeon be so loathsome, what is the eternall Dunge­on of darknesse? While we are in the body, the soule hath not onely a neces­sary, but a holy use of the fancy, and of sensible things whereupon our ima­gination worketh. What is the use of the Sacraments, but to help our soules by our senses, and our faith by imagi­nation? Sometimes the ministring of some excellent Thought from what we heare or see, proves a great advantage of spirituall good to our soules.

Herein the power of sanctifying grace appears, it makes our hearts fruitfull in these heavenly extractions: All ob­jects, [Page 390] accidents, ordinary occurencies and opportunities, doe occasion holy usefull thoughts in sanctified soules.

11 Renewing Grace inables us to discerne the various times and seasons of holy Thoughts, and wisely to suite them thereunto. Good Thoughts are then the fruits of Grace, when they are seasonable, and suitable to all occasions offered by God. The dew of sanctify­ing Grace falling upon us, doth sweetly season and soften our hearts, and puts them into a true spirituall temper; and then our Thoughts are active and ad­drest with holy affections to apply themselves to the condition of the times, and variety of occasions offered for the advancement of Gods glory, and the advantage of our owne soules. As

1 In sad sorrowfull Times, if Gods judgements be threatned out of the word, or executed from heaven upon the Nation or place where we dwell. When the Church wears her mourning Garment, when iniquity, blasphemy, errors, and damnable doctrines doe overflow throughout the Nation, in such black and dismal days, the thoughts of sanctified hearts are suited and sorted answerably, they then willingly enter­tain [Page 391] Thoughts of sorrow and sadnesse, trouble and trembling, horrour and hu­miliation.

2 In good and gladsome times, when mercy and salvation are wisely and sea­sonably proclaimed out of the word of life, when Divine truth hath a free pas­sage, spreads and prospers, when the Churches of Christ are in peace and pu­rity, &c. they are then full of lightsome joyfull, and thankfull Thoughts.

But the Thoughts of formall Profes­sors, though they are fill'd with glad­nesse, or sadnesse, according to the in­crease or decrease of their earthly com­forts; yet they are not much wrought upon by spirituall occurrences and occa­sions, either by Nationall mercies or judgements; either by the prospering of the Churches Cause, and truth of Christ, or by the abounding of error & iniquity in the places where they dwell, so they may be free from suffering in their owne persons and outward com­forts, and their private temporall felici­ty be not endangered by publick judge­ments, their Thoughts continue dull and formall, without any extraordinary impression.

3 Grace formeth and frameth our [Page 392] thoughts suitable to that holy spirituall rest that we keep upon the Lords Day, which is our Christian Sabbath. This is a maine triall of the sanctification of our hearts, & sincerity of our thoughts, when we doe carefully and cheerfully entertain and observe the holy Sabboth with a seasonable suitable frame of san­ctified Thoughts

1 The Sabbath-day is as it were the Fayre-day of the soul, wherein it should furnish it selfe with new spirituall strength, with more knowledge, grace, and comfort in Gods Ordinances.

2 It is the spirituall Feast-day where­in our thoughts should feed and feast upon those glorious joyes, heavenly pleasures, and happy rest which never shall end, upon the precious Promises of the Gospel. Upon this holy resting day our Thoughts should be raised up to that rest of eternity that our soules and bodies shall enter into, when we shall fully rest from all our labours, troubles, temptations, and turmoiles, when we shall sin no more, and sorrow no more. This is to spiritualize the Sabbath, when our Thoughts doe so­lace and satiate themselves in God our Resting-place, and in the Resting-place promised by God.

[Page 393] Sanctified persons doe not onely cease from doing their owne wayes, and Isa. 58. 13. seeking their owne wills, and speaking a vaine word on that day: but also in some good measure they make it the very delight of their hearts, and the constant work of their thoughts, to con­secrate the Christian Sabbath as glori­ous to the Lord. They doe not onely give rest to their bodies, from worldly businesse and servile works of their cal­ling; but also they empty their hearts, and disburden their Thoughts of all earthly cares, that so they may whol­ly attend and entertaine the holy moti­ons of Gods spirit, and spend their Thoughts in holy extraordinary medi­tations, suiting the holy Feast-day of their soules.

