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.

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 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. 〈 in non-Latin alphabet 〉 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 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 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.

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.

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 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 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, 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 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, 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 ſtrength of acting cannot be profitable Iob 22. 2: 〈 in non-Latin alphabet 〉 to God, Job 35. Pſal. 162. Luk 17. 9, 10. 〈 in non-Latin alphabet 〉 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 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, 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 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 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 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 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 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 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 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. 〈 in non-Latin alphabet 〉 , vel 〈 in non-Latin alphabet 〉 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, his members, ſenſes, affections, actions, Levit. 26. 11. Eſa. 1. 14. Jer. 5. 29. Amos 6. 8. Pſal. 11. 5. 〈 in non-Latin alphabet 〉 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.

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. 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 Pater Chriſti 〈 in non-Latin alphabet 〉 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.

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. 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 Text, ſaith he, Obſerve how he ſaith not, my face thou ſhalt not ſee, but ſhall not be 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 wch 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 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. 〈 in non-Latin alphabet 〉 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.

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. 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. 〈 in non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 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.

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. 〈 in non-Latin alphabet 〉

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 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 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 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. 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 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. 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. 〈 in non-Latin alphabet 〉 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 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.

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 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 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 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, 〈 in non-Latin alphabet 〉 . 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 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 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.

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, 〈 in non-Latin alphabet 〉 Quievit ceſſavit. Gen. 2. 2. He Sabathiſed, that is kept Sabath, for of this Hebrew Shabath, it is called the Sabath, or Reſt-day.

We muſt not conceive that God was wearied with any labour, for he worketh without labour, but that from that 〈 in non-Latin alphabet 〉 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 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 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.

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. when according to the ſenſe and apprehenſion Eſa. 1, 14. 〈 in non-Latin alphabet 〉 •••• 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. 〈 in non-Latin alphabet 〉 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 glory of the Almighty. as the Chaldee 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 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 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. 〈 in non-Latin alphabet 〉 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 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 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 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 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 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. 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, 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 〈 in non-Latin alphabet 〉 Pſai 73. 〈 in non-Latin alphabet 〉 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.

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 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 〈 in non-Latin alphabet 〉 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 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. 〈 in non-Latin alphabet 〉

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, 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 ſaying in your hearts, what ſhall we eat, &c.

Take nothought, ſo one of our Tranſlations reads it, but not properly for food and rayment, cannot be provided Luke 12. 11. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 a doubtfull carking care. 〈 in non-Latin alphabet 〉 . Solicite & anxie. the promiſe.

This thought of diſtruſt concerning temporals hath two ill properties, which the Greek word 〈 in non-Latin alphabet 〉 , 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.

2. In times of danger and paſſionate fears,, Pſal. 31. 23. I ſaid in my haſtning away namely through amazement 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 .

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.

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.

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 are ſins againſt the Fifth Commandement, the leaſt contemptible vnworthy Mat. 5. 22. 〈 in non-Latin alphabet 〉 Raka legi ſemper ita ſcriptum 〈 in non-Latin alphabet 〉 Reka vel Rika & ſona • vacuum, ſubaudi judicio, ratione & cerehro, veuitque a 〈 in non-Latin alphabet 〉 quod etiam Hebraice ſignifical evacuare, Tremel Raka Syr. 〈 in non-Latin alphabet 〉 id eſt interprete Heſychio, & Hyeronime, 〈 in non-Latin alphabet 〉 vacuus vanus, & abſque cerebro. 〈 in non-Latin alphabet 〉 Hebr vacuus, inanis, binc voxilla convi. ii Syrerum, 〈 in non-Latin alphabet 〉 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.

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 〈 in non-Latin alphabet 〉 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 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 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, 〈 in non-Latin alphabet 〉 . 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 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. 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 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.

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 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 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. 〈 in non-Latin alphabet 〉 . 1 Cor. 5. 2. 1 Cor. 4 6. 4nd 8. 1. and 13. 4. 〈 in non-Latin alphabet 〉 . Inflo or eſt ſuperbire & turgere, inſtar follis vento diſtenti Cornel. a lap. 〈 in non-Latin alphabet 〉 Job 38. 8. 11. Pſal. 124. 5. 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 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, according to the Hebrew it is, he that is large in heart, &c. when mens hearts are 〈 in non-Latin alphabet 〉 Intumuit ſuperbiit, Schin. pro 28. 〈 in non-Latin alphabet 〉 Eſt Metaph. a dimenſionibus rerum corporearum tranſlata ad animi • aſtum quo quaſi dilatatur, Cartio. Prov. 18. Sublimis ſuit per Metaphoram ſuperbivit. 〈 in non-Latin alphabet 〉 . 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.

