must be regulated 2. It is such a knowledge of good and evil as is intrinsecally and indelibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. rooted in mans nature * Chrysostome tell us that this naturall Law is a radical fundamentall knowledge planted in the being of man 3. The Law of nature is a comprehension of certain first principles belonging to the right ordering and regulating of mans thoughts and works for the principall scope of this naturall dictate and direction is for action and not for speculation There are certain undeniable principles that a rationall being will freely grant and presently yield unto they are drawn up in some short Axioms or propositions such as these That which is good and honest must be embraced and acted That which is evil must be avoided what thou wouldst not have done to thy self do not thou that to another Happinesse is to be sought after 2. Then there follow certain particular principles as God is to be worshipped Parents must be honoured Justice is to be done Men must live temperately c. 3. From these clear and unquestionable premises Reason draws several Conclusions that have the impression of natures seal upon them and so are undeniable asnamely blasphemy murder adultery theft lying and such like are evil and therefore must be abhorred and avoided The Law of nature is the birth of that originall eternall Law God is the Archetype Primitive supream eternall Law the perfect Rule of all Righteousnesse 1. The Law of nature is a stream flowing forth in time into the natures of the sonnes of men from that original fountain of all Law it is a Copy transcribed from that eternal Law and implanted upon the heart of a rational being 2. It is the first born of this eternal Law having the preheminence of primogeniture and so claiming a double portion The Law of nature was in being long before Moses received the two Tables before there was any Prophet or Judge in Israel yea before Noah preached or Enoch prophesied It was contemporary with Adam This was the Scripture that God gave men in the infant age of the world they carryed this Bible in their hearts continually 5. The Law of nature is the summe and substance of the written moral Law there is a sweet agreement and consent between these two Royall Lawes they differ not in substance but in circumstance and in respect of the manner of delivery the natural Law is the summary abridgement of the moral Law of Moses 6. God hath written this Law in the Quam Deus omnium creator singnâ—orum hominum pecto ribus infudit heart of every man Ambrose thus defineth this naturall Law it is that which God the Creator infused into every mans breast it is written with the finger of God in the heart of man as Philo saith an eternal Deity graved this Law of nature in mans immortall mind that is the Pillar that holds forth thâ—s natural truth This Royall Law of nature is a sacred Manuscript written by a Deity it is the Scripture of God in mans heart it is a Bible of Gods own printing the Apostle calls it the work of the Law written in mens hearts Rom. 2. 15. Question What is this work of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law which is written in the hearts of the Gentiles Answer It is the sentence and summe of the Royall Law which is to love God above all and our neighbour as our selves though the Heathens have not the law of Moses written in letters and Sillables yet they have the thing it self comprehended in the Law they have a writing within that discovers not onely external actions prescribed in the law but also internal acts 1. Because the internall acts of obedience are the principal work of the Law 2. It is evident that the Gentiles had the knowledge of divers internal essential duties contained in the Law 3. They are condemned for the vanity of their Thoughts and vilenesse of their affections which are inward violations of the law Ephes 4. 17. Rom. 1. Ob. It may be objected that it is the peculiar priviledge of Gods elect people who are in Covenant with him to have the law written in their hearts and engraven in their minds Jer. 31. 33. Heb. 8. â— 9 10 11. Heb. 10. Whereunto I answer 1. There is a natural writing of the Royall law in mans heart Rom. 2. 14 15. the light and law of nature is implanted in every mans heart at their natural birth or coming into the world Iohn 1 9. 2. There is a supernatural evangelicall writing of the Royal law in the hearts of the Elect people of Christ at their new birth by the spirit of grace coming into their hearts This Evangelical writing is the fruit of the promise and the priviledge of regenerate persons onely 2. There is a very great difference between the writing of the work of the moral Law in the hearts of Heathens and the writing of the law it self in the hearts of holy men Gods gracious writing of his Lawes in the hearts and minds of his people in the work of regeneration imports an opening of their understanding by Christ to discern the spiritualnesse penetration compasse and mysteriousnesse of the holy law Luke 24. 45. Rom. 7. 14 Heb. 4. 12. Psal 119. 96. 2. A creating and implanting new holy principles and propensions agreable to the Royall law whereby they are inabled to perform a spiritual Evangelical obedience unto God But the naturall writing that heathens and all natural men have in their hearts gives them onely a generall knowledge of certain practical principles and a naturall strength to do many duties of the law in a moral way but they are still strangers to those new principles of spirituall knowledge and Gospel obedience that are in renewed men Question what are those good things that meere natural men may do by the principles of nature implanted in their hearts because it is said expresly that the Gentiles do by nature the things contained in the Law Rom. 2. 14. Answer they may do things that are morally and materially good but they cannot do those things that are Theologically and spiritually good they cannot do those things that are essentially and intrinsecally good 1. A work is morally good when it is good in relation to manners and in order unto men when it is good in the sight of men good unto humane purposes and by way of example or edification to others who judge as they see 2. A work is divinely and spiritually good when it is good in relation to Religion and in order unto God a good work is then done divinely and spiritually when it is acted 1. From a divine principle from the spirit of life from Christ living in us from a new Principle of life and holinesse Gal. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. put into us by the spirit of regeneration 2. When it proceeds from a living faith purifying our hearts