I grant, that the holiest men living come short of that height of thought-holinesse, and uprightnesse, that the Royall Law requires: But

1 It is the purpose, bent, and long­ing desire of their hearts to keep the Lords day holy in all their Thoughts; their aime is to order every Thought according to the Law of the Christian Sabbath.

[Page 394] 2 They cry unto God to fill and sanctifie their Thoughts.

3 They doe earnestly endeavour af­ter that holy heavenly frame of Thoughts that is sutable to the Lords holy day.

4 They have a fore-vigilancy, and an after sorrow; if at any time they be turned awry from this Thought-holinesse, by company, or their owne corruption, they are much grieved for it, they repent, and seek unto God to pardon their sins past, and to possesse their hearts with more conscience, care and circumspection for time to come. But formall Professors though they may on the Lords day abstain from their servile labours, from their ordinary sins and vanities, and may outwardly and customarily perform Religious du­ties, and may have some good thoughts sutable to the bare solemnity of the time, yet they cannot possibly make the Sabbath the delight of their hearts, as is required; they cannot keep a Sabboth in Isa. 58. 13. their thoughts, by holy heavenly medi­tations sutable to the spiritual rest of that day; they cannot separate their thoughts from earthly affaires and sensuall con­tentments; they cannot keep them off [Page 395] from week-dayes businesses, nor keep them in to Divine meditations on the Lords day. The best of unregenerate men cannot endure an entire and exact keeping of the Sabbath, it is not a Ju­bilee to their hearts, and the joy of their Thoughts.

12 Grace teacheth us to fill up the vacuities or empty places of our Time with holy thoughts and heavenly me­ditations.

For the clearing up of this truth, take knowledge of these foure things.

1 The whole time of a Christians life is a time of doing the will of God. There is no time for idle irregular thoughts or actions; there is no time for sinning, no time for the mind to stand idle.

2 There be certain pauses and cessa­tion times wherein we sit down and are not employed in body or mind, as at other times. We have our vacations, our leisure-times, wherein we are not busied in the work of our Calling, or in Religious duties, as prayer, reading, &c.

3 At such times commonly we have our worst Thoughts: Our minds are never wors imployed, then when we are out of employment: Our vacant times [Page 396] are our most dangerous times; for then vain earthly exorbitant Thoughts doe most break in upon us, and most strong­ly prevaile. These are the times where­in sinfull thoughts, and Satanicall inje­ctions doe most intrude and throng in upon us.

4 Grace coming into our soules be­gets a holy care and constant endea­vour to fill up these empty times with heavenly and profitable Thoughts. It is a maine duty in our exact walking, and a speciall act of true wisedome, to redeem these vacant times from vanity, and iniquity, Ephes. 5. 15, 16. See that yee walke circumspectly, not as fooles, but as wise, redeeming the time, because the dayes are evill.

These empty spare times are oppor­tunities Col 4 5. for holy spirituall Thoughts; Therefore it must be our wisedome

1 To redeem these vacant Times from sin, Satan, and the world, that have so often enslaved them, and have filled them, up with loose prophane Thoughts.

2 It must be our continuall care to fill up our leisure spare times with san­ctified meditations. Spirituall things that really conduce to the service of [Page 397] God, and most neerly concern us in respect of our eternall estates, are e­nough to fill up all our Thoughts in our vacant seasons, if every houre had the length of a day. They that doe not wisely redeem their leisure times, and spend them in Divine profitable meditations, are the greatest spentriffs and wasters in the world; for time once past can never be recalled; opportu­nity being lost can never be regained.

13 Sanctifying Grace teacheth us to spend our solitary times in holy pre­cious and profitable Thoughts.

1 In our solitary seasons, when we are alone by our selves, withdrawne from all company, we have the fittest freest opportunities for Divine medita­tions, and thought-conversings with God.

2 At such times we are in greatest dan­ger to be beset and assaulted with vaine foolish noysome Thoughts from the flesh within us, and with Satanicall in­jections from without; therefore Grace being implanted in our soules, doth quicken us to a constant practice of these three Rules, which are of precious consequence.

