be our affections if our affections be full of earth and earthliness lust and loosness it is from the overflowing of all these in and from our thoughts the root and reason of worldly affections is some vile thought that is hidden in the heart Psal 49. 11. Their inward thought is that their houses shall continue for ever 3. Corrupt thoughts are the fountain Vitiosi sermones non nisi ex perversis Cogitationibus promanare possunt Cartwright in Proverb of corrupt speeches it is a principle proceeding from Truth it self that out of the abundance of the heart the mouth speaks Out of the abundance of vanity and impiety which is in their thoughts men bring forth vain ungodly speeches continually whatsoever evil is spoken with their mouths is first spoken in and by their hearts When men are rebuked and convinced of their foolish filthy speeches they will excuse and extenuate their sin with this plea that they thought no evill whereas corrupt vitious speeches cannot flow but from corrupt impure thoughts as is evident Psal 10. 7. where t is said of the wicked man that his mouth is full of execration and deceits and fraud under his tongue is perversness and iniquity but the spring from whence all this evil-speaking ouerflows is the impiety prophanes and presumption of his thoughts as is most apparant vers 4. God is not in Psal 10. 4. all his thoughts or all his thoughts are that there is no God 4. Evill thoughts are the root out of which springs an evill eye and uncharitable Cogitationes malificiorum parentes semen sunt Carthwright hand Deut. 15. 9. Keep thy selfe lest there be a wicked thought in thine heart and thine eye be evill toward thy poor brother and thou givest not unto him whereby t is evident that all the unmercifulness that is in the eyes and hands of men proceeds from unmercifull thoughts there is the first rise it is their thoughts that corrupteth their eyes harden their hearts and shuts up their hands against the poor 5. The iniquity of mens visible actings proceeds from the ilness of their thoughts This I shall evidence from divers Scriptures as Psal 14. 1. The fool Look what men doe practise that first of all they think for the thought is the beginning of every action Mr. Perkins hath said in his heart there is no God they have corrupted themselves they have done an abominable work there is none that doth good The wicked man who is the greatest fool saith in his heart that is thinks and conceiveth in secret thoughts are the speakings of the mind the language of the heart so Psal 10. 4. and 5. 3. 2. his usuall thoughts are that there is no God no omniscient sin-revenging God no power or dominion of God on the earth as the Chaldee expounds it Observe how these abominable Atheisticall This word is used for Corruption both of Religion and manners by Idolatry and other vices Exod 32 7. Deut. 32. 29. thoughts lodging in mens hearts are the root of all corrupt Courses and casting off the thing that is good for it follows they have corrupted themselves they have corrupted their works as the Chaldee saith and all their ways by vile vitious practises And that which he spake before as of one sinner he now applies to all They Therefore in Psal 52. 2. it is guavel ovil which here is gualilah action Psal 10. have done an abominable practise meaning their evil actions not one of them doth any good work We have also a full text Psal 10. 4 5 6 7 8 9 10 11. The Wicked through the pride of his countenance will not seeke after God God is not in all his thoughts his ways are always grievous Thy judgments Vers 5 are far above out of his sight as for all his enemies he puffeth at them he hath said in his heart I shall not be moved for I shall never be in adversity c. The wicked man stands here accused of very great crimes and crying abominations against God and man as 1. Slighing Whosoever is of base life it cometh from the prophaness of his heart in evill thoughts Perkins and contempt of God his waies and judgments He seeckth not nothing regardeth or careth for God or his will he desires no Communion with him or it may be translated The wicked inquireth not into the height of his anger that Vers 4 is he careth not nor feareth Gods anger 2. Greiving and vexing the poor His Vers 5 waies are alwaies grievous to the poor whom he persecuteth 3. Laying Snares Vers 8 9 10 and Traps to take the poor afflicted ones 4. His violence and cruelty towards them when drawn into his Net verse 9. The fifth sin is his malicious murthering the Innocent verse 8. Now the root from whence all these wicked Acts do rise are those abominable thoughts which the wicked man harbors in his heart God is not in all his thoughts that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not once think of God whilst he plotteth and acteth against the poor or His thoughts are there is no God Thus t is in the Margine of our Bibles and the Hebrew words may be rendred both these waies The sinner studies Atheisme he strives to six these thoughts in his mind that there is no all-seeing all-searching God The Chalde expounds it He saith in his heart that his thoughts are not made manifest before the Lord. He hath said in his heart That is these are his daily thoughts I shall not be moved from Generation to Generation I shall not be in evill That is I who am not now in trouble and misery shal◠never bee The Chalde gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sense I will not be moved from Generation to Generation from doing evill Wicked men do in their own thoughts promise a kind of Eternity in sinning and worldly prosperity to themselves The wicked man speaks thus in his Vers 11 heart That is he thinks God hath forgotten he hath hidden his face he will not see to Eternity and verse 13. He hath said thou wilt not require it God hath forgotten what I have done therfore he cannot call me to a reckoning for it yea he will never see or take notice of any thing that I do or if he see it yet he will not require any account of me therfore I shall escape wel enough wherby it is apparant 1. That wicked thoughts are the beginning and bottom of all those abominable evils that sinners do act verse 4. 2. They are at the end and close of their wicked deeds verse 11. This atheisticall thought that God doth not behold observe their waies raigns in the hearts of wicked ones and this conceit is the chief root from which all their cursed fruits do proceed and that which encourageth their hearts in doing evill this is evident from divers places of Scripture as Psal 94. 7. see what complaints are put
therefore if our Thought-transgressions be a burden to us if we do really loath these sinnes and our selves for them if there be a sincere striving to mortify every evil thought know assuredly that we ought to cast our selves upon the greatnesse and freenesse of Gods mercy and believe the pardon of all our thought-pollutions 3. Seeing there are the seeds of all kind of wicked and abominable thoughts Vse 3 in mans corrupt nature and these are so ready to assault and beset us continually we may see then what great cause we have to look to our thoughts that they be not over-run with vanity nor over ruled by sinfull corruption we should never trust our thoughts alone without Jobs Covenant Job 31. 1. without Davids bridle the mind of man is the mouth of the soul thoughts are the speakings of the mind Psal 14. 1. let us keep this mouth of our souls as with a bridle The great God gives us a very strict command to look to our thoughts Prov. 4. 23. above all keeping keep thy heart that is above all strive and study to keep thy thoughts pure in a holy heavenly frame without spot and defilement These words do clearly import that there are many things given us in charge to be kept but above all our hearts and thoughts we are commanded to keep our selves unspotted of the world 2. To keep the words of Christs patience 3. To keep a good conscience 4. To keep holy the Lords day 5. To keep our brethren 6. To keep the works of Christ to the end 7. To keep that which is committed Revel 2. 26. to us 8. To keep the doore of our lips 9. To keep all the commandements of God but above all keeping keep thy heart and in it thy thoughts above all this is the true import of the Hebrew text 1. Keep thy thoughts more than all things that are to be kept our chiefest care and greatest caution must be spent in keeping our thoughts we must guard them night and day and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. prae omni custodia plus quam omnia custodienda Piscator with a fourfold watch and ward We must keep our thoughts as a City or strong Castle is kept with all kind of fortifications and as rich men keep their treasures with looks and barres The word in the originall as one Servavit observavit custodivit munivit curavit Significat etiam seris vectibus qu◠claudere observes is borrowed from the affairs of warre Let us imagine a City not onely begirt with a straight and dangerous siege of vigilant and blood thirsty enemies but also within full of secret commotioners that are ready to betray the City How greatly would it concern that City with all vigilant policy to stand upon its guard day and night for prevention of danger thus it is with our hearts 1. Satan is ever waiting opportunity to throw in his fiery darts 2. Worldly sensuall objects from abroad are ready to insinuate themselves and to ensnare our thoughts 3. There is the flesh from within which raiseth many inward commotions and rebellious stirrings in our own hearts Now godly wisemen are sensible of all this danger and by their own experimentall knowledge are acquainted with the many wounds and breaches made in the soul both by these open enemies and secret Rebells which rise up within their own bowels and therefore they have daily need of much heavenly wisdome holy care and conscience in guarding and keeping their hearts Thus we are expresly commanded to observe and fortify our thoughts against all assaults and to keep them from all pollution with all possible diligece now to quicken us to this duty let us seriously consider 1. That this is the great commandement of God it is the fundamentall comprehensive command the keeping of our thoughts is a keeping all the commandements fundamentally all purity and true piety begins in the thoughts 2. This keeping of our thoughts is a keeping all the Commandements virtually because every divine precept requires a thought obedience 2. If our thoughts be holy our affections and actions will be holy also 2. A holy frame of thoughts sends forth actions of life that do manifest the glorious life of Christ in us Prov. 4. 23. out of it are the issues of life the actions and outgoings of lives of that new heavenly life which is eternall living words and works are issues of gracious thoughts but dead defiled actions and speeches are the outgoings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of evil thoughts Thoughts are spring actions and streams as our thoughts are so are the actings of our affections so are our prayers and all our performances therefore it concerns us above all keeping to keep our thoughts Thirdly consider that mans heart of it self is sufficient to bring forth all kind of evil thoughts and that without any injection from Satan and instigation from outward objects the Devil may cast in any thought into our heart but all the powers of darknesse cannot fasten the guilt and spot of any one sinne upon our thoughts without our entertainment and closing with the sugestion but the corrupt heart of men hath a sufficiency to beget and conceive any wicked blasphemous thoughts and to corrupt the whole man with all kind of sinfull thoughts and works as having in it self the ground and spawn thereof 2. Mans cursed heart is exceeding prone to think evil continually 3. It invites and inticeth Satan to suggest and greedily entertains whatsoever he injecteth 4. All outward objects serve as occasions to stir up evil thoughts in us therefore our chiefest care must be to look to our thoughts 4. God is the onely Lord and Ruler of our Thoughts he layes claim to them as his sole right and peculiar Royalty and he hath a Soveraignty over the whole soul and all its powers Earthly powers take upon them to govern our tongues hands and visible actings but God onely challengeth a power and principality over our thoughts therefore by turning Libertines in our thoughts we turn God into an Idol of our own fancy denying his Soveraign dominion over our thoughrs and knowledge of them and so we rob him of his chiefest Royalty 5. The observing ordering and keeping our thoughts within due bounds is the glory and strictnesse difficulty and singularity of the true Religion above all others in the world If we look to our speeches and actions what singular thing do we did not the Pharisees do as much meer mortall men do the same Wherein stands the difference between true hearted Israelites and all hypocrites it is mainly in the purity and piety of the Thoughts Phariseees and formalists may mumble over their prayers morning and evening and keep from open notorious evils they may be blamelesse in their visible conversations Phil. 3 4 5 6. Hypocrites may appear in glorious outsides talk strictly pray and discourse to admiration but their thoughts are overrun with vanity and earthlinesse That
which makes the practise of Christianity so full of difficulty is the well ordering of our thoughts this is true godlinesse to keep our thoughts in a holy heavenly frame without this all Religion is but bodily exercise a meer form and a name to live 6. This is the surest evidence of the sincerity of our hearts when it is our greatest endeavour to keep our thoughts free from defilement 't is the glory and peculiar priviledge of heart uprightnesse to make conscience of eying and ordering the thoughts which mans eyes and Laws cannot reach this indeed testifies the truth of our obedience when it is spirituall and in the heart as in the sight of the heart-searching eye of God by a sanctified frame of thoughts we chiefly sanctifie God in our hearts and walk with him 7. Every gracious heart is the Temple of God the house wherein the King of glory and the spirit of glory dwell continually therefore we must keep a continuall watch over our hearts that they be not a thorow fair for evil thoughts a den of thieves every vain thought that we lodge in our hearts defileth this Temple and robs God of his glory 8. The Lording and lodging of evil thoughts in mens hearts doth plainly show that they have no portion of God nor in God If vain thoughts have possession of our hearts it is a sure sign that we have no possession of God this is clearly implyed in that self-purging speech of Job I have made a Covenant with mine Job 31. 1. 2. eyes why then should I think on a maid for what portion of God is there from above and what inheritance or possession of the Almighty from on high Now the first particular wherein Job cleareth himself is in respect of his thoughts he durst not yield to sinful thoughts he looks upon them as the grand defiling sinnes therefore he nameth them in the first place his meaning I conceive to be this if I should give entertainment to impure wanton thoughts I could expect no portion of that goodnesse and mercy that God hath laid up for his people I should thereby declare my self to have no possession or injoyment of God nor portion in that glorious inheritance prepared by him for his children Oh Consider this all you that entertain filthy foolish and unclean thoughts that do delight in the speculative acting of sinne in your thoughts you that spend your thoughts upon sensuall pleasures and earthly profits and preferments you that suffer your thoughts to range up and down idly and prophanely ye have no portion of God nor part in that inheritance of God Where then will your portion be if your portion be not in the Father of lights in the highest heaven it will be with the Prince of darknesse in the lowest hell the Scripture sayes expresly that they who mind earthly things their end is damnation Phil. 3. 18 19. 9. Consider that all the wayes of our thoughts are before God Psal 119 168. he beholds all our heart-wayes even the most hidden thoughts of the mind he knoweth the thoughts afar off 1 Chron. 1 Cor. 2. 10 11. 12. Psal 139 2. 28. 9. Jehovah searcheth all hearts and understandeth every imagination of the Ier. 10. 17. thoughts that is the whole frame of our thoughts When we shall firmly apprehend there is an all-seeing eye in heaven to which the blackest midnight is as the brightest noontide that seeth our most Psal 139. 12. secret thoughts this perswasion will be an effectuall means to keep us from loose licentious thoughts and to bring in our thoughts to a sincere subjection to Christ. David was full of holy meditations and precious thoughts this was one spring from whence they had their rise he looks upon God as alwayes present with him and beholding all his thoughts Psal 139. 1. 2. 3. 7. sanctified souls are filled with the apprehension and thoughts of Gods all knowing eye the curb of the tenth Commandement and check of a tender conscience and this is a speciall means to bring their thoughts into order and to confine them and keep them within a holy compasse from their vain impertinent vagaries 10. We must be strictly accountable and answerable for our idle wandring and wicked thoughts at the great day of judgement Matth 12. 36. Men must give account for every vain word both of heart and mouth thoughts are the speeches of the mind Psal 14. 1. It is evident by the Scriptures 1. That there shall be a strict inquisition and search into our thoughts at that great day of inquest 2 God will manifest and lay open the secret thoughts of our hearts 1 Cor. 4 5. Judge nothing before the time untill the Lord come that is to judgement who will bring to light the hidden things of darknesse and will manifest the counsels of the hearts that is the most hidden thoughts of mens hearts Eccles. 12. 14. God will bring every work to judgement with every secret thing whether it be good or whether it be evil all the works of our hearts shall be brought to judgement So that the great work of God at the great day will be to manifest and bring to judgment mens secret thoughts the good thoughts of good men shall be brought to light for their praise 1 Cor. 4. and the filthy wicked thoughts of evil men shall be laid open before Angels and men to their everlasting shame God will judge the secrets of men at the last day Rom. 2. 16. that is their thoughts which are most properly their secrets Sinners must then answer for every vain thought which now lodgeth in their hearts their evil thoughts being their greatest evils shall bring upon them the greatest condemnation Now consider what swarms of imaginations and thoughts do proceed out of your hearts every day and therefore if ye be not extraordinarily and exactly vigilant and eyefull over your hearts ye may justly fear that upon the opening and inlightening of the book of your consciences at those two dreadfull dayes of death and the last judgement innumerable armies of wicked and exorbitant thoughts which have lain in ambush as it were in the secret corners of your deceitful hearts will then break forth with unspeakable fury and fiercenesse and charge upon you with a heavy account and so condemn your souls to eternall wrath The serious and frequent Consideration of this strict accountablenesse for all our thoughts hath a great efficacy to controll check and curb our unruly thoughts to call them in again when they begin to wander and to run riot after vanity and to bring them into an orderly frame Eccles. 11. 9. Lastly consider that those evil thoughts which carnal men and women do lodge in their hearts shall be their tormentors in hell for ever and ever their own thoughts shall be turned into so many never dying scorpions and fiery serpents to sting and torment their souls 2. The Thoughts of sinners shall be their greatest