thoughts against their old wayes yet there is a vast difference between the good thoughts of renewed men and of the best kinde of unrenewed men 1. They differ in the principle from whence they rise The good thoughts of formall hypocrits proceed either from outward principles as 1 From the convincing power of Gods word which may fall upon them with that conviction and terrour that it may somewhat alter their thoughts and affections and produce thoughts of humiliation of reforming their ways c. Their thoughts may tast of the good word though they cannot feed upon it 2 From the strength of afflictions which may worke in them thoughts of seeking God and returning to him 3 The spirit of God casts in many Psal 78. Hos 5. ult Chap. 6. 1 2 4. good thoughts into their hearts Or 2. The good thoughts of formalists and temporaries proceed from principles of nature improved assisted and raised by the addition of common gifts and graces Heb. 6. of the holy spirit But the good thoughts of sanctified men proceed from a new living principle implanted in their hearts from the holy Law put into their minds Heb. 8. 2d Difference 2. Good thoughts doe not lodge with any setled abode in the hearts of hypocrites they passe as strangers through their mindes they are as a burden to them If their thoughts doe sometimes glance upon divine objects they are quickly off againe good thoughts in such men doe spend their life in their birth as they arise so they glide and passe away without any spirituall fruit or profit to their owne soules But holy thoughts in holy men have their constant abode they are their daily exercise and delight the word of God dwels in their thoughts Eightly Sanctifying grace settles fastens and keeps the minde upon good thoughts there is a strange unsteadinesse and unsetlednesse in our hearts so far as they are fleshly when they have taken in and entertained good thoughts yet they will not be long intent on them unlesse they be fixed and established by an Act of Grace There is the greatest reason that divine spirituall things should attract and draw out the attention and intention of our mindes God is a most glorious soule-satisfying object the thoughts of whose excellencies should swallow up all other thoughts yet we may finde by sad experience that our minds are apt to be most unsteady in our thoughts of God 2. Our thoughts are apt to be unstable and unsetled in all Religious performances As 1 In prayer when all earthly impertinent thoughts should stand furthest off yet how often doe they creep in and carry away our mindes from God and from attending the present service 2 When we are hearing Gods word how unfixed are our thoughts how often doe they run out to worldly unsutable objects But so far as renewing Grace prevailes and possesseth our hearts it healeth and mortifies this unsteadinesse and keeps our thoughts close to divine objects 2. Grace puts us upon the carefull and constant use of all holy means and helps for the setling and fixing of our thoughts upon good things What means must we use to fix and Quest fasten our minds to holy and profitable meditations 1. Cry unto the God of all Grace Answ for strengthning stablishing Grace let us confesse and bewaile our thought-unsteadinesse and entreat God to fix our thoughts on heavenly things 2. In our dayly meditations let us present variety of good objects to our thoughts that so our mindes may walke from truth to truth from promise to promise from one precious object to another Variety of fresh objects doe much refresh the minde 3. We must carefully guard our outward senses that they wander not after vanities our eyes and eares are often the occasions of our thought-wandrings Ninthly Sanctifying Grace sets up a holy Regiment in our thoughts and imaginations it sets bounds to them and implants a heavenly wisedome to rule and over-rule them this is the peculiar prerogative of sanctified me and speciall character of sincerehearts For 1. They alone doe hate and abhor idle loose wandring thoughts of which formall professors either take no notice at all or not much to heart 2. Regenerate men doe establish as it were a gracious Government amongst their thoughts to keep out confusion disorder loosnesse and rebellion they set bounds and limits to the multitudes of thoughts and imaginations that daily arise they labour to keep them within the compasse of divine rules by erecting a holy order of rule and Government amongst them They confine their Thoughts to a reverent and feeling meditation upon Gods word and works to a care of conscionable managing the affaires of their calling Onely sometimes but sparingly with many Cautions exceptions and seasonablenesse they let them out to honest Recreation Whatsoever Thought is wandring without this compasse or within it unsincere and selfish is sinfull and exorbitant If the Saints take any Thought stragling without these limits or any inticers to vanities and impertinencies any obtruders and disturbers of the holy order and peace of their Thoughts they presently apprehend them by the vigilant eye of their spirituall wisdome they examine them by the Law of God and condemn them in the Court of an enlightned conscience and so cut