[Page 398] 1 It teacheth us to single out some special Divine profitable matter where­on to fix our Thoughts all the while we are alone, that thereby

1 We may prevent and avoid the ordinary intrusion of idle impure Thoughts, and impertinent wandrings.

2 That we may not be guilty of wofull trifling out and wasting our pre­cious time.

3 That we may keep our minds and all the powers of the soule in holy acti­on and imployment, that our Thoughts may not grate and grind one another, and so wast themselves in a barren me­lancholly. Whensoever we are alone, we have a fit opportunity to reflect up­on our selves, to commune with our owne hearts, to enter into serious Thoughts of expostulation and exami­nation concerning our spirituall estates, Oh my soule! how stands the case with thee in respect of thine eternall estate? What assurance hast thou of propriety in Christ Jesus, of thy pardon by his blood, of thy new-birth by his Spirit? What growth doest thou find in grace? What weakning of sin, what strengthning of graces doest thou find since the receiving of the Lords Sup­per? [Page 399] What hast thou gained by such a Sermon? What victory hast thou ob­tained over that particular sin which most assaulteth thee? How hast thou served God in and with thy house?

2 In our alone times we must consi­der what speciall sins doe most fight against our soules, and interrupt our peace, and cry unto God with extraor­dinary intention of spirit, for mortifying Grace.

3 We have now fit opportunity to fall into praisefull admiring Thoughts of God, his superabundant grace and mercy, wisdome and all-sufficiency, &c. or into some other holy meditation.

4 After we have spent some time in heavenly meditation, we may busie our Thoughts about some lawfull affaires of our Calling.

2 Grace teacheth us to withstand 2^d Rule. and repell with all godly jealousie and care two dangerous evills.

1 Thoughts of pleasures from our youthfull sins, and unregenerate time, which at such solitary seasons are ready to make re-entry and return into our soules, and doe strive with much eager­nesse, being assisted with the Devills craft, to re-insnare and pollute us with [Page 400] sensuall filth and folly, and renewed guiltinesse. It is a provoking sin to Ne redeamus in corde in Aegyp­tum hoc enim monet Aposto­las, Rom. 6. 21. quem ergo fru­ctum, &c. Augustin. think of old defilements with new de­light; this is to return into Aegypt in our hearts.

In this case Grace makes us exceed­ing fearfull and vigilant, least the De­vil transforming himselfe should de­lude us in the glory of an Angel; and by the flashes of his counterfeit light, cast into our hearts some secret sparks of lust; for in our solitary musings we may recall and think of the abominati­ons of our former wayes, especially of that sin that was our darling delight, upon purpose to lament, bewaile, and abhor our selves for them, thinking to be more seriously humbled for them; and yet without a very watchfull eye, the Devill casting in some secret Thoughts of wonted sinfull sweetnesse; That which was intended by us for a renewing and re-acting of repentance, Recordari volo transactas foe­d [...]tates meas, & carnales cor ruptiones anin a meae, non quo [...] eas amem, sed ut amem Te Deus meus. Aug. Conses. lib. 2. may cursedly end in the re-acting of old sins, and re-injoyment of filthy pleasures in our Thoughts Grace co­ming into mens soules breaks the very heart of that sweet sin of their carnall estate, and their hearts from all delight­full Thoughts thereof. And as in a [Page 401] besieged City, where the greatest and most dangerous breach is made, there the Inhabitants concur with chiefest care and highest resolution to fortifie and make resistance: Even so, sith the Saints know that before their calling, their delightfull darling sin did most fearfully wast their soules, and wound their con­sciences: they set their thoughts with strongest resolution, and much indigna­tion to resist and repell, abominate and abandon all delightfull thoughts of that sin.

