Power working gratiously 11. The Finger of God is the Holy Spirit who is the finger and power wherby all great works are wrought Luk 1. 33. Luk. 11. 20. compar'd with Matth. 12. 28. 12. By the Heart of God is understood 1. The Decree of God Jer. 19. 5. 2. His good pleasure and approbation David was a man according to Gods heart 13. His Feet signifies power and Psal 110. 1. Exod. 33. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength or the presence of God 14. By the Back-parts or after-parts of God may be understood an imperfect Image of the Glory of God such as man is able to behold in this life where we see through a Glass darkly T is opposed to the state which is to come when we shall see face to face 1 Cor. 13. 12. Isa 52. 8. And t is spoken of God after the manner of men for properly he being a Spirit and incomprehensible hath neither Face nor Back-parts 2. Senses are attributed to God these Humane Senses are internall or externall 1. Internall as Memory or Remembrance Psal 25. 6. Gen. 8. 1. By this remembring which is spoken of God we must conceive 1. His gracious acceptation Psal 20. 4. Let him remember all Levit. 9. 24. 1 King 18. 28. thy Offerings and turn thy burnt Offerings into ashes That is accept of them 2. His performing mercy promised Levit. 26. 42. I will remember my Covenant Exod. 6. 5. 6. Luk. 17. 2. Gods remembering his holy Covenant is his performing the mercy of the Covenant So our remembring of Gods Precepts is expounded to do them Psal 103. 18. 3. His speciall Acts of Grace and Mercy God is sayd to remember us when he hears helps strengthens saves and delivers us Psal 106. 4. Remember me Psal 136. 23. Gen. 8. 1. 30. 22. with the favour thou bearest to thy people visit me with thy Salvation Judg. 16. 28. Sâ—mson sayd O Lord God I pray thee remember me strengthen me c. 4 Gods remembring imports his Judiciary Acts in punishing sinners Psal Revel 18. 5. 1 Sam. 15. 2. Psal 9. 13. Esa 49. 14. 137. 7. Remember O Lord the Children of Edom and punish them 2. Forgetting is spoken of God this signifies 1. His long deferring to hear and help us in our Calamities Psal 13. 2. Psal 10. 12. 42. 10. 2. God is sayd to forget our Iniquities when he doth Jer. 31. 34. not impute them to us or bring forth judgment against us but surely forgive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 4. 6. Expellam filios tuos Tharg Jonathae us 3. Gods forgetting signifies his Rejection of men Thus he threatens to forget the Priests Sons in Israel that is to cast them off from succeeding their Fathers in the Priesthood and from common mercies 2. God cannot forget his elect people so as to cast them out of his Fatherly love 2. Externall Senses are attributed to God as seeing hearing smelling 1. Seeing is properly an Act of the bodily eye and therfore cannot properly be attributed to God for as he cannot be seen with a bodily eye so he seeth not with a bodily eye 1. The sight of God is put for his most perfect plenary knowledge of all things It is a spirituall intellectuall sight it is Gen 31. 12. Prov 15 3. Psal 139. 15 16. Act. 15. 18. knowledge of men and their actings 2. It signifies his fore-knowledge Gods sight is an eternall sight he did never begin to see for he had the vision and knowledge of all things from Eternity 2. He never ceaseth to see what he hath once seen 3. God beholds all things by one act of knowledge Simul semel Exod. 3. 7. Psal 25 18 Psal 106. 44 45. Gen. 29. 32. Psal 31. 8. 119. 153. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. His Seeing implyeth a mercifull Regard pitying and helping us in our misery Deut. 26. 7. He saw our affliction This seeing is a regarding with compassion and so a Redress and help Exod. 3. 7. Some of the Hebrews as the Zohar upon Exod. 3. expound that place thus 1. Seeing for the good of Israel I have seen for vengeance upon those that oppress them In this sense Zachary said at his death The Lord see it and require it 2 Chron. 24. 22. 2. Gods hearing is his granting and fulfilling our desires Joh. 9. 31. Psal 5. 2. 3. By his smelling we must conceive his gracious approbation and acceptation Gen. 8. 21. of his peoples Sacrifices and Services in Christ 3. Humane affections are attributed to Humane affections God as joy grief anger zeal jealousy c. The Scripture giveth to God joy grief anger c. not as any passions or contrary affections they are not motions and perturbations in God as in men for he is Immutable there is not the least shadow of turning or trouble in God but by a kind of similitude because of his unchangeable Nature and Will he doth such things as men do with these passions and changes of affections Omnes affectus qui Deo tribuuntur sunt effectus These affections are actions of God which in some respect are like those actions of men which they do from these affections all the affections that are attributed to God we must conceive of them as Effects 1. God is sayd to Rejoyce with his Esa 65. 19. Joszeph 7. 17. Jer 32 41. R. Mosseh Alchech R Moseh Albelia c dicunt laetitiam in Deo vscari quod spiritum suum hominibus communicat tristitiaÌ„ quando privat eos hoc bono In laetitia omnes spiritus vitales a coâ—de exiliunt ut objectum bonum percipiant in tristitia introrsus se recipiunt praesens malum fugientes people and over them with joy To rejoyce to do good to them when he gives them the graces and joyes of his Spirit when he conveys more of his holy Spirit to them for that is called Gods rejoycing when he communicates his Spirit As when men rejoyce greatly all the vitall Spirits go forth from the heart that they may entertain the good Object presented 2. God is sayd to be grieved in his heart when he depriveth men of the holy breathings strivings and operations of his Spirit Genes 6. vers 3. 6. compared as when men do grieve much the vitall Spirits return inwardly flying from the present evil 3. Anger if it be taken properly for a passion so there is none with God Fury is not with me Isa 27. 1. He is no where called an angry God but slow to anger Yet anger and fury are attributed to God Ezek 5. 13. 16. 42. We may thus conceive of them 1. Anger as it is in man either for the materiall or formall part of it cannot be given to God who is free from Some say Ira is taken from Irae all such passions and perturbations as mans anger imports when a man is angry he goes out of
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
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