them off in time by the power of Grace and the sword of the spirit by repelling and crushing them at their first rising in their hearts Many flatter themselves from a conceit of an impossibility of ruling their Thoughts and imaginations and are ready to lay all upon naturall weaknesse c. They think it impossible to order and over-power their Thoughts being so divers in kind sudden in their motion and so innumerable in themselves But such must know That if we be truly sanctified we have a new light life and might from Christ whereby we are inabled to doe all that God Commands evangelically Sanctified persons have 1 Such a light as discovers not onely dunghills but motes themselves even the least flying imaginations and abaseth their soules for them 2 They have a new Divine strength whereby they are able by degrees to subdue and subject their Thoughts to Gods will And if vain loose Thoughts presse in upon them as they are as busie as little Flies in summer yet they will not lodge them but they cast them out with hatred and horrour Tenthly Sanctifying Grace implants ability and aptnesse in the mind to gather and extract holy profitable Thoughts out of all objects that are presented to it from all things that we see or hear We are by nature barren and empty of heavenly Thoughts but Grace coming in doth spiritualize our minds the mind so far as it is spiritual spiritualizeth all objects ordinary occasions occurencies turning them into heavenly spirituall Thoughts and usefull Meditations 1 A renewed heart is ready to raise holy Thoughts out of all providentiall Acts of God It is the property of godly wise men to Observe the
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
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
if trading strength friends should fail what would become of us we shall want ere we dye the disciples had these or such like thoughts we have left all Parents Trades present Possessions to follow our Lord Jesus and he is in a poore low estate and how shall we we be fed and cloathed we may come to lack necessaries See how Christ reproves them for their distrustfull doubting Thoughts Matthew 6. Why are ye thoughtfull be not thoughfull Mat. 6. 25. 28. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying in your hearts what shall we eat c. Take nothought so one of our Translations reads it but not properly for food and rayment cannot be provided Luke 12. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian care without some thoughts There is first the thought of diligence which puts us upon our duty 2. The thought of diffidence which draws back our hearts from resting upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a doubtfull carking care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solicite anxie the promise This thought of distrust concerning temporals hath two ill properties which the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often used here doth plainly import it is is distracting thought which divides mans mind into divers parts casting this way and that way and the other way Faith unites our thoughts Cogito solicitudo est agritudo cum cogitatione saith Tully Anxie cum suâ—â—â—a animi sollâ—â—â—tudine cogitare Zanch. 2. It is a disturbing anxious Thought which tears and tortures our hearts up-the rack of discontent Quest When do these unbelieving thoughts mainly assault the Saints that so we knowing the hour of their coming may watch and not be overtaken Answer There be four special times wherein they are apt to assault us 1. In times of spirituall desertion when God withdraws the sensible sweet assurance of hâ—s favour we are apt then to say in our hearts as Asaph did will the Psal 77. 8 9. Lord forsake for ever and will he show favour no more doth his mercy cease to Eternity c. 2. In times of danger and passionate fears Psal 31. 23. I said in my hastning away namely through amazement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 20. 3. Psal 48. 6. or fear as the word commonly intendeth in my trembling hast the Greek calls it an extasie or trance so Psal 116. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In times of deep affliction temptation and triall Job in his sufferings had a sharp conflâ—ct with these thoughts of unbelief when he complains that God Job 16. 9. 12. did hate him and gnash upon him and as his enemy sharpen his eyes against him c. 4 When pangs of death are upon men Satans last assaults are commonly the most violent These thoughts of unbelief and doubting do greatly dishonour the glorious truth and mercy of God 2. They fill mens hearts with terrour trouble discontent and discouragement 3. They lead to desperation which is the height and depth of these thoughts of distrust they are contrary and contradictory to a spirit of faith which says to us Christ is thine he will never leave thee c. Gal 2. 20. â—ob 19 25. 5. Out of the hearts of men proceed thoughts of disobedience against God There is in all men by corrupt nature this rebellious thought I will not acquaint my self with the wayes of holinesse I will not walk in the path that is called holy Job 21. 14 15. sinners are brought in speaking thus to God depart from us we will not the knowledge of thy wayes Who is the Almighty thâ—t we should serve him this is yet more evident in Jer. 6. 16. where Jehovah speaks thus to the Jews si and in the wayes and behold and ask for the old way which is the good way and walk therein and ye shall find rest for your souls but they said we will not walk in thy wayes surely they durst not answer God thus obstinately with open mouths but their thoughts speak it impenitent sinners say in their hearts the Lord Christ shall Luke 19. 