2 Grace makes men carefull at such solitary times that they doe not act a­ny new sin in their thoughts and ima­ginations, as sins of speculative wanton­nesse, worldlinesse, ambition, revenge, discontent, dishonouring Gods provi­dence, by unnecessary mistrustfull fore­castings of fearful accidents upon them­selves, families, posterity, goods, and Nation, &c. Some Sons of Belial there are, who make no conscience of acting all manner of uncleannesse, and horrible pollutions in their hearts, by the meer work of imagination: Yea, many who carry a counterfeit heaven in their out­ward behaviour, doe harbour execrable hells in their thoughts.

[Page 402] 3 Sanctifying Grace teaches us to 3^d Rule. make use of these solitary times as gol­den opportunities for Divine conference and comfortable converse with our God in secret. It drawes up our thoughts to a summary view, and serious considera­tion of those great mercies that God multiplies upon us; and fills our hearts with many joyfull, lowly, and most thankfull thoughts. Grace seasons some part of our solitary time with holy mu­sings and soule-talkings with God; and this is a clear character whereby the Saints are differenced from the best of carnall men.

Morall persons and formall profes­sors cannot thus fill up their solitary times with holy Meditations; yea, of all things they love not to be alone for thought-speakings with God, and with their owne hearts. They may affect solitarinesse upon some private business, for the more profound contriving of worldly matters, for a more free, but filthy acting of heart-adulteries, and thought-fornication: to feed upon dull and fruitlesse melancholly, to let their thoughts range and run riot into a world of vaine imaginations: But to be alone onely for this purpose, that [Page 403] the minde may more freely fix upon Divine objects, and impartially enquire into the spirituall estate of their soules, they cannot they will not endure it: But godly men delight to be alone, that they may be more with God, and have more freedome for godly thoughts.

14 Sanctifying Grace teacheth us to watch over our thoughts continually, with holy wisedome and godly jealou­sie. Our hearts are like to a besieged City, liable every moment, both to in­ward commotions and risings, and out­ward assaults.

1 The fountaine of Originall cor­ruption, though the main stream and bloody issue be stayed and stopped by the sanctifying power of Christs death, yet it doth still bubble up rebelliously, into vaine loose impure thoughts.

2 The Devil watcheth all opportu­nities to cast in his fiery darts to set our thoughts all in combustion, and to fill them with fiery lusts; therefore we ought to set a watchfull Guard over our thoughts, and Keep our hearts a­bove Prov. 4. 23. all keeping, as we are commanded. We must Guard and keep our thoughts more then any thing that is watched or guarded, whether City, house, or trea­sure: [Page 404] The eye of vigilancy should ne­ver be off from our hearts. The thoughts are the entry of mans heart, and there­fore must be kept with a strong guard. As they that would keep out Theeves, doe strongly guard the entry of their house, so they that would preserve their hearts from theevish lusts, must careful­ly keep their thoughts. If this entry be unguarded, there is a free passage for Devils and all defiling sins to enter into mens soules.

The hearts of morall men and formal professors lies commonly open with­out speciall guard and settled govern­ment: Though their words may be watched over, and their outward acti­ons reformed, yet they cannot endure the restraint and regulation of their in­ward thoughts and imaginations. The continuall confinement and keeping in their thoughts by a narrow watch, is a yoke that they cannot bear. It may be out of Principles of naturall light, and some generall apprehensions of the powers of the world to come, they may be so far carefull about their thoughts, that if some kind of black and mon­strous thoughts doe rise up, inticing them to grosse and infamous sins, which [Page 405] would bring an odious blot upon their names, or danger in the world, or breed much terrour and torture in their con­sciences, they presently set against them, abandon and expell them.

Thus formalists may have a slight superficiall mis-guided care, and over­sight of their thoughts at some times, but they cannot make it their chief and continuall care to watch over all their thoughts at all times, because the Mystery of iniquity working in their thoughts, was never yet opened to them by the power and light of saving grace. The keeping of their hearts is to them the last and least of a thousand cares.

But all sanctified persons make it the greatest care, and one of their chie­fest Christian labours, to guard their hearts, and guide their thoughts, and to keep them alwayes in a holy humble heavenly frame. Our hearts will not keep in order and frame one moment, without a strict watch and guard. The hearts of carelesse men are like a River that hath no bounds nor banks, which runs out every way. We may take a view of this sanctified watch that grace sets over the thoughts, in these five Points.