terrour and torment in that siery lake thoughts accusing shall be their executioners filling their souls with sorrows beyond imagination 1. Wicked men shall then study over their sinnes and every sinne shall be as a fiery dart at their hearts Oh that sinners would seriously consider this that though in this world it be a delight unto them to look back and survey their old sins yet in hell nothing will be more bitter tormenting to them than the thoughts and remembrance of them Every passage and circumstance in every sinne which they have committed will then be as so many sharp swords at their hearts This setting of mens sinnes in order before their thoughts shall fill their consciences with innumerable stings of terror and torture their thoughts will be all hell and horror at the sight of their sinnes 2. Impenitent sinners shal then think of the glorious blisse of the Saints in heaven and of their own woful wretched estate in hell 3. They will think of their own wilfull neglect and rejection of mercy offered in the Gospel How they have turned their backs upon the blessed and bleeding entreatings of the Lord Christ and this very Thought will be a continuall hell to their souls yea the very Hell of Hells Oh what unconceivable Torture Tribulation and anguish will fall upon wicked men when they shall still be thinking of that beatificall enjoyment heighth of honour and glorious salvation that they have wilfully and eternally lost The Mystery of Holinesse working in the thoughts of all sanctified persons 2 COR. 10. 4 5. For the weapons of our warefare are not carnall but mighty through God to the pulling down of strong holds Casting down imaginations and bringing into captivity every thought to the obedience of Christ I Have opened the Mystery of iniquity which worketh efficaciously in the thoughts of all those that are not Regenerate The second great point that now followes to be handled is the Mystery of Sanctity that worketh in the thoughts of all those who are truly Sanctified In this Text this is cheifly observeable That the power of sanctifying Grace which comes into the soule by the preaching of the Gospel doth first and principally show it selfe in casting down changing crucifying and captivating mens thoughts The first and great work of the spirit of Grace in the conversion of sinners is upon their Thoughts I will draw up what I intend to insist upon into this doctrinall Truth That Sanctifying soule-quickning Grace Doctrine which is conveyed by the ministry of the word of life doth primarily and principally put forth it selfe upon mens thoughts For the clear understanding this Truth three things must be premised First That there is no self-sufficiency in mans corrupt minde to think one holy spiritual thought this the Scripture clearly witnesseth 2 Cor. 3. 5. That we are not sufficient of our selvs as of our selvs to thinke any thing that is any good thing according to divine rules we have not the least aptnesse or ability by corrupt nature to think a good thought when we think a divine spirituall good thought it is by the Grace of 1 Cor. 15. 10. God 1. We are by corrupt nature all over flesh we have rotten corrupt minds full of fleshly principles full of pride and contradiction against the Spirit and 2 Cor. 10. 5. Ephes 4. 21. Truth that is in Jesus We have fleshly wills and affections sinfull corruption is as a chaine upon all our faculties as an iron gate that keeps out any good thought or corrupteth it when it comes in The thoughts of carnall men are altogether fleshly Rom. 8. 5. The frame of mans heart must be sanctified before it can frame one sanctified thought as a man is so he thinks and imagins as the tree is so is the fruit as the treasure of the heart is such is that that Mat. 12. 15. comes from it an evill heart cannot think well impure mindes will not admit of pure holy thoughts to enter Wickednesse comes from the wicked as the proverb is 1 Sam. 24. 13 What can be expected from vaine men whiles they are altogether vanity but vaine thoughts Their hearts are alwayes either weaving spiders webs or hatching Isa 59. â—â— Cockatrices eggs they are thinking vanity or mischief 2. If the bent and relish of our wills and affections be not changed they will set our imagination on work to devise satisfaction to themselves for there is a mutuall reflux and working betwixt the imagination and affections Mans imagination stirs up his affections and as the bent of the affections stands so imagination worketh Secondly in our new birth there is healing quickning renewing Grace infused into our soules whereby we are freely inclined to spirituall good thoughts and works This infused implanted Grace is called in the Scriptures the life of Christ or Christ living in us the image of Gal. 2. 20. 2 Cor. 5. 17. Ezek 11. Christ the image or impression of his Graces The new creature a new heart and spirit a new frame of heart and spirit put into us it is the implanting of holy principles inclinations and dispositions whereby our natures are made conformable to the sweet pure holy nature of Christ and agreeable to all divine rules in some measure Thirdly this regenerating Grace or new divine life put into our soules is the immediate principle of all our holy thoughts and workes Actions come from powers and are suitable thereunto holy spirituall Acts cannot come from unsanctified powers and faculties living thoughts cannot proceed out of dead mindes In mans naturall life there is 1. The soule which is the principle of life 2. Life it selfe 3. Acts of life These three are inseperable So in the spirituall life there is 1. The quickning spirit 2. The vitall being 3. Living Acts and these are inseparable This new life is an active power whereby the soule is inabled to Act and move towards God All our holy thoughts and works are the fruits and actings of this divine life in us there must be a power and principle of holiness put into mans heart before it can think holy thoughts every thing acteth according to its being an evill tree cannot bring forth good fruit Carnall mindes cannot thing spirituall thoughts These things being premised I now come to the Doctrine it selfe in the opening whereof I must First demonstrate that renewing converting Grace doth primarily and principally put forth it selfe upon mans thoughts Secondly I will declare what are the powerfull precious operations of sanctifying Grace upon the thoughts First that sanctifying Grace after the change of the frame of our hearts doth first and chiefly worke upon our thoughts I thus demonstrate 1. Evill thoughts are the radicall seminall sinnes which corrupt our judgements affections and all our actions therfore it is necessary that our thoughts should be first cleansed cured and changed by Grace Sinne entred into our first parents by their thoughts crooked thoughts were
THE GRAND TRIALL OF TRVE Conversion OR Sanctifying Grace appearing and acting first and chiefly in the THOUGHTS A TREATISE Wherein these two Mysteries are opened I. The Mystery of Iniquity Working in Mans Thoughts by corrupt Nature II. The Mystery of Holiness Working in the Thoughts of Sanctified persons Together with Precious Preservatives against Evill Thoughts By JOHN BISCO Minister of the Gospel in Thomas Southwarke LONDON Printed by M. S. for G. Eversden at the Maiden-head in Pauls Church yard 1655. THOUGHTS are the First-borne of the soule the Beginning of its strength for the bringing forth either of good or evil Our Thoughts are first made up into affections and purposes and then they are made out into works and actions The sinfullnesse of Nature appears most in the disorder of our Thoughts and the power of Grace in the due Government of them The Apostle James saith He that offendeth not inwâ—rd I may say much more He that offendeth not in Thought the same is a perfect man and able to rule the whole body He is a Saint indeed that is so in Thought The ensuing Discourse containes a learned clear and spirituall Revelation of the Mystery of mans Thoughts Shewing both how the Mystery of Iniquity worketh in the Naturall mans Thoughts as also how the Mystery of Holiness worketh in the Thoughts of men Regenerate And therefore having perused this Book I judge the Publishing of it in Print very profitable for the help of All who desire to study and know their owne hearts and there to Sanctifie God both in shutting them with a holy indignation against all evill Thoughts and in opening them with a holy delight for the entertaining and lodging of those that are Good JOSEPH CARYL July 7th 1655. To the Honourable THOMAS ANDREVVS Alderman of the City of LONDON and President of Thomas Hospitall An overflowing fullnesse of all heavenly Graces and all watchfull preparation for the Glory that shall be revealed Much Honoured Sir IT is the promise of the All-Glorious God to honour those that honour him We honour God when we confesse him to be as he is in himself and in his glorious actings to us All the glory that we are able to give to God stands in cordiall verball and reall acknowledgments The most High is infinitly above â—ur highest praises and perforâ—ances 2 There be 4 speciall wayes whereby God honours men 1 When he raiseth them out of nothing worse then nothing yea from the very depth of hell to a height of heavenly honour happiness and holines in Christ Jesus whereby he makes them more excellent then their neighbors Prov. 12. 26. for all true Christians are right honourable and truly royall they are loyall subjects and a Royall Priesthood they are really the 1 Peter 2. 9. Exod. 19. 6. Rev. 1. 6. 5. 10. lowest yet the highest people lowest in their own sense highest in Gods sight 2 God honours men when he gives them hearts to serve him in a faithfull and fruitfull subjection to his will The service of God is not only our duty but also our priviledge and preferment 3 When he raiseth men to places of eminency above others and makes them faithfull in employing their power for God and piously prudent in their publick deportment 4 But the highest honour shall be hereafter in heaven when all the Saints shall be filled brim full with grace and glory We cannot honour God untill he hath honoured us we cannot give glory to God until we have received glory from him We honour him because he first honours us grace is glory 2 Cor. 3. 18. Rom. 8. 30. Sir God hath honoured you with the truest honour in Christ and given you a heart to honour him again I cannot forget your holy zeale and Christian courage that you have openly manifested in standing up for Jesus Christ in owning and pleading his cause against such as endeavoured to pervert and subvert the purity of Gospel Ordinances and the power of Religion And I am confident that the righteous God will not forget your zeal for his cause and love to his servants God hath his Booke of remembrance Malachi 3. 16. and Hand of reward There shall not a good thought word or work in his people passe without secret record and open reward Mat. 6. Your speciall bounty and favour to my selfe ingageth me to apprehend any opportunity of due and deserved acknowledgement But that which is the strongest and most predominant Motive to quicken me to this Dedication is your constant holy affection to the Gospel of Jesus Christ his pure worship and most precious wayes Sir My hearts desire is that all the thoughts of God may be mercy and peace unto you that he would be pleased to add many happy years to your dayes and when you have served God your compleat time advance you to a Heaven of eternall glory a Haven of perfect rest a Paradise of all possible perfections through the free grace of God in Jesus Christ Which shall be the prayer of him who is Your Servant in the Worke of the Gospel JOHN BISCO The mystery of Mans thoughts opened 2. Cor. 10. 4 5. For the weapons of our warfare are not carnall but mighty through God or to God to the pulling down of strong holds Casting down imaginations and every high thing that exalteth it selfe against the knowledge of God and bringing into captivity every thought to the obedience of Christ IN the spirituall appearing of the King of glory to the soule the mighty power and work of the Spirit of grace doth chiefly appeare in these two things 1. In discovering the defilement and disorder of mans naturall thoughts 2. In setting and setling the thoughts in a holy order and spirituall frame of obedience The thoughts of every man as they act in corrupt nature are the great enemies of King Jesus they do strongly oppose his Ruling in and over mans soul they sit in the throne commanding and carrying our affections and actions untill the thoughts be cast down changed and brought under the command of Christ there cannot be that constant conformity in our affections and wayes that the Royall Law requires In the second verse of this Chapter Vers 2 we find there were some that conceived unjust thoughts against the holy Apostle looking upon him as though hee walked according to the flesh The false Teachers charged this upon the Apostle that he preached in a low earnall way making use of fleshly fraile helps as humane learning Arts Tongues and enticing words of mans wisdome setting out himselfe more then Christ they cry downe the Apostle that themselves might appear to the Churches as the only Spirituall Preachers That this was their designe is evident by comparing Gal. 4. 17. They zealously affect you but not well yea they would exclude you that you might affect them Thus our last translation reads it Piscator and Paraeus read it us they would exclude us that is out of your
3. Yet most properly thoughts are those musings of the minde which are acted in the Speculative part of mans understanding My purpose is to speake of Thoughts as they are taken in this last and strict sense for the distinct understanding whereof I will draw up what I conceive from the Scriptures in this description Thoughts are those musings and meditations conceits and considerations apprehensions and imaginations heart-speakings with and speculations of things which the mind of man frameth and formeth within it selfe by the help of fancy Thoughts are properly the actings and agitations of the minde therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitatio mentis agitatio mens Passor 2 Pet. 3. 1. Ephes 2. 3. Hebr. 10. 16. Cogitatio est actio mentis Zanch. Greek word Dianoia which is used for Thoughts signifies also the minde and agitation of the minde There are three things that must concur to make up a thought which is truly ours Thoughts are those first more simple motions and actings of mans mind which the Scripture calls musings meditations considerations ponderings heart-talkings they are those porings and parleys of our mind with objects presented to it A thought is 1. an Internall viewing or looking upon things let into the minde 2. a Soul-conception 3. a Speaking with our selves 4. the Acting of the minde in meditation 1. It is a Contemplation a beholding things in the minde there are mentall eyes as well as bodily Eph. 1. 18. the Apostle speaks there of the eyes of the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now when these internall eyes do actually look upon an object This is called a Thought 2. Thoughts are soul-conceptions as lusts are conceived in the hearts of men so are thoughts Isay 59. 4. they conceive mischiefe upon all objects presented the mind of man begets some thoughts 3. Thoughts are commonly called the speakings of the heart and in the heart when the minde talkes with the things that come into the soule with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that we desire and delight in feare or favour therefore in Deut. 15. 9. a Thought is called a word in mans heart or with his heart Keep thy selfe least there be a wicked word in thy heart thus it is in the Hebrew the Greek saith Math. 9. 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hidden word Deut. 9. 4. Speak not thou in thy heart saying Psal 14. 1. The foole hath said in his heart It is mans speaking in or within himselfe Mat. 9. 3 4. Psal 119. 15. Psal 120. 1. Gen. 24. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum puncto sinistro locutus est ore aut Corde cogitavit meditatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogito Colloqui sermocinari intrase id est apud se in animis suis Luc. 5. 21. Mat. 21. 25. It is observable that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suach which is used for meditation or thinking Psal 77. 47. 13. signifies both to think and to speak in the mind And the Greek word Dialogizomai which is often used in the New Testament signifies both to think and to talk within our selves that is in our mindes with our selves the minde is the mouth of mans soule thoughts are the language and speeches of the heart The objects presented to the mind are the companions with whom Hebraeis Dicere est cogitare our hearts converse and our thoughts hold discourse continually for he that thinkes of any thing with himselfe sustaines as it were a double person the thinking musing power is the common room or receptacle wherein all objects that come to speak with our thoughts or wills or affections do make their abode and walk up and down till the judgment can passe upon them 4. Thoughts are the actings and agitations of the mind in meditations 1. Thoughts are those conceits and Prov. 6. 14. meditations that the minde of man formeth and frameth within it selfe their rise is from within though the things presented to us bee from without Thoughts are the forgings of mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 6. 14. heart 2. The fictions and formings of the minde Gen. 8 21. 3. They are Webs spun and woven out of mans heart Egges of the mindes laying Esay 59. 4. They conceive mischiefe and hatch Cockatrice Egges and Vers 7. weave Spiders webs which are their thoughts of iniquity 4. Thoughts are creatures of the Gen. 6. 5. and 8. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Chron. 28. 9 and 29. 18. mindes making How many thousand creatures doth mans heart frame within it selfe every day hence they are expresly called the formings of the thoughts of mans heart the figments of mans heart that is thoughts are the creatures which the heart of man formeth makes continually out of the objects presented to the mind as the Potter doth his vessels out of the clay that is before him this is the propriety of the Hebrew word jetzer it hath much fulnes elegancy in it This is a clear character whereby we may discerne our owne thoughts from those that are meerly the Divels 1. There are evil thoughts which are altogether ours 2. Others which are Satans and ours together 3. There are wicked thoughts that are cast into our hearts onely from without namely Satans blasphemous thoughts which are presently cast out with abundance of abhorring and indignation Such thoughts being formed by the Divel and comming onely from without and no way from within they fasten no defilement upon us for t is that which comes from within us that defiles us Mat. 15. â—9 20 3. The minde of man formeth and conceiveth thoughts in and by it selfe or by the help of the fancy Quest Quest What is this fancy Answ Answ It is an inferior power of the soule which is placed in the middle of Sensus interiores sunt tres sensus communis phantasia memoria the interior senses and bordereth between the senses and the understanding This fancy is the former of many strange notions and conceits 2. The office of the fancy in relation Phantasia 2 est sensus interior gignens novas imagines to thoughts is to offer and present the appearances or likenesses of things to the understanding out of which the mind of man begets thoughts and meditations Phantasia menti offert phantasmata Piccolomineus the office of imagination is to minister matter to our understanding to work upon Whatsoever species representation or image of things appeares at any time in our fancies is at the same time imprinted in our understanding Imaginations are as the matter out of which our thoughts are formed Gen. 6. 5 6 7. Vers 5 And Jehovah saw that the wickedness of man was much on the earth and every imagination of the thoughts of his heart was onely evill every day Vers 6 And it repented Jehovah that he had made Man on the earth and it grieved him at his heart Vers 7 And Jehovah