are the naturall seed and off-spring of our thoughts 3. The thoughts of men are the beginners and first movers in all evill they make the first motion between sin and the Soul In all the sins that they do act their thoughts are the first movers they propose the Object they procure a Conference between the heart and the object they bring them together and so bring forth sin into act they present alluring Objects as profits pleasures preferments beauties c. till the hearts of sinners be drawn away from the sight of God and his Law and their affections taken and this in the absence of the things themselves Position 4. 4. Corrupt thoughts are Lording evils the thoughts of all carnall men do exercise a Lordly power over them they rule as strange Lords in them Eph 2. 3. The Apostle declaring the state of all men before renewing sayes expresly That the time was when we all had our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Facientes quae carni cogitationibus libebant Passor conversatlon in the lusts of our flesh doing the wills of the flesh and of the thoughts So it is in the Originall Text and thus Passor reads it The flesh Lordeth it over mans thoughts and the thoughts over his affections and actions Position 5. Mans carnall Thoughts are hostile Evils they are Enemies yea enmity against God 1. They are Enemies up in armes against the Lord of Hosts they warr against him continually When the Lord comes to subdue our Iniquities in us the chief Capitall Enemies that are cast down and conquered by the Sword of the Spirit are our thoughts and imaginations 2 Cor 10. 4 5. Luke 1. 31. He hath shewed strength with his Arme he hath scattered the proud in the thoughts of their hearts The thoughts of proud sinners do as it were pitch the field and set themselves in battell against the Almighty And it is a mighty work wherin the Lord of Host declares the exceeding greatness of his power to scatter and cast down the proud in these high thoughts that rise up against him This hostility of mans thoughts is cleerly held forth Col 1. 21. And you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were somtimes alienated and enemies in your mind by wicked works or by your mind in wicked works yet now hath he reconciled Unregenerate men are here expresly sayd to be Enemies in their mind That is their thoughts which are properly the actings and agitations of the mind the Original word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cogitatio mentis agitatio for the mind in the propriety of it signifies the thought of the mind In this Text we have these four discoveries Col 12. 1. 1. All carnall men are the declared Enemies of the great God 2. The main thing wherin God looks upon them as Enemies to him are their thoughts Sinners are Enemies in affections actions but chiefly in thoughts 3. The sins that do especially alienate and estrange men from the blessed God and all fellowship with him are their thoughts every raigning sin alienates men from God and builds a wall of separation Esa 59. 2. between God and them but mans crooked thoughts made that first alienation in Paradice that great partition wall that extends from one end of Eccles 7. 30. the earth to the other and reacheth up to Heaven and our thoughts still continue the great Dividers that keep us and our affections at such a distance from God and thus they are our grand Enemies which fight against our Souls 4. Wicked works are the naturall issue and off-spring of mens thoughts those works of wickedness acted by the Colossians did proceed out of the loynes of 1 Pet 1. 13. their minds 2. Mans carnall thoughts are enmity against God This I take to be the principall scope and intent of the Text Rom 8. 7. The wisdom of the flesh That is the wisest thoughts motions and actions of a carnall mind are enmity against God The Greek word that is translated Wisdom signifies the act of a carnall mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending thoughts discourse c. The wisdom of the flesh is the imaginaon and conceit of every man naturally sayes Mr. Perkins the minds of natural men and women their most prudentiall thoughts and purest imaginations in their carnall corrupted estate are sensuall Iam. 3. 15. earthly fleshly yea enmity against God This extream enmity which is in mens carnall thoughts stands in these two things 1. They do not yeild subjection and service to the Law of God 2. They cannot possibly submit to the Rom. 8. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law in its spirituality Enemies may be reconciled and become good Subjects but enmity it self can never put on love and subjection this enmity must be abolished and the Royall Law put into our minds before our thoughts can be brought into obedience to Christ Position 6. 6. The thoughts of men are the Formers and Framers of all the evill and errour wherwith they corrupt themselves and others whatsoever treason sinners do commit against the God of Glory it is prepared and plotted in the privy Chamber of their thoughts their affections are the treacherous Absoloms that do rise up and conspire against King Jesus but their thoughts are the crafty Achitophels that contrive and carry on the design these are the Shops wherin Pro 6. 14. all mischief is forged hammered out if men bring forth iniquity it is conceived in their thoughts and hatch'd in their imaginations the plat-form according Esa 59. 4. to which men do act the work of iniquity is formed in their thoughts these are the principalls the chief Plotters of all transgressions evill words and works are as it were sins at the second hand the very first life and freshest vigor of all ill is immediatly received and inspired by the flesh into our thoughts The seaventh Position 7. Man 's own corrupt thoughts are grand evils they are of a high and hainous nature they are sins out of measure sinfull Thought-sins are the worst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sins it is a remarkable speech of the learned Hebrews that sinfull thoughts are more heavy then the sin it self That is then sinfull works flowing from mans thoughts it is manifest by the Scriptures that the sins of mens thoughts are more sinfull then the sins of their words and visible works If the evill of their thoughts were put into one scale and the evill of their speeches and outward actions put together in the other their thoughts would be found the heaviest 1. I grant that the evill and demerit which is in the smallest sin is great because in mans least and lowest swerving from the Rule there is a violation of an Infinite Justice and holiness and a turning from an infinite good and therfore the guilt that springeth from thence is after a sort infinite 2. Yet t is clear by the Scriptures that
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
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