14. not reign over us we will not walk in those precise paths that preachers presse upon us Men do manifest this disobedient thought in their practice in that they sinne against the light of Gods word and cast off those duties that are so clearly commanded 6. Out of the heart of men proceed thoughts of injustice these tend directly to the dammage or hurt of our neighbour in his name body estate c. 1. Justice is a vertue whereby we are inclined to perform our duty to our neighbour in thought word and deed 2. The formal act of Justice is to give every man his due that which belongs unto him 3. The object of Justice is our Neighbour that is every one that is or possibly may be partakers of the same blessednesse with us Luke 10. 36 37. 4. This Justice is the summ and substance of the second Table 5. The Royall Law being spirituall forbids and condemns not onely unjust speeches works and gestures but also unjust thoughts of man against man Zach 7. 10. Let none of you think evil against his brother in your heart Quest What are those thoughts of unjustice that men conceive against their neighbours Answer They are of five sorts As first dishonouring thoughts 2. Murdering 3. Adulterous 4. Thievish 5. False accusing thoughts 1. The hearts of men by corrupt nature are full of dishonouring thoughts against those who are set over them these are sins against the Fifth Commandement the least contemptible vnworthy * Mat. 5. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raka legi semper ita scriptum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reka vel Rika sonaâ— vacuum subaudi judicio ratione cerehro veuitque a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod etiam Hebraice significal evacuare Tremel Raka Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est interprete Hesychio Hyeronime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vacuus vanus absque cerebro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr vacuus inanis binc voxilla convi ii Syrerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanus cerebro vacuus levis Buxtorf Juniâ—â— thought against those that are in place over us whether Magistrates or Teachers or Parents or Masters or Husbands is a breach of the Law of God and a striking at the image of his authority 2. Vile reproachfull thoughts against their neighbours these are of three sorts 1. when we think despicably of them in respect of their outward state or stature 2. In respect of their gifts 3. In respect of their spirituall estate 1. * When we shall think thus with our selves such a man is a poor sneake a worm a base contemptible fellow in regard of me a meere shrub c. 2. When we have these or such like thoughts such a man is far inferiour to me in gifts and parts he is no body he is Raca an empty fellow these are dishonouring thoughts condemned by the Law Matth. 5. 22. Whosoever
and Law-giver who in so much wisdome and goodnesse did put this Law into mens hearts and oblige them to observe it for their own good 2. So far as men decline and depart from this Law so far they run into misery and expose themselves to punishment and perdition this is most evâ—dent Rom. 2. 12. for as many as have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without â—aw shall also perish without law and as many as have sinned in the law shall be judged by the Law Ob. They that have sinned without the law c. this seems a Paradox no law and yet transgression Rom. 4. 15. every sinne is an anomie the breach of some law 1 John 3. 4 Answer It is true where there is no Law at all neither written nor unwritten neither naturall nor positive there can be no transgression but of the laws of God we may thus distinguish according to the different manner of their delivery There is a Law written unto man in the Scriptures and there is a law written in mans nature by his maker there is the law publisht to man by Moses and the law proclaimed in man by the voyce of reason these agree in substance but differ in circumstance in manner of delivery every man hath a law written in his heart The meaning of the words is this they that sinne without the written Sine lege scilicet scripta quae dicitur lex Mosis Piscator Law of Moses shall perish without the written Law of Moses that is without imputation of the writing of that Law that shall not adde to the weight of their sins nor lay a greater guilt or aggravation on their consciences in as much that God did not vouchsafe that mercy to them he requires no more of any than he committed to them Quer. By what Law then shall the Heathens perish who have sinned without the Scripture Law Answer They shall be condemned by that Law which they have transgressed namely the Law of nature or that Law written in their hearts 10. The Law of nature is so exact that it obligeth the whole man it binds men to do service to their Creator with their whole mind will and affections with all possible freenesse and fervency chearfulnesse and complacency intensivenesse and integrity Natures Law is not content with a visible bodily exercise but calls for obedience in our most inward thoughts and affections 2. It binds men to do good and to do it well all the strength and binding vertue of this Law dependeth upon the Soveraign power and authority of the Lawgiver 11. This Law of nature is so equall that it is not capable of any abatement mitigation or alteration in the least Tittle 1. Because there is not the least rigor in the principles and precepts of this Law they are pure equity 2. Natures Law is conversant about such Acts as are most intrinsecally and inseparably such 1. There is such a naturall beauty and intrinsecall lovelinesse in some good Acts and Objects as must needs assure and attract a rationall being 2. There is such an inherent deformity and inseparable malignity in some evils that the light of reason must needs Quaeâ—am sunt mala quia prohibentur sed alia prohibentur quia sunt mala say the Shcool-men loath and abhor them insomuch as if there were no externall written Law yet a rationall being that walks up to the light of reason would abhor and flie from sundry evils and close with dives good Acts. Quer. How is this Law of nature made known