[Page 406] Grace teacheth us to keep a conti­nuall watch over our thoughts.

1 That we may timely discover, and wisely defeat the Devils stratagems and policies, whereby he labours to take and corrupt our thoughts.

1 Sometimes he assaults us by sug­gestions raised from the occasions and advantage of

1 Our naturall Constitution and temper.

2 Of our outward temporall condi­tion, either prosperity or poverty, honour or contempt.

3 Of our infancy or growth, weak­nesse or strength in Christia­nity

4 Of our particular calling, com­pany, place where we dwell, or the like.

2 Sometimes Satan sets upon us with his owne more fearfull immediate injections, which are divers. Sometimes he comes add rest in his owne likenesse, and hellish blacknesse, as when he casts into mans mind thoughts of distrust, and doubting about the truth of heaven, and of the heavenly word of God, con­cerning the certainty of the Divine Be­ing, of Gods providence and omnisci­ence. [Page 407] For such hellish horrible thoughts as these against God and his glorious truth, are sometimes offred to the most sanctified soules: But they doe not wrestle or dispute with these hell-bred thoughts; they doe not muse upon them, they doe not reason and parly with them, nor pore upon them; for thence perhaps would follow some in­clinations to Atheisme, prophanenesse, and other fearfull consequences. But at the very first approach and appear­ing of those monstrous thoughts, they abandon and abominate them to the very pit of hell, whence they came: They cry unto God against them, and are much humbled by them, and thence clearly see they are none of theirs, but the Devills

2 If the Devil prevaile not in this ugly black shape, he at other times puts on the glory of an Angel, and perhaps may bring into our minds good things, but unseasonably, that thereby he may deprive us of some greater good; as at the Preaching of the word, he will cast into our minds good me­ditations, that so he may take off our attention, and take away the precious seed from us. With these and a thou­sand [Page 408] more such like vexations and sore troubles in their thoughts, Satan pursues and perplexeth the people of Christ.

2 Sanctifying Grace sets a strong watch over our hearts to resist and repell all delightfull thoughts of old sins, that our soules be not re-infected with the remembrance of former sin­full pleasures; for as often as we think upon the passages and circumstances of sins past, with a new delight, our soules are defiled with a new staine, and fill'd with more guiltinesse. The sensuall sweetnesse of mens bosome sins hath taken such plenary possession of their affections in the time of their ignorance, that it will be tempting and solliciting of the Saints with continuall baites and allurements, that if it cannot draw them to the re-committing of the outward act, yet it will strongly intice to the en­joyment of it in their thoughts: And if they be not exceeding watchfull con­tinually, it will presently ensnare and take their thoughts.

Here then is the difficult act of holy wisedome, and watchfullnesse over the thoughts, that we have learned to ab­hor and repell all allurements of old sinfull pleasures, and to smother the [Page 409] very first motions that would draw us to delightfull thoughts thereof, by con­sidering of the many wounds those sins have formerly given to Christ, and to our owne soules. This is a sure evi­dence of much growth in grace, when we are able to think of old sins without new delight, when we can represent them to our minds onely for renewing of repentance, and deeper humiliation, and then dismisse them with loathing and hatred. It is one of the Devils deepest deceits and designes, whereby sometimes he is too hard for the wisest Saints, he labours to corrupt their affe­ctions with the thoughts of the bosome sin of their carnall estate.

3 Grace sets a continuall watch over the thoughts, to discover the first stir­rings of sin in our hearts, and so to crush and crucifie all evill thoughts in their first rising: It teacheth us to hold a waking jealous eye over those many baites and lures which come from re­maining corruption; and to repell and suppresse every exorbitant thought which drawes to sin at the first moving thereof.