said I will blot out Man whom I have created from the face of the earth from man unto beast unto the creeping thing and unto the fowle of the heavens for it repenteth mee that I have made them IN these words we have three things presented to our view 1. The Bill of Indictment which is brought in against the men of the old world 2. The evidence which is given in 3. The dreadfull sentence that passeth upon them 1. The Indictment stands still upon record in the first vers The wickedness of men was much great on the earth Their iniquity was now filled up and come to be intollerable Here are four circumstances that doe extreamly aggravate their wickednesse 1. It was Vniversall both in respect 2. Pet. 2. 5. of persons and places It was not a few men that were guilty but all except a very few neither was it committed in som one part or corner of the earth but in all places it was much on the earth 2. This wickednesse of the old world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in terra was Superlative and transcendent it was now grown up to a full height 3. It was an Inveterate wickednesse along time continued seven hundred years at least This impiety of the old world began to rise at the birth of Enos for then began men profanely to call on the name of Gen. 4. 26. Jehovah Enos was borne when Seth was 105 Gen. 5. 8. anno mundi 235. years old and the world 235. as a learned man observes 2. About the time of Henochs translation it began to be of much strength 4. This wickednesse of the old world was now incurable and incorrigible divers means had been used to restrain and reclaim them but they hated to be reformed and desperately hardened themselves against all 2. The grand capital condemning wickedness which is alledged against the sinners of the old world is the evil of thier Vers 5 thoughts all their thoughts were evil continually They were filled with Idolatries adulteries murthers blasphemies and sundry other notorious sins yet we find not these particularly alledged in the Bill of indictment but their thoughts rather these are the chief evils for which they stand here indicted 2. The evidence is the highest that can be the great Judge himselfe was an eye-witnesse against them Jehovah saw the wickedness of men 3. The sentence it selfe speakes the most dreadfull and dismall desolation that hath been seen since the world began the Lord denounceth a universall cutting off of Man and Beast from the face of the earth Vers 7 In the beginning of the Chapter God had declared against the wickednesse of men and prefixed a certaine tearm of years wherein he would wait for their repentance he had also predicted the time of their excision except they repented but these Gigantive fighters against God are so far from repenting for sins past that they go on dayly to fill up the measure of their sins Therefore at length God prepares to take revenge upon these Rebels this is the sum and scope of these words And Jehovah saw Thus 't is in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vidit Hebrew when Jehovah saw Thus some read it But was he ignorant what would be the event was he deceived in his expectation Oh no this is spoken after the manner of men and it imports these four things 1. Gods most accurate inspection and attention to all the actings of men even the most secret thoughts of their hearts 2. it shews us what are the Epicurean Atheisticall imagination of sinners they thinke that God doth not see or take notice what men act upon the earth Psal 10. 11. They say in their hearts God hath forgotten he hides his face Job 22. 13. that he may not see for ever 3. It signifies Gods gentleness and long sufferance beyond what can be in man in that being so long and greatly provoked by these Giants yet doth not hasten down his judgements 4. It speaks to us his great justice and wisdome that he doth not pronounce sentence against the most desperate sinners till matters are exactly weighed and looked into God from eternity foreknew the impenitency of men and immutably decreed his judgements And that every imagination of the Act. 15. 18. thoughts of mans heart was only evill continually In these words the Spirit of God discovers 1. what was the great provoking wickednesse of those notorious sinners of the old world 2. The fountain of all that superfluity of sin which brake forth in their lives it was their evil thoughts the whole fiction of their thoughts Tremelius and Junius render thus and every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omne figmentū Cogitationum figment and thought of mans heart was only evill at all times But acording to the Hebrew t is thus to be read every fiction of the thoughts of his heart that is 1. Whatsoever mans heart formeth and thinketh or formeth by thinking thus Piscator very expresly 2. The whole frame of the thoughts of their hearts was evill wicked onely evill every day and all the day long Every word in the text hath its weight to aggravate the wickednesse of these men The heart of man according to Philosophers is the seat of life but in the Scriptures it is the seat of the soule and principall of the understanding minde will affections and motions it is put here chiefly for the minde and thinking power in mans soul his heart is the shop wherein all his thoughts are formed and forged and they are called the fictions of mans heart and all these are said to be evill in naturall men not one excepted Now that thoughts are here to be taken properly for the musings and imaginations of mens hearts is evident by comparing Gen. 8. 21. which answers to this Text. Where God in mercy gives us this promise saying I will from henceforth curse the earth no more for mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause though the imagination of mans heart be evill from his childhood By imagination here is meant that which the mind and understanding by thinking frameth and deviseth as chap. 6. 5. thus Mr. Perkins and others Quamvis figmentum cordis id est cogitationes cordis Piscator expound it Piscator sayes that this figment or imagination of mans heart is the thoughts of the heart We have the like expression of mans thoughts in 1. Chron. 28. 9. Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searcheth all hearts and understandeth every imagination or fiction of the thoughts that is the whole frame and framing of the thoughts The Hebrew word jetzer signifies any thing that the heart first imagins formeth c. And in this sense Mr. Perkins takes thoughts in any text for the framings and devisings of mans thinking power as is evident by his own words By thoughts or imaginations in Gen. 6. 5. sayes he can nothing else be meant but
that which is devised and plotted in the thoughts of mans heart so Salomon speaking of an heart which God hateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finxit formavit finxit mente cogitavit imaginatus est Vnâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fictio aut figmentum cogitatio Munster sayth it is framing or thinking thoughts of wickednesse Prov. 6. 18. Whereby t is evident that the meaning of this Text is plainly this The whole frame and fabrick of mens thoughts every thought framed and formed by their hearts was evill 2. They were altogether wicked there was no good in any of their thoughts these Giants of the old world had not one good thought in their mindes like those in Psal 10. 4. 3. All their thoughts were altogether wicked every day col-haiom all day long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the dayes of their life that is perpetually without ceasing and it repented Jehovah that he had made man c. God hath no passions nor contrary affections for he is unchangeable but this grieving and repenting are spoken after the manner of men and the intent of these speeches is to hold forth these two things 1. That mans evill thoughts are exceedingly offensive and provoking to God 2. That God would now destroy his creatures that he had made This is cleerly expressed in vers 7. And the Lord said I will destroy Man whom I have created from the face of the earth botb Men and Beasts For as the Gen. 1. 26. Gen. 3. 17. Rom. 8. 20. Beasts were made for man so they became subject to vanity and destruction through mans iniquity The sense and intendment of the words being thus cleared I will now endeavour through the light and assistance of the great searcher of the thoughts to open the mysterious qualities of the Thoughts and 1. the mystery of iniquity which worketh in every mans thoughts untill they are really renewed This Scripture that I have opened doth clearly discover the horrid hatâ—full iniquity and impiety of mans naturall corrupt thoughts and the deadly effects and fruits therof In the opening of this first mystery I will discover and demonstrate the iniquity of mans naturall thoughts 1. In certain generall positions 2. In sundry particular actings wherby the manifold mysterious ways of sin working in mens thoughts will more evidently appear 1. Position The thoughts of every man and woman by corrupt nature are exceeding sinfull and profane For the full understanding of this position there be two things that I must demonstrate 1. That there are thought-transgressions 2. That the thoughts of all unregenerate men are full of wickedness and vanity 1. There are thought-sins much sin is acted in our thoughts carnal thoughts are sinfull evils The Scripture tells us expresly that the thoughts of mans heart Gen 6. 5. and 8. 21. Jer. 4. 14. are evill vain and wicked That there is sin enough in mans thoughts to provoke God to destroy a whole world and to curse the earth We have a full Text Prov. 24. 9. the thought of foolishnesse or of a foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing is sin 1. The thought of the fool is sin Thus Piscator reads it that is all the thoughts of ignorant unsanctified men are sin 2. The thought of a foolish thing that is of that which is vain empty unprofitable is sin thus things that are vain and unprofitable are said to be foolish Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 4. foolish speaking which is there condemned is vain unprofitable talk So Titus 3. 9. foolish questions are such as are unprofitable and vain The law of God is broken not only by vile filthy thoughts but also by vain foolish idle thoughts It is an Hebraism as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir iniquitatis 3. A thought of foolishnesse that is a foolish thought a vain empty thought thus the Scripture calls a wicked man a man of iniquity Esay 55. 7. 4. A foolish vain thought is sin that is a great sin thus in the Scripture phrase sin is often put for a most sinfull and damnable act as Deut. 15. 9. Joh. 15. 24. If I had not done among them the works that none other man did they had not had sin that is so great sin and James 4. 17. To him that knoweth to do good and doth it not to him it is sin a very great sin Now because men usually think that they may take more liberty in their thoughts then in their visible works I will therefore give in Reasons from Scripture whereby it will more evidently appear that all irregular thoughts are sinfull evils 1. Evill thoughts are transgressions Reason 1 of the holy Law of God which commands and calls for the love and service of our thoughts as well as of our words and works Mat. 22. 37. Jesus said unto him thou shalt love the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. 12. 30. Luk. 10. 27. withall thy heart and with all thy thoughts thus the words are in the originall and thus learned Passor reads them If God must be loved with our whole mind then certainly he must be honoured and served with all our thoughts which are the actings of the mind The Royall Law is spirituall binding our thoughts to obedience Rom. 7. 14. as strictly as our words and works 2. Mans thoughts are censured and Reason 2 condemned by the word of God Heb. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It is a Iudge of the thoughts of the heart it passeth sentence upon them as a Judge 2. The word rebukes and sentenceth the sinner for his thoughts 1. Cor. 14. 24 25. The Vnbeliever is rebuked and judged of all that prophecy for what for the secret thoughts of his heart which are made manifest by the searching Ministery of the Word The Law reproving mans thoughts clearly proveth that thoughts are transgressions of the Law yea the Lord Christ who first gave the Law and best knew the true intent and extent of his own law doth sharply rebuke the Scribes for their evill thoughts Mat. 9. 3. 3. Evill thoughts are abominations Reason 3 which are exceeding hatefull unto God Prov. 13. 26. tis expresly said that the thoughts of an evill man are abomination unto Iehovah He hates them with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 height of hatred as the word properly imports Nothing is the object of Gods hatred but sin Salomon speaking of a heart which God hates saith it is framing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aversari abominari significat omnibus sensibus ab aliqua re Mollerus thinking thoughts of wickedness Prov. 6. 18. Reason 4. Man 's own thoughts are defiling evils They make him guilty and filthy in the sight of God Every vain thought arising out of our hearts fastens filth upon our minds and guilt upon our Consciences this the great Law-Giver himself declares in Marc. 7. 22. from within out of the heart of men proceed evill thoughts
these are evils that defile Man Mat. 15. 19. 20. Now nothing can defile men but sin as is evident by the words of Christ Reason 5. Man 's own thoughts are a speciall part of those sinfull evils which must be forsaken in the practise of Repentance and returning to God Esay 55. 7. Let the unrighteous man forsake his own thoughts and let him return to Iehovah The sins which are forsaken by reall Repentants are reduced to these two heads thoughts and wayes Sin hath its beginning and rise in our thoughts these are the next and immediate productions and actings of the heart Marc. 7. 21 Wayes are thoughts brought forth into Act. Repentance must begin where sin begins Reason 6. That plenary pardon that God promiseth to penitent sinners extends as well to their thoughts as wayes yea more abundantly to their thoughts See Esay 55. 7. The thoughts of our hearts are the first and fullest part of that deep debt for which we must beg forgiveness from the God of mercy as is evident Act. 8. 22. Pray unto God if in deed the thought of thy heart may be forgiven thee 2. The thoughts of all unsanctified men are full of wickedness and vanity Now all states of unregeneracy that is of such who were never yet savingly sanctified may be drawn into four different degrees 1. notorious sinners 2. meer moralists 3. gross hypocrites 4. formall hypocrites All these are full of iniquity and vanity in their thoughts 1. By notorious sinners I mean all such as live in notorious crimes and open pollutions who carry the mark of Satan in their hands foreheads and tongues Now the thoughts of such men are all continually and resolvedly sin and that in a high and horrible degree Wickedness hath so enwoven it self into their hearts that in their inward thoughts they are very corruption And whereas sleep doth most sweetly feed and refresh nature yet evil thoughts are far more naturall to them then desire of sheep The wicked do imagine mischief upon their beds Psal 36. 4. Mica ◠3. When the mind is retired from earthly affairs and distractions when 't is most active and powerfull and now the fittest season for Divine contemplation even then are their thoughts as black as hell and deepest in the works of darkness then are they plotting and contriving wickedness how to compass their pleasures and profits and to accomplish the lusts of their hearts where to crown themselves with fresh rose buds of sensuall delights how to over reach their brethren oppress their Neighbours vex and vilifie the Saints these are the dayly thoughts of notorious sinners who do not only greedily entertain what wickedness doth ordinarily spring from their corrupt hearts and is suggested by others but being past all sence both of shame and sin they set their thoughts to invent strange villanies new forms fashions and circumstances of acting old sin 2. The thoughts of the gross hypocrite another kind of sinner are fully as black and abominable as those of open Belials though his outward life be fair and plausible What is gross hypocrisie Quest When men profess that which is not Answ in their hearts at all and so deceive others but not their own hearts and this is most properly hypocrisie for the Greek word as a learned man observs signifies a Stage-player who sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puts on the Robes and Majesty of a Prince himself being of a base and neglected state or the gravity and wisdom of a Counsellor himself being of roguish and dissolute conditions sometimes he represents a virtuous man his own life being vitious Such are all gross hypocrites upon the stage of this World very painted Sepulchres and whited walls glorious in outward forms shews and representations to the eye of the world but in the hidden passages of their hearts they are very wickedness many swarms of filthy thoughts do settle there continually they are full of black and bloudy projects for the flesh Gross hypocrites do sin against the light of their own conscience professing that holiness outwardly that they hate in their hearts they account it their greatest glory and make it their deepest design to appear Saints to others but within their hearts are a bloudy slaughter house of cruell malicious thoughts a hatefull stew of impure imaginations and filthy thoughts a forge of mischievous and monstrous thoughts a very Cage of all uncleane and ravenous birds The ordinary thoughts of gross hypocrites are as vile and hellish as the thoughts of notorious sinners 3. The thoughts of meer morall men are carnal and corrupt earthly and exorbitant their goodness consists chiefly in an abstinence from outward notorious offences and the acting of some externall duties of righteousness therefore though their visible conversation be ordered civilly and smoothly before men yet their inward thoughts are altogether vain and prophane wanton wordly and ungodly they do in their judgments and practise approve that pestilent proverb thoughts are free They are free indeed in respect of obnoxiousness to mens Courts and penal censures in respect of discovery by any creatures but the eye and vengeance of heaven takes first and speciall notice of them and the justice of God will punish mans evill thoughts as the principals as the chief plotters and first actors of all transgression 4. The thoughts of formall hypocrits though they be not so black as the thoughts of the three former sorts now mentioned yet they are vain earthly and unsanctified What is formall hypocrisie Quest It is that hypocrisie by which men Answ do not only deceive others with a shew and profession of piety and outward form of Religion but also their own hearts with a false conceit confidence that they are in a state of life and happiness when as in truth their souls were never yet possessed of the glorious life of Christ These formall temporary professors do attain to the highest perfections that can be found in men that are not savingly sanctified for they have a taste of the generall graces of Gods spirit and in some sort of the powers Hebr. 6. of the world to come and therefore their hearts will be affrighted with suggestions of infamous consequence and horrid nature as thoughts of Atheism blaspheming cruelty heresie and such like But because their hearts are not fastened and sanctified by speciall grace God first made them but both have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Heiron quod omnes voce Consona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtulerunt Secundū Ebraei sermonis ambiguitatem numerum possumus et rationem cogitationem dicere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius strangely gone away from the straitness of their Creation This I have found by the wisdom given me from the Lord that God created men upright and straight in their understanding mind and will there was not neither could be the least wry thought rising from any thing within Man so long as he kept close to God