to men Answer God hath set up an intellectual lamp in their souls by the light whereof they can read the Law written in their hearts there is the light of reason implanted in mens mind which manifests certain practicall principles and is to warn them in the name of their maker to flie from such irregular inordinaâ—e Acts which have an inseparable blacknesse and ilnesse in them and to close with those Acts and objects that have an internal beauty and native lovelinesse For this end God hath lighted up his Prov 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu sâ—m Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic ali◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatur de homine tantum animam hujus ratione â—â—aeditam denotat Schindler The Hebrew Doctors dostill look upon this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that that does expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animam rationis participem Candle in the soul Prov. 20. 27. The understanding of a man is the Candle of the Lord the pâ—oper meaning of this place I take to be this that God hath breâ—thed into all men reasonable souls which are as so many Candles and Lamps of light to discover their Creator and his Royall Law of Nature to them Question When are these Principlss of natural light put into men Answer At their coming into this world as is evident John 1. 9. Christ is the true light that lightens every man that cometh into the world that is every man who is born into this world This cannot be be meant of the spiritual light of grace that light of life that hath eternal life in it John 17 3. for the elect onely receive that new light at their new birth that is a light from the Lord and in the Lord Ephes 5. flowing from their union with Christ But this Text John 1. 9. speaks of the light of nature which is a common benefit that men receive by and from Christ thus Cyril took this light for the light of nature and natural reason because of the universal Enunciation and so do many of our Reformers following him it is universally and necessarily of true the light of nature which is in infants radically Christ lightens every man Jew and Gentile without respect of persons with natural light which shines upon both with an impartial beam I grant that the great things of Gods written Law and the divine light flowing from thence was the peculiar priviledge Rom 9. of the Jews 2. That by means of those beams of of heavenly truth that shined more peculiarly upon them the Jewes had even those natural notions much clarified and refined from those clouds and mists which mans originall corruption casts upon them but yet they have no greater portion of the light of Nature than all men have so that Jew and Grecian Barbarian Scythian bond and free men all these are one in respect of nature and natures Law and natures light There are three things wherein Jews and Gentiles are one 1. In the darknesse of corrupted nature Rom. 3. 2. In the light of natural principles John 1. 9. 3. They are one so farre as they partake of a new nature in Christ 3. It is evident that this natural light is a common gift that every man receiveth by and for Jesus Christ though none but believers have eternal life and salvation by him John 3. 16. 3. The third thing to
making 2. The Gospel tells us that poverty of spirit is the richest qualification They that are poorest in their own sense are best qualified for the riches of mercy Our Saviour requires no portion of those that come to him but meer poverty and emptinesse We have an excellent place Math. 5. 3. Blessed are the poor in spirit for theirs is the Kingdome of heaven They that are truly sensible of their own spiritual poverty nothingnesse vilenesse and wretchednesse have a reall title to all the treasures of mercy and pardons revealed in the Gospel Theirs is the Kingdome of heaven They are actually blessed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeca dictio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propâ—ie mendicos significat Jansen have a present propriety in the Kingdome of heaven and therefore the pardoning mercy of God is theirs It is observable that the first promise is made to the poor in spirit to beggars in spirit for that is the proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as have a spirituall sense of their own extream emptinesse basenesse and misery and are willing to receive life and pardon upon meer gift and free favour of God as the poorest beggar receives an alms Augustine and Chrysostome expound it of inward humality so that poverty of spirit is the first fundamentall qualification 3. A spirituall sense of our own great unworthinesse and vilenesse is our greatest inherent worthinesse The greatest worthies such of whom the Heb. 11 world is not worthy have no worthiness but onely in Christ Jesus 4. God is pleased to show mercy to those that can do nothing of themselves to please God Micah 7. 18. 5. The great God extends mercy to believing penitens not according to the largenesse of their qualification but according to the largenesse of his own free grace this is excellently held forth 1 Chron. 17. 19. in that thanksgiving speech of David O Jehovah according to thine own heart thou hast done al this greatnesse for thy servant that is al 1 Chron. 17. 11 12. this great mercy as is evident by the preceding words God promiseth great mercies and blessings to Davids seed he would build up Davids house and his sonne should build up an house for him Three eminent mercies are here promised to Davids seed that should be raised up after him in his Kingdome 1. God promiseth to be his father and to take him to be his sonne a mercy of mercies verse 12. 2. Though he fell scandalously yet he would still continue his mercy to him I will not take away my mercy from him c. verse 13. 3. God would establish his Throne for ever verse 12. 