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. By the common Law of nature 2. By the Royal Law of Love 3. By the Evangelical Law of grace 1. It is evident by the Scriptures that evil thoughts are condemned by the Law of nature written in every mans heart for the clearing of this truth three things must be demonstrated 1. That there is a Law of Nature 2. That the Law of Nature is 3. What evil thoughts are directly against this Law of Nature 1. That there is a Law of nature the Scripture testifies Rom. 2. 14 15. for when the Gentiles who have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves who shew the work of the Law written in their hearts c. In these words the Apostle proveth the being of this naturall Law by two effects flowing from thence even in the Gentiles themselves 1. Their doing of the things contained and commanded in the law of Moses verse 14. Rom 2. v. 15. 2. The testimony and inward conflict 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Naturali judicio naturali instinctu atque impulâ—u naturali ratione eis dictante quid honestum quid â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature that is from those naturall principles they carried in their own hearts 3. The Scripture declareth the Gentiles to be sinners under sin and wrath Gal. 2. 15. they are called sinners of the Gentiles and sinners by way of notoriousnesse 4. There is wrath threatned to be poured out upon the heathens that know not God and it was actually poured out upon divers of them in the Prophets dayes 5. Their own Conscience is said to accuse them of sinne Rom. 2. 15. These Reasons prove undeniably that there is a Divine Law written in the hearts of the Gentiles which is fitly called the Law of nature for punishment is properly the fruit of sin and sin is the transgression of the Law 1 John 3. Quest What is thâ—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 moâ—all Acts ordained for the gâ—od and welfare of rationall creatures sufficiently made knowne by the Law-giver Lex est regula menâ—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
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 't is 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 evâ—dent Rom. 2. 12. for as many as have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without â—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 Quaeâ—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 inordinaâ—e Acts which have an inseparable blacknesse and ilnesse in them and to close with those Acts and objects that have an internal beauty and native lovelinesse For this end God hath lighted up his Prov 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu sâ—m Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic ali◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatur de homine tantum animam hujus ratione â—â—aeditam denotat Schindler The Hebrew Doctors dostill look upon this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that that does expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animam rationis participem Candle in the soul Prov. 20. 27. The understanding of a man is the Candle of the Lord the pâ—oper meaning of this place I take to be this that God hath breâ—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
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 operiâ—â—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 filâ— 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 diâ—ected to their own corrupt ends and done with carnal affections Luke 16. 15. 3. Natural men by the strength of Principles of naâ—ure cannot do those works â—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
thoughts against their old wayes yet there is a vast difference between the good thoughts of renewed men and of the best kinde of unrenewed men 1. They differ in the principle from whence they rise The good thoughts of formall hypocrits proceed either from outward principles as 1 From the convincing power of Gods word which may fall upon them with that conviction and terrour that it may somewhat alter their thoughts and affections and produce thoughts of humiliation of reforming their ways c. Their thoughts may tast of the good word though they cannot feed upon it 2 From the strength of afflictions which may worke in them thoughts of seeking God and returning to him 3 The spirit of God casts in many Psal 78. Hos 5. ult Chap. 6. 1 2 4. good thoughts into their hearts Or 2. The good thoughts of formalists and temporaries proceed from principles of nature improved assisted and raised by the addition of common gifts and graces Heb. 6. of the holy spirit But the good thoughts of sanctified men proceed from a new living principle implanted in their hearts from the holy Law put into their minds Heb. 8. 2d Difference 2. Good thoughts doe not lodge with any setled abode in the hearts of hypocrites they passe as strangers through their mindes they are as a burden to them If their thoughts doe sometimes glance upon divine objects they are quickly off againe good thoughts in such men doe spend their life in their birth as they arise so they glide and passe away without any spirituall fruit or profit to their owne soules But holy thoughts in holy men have their constant abode they are their daily exercise and delight the word of God dwels in their thoughts Eightly Sanctifying grace settles fastens and keeps the minde upon good thoughts there is a strange unsteadinesse and unsetlednesse in our hearts so far as they are fleshly when they have taken in and entertained good thoughts yet they will not be long intent on them unlesse they be fixed and established by an Act of Grace There is the