and his will Eccles 7. 30. Ipsos autem quaerere Cogitationes multas Thus Piscator But they both Adam and Eve and also their posterity have sought out of their Et ipsi inquisierunt cogitationes multas Thus the Interlin own accord many thoughts that is crooked and corrupt thoughts and devices whereby they are fearfully faln from the first righteousness wherein they were formed These crooked thoughts were cast into our first Parents by that crooked Serpent Satan and being by them entertained they were the bitter root of that dreadfull disobedience What were those thoughts out of Quest which that abominable apostacy did spring The first was a Thought of Pride a Answ conceit and apprehension of some God-like perfection and excellency that was to be attain'd by eating that forbidden fruit which they could not enjoy by their yielding obedience to Gods Commandement The Divel had injected this thought into the Woman that by eating of that prohibited Tree they should presently have their eyes opened which the Woman Gen. 3. 4. 5. did apprehend to be meant of a further degree of wisdom as the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrase imports Act. 26. 18. Ephes 1. 18. and they should be as Gods this the Woman understood of the Father Son and Holy Spirit as appears by the words of God in vers 22. Thus through the Divels suggestion and seducements the Woman began to have such thoughts in her mind as these surely there is some great perfection in that fruit which is restrained from us and by eating thereof we shall attain to a God-like wisdom a kind of omniscience this great ambitious thought was the main root out of which that great transgression took its rise 2. A thought of Infidelity our first Parents did not really conceive and apprehend that there was an All-sufficiency in God injoyed to fill them with all desirable perfections and this was the ground of their aversion from God unto the Creature This vile thought of A thought of distrust made entrance unto the fall of our first Parents Perkins Distrust entred into the heart of Eve it may be that it is not true that God hath spoken to us concerning this fruit and it may be God regards us not as we think he doth in that he denieth us this pleasant fruit hereupon her will and affections were drawn out to actual disobedience and departure from God 3. The opinion of a conceived excellency The Woman was possest with a strong conceit and opinion of the great wisdom and sagacity of the Tempter when she saw the spirit that talked with her to have taken upon him the shape of the most sagacious beast of the field she began to think thus with her self that though he were one of the abased spirits yet by the shape he had taken resembling his nature he must needs be most crafty and sagacious and so might pry further into Gods meaning then he was aware of and for this end the Divel of all other beasts of the field took the shape of a Serpent thereby to gain this conceit and opinion of sagacity and subtilty with the Woman and this conceit occasioned Eves fall 4. Our first Parents were possest with a thought of iniquity against their gracious God They did wickedly think and imagine that there was not the reality of love in God that he pretended to them but that he rather envied their perfection according to that calumniating thought which the Divel had cast into their minds that of ill will he had forbidden them this Tree for God knoweth that in the day ye eat thereof ye shall Gen. 3. 5. be as Gods 5. A thought of impunity that they should not surely dye though they did transgress that command of God who Gen. 2. 17. had threatned assured death the Divel had fild their hearts with this presumptuous thought ye shall not dying dye that is not dye the death as the Greek Gen. 3. 4. Translates Oh what infinite cause have we to hate evil thoughts even for this in that they were the root of that first Apostacy whereby we were all undone in Adam 2. Evill thoughts are the root of all the evill which is in our judgements and affections words and works 1. Our thoughts do corrupt our judgements James 2. 4. men are said to becom Judges of evill thoughts For the clear understanding of this mysterious Text it must be considered in its aspect and connexion with the two former verses wherin the Apostle declares how guilty the Hebrews to whom he writeth were of that great great evill from whence he disswades them namely an extra judiciall acception of persons by an usuall practice of theirs in their Church-assemblies he convinceth them by a notorious example that they gave speciall reverence and honour to rich men though wicked and unworthy meerly for their worldly wealth and splendor but they disrespected and despised the poor brethren though rich in faith because of their poverty this is a vile prosopolepsia condemned by the Royall Law and inconsistent with Christian faith and charity in that they scorned a godly man because poor in comparison of a wicked man that was rich In the fourth verse the Apostle declares the true root and rise of this perverse judgement in respect of persons they became Judges of evill thoughts that Jam. 2. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is they did judge perversly according to the crooked Rule of their own corrupt thoughts ye are become discerners or distinguishers of evill thoughts thus the Syriack reads it that is they made an unjust difference and distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the rich and the poor by their crooked thoughts they judged between them by evill opinions or imaginations as the Arabick version doth clearly and rightly express it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genitivus hic non objecti sed attributi Grot. They judged between the Rich and the poor by evill thoughts they were possest with such evill thoughts as these that gold is to be preferred before grace outward pomp and glory before spirituall excellencies and these wicked thoughts were the root of their From the thoughts of men proceed all bad desires corrupt affections evil words and actions the mind must first conceive before the will can desire or the affections be delighted or the members of the body practise any thing Mr. Perkins unjust judging they valued and esteemed men according to their earthly excellencies and externall apearances The pollution which is in our affections coms originally from our thoughts inordinate affections are begotten by exorbitant thoughts 1. Affections are properly the motions and actings of mans will 2. All the affections are stird up and raised by the thoughts they are bred and fed by them no one thought passeth frō the mind but it stirs some affection of desire delight fear sorrow joy c. 3. Therefore it follows that such as our thoughts are such must
up against the wicked 1. They triumph over the people of God 2. They speak hard things against Vers 4 them 3. They break them in peeces with Vers 5 their cruelties 4. They murther the widows fatherless Vers 6 and strangers Now the Root of all these cruel words and deeds is that cursed Thought which possesseth their hearts Yea they say the Lord shall not see Where do they say it In their hearts their tongues do not express it but these are their inward thoughts Compare Psal 10. 6. 11. 13. and 14. This Hellish thought is predominant in all the workers of iniquity verse 4. so Psa 73. 3. We find sundry actuall Impieties layd to the charge of wicked men They are full of pride and violence they Vers 6 are corrupt That is in their speakings and actings They speak wickedly and loftily they speak oppression They set their mouths against the Heavens That Vers 8 is Against God and his Saints whom Vers 9 they blaspheme and by this they do Revel 13. Heavens are put for God Dan 4. 23. Luk. 15. 18. greatly afflict the people of God verse 10. Waters of a full Cup are wrung out by them at the hearing of those blasphemies Teares as many waters flow from them as the Chaldee expounds it Now the Root of all these Evils is in their thoughts verse 11. And they say That is in their hearts How doth God know And is their knowledge in the most Vers 12 High Behold these are the ungodly Psal 50. 16 17 18 19 20. Divers acts of iniquity are brought in against the wicked mam but the Rise of all these is in his thoughts verse 21. These things hast thou done and I was silent Thou thoughtst that I was surely like unto thee Hebr I being had been or was All the wickedness which men bring forth daily in their words and visible waies is the revelation and manifestation of the thoughts of their hearts words and works are evident Characters wherin we may read every mans thoughts Luke 2. 34. 35. Symeon said to Mary Behold this Jesus is set for a sign to be spoken against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pendent a participio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Piscator That the thoughts of many hearts or from the hearts of many may be revealed These words have dependance on the last words of the former verse A sign to be spoken against And they hold forth the root and rise of all that contradiction reproach and scoffs that the people cast upon Christ which were as a sharp Dart or Sword in Maries heart or soul peircing it with bitter grief when they fell off from the Lord Jesus and cryed Crucifie him and scoffed at Luk 2. 35. tuam ipsius animam pertransibit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Beza gladius Syrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et eadem voce Arabs hasta vel lancea est Hebâ—aeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod David de pomis vertit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hasta lancea sed addit quosdam pugiouem gladiolum interpretari him hanging upon the Cross All this did originally proceed from the thoughts of their hearts and did evidently discover and reveale the wickedness and perverseness of their thoughts They had thoughts of giving earthly honour and happiness by Christ thoughts of adhering to Christ if he should advance them to a Terrene Felicity in an earthly Kingdom Prou 29. 11. A fool uttereth all his mind That is his thoughts a fools speeches are but goings forth of his thoughts Thus t is evident that wicked thoughts are the root and beginning of all evill in affections judgment gesture word and deed There cannot be an Action before there be a Thought for this is the order wherin our Actions LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hastam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lauceam c. interpretantur are produced First The mind thinketh then that thought taketh and delighteth the affections and from that cometh consent of will after this cometh execution of the Action c. therfore trace every corrupt affection and exorbitant practice till you come up to some inward and hidden thought There is evill enough in a corrupt thought to turn Angels of light into Devils and men into the Devils Image Evill thoughts were the root of the Apostacy both of 1 Tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels and men the sin of the Angels was first in thought they were lifted up with the thoughts of their own Excellency and this threw them down from a height of Glory into Chains of darkness Third Position 3. The thoughts of men are leading evils they have the preheminence and priority in sinning they are the Ring-leaders in wicked waies they are first in all our evills all sin begins in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thoughts as is evident Micah 2. 1. Wo unto them that imagine iniquity and work wickedness upon their beds when the morning is light they practice it because their hand hath power and they covet fields and take them by violence and houses and take them away so they oppress a man and his house even a man and his heritage 1. Here observe 1. That all iniquity which is acted in mens visible conversations is twice wrought first In their thoughts They think iniquity and work wickedness upon their beds That is They work forge and frame in their thoughts and imaginations upon their beds 2. In their affections and visible courses They work and practise it when the morning is light That is in the day time because their hand hath power Wickedness is first wrought by their hearts and then by their hands 2. Wicked affections and the worst of actions as coveting of other mens fields and houses and violent taking them away these have their beginning in mens thoughts These are the Leaders that cause their whole man to erre and go astray Esa 3. 12. and 9. 16. from Gods waies and therfore when the Lord Christ declares what are those Capitall sins of defilement which proceed out of the hearts of men he nameth evill thoughts in the first place They are set as leaders of that black Regiment they are in the front of that Matth 15. 19. 20. 21. black Roll Mark 7. 21. 22 Out of the heart of men proceed evill thoughts adultries fornications murthers c. 1. Evil thoughts are the first begotten of the old Adam the first fruits of the flesh the first born of the old man the eldest Sons of corrupt nature and therfore sins of strength No wonder then that vain thoughts do so strongly charge and captivate our Souls the strength of that body of sin is brought forth in them Rom 7 24. 2. Evill thoughts are the begetters of all other sins whatsoever Sins of affection and sins of action are originally in the loynes of our mind as all sinners were originally in the loynes of Adam 1 Pet 1. 13. sinning They
there are degrees of sin that some sins have a greater height and latitude of evill then others 3. I grant that wicked words and deeds in respect of that scandalizing property which attends them are worse then thoughts because open impieties do sadden the hearts of the righteous and strengthen the hands of the wicked and infect many 4. It is a real truth that evill thoughts in their own nature have an excess of malignity beyond words and works which is evident by these arguments 1. Evill thoughts are precedents in all the evills that come from us they are the leading evils as hath been demonstrated now t is a very great aggravation of sin to be first in sinning this added to Eves sin she was first in the trangression this heightned the guilt of Jeroboam 1 Tim 2. 14. he made Israel to sin by his precedency he led on the people to the pollution of Idols the thoughts of men are the Jeroboams the Leaders that cause their speeches to sin and conversations Esa 9. 16. to erre and therefore most justly do bear the greatest blame their thoughts first break the commandements of God and then draw their affections and actions to do the same 2. The thoughts of men are the productors of all iniquity the common parents of all prophaness The Plotters of all treasonable practices against the Lord God now the Contrivers and Hatchers of Treason have the greatest guilt and suffer most 3. Evill thoughts are most provoking sins they exceedingly grieve provoke God against us the perdition of sinners is chiefly caused by their thoughts this is most evident by that Inditement that God brings in against the old world which is purposely recorded as a warning to all men even to the worlds end Gen 6. 5. 2. By that dreadfull sentence that passeth Vers 6 7. upon them in the Bil of Inditement the Lord declareth them guilty o◠great wickedness and then he shews what this Vers 5 great wickedness was which had the greatest stroke in their destruction And every imagination of the thoughts of mans heart was only evill That is the whole fixion and frame of mans thoughts was wicked 3. Now upon the declaration of their great provoking pollutions immediatly follows the sentence of death And it repented Jehovah that he had made man on the earth c. That is Vers 6 7 God would now sweep away man-kind from the earth with the Beesom of destruction and therby as it were unmake man whom he had made as is more clearly expressed in the next verse And the Lord said I will destroy man whom I have created from the face of the earth both man and beast for it repents me that I have made them Wherby it appears that evill thoughts were the highest and most horrid sins wherby God was most grieved and provoked by the old world it is abundantly manifest in the Scriptures that the men of the old world were guilty of many actuall impieties open pollutions and abominations As 1. Prophanation of Gods holy Ordinances in that the Members of the visible Church mingled themselves with the corrupt seed of Cain in the enjoyment of Church Ordinances Gen. 6. 1 2. it is said that when men began to multiply Gen. 6. 1 2. on the face of the earth then the Sons of God saw the Daughters of men that they were fair and they took them wives of all which they chose By Sons of God are here meant the members of the visible Church Deut 14. 1. for unto such Moses saith Yee are the Sons of Jehovah your God They were the Sons of Seth and the other Patriarks These Daughters of men were of Cains Gen. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seed who were without the Church From thy face shall I be hid or absent as Gen 4. 14. sayes Cain unto Jehovah That is I shall be shut out from the presence of God in his Church as it follows verse 16. And Cain went out from the presenoe of Jehovah or from before the face of Jehovah That is from the place of Gods word and publike worship in Adams Family who being a Prophet had taught his Children to Sacrifice and serve the Lord from the face of Gods al-seeing Psal 556. Psal 139. 7. 12. Jer 23 24. providence none can be hidden therfore it must needs be meant of Gods presence in his Church of which Cain was now deprived The Sons of God mingled themselves with the Daughters of men That is of carnall men 1 Cor 3. 3. in their Church-fellowship wherby the Law of Church-Communion was violated Ob. How doth this appear the Text seems to speak only of mingling in marriage Answ In those daies and many Generations after the Church was only in particular families First in Adams then in Seths c. The Sons of God by joyning in marriage with prophane women therby took them to fellowship to a common participation of all Church Ordinances whereby the holy things were prophaned We have a full Text to this purpose Gen. 4. 26. And to Seth to him also there was born a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he called his name Enos then began men prophanely to call or prophaness began in calling on the name of Jehovah That these words ought thus to be read Enoschum id est infestum aerumvis doloribusque 235. years before men began to call upon God Seth would not as a Prophet call his son sorrowfull Enosh if men had then began to call upon the name of God Thus Mr Broughton Tunc caeptum est invocari nomen vel pollui Thus the Interline in the margine The learned Hebrews with much consent do record the first Apostacy to he at Enosh his birth Also Kimchi brings in this opinion as chief Then was corrupted the calling upon the name of God is clear 1. From the name Seth gives to his Son Enos by interpretation sorrowfull miserable so named as it seemeth for the sorrowfull state of those daies wherin great corruption began to appear in the Church Gen 6. 2. 3. 2. The Invocation of Gods name began not now but in faithful Abels daies 3. Though the Hebrew word may be read men began or men prophaned yet it is commonly understood here of the learned Hebrews to mean prophaness and some translating it began take it thus men began to call their Idols by the name of the Lord the sorrows and miseries of that age were very great as the name of Enos testifies and the History following in Gen 6. confirmeth for impiety crept into the church by unlawful marriages with Cains Seed Another great sin wherof the old world was guilty was Rebellion against the voice of God calling them to repentance by Noah Preacher of Righteousness 3. They were Resisters of Gods Spirit who strove with them by his heavenly motions 4. They were drowned in sensuality 1 Pet 1. 3. 19. 20. Gen. 6. 3. Matth 24. 37 38 39. They gave
themselves to eating as bruit beasts as the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eathliness and epicurisme 5. They were abominable Apostates Ge 6. 4. There were Gyants upon the earth in those daies The Hebrew word Nephilim which is read Gyants hath the signification from falling as being Apostate fallen from God 6. They were Idolaters Gen 6. 11. The earth was corrupt That is the Inhabitants of the earth Gen 11. 1. Corrupting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen Hebraeum discendit a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadere sic appellantur vel quia a vero Dei cultu deciderunt c. Piscator is in speciall applyed to Idolatry and depraving of the true Service of God Exod 32. 7. Deut 32. 5. Judg 2. 19. as the people are said to do corruptly 2 Chron 27. 2. when they Sacrificed and burnt Incense in the high places 2 King 15. 35. 7. They were Tyrannicall Oppressors falling upon men and making them by fear and force to fall before them 8. The men of the old world broke out into cruell Robberies and Murders for which Calvin will have them called Gyants and this seems to be the opinion of Chrysostom Philo and Josephus Gen. 6. 13. Gen 6. 11. The earth was filled with violence violent wrong injurious and cruell dealing Rapines or Robberies as the Chaldee termeth it 9. They were full of gross infidelity and impenitency not beleiving Gods threats yea they hardned they hearts against all reproofs warnings waitings 1 Pet. 3. 20. Gen. 6. 3. Gigantes promiscuo concubitu polluebant faeminas puellus mulieres Pareus in Genes 6. and long-suffering of God 10. They abounded in abominable adultries and bodily pollutions 11. All Discipline lay trodden down publikely and privatly there was no humanity left amongst men but beastiall barbarisme in all places These and many more were the sins of the old world yet when God comes to pass sentence upon them hee doth not alleadge these open defilements as the chiefest cause of their destruction but their evill thoughts rather The greatest wickedness which was alledged against them Gen. 6. 5. was the thoughts of their hearts Because their thoughts were so many and so continually evill they provoked God more then all their other sins Simon Magus had many foul sins but the thought of his heart was his most provoking sin Hence it is that Peter adviseth him to pray God if it were possible Act. 8. 22. that the thoughts of his heart might be forgiven him as though there lay the greatest guilt and deepest stain before God 4. The sins of mens thoughts are past all number they are as the sand of the Sea innumerable How many thoughts do pass from them every hour yea every minute What man can possibly understand how oft hee offends in his Psal 19. thoughts every day This doth exceedingly heighten the evill of our thoughts and adds to their weight What is heavier then a Mountain Job 6. 7. of sand There be four aggravations which do make the wickedness of mans thoughts to rise up to a kind of Infiniteness the thoughts of carnall men and women are evill 1. From their Childhood yea from Gen. 8. 21. their birth as the great heart-searcher declares the Hebrew word includes not Exod. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pueritia ejus Ab eo momento quo fuit in lucem editus Schindler ex quo excussus est ex utero We are al transgressors from the Womb Esa 48. 8. Psal 51. 7. 58. 4. only mans age but Infancy or Childs age A Jewish Rabbin confesseth that the evill imagination is in man from the hour that he is formed 2. The thoughts of naturall men are evill continually every day and all the day long Gen 6. 