14. Now in verse 16. David falls into admiration of this great mercy of God towards him and his house David the King said what am TO Lord God and what is my house that thou hast brought me hitherto Thou hast done very much for me and spoken great mercies concerning my house What can David speak more to thee for the honour of thy servant for the great honour thou hast put upon him for thou knowest thy servant verse 18. thou ownest him in way of peculiar love and mercy O Jehovah according to thine own heart hast thou done all this greatnesse of mercy as if David had said it is not according to the largeness-of my heart in serving thee it is not according to the largenesse of my love towards thee nor according to the largnesse of my qualifications but according to the largenesse of thine own love bounty and good pleasure thou hast done all this mercy for me This is a precious ground of comfort to consider that the great God shows mercy to repenting souls according to the infinite largenesse and freenesse of his own heart as great Kings do give as Kings not as other men but like themselves answerable to the greatnesse of their persons and largenesse of their treasures so the Lord God shows mercy as an infinite God he pardons his people according to the infinite greatnesse of his own goodnesse and largenesse of his treasures We sinne as men as finite creatures but Jehovah forgives and gives as a God his mercies are infinite 2. Our spirituall qualifications at our first believing are small and weak our humiliation but as a drop of a bucket our faith but as a grain of mustard seed all our service but as a poore mite and therefore if God should pardon us according to the narrownesse and weaknesse of our qualifications how little mercy should we receive not enough to cover the least of our sinnes but when God forgives us according to the largenesse of his own heart what exceeding riches what overflowing fulnesse of mercy do we receive enough to pardon all the sinnes of our thoughts and wayes though exceeding great and manifold 6. God pardons us freely for his own names sake and not for any thing we have or can do this is evident by Gods own Declaration to Israel Isa 43. 24. 25. Thou hast wearied me with thine iniquities yet I I am he who blotteth out thy transgressions defections revoltings for mine own sake sayes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord God and will not remember thy sinnes Let us consider the extream vilenesse and unworthinesse of these men to whom the promise of mercy is here given 1. They had brought no offerings to God verse 23. they had performed no worship to him 2. They were weary of God and they wearied God with their iniquities they were burthened with Gods service Verse 22. 24. and did burthen God with their sinnes yet God will freely and fully pardon these great sinners he will not remember their iniquities against them upon their returning to him but it is meerly for himself for his own sake it is his own good pleasure that moveth God to forgive them for the manifestation of his abundant goodnesse and mercy Yea God will have his people to know it that when he pardons them it is not for their sakes it is not out of respect to any qualification in them by way of merit or motive but meerly for his own sake Ezek. 36. 22. Say unto the house of Israel thus saith the Lord God I do not this for your sake O house of Israel but for my boly names sake In verse 21. God sayes that he spared them and shewed mercy to them for his holy Name wheras he might justly have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyed them for their sinnes as the Hebrew word here used imports chamal signifies to show mercy to those who by all right might justly be destroyed Ezek. 5. 11. 1 Sam. 15. 3. This consideration may mightily strengthen our faith in that our God extends pardoning mercy to us according to the infinite largenesse of his own heart and from the incomparable freenesse of his own grace not according to the inlargement of our qualifications nor for any thing we do or can perform Oh
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 root of their cursed apostacy 2. All our actuall sinns have their beginning and rise in our thoughts evill thoughts are the begetters of all other sinnes the first movers and leaders in all evill the plotters of all iniquity against God and man Till these radical evills be rooted up our words and works will be the fruits of sin therefore after the crucifying of the habituall corruption of mens nature the principal work of Grace is to mortifie and purifie their thoughts Hence it is that the first Act of repentance and mortification pressed upon sinners is to wash their hearts from wickednesse that is from vaine thoughts Jer. 4. 14. which lodge within them True repentance begins whence sin begins that is in the thoughts Secondly the strong hold whereby the Devill holds possession of mens soules is chiefly in their thoughts Till the thoughts be cast down and changed by converting Grace the Devil cannot 2 Cor. 10 4 5. be castout Thirdly all actuall holinesse begins in the thoughts habituall holinesse is properly in the new frame of our hearts actual holinesse is that which is acted in our affections and conversations holy works and words have their rise from holy thoughts as the spirits are in the body so are thoughts in the soule they run through all move all and Act all in us Fourthly the new spirituall minde is put for the whole new man for all that is regenerate in us in our mindes wills affections and all the powers of the soule Rom. 7. 25. Where Paul speaking in the person of all reverend ones sayes I my selfe in my minde serve the Law of God Rom. 7. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is evident that the Saints doe serve the Law of God with all their soul withall within them so far as it is sanctified Why then is the minde onely named here Answ 1. Because the worke of renovation begins in the minde or thinking power this is clearly held forth in Rom. 12. 