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. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 Excellentia ſupe • bia, Buxt. Munſter us 〈 in non-Latin alphabet 〉 eminuit, excelluit, ſuperbiit, Schindl. Levit. 26. 〈 in non-Latin alphabet 〉 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 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. 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 . others to be no body in their thoughts: it is the property of all proud, Phariſaicall men, they vilifie and nullifie all others in their thoughts, they think them 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 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 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: 〈 in non-Latin alphabet 〉 . 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. 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 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 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 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 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 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 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.

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.

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. 〈 in non-Latin alphabet 〉 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 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 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.

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 〈 in non-Latin alphabet 〉 . 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 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.

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. 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . 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 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. 〈 in non-Latin alphabet 〉 . • 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.

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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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.

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 〈 in non-Latin alphabet 〉 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. 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 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. 〈 in non-Latin alphabet 〉 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 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. 〈 in non-Latin alphabet 〉 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 muſt not be a novice, that is, not one 〈 in non-Latin alphabet 〉 , Paul ſayes not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 : 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. 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 inſaniens, Beza, Stephan-Eraſmus 〈 in non-Latin alphabet 〉 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 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. 〈 in non-Latin alphabet 〉 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.

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 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 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 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.

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 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 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 wth 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 〈 in non-Latin alphabet 〉 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, 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.

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 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 〈 in non-Latin alphabet 〉 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.

3. Pride of thoughts is great Rebellion againſt God; the Hebrew word that is 〈 in non-Latin alphabet 〉 Kimchi in Pſal. 25. explicat per 〈 in non-Latin alphabet 〉 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 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 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 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 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 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?

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 〈 in non-Latin alphabet 〉 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 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 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 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 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 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 wth 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 〈 in non-Latin alphabet 〉 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 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 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 the heart of men, and poſſeſſeth their thoughts, fooliſhneſſe and madneſſe, Mark 〈 in non-Latin alphabet 〉 . 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. 〈 in non-Latin alphabet 〉 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. 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.

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 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, 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 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? 〈 in non-Latin alphabet 〉 . 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, 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 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 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 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 non-Latin alphabet 〉 . 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 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 excellencies, and preheminencies wch 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 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 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 〈 in non-Latin alphabet 〉 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:

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.

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.

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, 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, 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: 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 〈 in non-Latin alphabet 〉 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.

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.

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 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 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 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.

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 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.

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 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 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 forbidden and condemned by a threefold Law of God.

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, 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 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 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 〈 in non-Latin alphabet 〉 , 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 the Law they did the Law from their own 〈 in non-Latin alphabet 〉 Gal. 2. 5. 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 &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 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

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 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 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 〈 in non-Latin alphabet 〉 . 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.

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.

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 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. 〈 in non-Latin alphabet 〉 . 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.

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, 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, &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 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 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.

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.

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 〈 in non-Latin alphabet 〉 . 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 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 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.

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. 〈 in non-Latin alphabet 〉 Septuagint. 〈 in non-Latin alphabet 〉 . Aqu ſ • m. Theod. 〈 in non-Latin alphabet 〉 ſic ali • . 〈 in non-Latin alphabet 〉 uſurpatur de homine tantum & animam hujus ratione •• aeditam denotat. Schindler. The Hebrew Doctors doſtill look upon this word, 〈 in non-Latin alphabet 〉 as that that does expreſſe 〈 in non-Latin alphabet 〉 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.

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 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 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, 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, 〈 in non-Latin alphabet 〉 ; Ye walk not as the reſt of the Gentiles, Eph. 4. 17. Quae ambulant in van • tate cogitatiouis ſuae, Tremellius. 〈 in non-Latin alphabet 〉 ; 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. 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. 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉

The Infidel Gentiles were full of vain ungodly thoughts.

1. In their worſhipping of God they turned the true God into an image of 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.

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 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, 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 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.

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. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 a Critick, a curious Judge 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 〈 in non-Latin alphabet 〉 . 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 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. 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.

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.

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 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 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 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 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:

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? cleanſe me, make me guiltleſſe from my ſecrets, thus the words are in the Hebrew and in the Syriack. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 Pſal. 19. 13. 〈 in non-Latin alphabet 〉 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 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.