5. as the Hebrew word imports the thoughts of man are alwaies acting even when the body sleeps the mind never lyes still day nor night Psal 140. 3. wicked men are said to think or imagne evils in their heart all the day 3. They are altogether evill only evill Gen. 6. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Every thought that carnall men think is evil and therefore their evill thoughts must needs amount to a numberless summ the sins of mans thoughts are far more in number then all his other sins whatsoever 2. Vaine loose corrupt thoughts do make up the greatest part of that treasure of sin that sinners are heaping up against the day of wrath O what a vast treasure of wickedness is layd up in their thoughts All wicked men have their fulness of sin which they fill up before Gen. 15. they are cut off the greatest fulness of sin is in their thoughts Position 8. 8. Corrupt thoughts are disturbing evils Interrupters and Undoers of those good things that we do they exceedingly hurt and hinder us in all our performances loose worldly wandring thoughts do spoile us of two pretious things in our Prayers and Services 1. Of our hearts by drawing them another way and causing us to bring empty Oblations to God that wheras we should draw nigh to God with our hearts and keep them close to him in every performance our hearts by reason of our wandring and impertinent thoughts are far off from God The Lord Esa 29 16. complains against the old Jews That their hearts were going after their covetousness when they should have been intent and attent to the word their thoughts were then upon this present world their earthly Possessions Profits c. 2. Wandring and earthly thoughts do spoyl us of the acceptance of our holy things they are like a dead Fly in the Apothecaries Oyntment Position 9. 9. Corrupt thoughts are deadly destroying evils 1. They lead to the height of wrath and misery in this world Evill thoughts are the great leading begetting sins therfore in way of justice must needs bring forth the greatest punishments the greatest miseries that befall a people or Nation in this world as Sword Famine c. are said to be the fruits of their evill thoughts as is evident Jer 6. 19. Behold I bring evill upon this people In the drowning of the old World the Lord had great respect in that judgment to their wicked thoughts which were the root of all and therfore he mentioneth them as the cause of the Flood Gen. 6. 5. 7. Thus Mr. Perkins even the fruit of their thoughts The principall sin which brought that dreadfull deluge and desolation upon the old world was the wickednesse of their thoughts The thoughts of mans heart were evill and therfore God would destroy man and beast from the earth Of all visible Judgments that ever were on the face of the earth this upon the old world was the greatest it is not to be parallel'd by any judgment or vengeance on earth but that second deluge of fire at the last judgment for the waters cut off all man-kind except Noah and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Di luvium lic dictum quod omnia secerit concidere Family and made all things fade and dy on earth as the Hebrew word Mabbul which is a peculiar name to Noahs Flood imports 2. Evill thoughts do lead to eternall punishments They drown mens Souls in perdition the curse of the Law even the flames of eternal Vengeance are due to men for their wicked thoughts cursed Deut 27. 26. Gal. 3. is every one that continues not in all things that are written in the Law to do them The man that breaks the Law but once and that in thought only is accursed by the sentence of the Law because he hath not done all things that are written therin the least wry crooked thought makes men liable to endless wo and wrath Micha 2. 1. Wo unto those that think iniquity saith the Prophet If our minds be filled with carnall earthly thoughts it is a sure sign that we are in a state of damnation * Rom 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chal. Syr. Cogitatio Buxtorf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alii Reddunt prudentiam alii cogitationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem est Paulo quod Mosi figmentum cordis humani c. Gen 6. 5. Pareus Phil 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declarat animi ad aliquid adjicere de re quapiam serio cogitare Beza To be carnally minded is death It manifests dead Souls estranged from the glorious life of Christ The Syriack reads the words thus The thought of the flesh is death and so others read it that is carnall corrupt thoughts lodging in mens hearts leads to eternall death And this reading I conceive comes neerest to the Greek and to the intent and scope of the Text as is evident by comparing Phil 3. 19 Whose end is perdition who mind earthly things That is damnation will bee the end of those whose minds are delightfully taken up with the thoughts of earthly profits pleasures honours who think upon the vaine things of this present world more then the truths of Gods word Evil thoughts was that great wickedness that principally condemned the old world and cast their Souls into the prison of Hell 1 Pet. 3. 19 20. The Spirits of those ungodly men to whom Christ once preached by Noahs ministry are now in prison there is evill enough in vain unclean sensual worldly thoughts to condemn and cast a whole world of men into the torments Prov 21. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Caetu Gigantum Thus Mr. Mede reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gigas plur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gigantes â—tem mortui Buxtorf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gigantes fortes mortui infernales Munsterus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gigantes Schindler Manes or mortui of Hell for ever Hence it is that Hell it self hath its name from these wicked Gyants of the old world Prov 21. 16. The man that wandreth out of the way of understanding shal remain in the Congregation of the Gyants according to the Originall t is In the Congregation of the Rephaim Which word properly signifies Gyants and in that sense is alwaies rendred by the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though we and the latter Interpreters both in this and some other places take it for the dead and the spirits of dead men Quest What is this Congregation of the Gyants Answ It is the place of the damned that infernal Prison wherinto those Gyants are cast who rebelled against God in the daies of Noah of whom we read in Gen 6. Those mighty men of the old world whose wickedness was so great on the earth and the thoughts of their hearts so evill continually that it repented and grieved God that he had made man Sinners that wander out of the way of understanding shall be added to the Congregation of those damned Gyans in Hell they shall go to that accursed place in which they are and abide with them in endless pains Thus Rabbi Salomon expounds this Text. In coetu Rephalm That is saith Rabbi Salomon in his Gloss upon this Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id caetu Gehennae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Gigantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 9 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That these words ought thus to be interpreted is evident by comparing other places of Scripture where the like expression is used as twice more in this book of Proverbs as Prov 2. 18. where according to the Vulgar Reading the words run thus For her house inclineth to death and her paths unto the dead But in the Heb. tis And her paths to the Gyants which the 70. render thus by way of interpretation She hath set her path in Hel with the Gyants Pro 9. 18. Stoln waters are sweeter and he knows not namely he that goes to a strange woman that the Gyants are there and her Guests in the depths of Hell This is the proper reading of the words according to the Hebrew Hence observe that the Gyants place is the depths of Hell The meaning of both these places is evidently this that Adulterers shal have their portion with those Apostate Gyants in Hell torments So in Job 26. 5. Hell is there elegantly expressed by the wailing of those Rephaim or dead Gyants The Gyants do sorrow or wail under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters or from under the waters and they that dwell with them Hell is naked before him that is before God and perdition hath no covering The 5. v is read otherwise by our English and other Translat but I conceive this reading is most agreeable to the Originall and the true scope and intent of the Text it self t is thus translated by the vulgar Latine The Gyants wail under the waters c. The meaning hereof saith judicious Mr. Mede seems to be this The place where the old Gyants mourn or wail under the waters and their fellow Inhabitants the rest of the damned with them even Hell and the place of perdition it self is naked and open to the eyes of God from whom nothing is hid Which is agreeable to that in Prov 15. 11. Hell and destruction are before the Lord c. In this place the Jews take the word Abaddon which we render destruction for Gehenna that is The house of destruction For the further cleering of this mystery I shall present these 2. things to be duly weighed 1 That the word Rephaim which is used in these 4. Prov. 21. 16. 9. 18. 2. 18. Iob 26. 5. places doth naturaly properly signify Gyants is so translated in our English Bibles in other places 2. That Hell or the place of the damned is very fitly called the Congregation or place of the Gyants 1. This word Rephaim doth primarily Torg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gigantes in Asteroth LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and properly signifie Gyants as is generally confessed
but I dyed That is when the Law came to me in its spirituality I now had experience of the falseness and folly of my former thoughts I now saw my self a dead undone man thus that Pharisee in Luk 18. and the foolish Virgins had such strong conceits that their waies were right that he gives thanks for it Luk. 18. 10. 11. 12. Matth. 25. 11 12. and they came knocking at Heaven Gates for admission Yea the worst of sinners do conceive a propriety in God this is evident Hos 8. 2. Israel will cry unto me my God we know thee Yet this Israel had cast off the thing that is good verse 3. and Micha 3. 11. The heads therof judge for Rewards and the Priests therof teach for hire Their Priests and Prophets did mind their own gain more then the gaining of Souls Their Judges looked to Rewards more then Righteousness Yet will they lean upon the Lord and say that is in their hearts Is not Jehovah in the mids of us By a most intimate presence as the Hebrew word imports No evill can come upon us Men that are strangers to the light and life of grace and full of self-love are apt to think well of their spirituall Estate upon presumptions and principles formed in their own imaginations The Philosopher tells us of a Sea wherin by Aristot Problem the hollowness of the earth under it or some whirling and attractive property that draws the Vessell into it Ships use to be cast away in the mids of a Calm even so a number of Souls do gently perish in mids of their own secure conceits and presumptuous imaginations As the Fish Polypus changeth himself into the colour of the Rock and then devours those that come thither for shelter So men do shape their mis-thoughts and mis-apprehensions into a form of Christ and Faith in him and so destroy themselves This strong hold that sin and Satan hath in the sinners thoughts must be overturned before they can be turned to God The Mystery of Iniquity working in mans Thoughts MARK 7. 21 22 23. From within out of the heart of men proceed evill Thoughts Adulteries Fornications Murthers Wickedness Lasciviousness Blasphemy Pride foolishness c. All these evill things come from within and defile the man 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. t is said of the wicked man That all his thoughts are there is no God Thus t is in the Margin of our Bibles and it fitly answers the Hebrew Text. Quest Who is this wicked fool that Psal 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinks there is no God Answ Not only some feared sinners but every unregenerate man and woman even those that are otherwise of a civill converse their depraved minds do incline to this Atheisticall thought though they are ashamed to speak it with their tongues therefore St. Paul in Rom 3. Setting forth the sinfull estate of all men by corrupt nature he alledgeth the authority of those two Psalmes forecited as expresly speaking of every man as he is in his naturall folly Obj It is a principle implanted in mans Rom. 1. 18 19 20 21. nature that there is a God how then can this unnaturall thought of Atheisme 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 t is 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 t is 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
safe from all danger 2. The protecting refreshing mercy Psal 91. 10 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God is compared to a shadow the Saints do lodge in the shadow of the Almighty in the shadow of the clouds of the glory of the Almighty as the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explain it in his protection as the Greek saith shadow is often used for defence and protection as Psal 121. 5. Jehovah is thy keeper Jehovah is thy shadow Isa 51. 16. and 49. 2. as the shadow of a great tree protects from the beams and smiting heat of the Sun so doth the Omnipotent protect his people from the fiery assaules of the devill and hurting power of outward evils 2 Jehovah is their shadow of strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shadow is sometimes taken for strengâ—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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 eve-man in humility should think others more Phl. 2. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent than themselves hereby giving us to understand that we are apt through pride to think our selves more excellent than others 2. The hearts of men naturally are possessed with murdering thoughts against their Neighbours either directly or by way of tendency whereby they violate the sixth precept these are 1. Vnmercifull 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 Apostlâ—â— 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5. 2. 1 Cor. 4 6. 4nd 8. 1. and 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inflo or est superbire turgere instar follis vento distenti Cornel. a lap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 38. 8. 11. Psal 124. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ferbuit ebullivit per Metaphoram superbivit intumuit hath scattered the proud in the thoughts of their hearts whereby it is evident that men are proud in their thoughts 2. Pride is a tumour and rising up of our thoughts beyond their due bounds we have four elegant expressions thereof in Scripture 1. Pride is called a swelling and puffing up of mans fleshly mind Col. 2. 18. it is a heart swoln and blown up with lofty windy thoughts as bellows and bladders are stretched out with wind so the Hebrew words which are used to expresse mans pride signifie swelling as Deut. 18. 22. the false Prophet is said to speak in the sweâ—â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intumuit superbiit Schin pro 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est Metaph. a dimensionibus rerum corporearum translata ad animi â—astum quo quasi dilatatur Cartio Prov. 18. Sublimis suit per Metaphoram superbivit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 6. 17. so dilated diffused and inlarged in the thoughts of their own exceliencies that they will not be contained in their due bounds nor confined within their own place condition and compasse 3. Pride is expressed by a heart lifted up Deut. 8. 14. and 17. 20. 2 Chron. 25. 19. and 26. 16. Prov. 18. 12. when men are exalted above measure in their thoughts and do conceive a height and superlative eminency of glory worth in themselves this lifting up is only imaginary as that which hath its beginning and existence from the false apprehensions and opinion of empty men 4 Pride is called high mindednesse Rom. 11. 20. it is properly a high thought of our selves a concâ—â—â— 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Thoâ—â—â—ts doth alwayes fix and feed upon some excellency that is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellentia supeâ—bia Buxt Munster us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminuit excelluit superbiit Schindl Levit. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us either real or imaginary as humility fixeth our thoughts upon
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 defilâ—ments but they study their gifts and perfections hence they are severe censurers of other mens failings and sleâ—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 enemâ—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 superbiâ—m dedignanâ—ur homines subdere colla jugo Christi ohligati arctius jugo peccati Augustin Disobedience and all Disobedience is a departing from God in every act of Disobedience men lift up themselves above God and go from him for sinne is properly an aversion from God to the creature therefore Disobedience is called Rebellion 3. Proud men go against God as if they were able to resist and stand against him they work and walk contrary to Gods will and wayes 4. Proud persons go beyond God they set up themselves as the end of all that they do 8. Pride of thoughts corrupteth mens judgements it is the grand productor of all error and heresie as is evident 1 Tim. 6. 3. 4. If any man teach otherwise and consent not to wholsome words even the words of our Lord Jesus Christ and to the doctrine that is according to godlinesse he is proud blown up in his own Thoughts here is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause why men come not up to the truth in their judgements they are proud high conceited of their own wisdome they think they know more than any others they fancy a kind of Papal infallibility to themselves that what they 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a form of godlinesse but deny the power thereof they are puffed up with high thoughts 12. Pride of thoughts begets monstrous shapes and strange forms of apparel and attire an affectation to be singular in fashions and surpassing in rich apparrel 13. The Omnipotent God hath proclaimed open war and hostility against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 5. all proud persons James 4. 6. God resisteth the proud he stands in battel aray in direct defiance and open opposition against them it is a Military word which is used in the Original and It is very Emphaticall it signifies to raise Oppono me importat instructa acie atque â—eluti ex adverso praelio obsistere Lorinus an Army and to make warlike resistanâ—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
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 w th the apprehension of Gods presence so we walk with God in our thoughts this is a sure evidence of uprightnesse 2. Men are strangers to the serious Thoughts of their last end Deut. 32. 29. Oh that they were wise that they understood this that they would consider their last end This shows how averse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to apply our minds to the Thoughts of our last end how unapt are we of our selves to think of death Lam. 1. 9. which is the end of all flesh what will be our end after death what will become 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 22. madnesse is in the hearts of men while they live from thence it overflows into their Thoughts This madnesse of Eccles 9 3. the Thoughts shows it self in three things especially 1. They are full of inconsistency and inconstancy our minds are full of slipperinesse and unstablenesse in good Thoughts the thoughts of fools and mad men dance up and down and settle upon nothing There is a foolish wantonnesse and roving in mans mind an unsetlednesse in meditating that it cannot fix upon a good object but as Salomon sayes A fools eyes are in the ends Prov. 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the earth their thoughts rove and runne up and down from one end of the earth to the other to the first and last parts thereof as the Hebrew words import Their bodily eyes are terminated therefore it must â—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 seâ—â—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 sâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—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 Vriah 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. T is 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vse 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 upâ—n them as no sinnes or small veniall scapes which carry their pardon with them and do not bind men over to condemnation This wâ—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.