greatest reason that divine spirituall things should attract and draw out the attention and intention of our mindes God is a most glorious soule-satisfying object the thoughts of whose excellencies should swallow up all other thoughts yet we may finde by sad experience that our minds are apt to be most unsteady in our thoughts of God 2. Our thoughts are apt to be unstable and unsetled in all Religious performances As 1 In prayer when all earthly impertinent thoughts should stand furthest off yet how often doe they creep in and carry away our mindes from God and from attending the present service 2 When we are hearing Gods word how unfixed are our thoughts how often doe they run out to worldly unsutable objects But so far as renewing Grace prevailes and possesseth our hearts it healeth and mortifies this unsteadinesse and keeps our thoughts close to divine objects 2. Grace puts us upon the carefull and constant use of all holy means and helps for the setling and fixing of our thoughts upon good things What means must we use to fix and Quest fasten our minds to holy and profitable meditations 1. Cry unto the God of all Grace Answ for strengthning stablishing Grace let us confesse and bewaile our thought-unsteadinesse and entreat God to fix our thoughts on heavenly things 2. In our dayly meditations let us present variety of good objects to our thoughts that so our mindes may walke from truth to truth from promise to promise from one precious object to another Variety of fresh objects doe much refresh the minde 3. We must carefully guard our outward senses that they wander not after vanities our eyes and eares are often the occasions of our thought-wandrings Ninthly Sanctifying Grace sets up a holy Regiment in our thoughts and imaginations it sets bounds to them and implants a heavenly wisedome to rule and over-rule them this is the peculiar prerogative of sanctified me and speciall character of sincerehearts For 1. They alone doe hate and abhor idle loose wandring thoughts of which formall professors either take no notice at all or not much to heart 2. Regenerate men doe establish as it were a gracious Government amongst their thoughts to keep out confusion disorder loosnesse and rebellion they set bounds and limits to the multitudes of thoughts and imaginations that daily arise they labour to keep them within the compasse of divine rules by erecting a holy order of rule and Government amongst them They confine their Thoughts to a reverent and feeling meditation upon Gods word and works to a care of conscionable managing the affaires of their calling Onely sometimes but sparingly with many Cautions exceptions and seasonablenesse they let them out to honest Recreation Whatsoever Thought is wandring without this compasse or within it unsincere and selfish is sinfull and exorbitant If the Saints take any Thought stragling without these limits or any inticers to vanities and impertinencies any obtruders and disturbers of the holy order and peace of their Thoughts they presently apprehend them by the vigilant eye of their spirituall wisdome they examine them by the Law of God and condemn them in the Court of an enlightned conscience and so cut them off in time by the power of Grace and the sword of the spirit by repelling and crushing them at their first rising in their hearts Many flatter themselves from a conceit of an impossibility of ruling their Thoughts and imaginations and are ready to lay all upon naturall weaknesse c. They think it impossible to order and over-power their Thoughts being so divers in kind sudden in their motion and so innumerable in themselves But such must know That if we be truly sanctified we have a new light life and might from Christ whereby we are inabled to doe all that God Commands evangelically Sanctified persons have 1 Such a light as discovers not onely dunghills but motes themselves even the least flying imaginations and abaseth their soules for them 2 They have a new Divine strength whereby they are able by degrees to subdue and subject their Thoughts to Gods will And if vain loose Thoughts presse in upon them as they are as busie as little Flies in summer yet they will not lodge them but they cast them out with hatred and horrour Tenthly Sanctifying Grace implants ability and aptnesse in the mind to gather and extract holy profitable Thoughts out of all objects that are presented to it from all things that we see or hear We are by nature barren and empty of heavenly Thoughts but Grace coming in doth spiritualize our minds the mind so far as it is spiritual spiritualizeth all objects ordinary occasions occurencies turning them into heavenly spirituall Thoughts and usefull Meditations 1 A renewed heart is ready to raise holy Thoughts out of all providentiall Acts of God It is the property of godly wise men to Observe the