Sanctified persons doe labour by all means to stop and stifle the first sinfull [Page 410] sensuall thought, and to crush these young Cockatrices while they are in hatching, to mortifie sin at its first ap­pearing in their thoughts. They know full well, that if they doe not smother and surprise evill thoughts at their first stirring in their minds, they will pre­sently corrupt their understanding, the understanding their wills, the will the affections, and their affections once en­raged, and having the reines (like wild Horses) will carry them headlong in­to abundance of sins. Oh what a world of mischief and misery doe men bring upon themselves by giving way to the first wicked thought? Sin is like Eliah his cloud, at the first small, but after­wards it covers the whole heaven: Deeply then doth it concerne us with jealousie and trembling, narrowly and continually to watch and take notice of the first motions of our hearts, to tread downe evill thoughts as soon as they arise, not suffering them to stay or take any place in our minds. We must shut the door against vaine thoughts, and not give them the least entrance: We must not admit them, and then dispute with them.

Sinfull thoughts are the fore-runners [Page 411] of much sin coming after: Men had never come to such a height of sin, if evill thoughts had not led the way; they prepare the way, they open the door and let in all other sins. Corrupt thoughts are of a most contagious na­ture, they are mens sins, snares, and scourges, in that their hearts are affect­ed and infected with them: All the e­vill which is in their affections, actions, and speeches, begins in their thoughts: That which is last in their worke, is first in their thought. Sin is conceived [...] vel [...] Joma. Col. 1. in their minds, before it is brought forth into practice. The Devil cannot work his will upon mens affections, or pre­vaile over the will but by the thoughts.

1 A sinfull thought is cast into their mind.

2 This evill thought begins to draw the heart aside from the consideration of Gods all-searching eye, to the sight and survey of the pleasures and profits of sin.

3 It having the heart now by it self, allures, inticeth, and perswades it to consent, holding a conference with the will about the sensuall sweetnesse and contentment which is to be found in earthly pleasures, riches, honours.

[Page 412] 4 Then the will entertaines the evill motion, consents and complies; and now sin is compleated and finished in their hearts, though it never break forth outwardly.

5 Their affections add heate and strength, their heart travels with ini­quity, and so by the help of opportuni­ty sin is brought forth in their visible conversations: Then followes the of­ten acting the same sin with delight, whence the heart of man is wofully hardned, and totally turned into sin, and so the sinner now fitted for destru­ction. If we doe not stop and stifle sin when it first stirs in our thoughts, we are in danger of falling by degrees into the depth of sin, and we know not whether ever we shall stop or stay un­till we come to the depth of hell.

Therefore we must watch to discover and suppresse every evill thought at its first moving, especially those which are most fundamentall, which are the prin­cipall roots out of which others doe rise, as doubting, questioning thoughts of Gods providence, and care of his children, of his omniscience, omnipre­sence, justice, &c. Thoughts of defer­ring duties, slighting Ordinances: [Page 413] Thoughts against the necessity of cir­cumspect walking, &c. When these Ephes. 5. 15. and such like Atheisticall thoughts and principles of Satans, doe take place in mens hearts, they keepe out good thoughts, and block up their soules a­gainst the entrance of soule-saving truths, and do corrupt all their thoughts and wayes.

4 Sanctifying Grace sets a watch o­ver our thoughts in the performance of all holy duties.

1 To keep out all loose wandring wicked thoughts that they doe not en­ter into distract and disturb us in Gods work; therefore we are commanded to watch unto prayer, and in prayer, to watch and pray. We must watch in hearing Gods word, set a strong Guard at the doore of our hearts, and the windowes of the soule, that no worldly distracting thoughts come into take off the attention and intention of our minds in good performances.

2 To keep out unseasonable imper­tinent good thoughts in religious per­formances. Thoughts materially good, when they break their ranks, and come into the mind disorderly, out of their due season and place, are sinfull. We [Page 414] are apt to think of good things unsea­sonably, and unsuitably to the present service; as when we are in the act of hearing Gods word, or prayer, some good thing that we had heard or read formerly, some good note that we had forgotten, will now readily offer it selfe to our thoughts, whereby our minds are distracted, diverted, and carried away from the present performance, and our good works weakned and cor­rupted.

2 This mis-placing of good thoughts proceeds from our corrupt Natures, whereby we are apt to fix our thoughts upon any thing rather then what God at present calls unto.