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye walk not as the rest of the Gentiles Eph. 4. 17. Quae ambulant in vanâ—tate cogitatiouis suae Tremellius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cogitatio who walk in the vanity of their thoughts thus Tremellius and Trostius render the Syriack 2. As Thoughts are the actings of the mind so the vanity of the mind is the impiety impurity childishnesse and emptinesse of mans thoughts so that the Gentiles walked after their own vain thoughts they were acted by the imagination of their own evil hearts this is that great sin which is laid to the charge of those wicked ones in Jer. 31. 10. They walked after the evil thoughts and imaginations of their own hearts Deut. 29. 19. Jer. 16. 12. 2. The Heathens are more expresly indicted for their vain thoughts Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 21. They became vain in their imaginations or thoughts the scope of this 21. v. is to prove that which was affirmed in the last clause of the former verse namely that the Gentiles were left without excuse and could have no cloak for their sin because they sinned against the light and Law of nature this the Apostle demonstrates 1. Negatively 2. Affirmatively 1. The Gentiles did not worship and glorifie God according to that natural light and knowledge that was implanted in their minds Rom. 1. 27. they knowing God did not glorify him as God 2. They became vain in their thoughts thus the Syriack reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Infidel Gentiles were full of vain ungodly thoughts 1. In their worshipping of God they turned the true God into an image of 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 't is 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Jâ—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. 'T is the Gospell that discovers and directs in the way to eternall life This Evangelicall Word is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. In the estate of originall purity 2. In the state of original pravity 3. In the apparition of grace 1. If we look on men in their paradise perfections 1. As creatures they ow all possible service and subjection to their gracious Creator in their spirits as well as in their bodies both being framed by his omnipotent hand for himself 2. As good creatures made after the Image of Gods wisdome and righteousnesse at first in Adam they were filled with glorious power and perfection in their spirits and fitted to perform a spirituall obedience to the Law by a compleat conformity of all their thoughts and works 2. If men be considered in their originall guilt and filth it will appear that their thoughts are bond slaves and captives to sin and Satan they are not sufficient to think a good thought of themselves 2 Cor. 3. 5. 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. Vse 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 â—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. Man 's own evil thoughts are the first begotten of the old man the fiâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 19. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies to cleanse or make innocent guiltlesse empty to absolve The Arabick thus explains it cleanse me O my Lord from my secrets which are
hidden from men The meaning I take to be this the errors wandrings and vanities of my thoughts are more then I can take notice of or summe up they are above my knowledge from the guilt of these secret hidden sinnes those swarms of vain thoughts which break into my heart I pray thee O Lord cleanse me David did not harbour any secret lusts or wicked purposes in his heart but these secret sinnes from which he desires cleansing were his inward thoughts which are most properly the secrets of mans heart and of all other sins most innumerable Object But now some poore perplexed soul will be ready to object and say if evil thoughts be so immeasurably sinfull so full of provocation and these so innumerable in us how can I then hope to obtain mercy from God when 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 First Consideration 1. God hath multitudes of mercies to blot out the manifold sinnes of our thoughts Psal 51. 1. David having multiplied his sinnes in Psal 51. 3. the matter of Vriah he petitions for multitudes of tender mercies so Psal 5. 7. I in the multitude of thy mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will come into thy house c. So in Nehem. 9. 19. 27. God is said to have manifold mercies the Scripture expresseth the mercy of God in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misericordie viscera Singulare non invenitur qui◠multa sunt opera misericordiae Piscator plural number to set forth the multitude of his mercies The second Consideration 2. God hath abundance of mercy an overflowing fumes of mercy enough more than enough to cover all the sins of our thoughts hence it is that Gods mercy and pardoning grace is said to be abundant Exod. 34. 6. 1 Pet. 1. 3. and the faithfull are said to receive a redundancy of grace Rom. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now a man cannot be said to have abundance of riches unlesse his cup overflow unlesse he have an overplus more than enough we say there is abundance of water in the sea but we cannot speak so of a Pond or Cistern the sea hath an overfulnesse which is inexhaustible The third Consideration God hath a superabundancy of mercy Rom. 5. 20. his pardoning grace is said Rom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠Tim. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superabundo to superabound 1 Tim. 1. 14. the grace of our Lord was superabundant The glorious mercy of God over abounds in three respects 1. It abounds above all created Vnderstandings it is above all our knowledge it is in it self incomprehensible 2. There is a plenitude in Gods mercy far beyond all that mercy that all faithfull men and women receive in this world Psal 31. 20. Oh how great is thy goodnesse that thou hast laid up for them that fear thee and wrought for them that trust in thee before the sons of men when the Prophet comes to speak of this mercy he is at a stand as not able to expresse it in its superabundancy Oh how great how manifold is thy goodnesse It is farre above all that we can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak or conceive 2. That goodnesse and mercy that God worketh for the faithfull here in this world is exceeding abundant but that which is laid up and hidden with God for them is incomparably more abundant 3. This pardoning mercy is far above all the sin that can be in mens thoughts Rom. 5. 20. where sinne hath abounded grace superabounds in forgiving believing penitents there is an overflowing fulnesse of evil in mans thoughts James 1. 21. but there is an exceeding abundant overabundant overfulnesse of mercy in God The fourth Consideration 4. God hath plenty and variety of pardons multitudes of pardons as we have multiplied our thought-pollutions he will multiply his pardons upon our repenting and returning as is plainly declared Isa 55. 7. the Prophet exhorts the unrighteous man to forsake his own thoughts and then Jehovah will have mercy on him Now because this objection of the multitudes of their thought-provocations the numberlesse multiplyings of their evil Thoughts might come in to discourage poor souls in seeking mercy therefore he purposely addes that the Lord will multiply to pardon for so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words are according to the originall he will multiply his pardons answerable to the multiplyings of their thought-pollutions 1 The God of mercy hath an inexhaustible Treasury of pardons that can never be spent he is a God of pardons as he is called Neh. 9. 17. Thou art a God of pardons gracious and mercifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God hath variety of pardons for all sorts of sinnes for all kind of evil thoughts and wayes that men are or can be guilty of 2. God hath abundant Riches of mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condonatio the Scripture speaking of the riches of mercy and grace riseth high in expressions 1. God is said to have Riches of grace and glorious mercy Eph 2. 4 Rom. 2. 4. Rom. 9. 23. by Riches of glory is meant his Riches of mercy which is his glory 2. A depth of Riches Rom. 11. 33. oh the depth of the Riches c. oh the bottomlesse depth of the riches of Gods mercy by comparing this place with Rom. 12. 1 it is evident the Apostle speaketh of the Depth of Mercy 3. God hath the highest Riches of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summas opes Eph. 2. 7. a supereminency magnificence and superlative sublimity of pardoning grace These expressions do clearly import these two things 1. That God hath an over sufficiency of mercy 2. variety of all kind of mercies both forgiving and giving mercies Jehovah gives and forgives according to his manifold mercies Neh. 9. 19. 27. 1. God is called the Father of mercies he begets mercies for his people every day 2. Jehovah is the God of mercies he createth new mercies every morning Lam. 3. 22. 23. he hath variety of healing mercies suitable to the variety
world The time shall be when this world and time shall be no more but the mercy of God to his people hath no end no interruption 2. Mercy is drawn out to eternity this is confirmed by six and twenty everlasting that are spoken of the mercy of God in one Psalm to make the deeper and stronger impression upon the hearts Psal 136. of the faithfull the mercy of Jehovah is to everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The length of this divine mercy is from everlasting to everlasting upon them that fear God Psal 103. 17. he had thoughts of mercy from eternity in his Electing love in Christ Oh what strength of comfort may be drawn out of this immense length of mercy that which greatly troubleth poor souls is the lengthening of the iniquity of their thoughts Oh say they we have lived in thought-pollutions in the inward acting of speculative filth and folly in vain wanton wicked thoughts these forty yea threescore years we have drawn out the sinnes of our thoughts to a very great length therefore how can we believe that there is any mercy for us This Consideration should lengthen our sorrows and heighten our self abhorrency yet know that there is an incomparable greater length in divine mercy then can be in mans thought defilements the length of Gods mercy is from eveâ—lasting to everlasting now what is the length of threescore years to eternity Secondly as the mercy of God is greatly extended in all the dimensions thereof so it is greatly powerfull As there is a power in the wrath of God that passeth our knowledge Psal 90. 11. so there is a power in his pardoning mercy passing all created understanding this mighty power of Gods mercy appears herein that he is able by a word speaking to pardon the greatest height of sinne Now for the clear understanding of this glorious mystery we must know that in the justification of a sinner remission of sinnes and righteousnesse is given by an act of Royall Prerogative and power in God he speaks and pronounceth a sinner pardoned he saith unto him live Ezech. 16. 6. It is an act of omnipotency to pardon sin the superlative greatnesse of Gods power is manifested in forgiving his people as is most evident Numb 14. 17 18 19. And now I beseech thee let the power of my Lord be great according as thou hast spoken saying the Lord is long suffering and of great mercy forgiving iniquity and transgression pardon I beseech thee the iniquity of this people according to the greatnesse of thy mercy in showing great pardoning mercy God shows great power This is the exceeding greatnesse of Gods Prerogative and transcendent power of his mercy that he can take men that are most ungodly in themselves and speak them the most righteous men in the world if he do but reckon and declare a sinner pardoned and justâ—fied he is really pardoned and justified from all his sinnes Thâ—s doth infinitely manifest and magnifie the power of Gods free grace and mercy in Christ that if he do pronounce a sinner forgiven he is fully and for ever acquitted from the guilt of all his sinnes if God be pleased to account and reckon a man righteous by the righteousnesse of Christ Jesus imputed he stands compleatly righteous in Gods sight this is the highest declaration of the omnipotency of Gods mercy that he is able to pardon the greatest sinner by a word in the word of this King of Kings there is power Infinite power Oh therefore let repenting souls consider that though the sinnes of their thoughts be exceeding great and innumerable heightned with all the aggravations that Satan and their own distrustfull hearts can put upon them yet there is that infinitenesse of power in Gods mercy that if he be pleased but to speak the word onely they shall be fully cleansed from the guilt of all their thought-sinnes The seventh Consideration Seventhly There is an All-sufficiency in the blood of Jesus Christ to cleanse the foulest sinners from all the iniquities of their thoughts 1 John 1. 7 9. with him there is plenteous redemption Psal 130. 7. 1. Consider that all the iniquities of our thoughts and wayes were laid upon Christ our surety Isa 53. 2. He hath suffered all that wrath and punishment which was due to the sinnes of all his people and thereby he hath made a plenary satisfaction to divine justice for the same he hath payed all their debts to the utmost farthing 3. God the Father hath accepted of this satisfaction of Christ for his people and manifested this acceptation in that he raised him again from the dead let him out of prison took off the bonds of death and received him into glory Rom. 8 33 34 4. Christ Jesus by his sufferings hath obtained a plenary redemption and remission of sinnes for all believing sinners Heb. 9. Eph. 17. 5. If our hearts be really broken for and from our evil thoughts the God of mercy will multiply his washings of us in the blood of Jesus Christ Psal 51. 2. David prayeth for a multiplied washing Psal 51. v. 4. according to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his iniquity multiply wash me much wash me that is throughly wash me again and again in the blood of Christ Rev. 7. 14. 1 John 17 9. Jer. 4. 14. the Hebrew Hereb or Harbeth signifies properly to multiply and doth most fitly suit Davids present case who had so multiplied his iniquities in the matter of Vriah Objection but now some perplexed Object souls will be ready to object and say these are precious grounds of comfort were we but sufficiently qualified we now begin to see that the mercies of God are great and manifold sufficient in themselves to pardon the multiplied multitudes of our thought-transgressions but we are most vile wretches not worthy of the least crumb of mercy we can do nothing that can please God that can move him to shew mercy we have not a broken frame of spirit we cannot be so bitterly affected and afflicted in spirit for all the wickednesse of our Thoughts as we desire had we but that depth of humiliation and heighth of spirituall qualifications that we see in some Saints we could then believe the forgivenesse of all our evil thoughts were our hearts so inlarged in duties and carryed with that over-powring strength against the the corruption of our thoughts and works as they should be we might then have some hopes of pardoning mercy but when our spiritual wants are so great our humiliation so little our strength against sinne so weak how dare we think that any mercy belongs to us how can we venter upon these precious mercies Whereunto I answer 1. Who made this a condition of the Answ Gospel-covenant that men must have such a heighth of Contrition and mortifying strength so great inlargements in graces and performances c. before they may lay hold upon pardoning mercy surely this condition is not of Gods
quality and property of those fountaines whence they spring We may truly judge of the frame and fabrick of our hearts by the ordinary working of our thoughts But now we are not to take measure of our thoughts by some particular stirrings and extraordinary motions we sometimes feele in them but according to the common current and generall actings of our thoughts For sometimes evill men may have good motions and workings in their thoughts towards that which is good but good thoughts in carnall men doe glide and passe away presently without any fruit to their owne soules So on the other side good men may sometimes be over-powred and captivated by evill thoughts either by the sudden breaking out of remaining corruption from within or by violent invasion of some entising object from without or by the impetuous and immediate injections of Satan But such thoughts as these are contrary to the generall and setled purpose of their hearts 2 The New man in them doth repell and resist them 3 The Saints know how to repent of them and pray against them 4 They walk more humbly and set a strong guard and more narrow watch over their hearts for afterwards least they should be unawares surprized the second time Thirdly The whole conversation followes the frame and temper of the thoughts Such as a mans heart is such are his thoughts ordinarily and such as his thoughts are such is the frame of his conversation Prov. 23. 7. As a man tbinketh in his heart so is he The thoughts of men are the spring from whence issues a good or bad conversation they are the master-wheele which acteth turnes about the whole course Prov. 4. 23. and carriage of their lives they have a strong influence upon all their wayes The sweetning of this spring sweetens the whole conversation If waters be corrupt the fountaine must first be cleansed and sweetned and then the streames will be sweet The Prophet healed the waters by casting salt into the spring 2 Kings 2. 20. If our thoughts be full of holinesse they will overflow into our affections and actions and fill our speeches What are the powerfull operations Quest of Sanctifying Grace upon mans thoughts They are these especially First It Discovers a world of wickednesse Answ in mens thoughts which they never saw before Renewing grace sets up a new light in the mind which manifests the Atheisme Idolatry Infidelity Unrighteousnesse Vanity Pride and Profanenesse of their thoughts Carnall men may see the grosse irregularities and open defilements of their works and speeches but they see not the first rise of corruption in their thoughts Sinners are possest with this pestilent conceit that thoughts are free but when the word of God falls with converting power upon their soules the secret thoughts of their hearts are made manifest in their naturall filth and 1 Cor. 14. 24 25. folly so that now they begin to see that the sins of their thoughts are out of measure sinfull and innumerable Secondly Sanctifying Grace Condemnes the vanity and vilenesse of mens thoughts it drawes them to sentence and condemn the evil of their thoughts and themselves for their evil thoughts Carnall men doe feed upon the forth of their filthy thoughts with delight but regenerate men doe with much bitternesse of spirit judge themselves for their thought-transgressions yea many humble soules sensible of their secret provocations are more grieved and troubled setting aside the ill of example and scandall ordinary attendants upon open and visible miscartiages for the rebelliousnesse of their thoughts then the exorbitancy and iniquity of their works It wounds them to the very heart that they are not as well able to preserve their inward thoughts pure and holy towards the all-searching eye of God as their words and visible actions plausible and orderly towards men Thirdly Sanctifying Grace begets a sincere and deadly Hatred of all evill thoughts Psal 119. 113. Sayes David I hate vaine thoughts Renewed persons doe not onely dislike evill thoughts but they also hate them as the grand Enemies of God they desire to have them crucified 2 They hate not only those thoughts which are most black and bloody but vaine thoughts also they hate all wandring and unprofitable thoughts Fourthly Renewing Grace Sanctifies the thoughts and puts them into a holy frame The naturall frame of mans heart is evill therefore all that it frameth is altogether evill A corrupt Gen. 6. 5. fountaine cannot send forth pure waters but sanctifying grace coming into mans heart implants a new holy principle which is the spring of holy living thoughts it makes the mind ready prepared to every good thought A sanctified heart is full of sanctified thoughts it is continually exercised in godly usefull and profitable meditations It can have no rest but in spirituall converses with God Grace coming from heaven doth carry up the thoughts into heaven Fifthly Sanctifying Grace Purifies the thoughts it mortifies that Lording power which sin exerciseth in mens thoughts before their renewing The hearts of all men in their corrupt frame are as a boyling Sea or as a Sepulchre of corruption evapourating and sending up continually wicked wanton and prophane thoughts How doth grace cleanse and cure our Quaere thoughts By a two-fold act 1 By mortifying the root of all evill Answ thoughts the flesh or corruption of mans nature that root of bitternesse which embitters and corrupts our thoughts continually Grace purifies Acts 15. Mark 7. 21. our hearts which are the fountaine out of which our thoughts doe flow this fountain must be cleansed and sweetned before our thoughts can be clean Can any clean thing come forth of that which is unclean That sinfull corruption which reigns Job 14. 5. and rages in the hearts of naturall men must be crucified before the strength of sin can be broken in their thoughts If carnall men by the power of the word should be so affrighted and terrified from the committing of that sin which they most love that they durst never actually returne again to it yet then their naturall corruption would fill their hearts with speculative uncleannesse and thought-pollutions their thoughts would still be running after sin When the worldly man dyes his thoughts perish so when the old man is mortified in us evill thoughts dye in respect of their predominant power 2 Grace purifies our thoughts by filling the mind with the pure and pretious word of God which is a powerfull means to keep out and cast out evill thoughts I have hid thy word in my heart in my thoughts sayes David that I might not sin against thee Psal 119. 11. There is a marvellous power in Gods word to drive away and scatter ungodly thoughts they can no more stand before it then the Clouds before a strong North-wind If the word of Christ dwell in our hearts plenteously it is impossible that vain thoughts should lodge there If our minds be filled with the word there will be no roome for