O Master broaker that has remov'd two times without a Habies Corpius from Long-lane to Hounds-ditch And from Hounsditch into Charterhouse lain this fellow bites the poor to death for whereas the good Act of Parliament alows them six in the hundred these Milaters of the Law raises it to forty pound in the hundred Racking of their Debters intollerably Making no more conscience of his wayes then a prick ear'd Saint doth to lye with his sister O this fellow is a publick enemy to the State And whereas thievs deservs hanging for stealing so brokers deserves hanging for Extortion let him go and the Divel and six pence go with him then he shall have mony and company the cruelty of this hell hound first caus'd this Proverb to be in use That a cunning knave needs no broker How now Master Spruce you have plaid the taylor surely you have got you New Cloâ—ths new hat new shooes and stockins new band and Cuffs and a new shirt but I wonder what 's become of all the Army that marcht under your command have you removed their quarters only at present til all your new things goes to Mistris Lavender then your old bosom friends must be again your chiefest Companion Well taylor well thou hast a fine Art in cutting thrée sléeves for two and casting one into hell And bid the Divel take it for you are oft troubled with such trifles powder béef will not serve your turn but you must have cabbidge with it this is a custom that belongs to taylers as the lash doth to a Bridewell-bird How now Master Doore-Kéeper I sée you are a kind of a plain-fac'd gentleman now since you came from Kingsland Colledge and took your degrées in a hot-house what though you have lost your Pimping place now Damerus Page sings in New-gate you may live well enough with ketching of Mice against a wall it will not hurt your nose nor be offensive to the Common-wealth it was the using of Venus trade excessively that caus'd the bridge of your nose to fall and your head to have a bal'd crown there went the haire away and now you must turn Fidler and get a sound poast to prop up your nose else your musick will play nothing but the running of the Rats in Smithfield What 's here Jeremy's Ghost a coarse rais'd from the dead or an ayre spirit covered in a black suite O Pinch-out the Vsurer that hunger snouted rascall who hath got a Red Herring a broyling in his bosome to serve him for his dayes dyet good Master save charges let me perswade you to relieve the poore if not to be liberal to your selfe and your friends and not to goe créeping about like a wandring Iew looking as bleak in the face at winter as a wither'd face Band doth that hath béene carted upon a Shrove Tuesday why will you starve your guts to increase your riches dost thou not know when thou art gon all 's gone spend frée with moderation for that which is got over the Divels back wil be spent over the Dams belly stand back with your short knife your Mills and Iills and your impudent bulks that stare a man in the face whilst another picks his pocket you have learn'd the slight of hand and can conjure better then any hocus pocus in England you have your art at your fingers ends as if you had serv'd seven years to the trade and so come to be Frée-men of the City being sworne at the Old dayly your names is recorded at Newgate your Copy seal'd with a Roman T. and your Indenture at last hang'd upon the files of Tyburn and there 's an end of a bad Market Stand off Master Ketch-poâ—e you that can with your false warrants and counterfeit Writs to arrest poore sencelesse men that cannot read your subtilty this knave is merciles for if you fall into his clutches he drags you to Lobs pound as round as a hoope give him his fées and that will stop his mouth but without mony you must to Prison and there lye and perrish if the Creditor be no more mercifull then the Bayliffe these kind of people are the Common-wealths Cormorants that devoure whole Families at a Mouth-full they have abundance of exploits deceits cunning craft treachery traps snares false-hood and perjury that it is good for an honest man if he can to kéepe out of their company How now what art thou whose head hangs down like a Bul-rush O it 's a Knight of the Post a publike and a common for sworne Varlot this fellow for 12. pence shall sweare the richest man in England out of his estate and oaths goes down with him as easie as a Sow sucks a Tub full of wash and hath as good an appetite to forsweare himselfe as a big-bellied Woman longâ— for Butter-milk Hâ— makes no Oates of his Oathes as a horse does of chap hay but with him they have as good a digesture as the best meales meat a man can eat at a table a Halter châ—ak him and all those that are of his generation and whilst knaves doe either hang or mend let all honest men sing with me this wholsome Ditty called an Item for honest men The tune is Ragged and Torne O What a mad world is this that Knaves are in every Towne For right must often tâ—ke wrong since honesty is thrown down The weakest must goe to the wall the strongest themselves can defend And poore men must pay for all for their troubles will never have end Yet knavery still I defie for I scorn to be of their crew Though others doe flatter and lye I 'm ragged and torn and true I will not be like to mine host that alwayes enlargeth his score Nor yet a grand knight of the post nor pimp for to wait on a whore These callings are wicked and bad and none but grand knaves that do use it Whilst honesty sets very sad 't is pitty that knaves should abuse it For I still doe knavery defie c. The Lawyer and Broker are evill the Millers a leacherous thiefe The Usurer clings to the Divel and the Taylor gets Cabbidge and beefe These all are expert in their trades and know how to shirk and to shift But those are the merriest blades that helpes a dead man at a lift Yet knavery c. The â—aker and divelish Trappan the File-cly and Ketchpole agree To undoe and wrong every man so wicked and bad now they be They lay their traps and their Gins. and every politick snare Is laid to break poore mens shins unlesse you doe take speciall care But knavery still I defie c. Then Item I 'de have you beware of those that dissemblers be And those that speakes wondrous faire whose hearts and their tongues disagree With Item take heed of your foes and those that pretend are your friends For you may want mony and clothes when as they have serv'd their own ends And Item still knavery defie and all that belong to the crew A penny these Items will buy and so I doe bid you adieu S. S. FINIS