3 It is the grand policy of our ad­versary the Devil to cast in good things into our minds unseasonably in hearing the word, or prayer, thereby to take off the attention of our minds from the present duty, and so to lame our sacri­fice. He knowes that wicked thoughts will be abhorred and rejected by godly men, but good things injected may more easily have admission and recep­tion with them.

5 Grace teacheth us to watch over our hearts continually, that we may be [Page 415] ready to give a wise and humble enter­tainment to the holy motions of Gods blessed spirit. There be good houres and good messengers of Gods sending, golden opportunities, wherein he useth to give a meeting to his Children, and breaths good thoughts into them, these we must embrace and cherish; for as carnall men doe freely admit and em­brace earthly corrupt thoughts; but they reject and suppresse good motions and stirrings that tend to repentance, and mortification: so renewed men strive to shut out vaine thoughts; but they sincerely desire with speciall reve­rence and all holy greedinesse to enter­tain all good motions put into their hearts by Gods Spirit, howsoever occa­sioned, whether by the Ministry of the word, reading the Scriptures, Christian admonition, or by some extraordinary mercy or affliction any way at any time they highly esteem all good moti­ons grounded on the word of God; they feed and improve them to the ut­most, with meditation, prayer, practice. If men begin once to neglect godly mo­tions, by degrees they grieve the bles­sed Spirit, at length they quench the Spirit. God doth often punish mens [Page 416] slighting of these heavenly motions, by leaving them to the vanity of their own thoughts, and to Satans horrid inje­ctions.

15 Grace begets a holy jealousie and suspition of our owne hearts and thoughts; and this doth exceedingly quicken and strengthen our spirituall vigilancy. There is still much deceit in Jer. 17. 9. our hearts, so far as they are carnall, and though we have taken up resoluti­ons to watch over our thoughts, yet sin is apt to break in and captivate our thoughts, if we be selfe-confident. They that are most suspitious of their owne hearts, are least overtaken with evill thoughts, because such are much in pray­er unto God, and resting upon God, from whom they receive strength to stand and withstand sinfull thoughts, and Satanicall injections.

16 Sanctifying Grace raiseth high and holy thoughts for the advancement of Gods glory, and the spirituall ad­vantage of our owne and others soules. The thoughts of gracious per­sons are ordinarily working for the promoting of Gods service, and good causes, for the procuring of true good to their brethren, especially in spiritu­alls, [Page 417] for the encreasing of Grace in themselves, and spirituall assurance and comfort against the day of triall; for the keeping of a good conscience in all things, and the acting of self-deniall.

But the Thoughts of carnall men are all for self-ends, and selfe-satisfactions, how to get great things for themselves in this world, and to be great in the o­pinion of others, and to fullfill their fleshly lusts. They that spend their Rom. 13. 14. thoughts and studies for selfe, how they may satisfie their owne sinfull affecti­ons, and attain their carnall ends, are superlative sinners, they are Masters of the Art of sinning. We have an ele­gant expression in Prov. 24. 8. The man that thinketh to doe evill, they Prov. 24. 8. [...] shall call him a Lord of wickednesse (so the words are in the Hebrew.) That is, the man that bends his thoughts to fullfill his owne sinfull desires and cor­rupt affections, shall be called a Lord, that is, the chief and greatest of sinners. 2 A Possessor of all wickednesse; a most wiced man in whom is a confluence of all sin.

Lastly, Sanctifying Grace puts us upon a carefull constant use of all holy means that God hath appointed for the [Page 418] preserving of us from the prevalency and pollution of all evill thoughts. Prov. 4. 23. God commands men to keep their hearts above all keeping. That is, in the diligent use of all good means to strive to keep their hearts from en­tertaining and lodging evill thoughts, to keep them from all thought-defile­ment. Thus David Resolves to use all holy helps and means for the ordering of his thoughts, according to Gods will. Psal. 19. 15.

What speciall means hath God in his word directed us to use for the pre­serving Quest. of us from the prevailing power and pollution of evill thoughts?

There be divers precious Preserva­tives Answ. that may be helpfull to us in keep­ing of our Thoughts.