loose prophane thoughts When rebellious thoughts doe rise within us we shall have this mighty weapon in readinesse to resist and repell them When we feele thoughts of unbelief pride disobedience earthlinesse c. begin to stir in us and to offer themselves let us try them by the word of Christ see how contrary they are to it and we shall feele them vanish away they will not stand to a Tryall This powerfull word applyed will shame and silence them But here some precious soules will Object be ready to object against themselves If this be the property of sanctifying grace to purifie the thoughts Then what shall we think of our selves We feele idle vaine loose earthly impure and impertinent thoughts rising in our hearts continually they assault and break in upon us whatever we are doing and oftentimes they lead us captive Oh therefore how can we conclude that we are truly sanctified when we feele such swarmes of unsanctified thoughts For answer whereunto we must know Answ that there is a two-fold taking away or mortifying of sin Either in its being or in its dominant prevailing operation 1 Regenerating Grace doth not totally abolish sinfull corruption so that it ceaseth to be in us while we be in this world for so long as we have a being in this earthly body the body of Rom. 7. 23 24. sin will have a being in our soules 2 But grace mortifies sin in respect of that overpowering prevailing operation which it once had in us while we were under sin So that grace doth not so take away evill thoughts that they cease to rise and stirre in us but it casts them downe from their commanding power and prevalency they doe not work with that impetus strength and efficacy as formerly There is in all sanctified persons a new Principle which alwayes acteth against corrupt thoughts and never complies with them Vaine impure thoughts will assault and break into gracious hearts but they doe not lodge there they repell them in the very entrance Their coming in they cannot hinder but their lodging they may and must hinder If thoughts of anger and revenge doe break in upon them they presently turne them out of doores It is the cursed property of prophane persons to give lodging to vaine thoughts Jerem. 4 14. Oh Jerusalem wash thine heart from wickednesse that thou mayest be saved how long shall thy vaine thoughts lodge within thee Hence 't is evident 1 That they who give lodging to vaine thoughts were never yet purged from their filthinesse 2 That the lodging of vain thoughts in mens hearts takes away all hope of salvation 3 The first work of grace is to purge our hearts from vaine thoughts What is this lodging of vain thoughts Quaere which is so damning It imports these three things 1 A freenesse and opennesse of heart Answ to vaine thoughts when the doore of mans heart stands open for these vaine guests to have recourse and resort unto A heart unsanctified is compared to a large Inn or house of common resort whose gates and doores stand open for all comers all kind of guests have admission and lodging So the heart of carnall men stands open continually unto all loose lawlesse wanton worldly dissolute and disorderly thoughts which have free accesse but they are shut against holy motions 2 Vaine thoughts are said to lodge in mens hearts when they find willing reception and welcome entertainment when there is a closing and complying with corrupt thoughts 3 When vaine thoughts have quiet resting without reluctancy when they take up their lodging in mens hearts and settle there from day to day there being no reall resistance raised against them How may we certainly know that Quest vaine thoughts doe not lodge within us There be three evident Signes whereby Answ we may be sure that we doe not give lodging to vaine thoughts 1 A resolute shutting of the door of our hearts against them when there is a sincere setled purpose of heart through the strength of Christ that we will not give way to any wicked wandring thoughts though they offer themselves we will not give the least consent to them and thereupon we set a strong guard at the doore of our hearts to keep out these enemies from entring in Vaine thoughts doe creep into the hearts of sanctified men by the windowes of the soule sometimes they break open the door upon them through violence of temptation but they have no free entrance and admission When we are made willing to open to Christ and entertaine him into our hearts we presently cast out all vaine ungodly thoughts with indignation and shut the doore against them for ever And when our darling thoughts shall begin to plead for themselves We have been houshold guests yea constant dwellers with you so many years and yee have often solaced your selves in us Oh therefore doe not turne us out without some warning give us a little longer time c. Not an houre not a moment sayes the sanctified soule yee have lodged here long enough too long within me yee shall not lodge one moment longer 2 It is a sure signe that evil thoughts doe not lodge in us when there is a strong resistance raised up and a continuall warre maintained against them When vaine prophane thoughts are dispossessed and cast out they will strive to re-enter they will raise war against our soules to re-gaine their first power We must therefore resist them with a stedfast faith and repell them with the Sword of the Spirit 3 It is a clear evidence that vaine thoughts doe not lodge in us when their rising and stirring in our hearts is troublesome and tormenting to us and the daily disorder and disobedience of our thoughts is the matter of our grief and humiliation Renewed men have a fore-vigilancy and an after-grief when they are overtaken with evill thoughts their hearts are of another temper and frame then other mens they are more resolute about good and tender about evill Carnall men can wallow in open notorious offences without remorse or inward trouble whereas sanctified soules doe sorrow sigh and groan under the burden of vaine irregular thoughts they are more troubled for a loose thought then others are for wicked works Regenerate persons doe dayly wash their hearts from the guilt and filth of vain thoughts 1 They doe by faith apply the pretious blood of Christ Jesus for the cleansing of their consciences from the guilt of their dayly thought-defilements There is nothing that more moveth godly men every day to fly to the perfect righteousnesse of their Saviour then these sinfull stirrings of their hearts when they feele vain thoughts rising and find something in themselves alwayes intising them to sin and intermingling it selfe with their best performances 2 They labour by the power of Gods Spirit to purifie their hearts from the filth of evill thoughts They doe not onely sweep their hearts but they wash and thorowly cleanse them continually Jer.
4. 14. The house whereinto the unclean spirit Matth. 12. 43 44. re-enters is said to be swept some grosser evills are swept out but this house whereinto the King of Glory enters and takes up his dwelling must be washt 1 From those darling thought-defilements which stick so close to our affections 2 From all unprofitable loose wandring thoughts 3 From every thought that may any way defile our minds The hearts of Moralists and Formall Professors are onely swept not washt they may sweep out thoughts of Atheisme Blasphemy and such like black and bloody thoughts but they take no care to wash their hearts from vain roving and earthly thoughts So then 't is evident that evil thoughts may rise in the hearts of good men but they doe not rest there they will come in but they are not welcome they enter in but are not entertained they will break into their hearts but their hearts are for ever broken off from them There are two corrupt Fountaines from whence evill thoughts have their originall rise That old adversary Satan from without and the old man Sin within both which have a continuall influence upon the best men living 1 The Devil delights to suggest and inject evill into the Saints rather then others he knowes how torturing and terrifying unholy thoughts are to holy men 2 There are in renewed men remainders of corruption which sends out Armies of vaine corrupt thoughts which war against the new man Now whiles the cause remaines the effect cannot totally cease So that the purest souls cannot be free from the rising of impure thoughts Yea multitudes of vaine impertinent thoughts may violently enter into the hearts of good men and much disturb and distract them in prayer and holy performances by their eruptions interruptions knocking 's and breakings in but they doe not lodge in their soules they cast them out of doores with horror and hatred as Thieves that come to rob their soules There be three speciall Considerations that may support the Saints in their continuall conflict and combate against evill thoughts First That 't is not the coming in of vaine thoughts and their passing thorow the heart but their lodging and Jer. 4. 14. resting there which is inconsistent with sanctifying grace Secondly Evill thoughts rising up and breaking into the hearts of the Saints if they doe not consent to them but abhor and repell them with hatred and humiliation and faith in Christ they shall not be laid to their charge neither should they hinder their chearfull and comfortable walking I grant the first stirrings of evill in the mind proceeding from within out of our hearts though not lodged nor allowed of yet they are our sins and must be our sorrowes because they are the fruits and actings of sinfull corruptions remaining in us But when we are carefull to crush these evill motions at their first rising and to confesse them to God in our daily prayers and doe fly to the righteousnesse of Christ for covering they shall not be imputed to us neither should they interrupt our spirituall joy and peace Thirdly Though evill thoughts may break into the hearts of good men and often over-power them yet there is a vast difference between the evil thoughts of men regenerate and men unregenerate There are three maine Differences 1 Evill thoughts in carnall men come from naturall corruption acting in its full strength vigour and violence They spring from a superfluity or over-flowing fullnesse of sin within them James 1. 21. As a Fountaine casts out her waters so a corrupt heart casts out wickednesse Jer. 6. 7. A Fountaine being over-full must have a vent so the over-abounding fulnesse of sin which is in the hearts of carnall men will break out into their thoughts Gen. 6. 5. Psal 14. 2. continually filling and defiling all their imaginations But evill thoughts in renewed men are the issuings forth and stirrings of corruption conquered and crucified and in a dying condition this corrupt fountaine dryes up more and more 2 Evill thoughts proceeding out of 2d Difference the hearts of carnall men are not resisted and rejected with detestation but received with delight But gracious soules maintaine a continuall combate and fight against all corrupt thoughts I grant there may be some kind of resistance of wicked thoughts in men unsanctified But it is 1 Either a meer naturall resistance proceeding from naturall conscience which abhors and fears some kind of black thoughts as thoughts of Blasphemy Atheisme Self-murder and such like or else it is the meer fruit of common grace and temporary perfections such as is found in formall Hypocrites 2 It is a particular resistance Unregenerate men may resist some particular thoughts some grosse notorious thoughts but they harbour sundry carnall sensuall thoughts which they feed upon with delight 3 Their resistance of sinfull thoughts is selfish and servile it is because of some externall misery and dishonourable issue whereunto they lead they know that the strength of wicked thoughts may produce wicked works and wicked works may produce shame and suffering in the world But in all sanctified persons there is a strong constant spirituall and radicall resisiance of all unsanctified Thoughts 1 'T is Vniversall they resist every Thought that resisteth the law of God their heart riseth up against every imagination that riseth up against God 2 It is radicall the frame and bent of every sanctified heart is strongly set against all evill both in thought and affection 3 It is spirituall The Saints resist all evill thoughts 1 Because they dishonour God and hinder the shining of his glory in their Thoughts 2 Because they hinder and hurt them in his glorious service 3 They fight against their soules 4 Their spirituall love to God and his Law moves them to hate vaine Thoughts Psalm 119. 113. 3 Corrupt Thoughts acting in carnall men add more strength to their 3d Difference corruption they increase the strength and activity of sin But evill thoughts rising in good men doe tend to the further subduing and weakning of corruption in them The more they feele themselves assaulted by sinful thoughts the more they seek unto God in the 2 Cor. 12. use of all holy means for the further mortifying of their sinfull corruption They pray more fervently their cryes and groans are heightned and encreased and when they have been overtaken with vaine thoughts they double their after-vigilancy Sixthly Sanctifying grace inables and inclines us to that spirituall obedience and service that God requires in our thoughts it formeth and conformeth our thoughts and imaginations to Gods will and keeps them in continuall subjection thereunto This conformity and captivation of the thoughts of our hearts to the Soveraignty and rules of Grace is of speciall and precious consequence Men will grant that their words and works must be in subjection to God but how few doe rightly understand and really practice thought-obedience â—f we search the Scriptures we
upon us with his owne more fearfull immediate injections which are divers Sometimes he comes add rest in his owne likenesse and hellish blacknesse as when he casts into mans mind thoughts of distrust and doubting about the truth of heaven and of the heavenly word of God concerning the certainty of the Divine Being of Gods providence and omniscience For such hellish horrible thoughts as these against God and his glorious truth are sometimes offred to the most sanctified soules But they doe not wrestle or dispute with these hell-bred thoughts they doe not muse upon them they doe not reason and parly with them nor pore upon them for thence perhaps would follow some inclinations to Atheisme prophanenesse and other fearfull consequences But at the very first approach and appearing of those monstrous thoughts they abandon and abominate them to the very pit of hell whence they came They cry unto God against them and are much humbled by them and thence clearly see they are none of theirs but the Devills 2 If the Devil prevaile not in this ugly black shape he at other times puts on the glory of an Angel and perhaps may bring into our minds good things but unseasonably that thereby he may deprive us of some greater good as at the Preaching of the word he will cast into our minds good meditations that so he may take off our attention and take away the precious seed from us With these and a thousand more such like vexations and sore troubles in their thoughts Satan pursues and perplexeth the people of Christ 2 Sanctifying Grace sets a strong watch over our hearts to resist and repell all delightfull thoughts of old sins that our soules be not re-infected with the remembrance of former sinfull pleasures for as often as we think upon the passages and circumstances of sins past with a new delight our soules are defiled with a new staine and fill'd with more guiltinesse The sensuall sweetnesse of mens bosome sins hath taken such plenary possession of their affections in the time of their ignorance that it will be tempting and solliciting of the Saints with continuall baites and allurements that if it cannot draw them to the re-committing of the outward act yet it will strongly intice to the enjoyment of it in their thoughts And if they be not exceeding watchfull continually it will presently ensnare and take their thoughts Here then is the difficult act of holy wisedome and watchfullnesse over the thoughts that we have learned to abhor and repell all allurements of old sinfull pleasures and to smother the very first motions that would draw us to delightfull thoughts thereof by considering of the many wounds those sins have formerly given to Christ and to our owne soules This is a sure evidence of much growth in grace when we are able to think of old sins without new delight when we can represent them to our minds onely for renewing of repentance and deeper humiliation and then dismisse them with loathing and hatred It is one of the Devils deepest deceits and designes whereby sometimes he is too hard for the wisest Saints he labours to corrupt their affections with the thoughts of the bosome sin of their carnall estate 3 Grace sets a continuall watch over the thoughts to discover the first stirrings of sin in our hearts and so to crush and crucifie all evill thoughts in their first rising It teacheth us to hold a waking jealous eye over those many baites and lures which come from remaining corruption and to repell and suppresse every exorbitant thought which drawes to sin at the first moving thereof Sanctified persons doe labour by all means to stop and stifle the first sinfull sensuall thought and to crush these young Cockatrices while they are in hatching to mortifie sin at its first appearing in their thoughts They know full well that if they doe not smother and surprise evill thoughts at their first stirring in their minds they will presently corrupt their understanding the understanding their wills the will the affections and their affections once enraged and having the reines like wild Horses will carry them headlong into abundance of sins Oh what a world of mischief and misery doe men bring upon themselves by giving way to the first wicked thought Sin is like Eliah his cloud at the first small but afterwards it covers the whole heaven Deeply then doth it concerne us with jealousie and trembling narrowly and continually to watch and take notice of the first motions of our hearts to tread downe evill thoughts as soon as they arise not suffering them to stay or take any place in our minds We must shut the door against vaine thoughts and not give them the least entrance We must not admit them and then dispute with them Sinfull thoughts are the fore-runners of much sin coming after Men had never come to such a height of sin if evill thoughts had not led the way they prepare the way they open the door and let in all other sins Corrupt thoughts are of a most contagious nature they are mens sins snares and scourges in that their hearts are affected and infected with them All the evill which is in their affections actions and speeches begins in their thoughts That which is last in their worke is first in their thought Sin is conceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joma Col. 1. in their minds before it is brought forth into practice The Devil cannot work his will upon mens affections or prevaile over the will but by the thoughts 1 A sinfull thought is cast into their mind 2 This evill thought begins to draw the heart aside from the consideration of Gods all-searching eye to the sight and survey of the pleasures and profits of sin 3 It having the heart now by it self allures inticeth and perswades it to consent holding a conference with the will about the sensuall sweetnesse and contentment which is to be found in earthly pleasures riches honours 4 Then the will entertaines the evill motion consents and complies and now sin is compleated and finished in their hearts though it never break forth outwardly 5 Their affections add heate and strength their heart travels with iniquity and so by the help of opportunity sin is brought forth in their visible conversations Then followes the often acting the same sin with delight whence the heart of man is wofully hardned and totally turned into sin and so the sinner now fitted for destruction If we doe not stop and stifle sin when it first stirs in our thoughts we are in danger of falling by degrees into the depth of sin and we know not whether ever we shall stop or stay untill we come to the depth of hell Therefore we must watch to discover and suppresse every evill thought at its first moving especially those which are most fundamentall which are the principall roots out of which others doe rise as doubting questioning thoughts of Gods providence