2. Be yee transformed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renewing of your minde That great metamorphosis or transforming change which is wrought by the new birth hath its first beginning in our mindes for if we are transformed by the renewing of our minde then it must needs follow that the minde is first renewed and by the change of the frame of the minde and thoughts the whole man is changed and all things made new in us 2. Holy thoughts which are the actings of the renewed minde doe act and command our judgements affections eyes tongues c. in a holy heavenly order For as a man thinketh so is he Prov. 23. 6 7. If a man think graciously he affecteth graciously speaks and acteth graciously Secondly I will now show you what are the powerful and precious operations and workings of sanctifying Grace upon mans thoughts whereby we may easily discerne whether we are truly possest of the glorious state of Grace And I beseech you marke this searching truth for a holy gracious frame of thoughts doth far more clearly and infallibly distinguish the power of sanctification from the state of formallity and highest temporary perfections then words and works and all outwardness of carriage though never so glorious in appearance for in these many times is much fraud and fallacie forced feigned behaviours artificiall and counterfeit acting and hidden hypocrisies Outward actions and speeches are liable to the Lawes of men open and obvious to the eye and judgements of all therefore feare of reproach shame and punishment desire of gaining a good opinion for honesty and Religion and the name of Saintship hope of raising their outward estates are of great power to restraine men and to keep them within good compasse and moderation and to put them upon the profession of piety outward performance of duties and joyning to Churches Mens words and works may be seemingly holy honest and honourable whose thoughts are base prophane and abominable But thoughts are the free immediate invisible productions of the heart by their naturall secrecy exempted from mans most privy search and censures No eye seeth these secrets but that which is ten thousand times brighter then the Sunne And therefore millions of thoughts many thousand formes of imagination doe spring out of the hearts of men which without any mask restraint or reservation doe really represent the true estate and disposition of the heart so that from them we may be ever sure to take infallible notice whether our hearts as yet onely worke naturally in a delightfull framing of vaine earthly ungodly thoughts or else be taught and guided by a supernaturall power to compose our thoughts according to the light of Gods word and holy motions of his sanctifying spirit Prov. 12. 5. Righteous men are discerned and distinguished from wicked men by their Thoughts The Thoughts of the just are right Judgement or Justice so the Hebrew signifies but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subtile devices of the wicked are deceit So in Rom. 8. 5. Carnall men are differenced from spirituall by the inward frame of their thoughts They that are according to the flesh doe thinke of the things of the flesh but they that Rom. 8. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are according to the spirit the things of the spirit This reading is agreeable to the Originall and comes nearest to the scope and intent of the Text. Thus the Syrick renders the words They that are in the flesh doe thinke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De re quapiam serio cogita c. Beza that which is of the flesh c. Thus Tremellius and Trostius doe read this place according to the Syrick That is they that are still in a carnall corrupt estate they fix and spend their thoughts upon fleshly earthly sensuall things and thus Theophyl and Chrysostome expound this place The mind in carnall men is carnall they doe in their mind think of carnall things But they that are spirituall that are renewed and acted by the spirit of grace their thoughts are chiefly spent and drawne out upon spirituall heavenly Divine things If we would take certain knowledge of our selves whether we are good or evill men sanctified or unsanctified we must looke into the frame of our thoughts Every man is compared to a Tree our thoughts are the most distinguishing fruits whereby we may discern what manner of Trees we are The onely way for other men to know what kind of Trees we are is by our visible fruits externall works and speeches But if we our selves would judge of our selves we must try our selves first and chiefly by our internall thoughts The surest and most infallible way to judge of our spirituall estate is by the constant acting of our thoughts 2 Thoughts and imaginations doe ordinarily follow the frame and temper of the heart wherein they are formed and so they are the truest discovery of the nature and constitution of the heart As streams doe resemble and expresse the
quality and property of those fountaines whence they spring We may truly judge of the frame and fabrick of our hearts by the ordinary working of our thoughts But now we are not to take measure of our thoughts by some particular stirrings 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
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