and care of his children of his omniscience omnipresence justice c. Thoughts of deferring duties slighting Ordinances Thoughts against the necessity of circumspect walking c. When these Ephes 5. 15. and such like Atheisticall thoughts and principles of Satans doe take place in mens hearts they keepe out good thoughts and block up their soules against the entrance of soule-saving truths and do corrupt all their thoughts and wayes 4 Sanctifying Grace sets a watch over our thoughts in the performance of all holy duties 1 To keep out all loose wandring wicked thoughts that they doe not enter into distract and disturb us in Gods work therefore we are commanded to watch unto prayer and in prayer to watch and pray We must watch in hearing Gods word set a strong Guard at the doore of our hearts and the windowes of the soule that no worldly distracting thoughts come into take off the attention and intention of our minds in good performances 2 To keep out unseasonable impertinent good thoughts in religious performances Thoughts materially good when they break their ranks and come into the mind disorderly out of their due season and place are sinfull We are apt to think of good things unseasonably and unsuitably to the present service as when we are in the act of hearing Gods word or prayer some good thing that we had heard or read formerly some good note that we had forgotten will now readily offer it selfe to our thoughts whereby our minds are distracted diverted and carried away from the present performance and our good works weakned and corrupted 2 This mis-placing of good thoughts proceeds from our corrupt Natures whereby we are apt to fix our thoughts upon any thing rather then what God at present calls unto 3 It is the grand policy of our adversary the Devil to cast in good things into our minds unseasonably in hearing the word or prayer thereby to take off the attention of our minds from the present duty and so to lame our sacrifice He knowes that wicked thoughts will be abhorred and rejected by godly men but good things injected may more easily have admission and reception with them 5 Grace teacheth us to watch over our hearts continually that we may be ready to give a wise and humble entertainment to the holy motions of Gods blessed spirit There be good houres and good messengers of Gods sending golden opportunities wherein he useth to give a meeting to his Children and breaths good thoughts into them these we must embrace and cherish for as carnall men doe freely admit and embrace earthly corrupt thoughts but they reject and suppresse good motions and stirrings that tend to repentance and mortification so renewed men strive to shut out vaine thoughts but they sincerely desire with speciall reverence and all holy greedinesse to entertain all good motions put into their hearts by Gods Spirit howsoever occasioned whether by the Ministry of the word reading the Scriptures Christian admonition or by some extraordinary mercy or affliction any way at any time they highly esteem all good motions grounded on the word of God they feed and improve them to the utmost with meditation prayer practice If men begin once to neglect godly motions by degrees they grieve the blessed Spirit at length they quench the Spirit God doth often punish mens slighting of these heavenly motions by leaving them to the vanity of their own thoughts and to Satans horrid injections 15 Grace begets a holy jealousie and suspition of our owne hearts and thoughts and this doth exceedingly quicken and strengthen our spirituall vigilancy There is still much deceit in Jer. 17. 9. our hearts so far as they are carnall and though we have taken up resolutions to watch over our thoughts yet sin is apt to break in and captivate our thoughts if we be selfe-confident They that are most suspitious of their owne hearts are least overtaken with evill thoughts because such are much in prayer unto God and resting upon God from whom they receive strength to stand and withstand sinfull thoughts and Satanicall injections 16 Sanctifying Grace raiseth high and holy thoughts for the advancement of Gods glory and the spirituall advantage of our owne and others soules The thoughts of gracious persons are ordinarily working for the promoting of Gods service and good causes for the procuring of true good to their brethren especially in spiritualls for the encreasing of Grace in themselves and spirituall assurance and comfort against the day of triall for the keeping of a good conscience in all things and the acting of self-deniall But the Thoughts of carnall men are all for self-ends and selfe-satisfactions how to get great things for themselves in this world and to be great in the opinion of others and to fullfill their fleshly lusts They that spend their Rom. 13. 14. thoughts and studies for selfe how they may satisfie their owne sinfull affections and attain their carnall ends are superlative sinners they are Masters of the Art of sinning We have an elegant expression in Prov. 24. 8. The man that thinketh to doe evill they Prov. 24. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall call him a Lord of wickednesse so the words are in the Hebrew That is the man that bends his thoughts to fullfill his owne sinfull desires and corrupt affections shall be called a Lord that is the chief and greatest of sinners 2 A Possessor of all wickednesse a most wiced man in whom is a confluence of all sin Lastly Sanctifying Grace puts us upon a carefull constant use of all holy means that God hath appointed for the preserving of us from the prevalency and pollution of all evill thoughts Prov. 4. 23. God commands men to keep their hearts above all keeping That is in the diligent use of all good means to strive to keep their hearts from entertaining and lodging evill thoughts to keep them from all thought-defilement Thus David Resolves to use all holy helps and means for the ordering of his thoughts according to Gods will Psal 19. 15. What speciall means hath God in his word directed us to use for the preserving Quest of us from the prevailing power and pollution of evill thoughts There be divers precious Preservatives Answ that may be helpfull to us in keeping of our Thoughts The First Preservative 1 LAbour to settle a holy Government in our fancy to keep our imaginations within the compasse of Divine Rules Mans imagination must be cast downe before his thoughts can be brought into captivity to the obedience of Christ 2 Cor. 10. 5. Imaginations are properly the operations of the fancy which is a power of the soule placed between the senses and the understanding The phantasie is the imagining power as the mind is the thinking power in man Fancy is that which the learned call Imagination and opinion Phantasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliter dicitur imaginativa Alstedius Mans imagination of it selfe if ungoverned is a wild
both of Religion and Reason How often doth imagination deceive us in sensible things much more then will it deceive us in spiritualls The imaginary grievances of our lives are more then the reall Such is the incoherence absurdnesse and unreasonablenesse of mens imaginations that often times they are ashamed and vexed for giving the least way to them The Fifth Preservative 5 IT must be our wisedome to fear and fly the occasions of evill Thoughts As we must make use of the best helps and outward advantages of time place objects that may have a kinde working upon our fancy and thoughts So we must avoid the contraries that may be occasions of ensnaring and corrupting our Thoughts The wisest men living cannot keepe their Thoughts from pollution unlesse they be carefull to fly such objects and occasions as minister matter of evill to their minds 1 There is in mans mind not onely an active power whereby it is able to Act but also a passive and receptive disposition whereby it may be wrought upon 2 Outward occasions have a great efficacy and operation upon this passive power of mans mind for the production of evill thoughts as we see in David 3 The efficacy and strength of outward occasions stands in these two things 1 In an impression of that evill in the minds of men which before was not thought of by them 2 Occasions doe awaken and stir up the corruption of their hearts and draw it out into corrupt thoughts There be foure speciall occasions which we must avoid if we would keep our thoughts from defilement 1 Vain alluring objects We must not please our fancies with vanities and curious sights 2 Shun the company of vaine prophane persons which hath an insnaring influence upon mans thoughts 3 Beware of curious enquiries into unwritten unrevealed mysteries which doth occasion cursed thoughts 4 Idlenesse is a grand occasion of idle impure thoughts It is the Devils houre in which he takes advantage to fill and defile mens thoughts The Sixth Preservative 6 THat we may with more successe keep our thoughts we must keep a continuall watch over the windowes of the soule our senses as the Worthies of old did Job would not trust his eyes without a Covenant Job 31. 1. David is an earnest Petitioner to God to be the keeper of his eyes Turne away mine eyes from seeing vanity Psal 119. 37. Oh! what a world of wickednesse doth the Devill convey insensibly through these flâ—od-gates of sin into the thoughts of those men who are carelesse and watchlesse this way As to instance in the eares and eyes 1 What abundance of pollution and ill is throwne into the hearts of men through their eares by the filthy tongues of wicked wretches set on fire of hell and breaking out into rotten ribald speeches which afterward beget much speculative wantonnesse in their thoughts The slanderous tongue drops into the eares many false reports which are the cursed seeds of wrathfull revengefull thoughts in men A Tale-bearer comes and tells thee that such a one spake of thee so and so whereas in truth it was neither so nor so hereupon thy heart is filled with hard conceits and thoughts of fury against thy innocent brother whereby thou art guilty of mentall murther Therefore it concernes us to watch over our eares to stop them against corrupt speeches and to drive away a backbiting tongue with an angry countenance Prov. 15. 23. c. 2 The eyes of men if they be not guarded with a most eyefull wisedome are a means to let into their hearts swarmes of vaine filthy thoughts Davids dreadfull example may teach all the Saints to the worlds end to watch over this wandring sense with extraordinary care and restlesse jealousie An idle cast of the eye upon Bathsheba fill'd his heart with adulterous thoughts which brought forth such a Hellish brood of lust and loosenesse which wounded his soule as deeply and dangerously as perhaps any of the Saints ever since If the wisest men shall suffer their soules to be led by their fancies and their eyes to run after vanities their thoughts will be so filled with vanity and vexation that at last they will cry out with grief and shame Vanity of vanity c. The eyes will quickly betray Eccles 1. 2. the heart therefore we must make a Covenant with our outward senses resolving in the strength of Christ that none of them shall be instruments or occasions of letting in sin into our thoughts If our eyes and eares be not kept with a continuall watch the Devill will enter in by these windowes and fill our thoughts with all vanity and prophanenesse The Seventh Preservative 7 VVEE must treasure up the precious word of God in our minds labouring to abound in the sanctified knowledge of Divine truths that so the mind may feed upon spirituall truths and turn them into sanctified thoughts A good man out of the good treasure of his heart brings forth good things That is golden precious thoughts and speeches If there be not a treasure of golden truths in mens hearts their thoughts will be drossie vaine therefore we are commanded to lay up the words of God in our hearts and to Deut. 6. 6 7. speake of them not onely to our children in our houses but also to and with our owne hearts when we are walking or riding on the way c. wherein we are often alone and our time is spent in thinking That this speaking of Gods word to our selves by holy meditation is here also intended will clearly appear by comparing Prov. 6. 21 22. where Solomon exhorting us to bind the word of God upon our hearts gives this encouragement When thou awakest it shall talke with thee That is the word of Christ dwelling in our hearts will talk with us in our thoughts and administer matter of heavenly thoughts continually The Eighth Preservative 8 WEE must labour to purge our hearts from earthly carnall and inordinate affections and to keep our love fear joy and grief in a holy heavenly frame This will be an excellent means to keep our thoughts in a pure holy frame The thoughts first stir the affections and the affections being raised work strongly upon the thoughts they draw the thoughts to fix upon objects that are suitable and sweet to themselves Whatsoever we love desire or fear will be much in our thoughts If our love and delight be sincerely set upon Gods word our thoughts will feed upon it continually as appears in Davids example How doe I love thy Law it is my meditation day and night If our feare be Psal 119. 97. given up to God our thoughts will be much upon his glorious Name Mal. 3. 16. The Ninth Preservative 9 WEE must strive to fill our minds with a strong apprehension of Gods Omnipresence and omniscience that all our thoughts are open and naked before the great God there is No Creature hidden from his all-searching Heb 4. 12 13. Jer. 17. 10.
1 Sam. 2. 3. eye He seeth and knoweth all the Creatures that we make in our hearts our thoughts and imaginations When vaine ungodly thoughts doe assault us we should think thus with our selves God is present he stands by and look on he seeth my thoughts This apprehehension will be a powerfull means to fence our thoughts against evill We have an excellent place for this Job 31. if we compare vers 1. and v. 4. together it is one continued speech I have made a Covenant with mine eyes why then should I thinke of a Job 31. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maid Doth not he see my wayes and number all my steps What was the reason that Job durst not yield to a vaine impure thought Because God seeth it saith he he beholds my wayes That is the secret wayes of my heart my thoughts God takes notice how many thoughts I think and what they are So that Job's eye was fixed upon Gods eye and this fixed and overpowred his thoughts that he durst not take liberty in his thoughts 1 Let this impression be alwayes upon our hearts that God stands by and takes a strict view of our thoughts and will call us to a reckoning for them This will be an excellent means to keep us from the prevalency of those evill thoughts that assault us 2 Consider that God doth not stand by as a meer looker on but he takes such notice of all the thoughts that passe through mens hearts that he ponders and weighs them as it were to give them the fruit of their thoughts Mens sinfull thoughts are laid in one ballance and the righteous judgements of God in the other To his Children he gives correction but he weighs out punishment wrath and damnation to wicked ones 3 Let us consider who it is that knows our thoughts it is the all-knowing all-powerfull God whose eyes are as flaming fire and his feet like brasse There is no man but needs an increase of faith in this truth for if the infinitenesse of Gods presence and knowledge were firmly believed it could not be but that we should be more carefull and eyefull of our thoughts and wayes then we be Therefore for a clearer conviction and plenary perswasion of this truth I will present two eminent places one is in Ephes 4. 6. One God who is above all and in you all and through all 1 God is above all he looks down and beholds all that men think and doe on earth as a man that stands above in a high place can see all that is done below But it may be objected though a Object man be above yet there may be some corners dens and caves wherein men may hide themselves from the eyes of him who is above them God is said to be above all and through Answ all and in you all he is in us in our hearts and spirits by his all-knowing eye and all-searching presence God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeth every corner of our hearts every thought and secret of our hearts He looks through us through our hearts as a man looks through a clear glasse This is more plainly held forth Psal 139. 1 2. O Jehovah thou hast searched me and knowne me thou knowest my downe-sitting and mine up-rising thou understandest my thoughts afar off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My familiar thoughts my neerest and most inmost thoughts as the Hebrew imports Jehovah knowes the thoughts of men afar off because he knowes the Principles that are within their hearts and what they would act if occasion were offered As a man that knowes what roots are in his Garden he can say this and this will come up in the spring though no Flower appear for the present Oh therefore let us labour to keep this apprehension alwayes present with us that God beholds and takes notice of all our thoughts The Tenth Preservative 10 WEE must be mainly carefull to give up our first thoughts to God at our awaking in the morning This will be a good means to keep our thoughts close to God all the day following This was Davids constant practice as appears Psal 139. 17. When I awake I am still with thee That is in my thoughts I am still meditating of thee When we awake we should first fill our minds with the thoughts of God 1 Of his greatnesse and goodnesse of his mercy that is renewed every morning 2 Of his presence with us his all-searching eye that is over us and his mighty hand that is with us to assist us in doing his work and to resist all evils and enemies for us 3 We should fix our first thoughts every day upon that great and glorious end for which we have our life and being and how every thing we doe and that befalls us may be reduced ordered and made serviceable to this high end Gods glory The setting of our thoughts in a holy order every morning will much conduce to the right ordering of our thoughts it will prevent and keep out those earthly sensuall vanities which doe attend at the door of our hearts to make the first entry and to take up our thoughts for all the day Those objects that doe first take possession of our thoughts in the morning do much prevaile with our thoughts the day after The perfuming of our spirits with some gracious meditations at our first awaking will much sweeten our thoughts all the day It is a thing much to be lamented and laid to heart that Christians who professe themselves Heires of Heaven having matters of that weight and excellency to exercise their hearts upon should spend their thoughts upon trifles vanity and nothing as all earthly things will ere long appear Now one chief cause why mens hearts and heads are so fill'd with earthly sensuall thoughts is because they doe not season and strengthen their minds with thoughts of God and heavenly things at their first awaking The Eleventh Preservative 11 IT will be a precious means to keep us from evill thoughts if we be constant in holy fore-thoughts and after-thoughts every day 1 In the morning fore-thinking and resolving in the strength of Christ Jesus to watch over our thoughts all the day and to keep our hearts above all keeping that we offend not in our thoughts 2 We must keep a strict watch over our hearts the day following and though vaine vagrant thoughts doe crowd in yet take notice of them abhor and repell them complain to God against them 3 At night we must try examine our thoughts call them to account what they have acted how they have carried themselves the day past Take that course with our thoughts that men doe with idle Servants they set them their task in the morning and at the end of the day they call them to a reckoning this makes them carefull to doe their work The Twelfth Preservative 12 IF we would be kept from idle impure thoughts we must keep our bodies and minds close to the