from dead works 2. In a divine manner with holy and spirituall affection As 1. When it is performed with the affection of a child and filiall respects not from a spirit of bondage but from a spirit of love 2 Tim. 1. 7. 2. In a free and voluntary subjection to God the Law-giver and a sincere respect to all his Commandements Psal 119 6. 128. for men never obey God and his Law even when they do the works therein prescribed but when they do them with all submissive and loyall affections towards him who commands those duties James 2. 10 11. and that by vertue of his authority and command this is to do all in the name of Christ Col. 3. 3. A work that is Theologically and spiritually good must be directed unto a divine holy end the glory of God we must bring forth fruits of holinesse and finish our works that God gives us to do and do all the good that we have to do with a single respect unto God as Quicquid homo veluti recte fecerit nisi ad pietatem quae in Deum est referatur rectum dici non oportet our end that in all things God may be glorified John 15 8. and 17. 4. 1 Cor. 10. 31. this onely is to live unto God and to bring forth fruit unto him and not unto our selves Rom. 7. 4. Every good work must be done with a pure heart with fervency of spirit Chearfulnes and delight our hearts must be given unto God in every service All the Circumstances that accompany Augustin de fide operiâ—â—s an holy action must be right for an excellent work may be so misplaced or attended with such incongruous and unsuitable circumstances as that it may rather be a snare of Satan than a fruit of the Spirit in us 5. Lastly all our services must be presented and offered up to God upon that divine Altar Jesus Christ to make a good work compleatly acceptable it must passe through the incense and intercession of Christ who as he doth by his blood take away the guilt of sinne from our persons so by his intercession he covers and hideth the pollution and adherency of sinne that is in our services Eph. 2 18. 1 Pet. 2. 5. Christ Jesus Matth. 23. 19. is the Altar that sanctifies all our spirituall sacrifices Isa 56. 7. and 60. 7. Their sacrifices shall be accepted upon mine Altar and they shall come up with acceptance on mine Altar 3. A work is materially good when the materials of it are the things that God requires as prayer alms-giving c. Now though the matter of these duties be things that God commands to be done yet because the doing of them doth not necessarily and intrinsecally take in a sincere aim and respect to God but is onely reducible unto God and that so as that the same thing may be done with other respects for carnal men do all things with carnal self respects therefore the goodnesse of such works is not in the things themselves barely and abstractly considered in the work done but in the right spirituall manner of performing them such were the Pharisees praying and the sacrifices and services of those wicked Jews in Isa 1. 4. There be some works that are so essentially intrinsecally good in themselves that if they be done they must needs be spiritually and divinely done because they have relation to God in their very acting and do intrinsecally and in the substance of the work respect God as namely a sincere love and fear of God a trusting in God and waiting upon God These actions are so inherently good that though they may be imperfectly done by us because not done with all that strength and height of spirituality and sincerity that the Law requires yet they can never be done prophanely and selfishly and so displeasing unto God Now it is evident that carnall men by the principles of nature acted and improved may do things morally good such works as have relation to men are good in the sight of men and tend ro the good of men 2. They may do works materially good such works whose goodnesse doth not necessarily consist in the doing of them but in the spiritual manner of doing them but then they perform them onely in a carnal selfish manner not divinely and spiritually Natural men cannot do a good work spiritually and obedientially they cannot do it with a filâ— all submissive affection unto God 1. Because they are not quickned and acted by the spirit of Christ Rom. 8. 9. Gal. 4 6. 2. Every good work that is spiritual is vital for the spirit quickneth But now both the persons and performances of carnal men are dead Heb. 9. 14. Therefore though the works of naturall men in respect of the substance or matter thereof seem very specious and glorious unto men who judge according to the sight of their eyes and do measure the intention and affection by the work that they see and not the work by the intention and affection which they cannot see yet to God who seeth not as man seeth such works are abomination because they are diâ—ected to their own corrupt ends and done with carnal affections Luke 16. 15. 3. Natural men by the strength of Principles of naâ—ure cannot do those works â—hat are essentially and inherently good They cannot sincerely and spiritually love God nor fear him nor trust in him because they are living actions coming from the spirit of life 7. The Law of nature is of divine authority the omnipotent God is the authour thereof he is the giver and graver the contriver commander and publisher of it Hence it is that 1. It hath an efficacious influence and the highest binding vertue upon mens consciences no created power in heaven or earth can absolve them from their obedience thereunto 2. This Law is an indelible and immutable rule yesterday and to day the same for ever it ties all people and persons with an impartiall hand it shines upon all Nations and times with a perpetual light none can claim exemption from this natural Law unlesse they can cease from their rationall being This divine writing cannot totally be defaced or blotted out in the worst of men 8. This Law of nature as it is in its latitude does bind men in the Court of Conscience Natural Conscience is the Center of natural Principles it dictates what the law of nature requires applies it and so incites and ingageth men to the observation thereof yet sometimes Conscience erroniously incites men to those Acts which were never dictated by any divine Law 2. Conscience reflects upon what is done and so calls men to a strict accompt for every violation of natures Law accusing them when they act contrary to it and excusing them when they walk up to it Rom. 2. 15. 9. Every violation of the Law of nature is exceeding injurious to God and to mans own being 1. It is a secret contempt of that supream Lord