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-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
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
that which is devised and plotted in the thoughts of mans heart so Salomon speaking of an heart which God hateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finxit formavit finxit mente cogitavit imaginatus est Vnâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fictio aut figmentum cogitatio Munster sayth it is framing or thinking thoughts of wickednesse Prov. 6. 18. Whereby t is evident that the meaning of this Text is plainly this The whole frame and fabrick of mens thoughts every thought framed and formed by their hearts was evill 2. They were altogether wicked there was no good in any of their thoughts these Giants of the old world had not one good thought in their mindes like those in Psal 10. 4. 3. All their thoughts were altogether wicked every day col-haiom all day long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the dayes of their life that is perpetually without ceasing and it repented Jehovah that he had made man c. God hath no passions nor contrary affections for he is unchangeable but this grieving and repenting are spoken after the manner of men and the intent of these speeches is to hold forth these two things 1. That mans evill thoughts are exceedingly offensive and provoking to God 2. That God would now destroy his creatures that he had made This is cleerly expressed in vers 7. And the Lord said I will destroy Man whom I have created from the face of the earth botb Men and Beasts For as the Gen. 1. 26. Gen. 3. 17. Rom. 8. 20. Beasts were made for man so they became subject to vanity and destruction through mans iniquity The sense and intendment of the words being thus cleared I will now endeavour through the light and assistance of the great searcher of the thoughts to open the mysterious qualities of the Thoughts and 1. the mystery of iniquity which worketh in every mans thoughts untill they are really renewed This Scripture that I have opened doth clearly discover the horrid hatâ—full iniquity and impiety of mans naturall corrupt thoughts and the deadly effects and fruits therof In the opening of this first mystery I will discover and demonstrate the iniquity of mans naturall thoughts 1. In certain generall positions 2. In sundry particular actings wherby the manifold mysterious ways of sin working in mens thoughts will more evidently appear 1. Position The thoughts of every man and woman by corrupt nature are exceeding sinfull and profane For the full understanding of this position there be two things that I must demonstrate 1. That there are thought-transgressions 2. That the thoughts of all unregenerate men are full of wickedness and vanity 1. There are thought-thought-sins much sin is acted in our thoughts carnal thoughts are sinfull evils The Scripture tells us expresly that the thoughts of mans heart Gen 6. 5. and 8. 21. Jer. 4. 14. are evill vain and wicked That there is sin enough in mans thoughts to provoke God to destroy a whole world and to curse the earth We have a full Text Prov. 24. 9. the thought of foolishnesse or of a foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing is sin 1. The thought of the fool is sin Thus Piscator reads it that is all the thoughts of ignorant unsanctified men are sin 2. The thought of a foolish thing that is of that which is vain empty unprofitable is sin thus things that are vain and unprofitable are said to be foolish Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 4. foolish speaking which is there condemned is vain unprofitable talk So Titus 3. 9. foolish questions are such as are unprofitable and vain The law of God is broken not only by vile filthy thoughts but also by vain foolish idle thoughts It is an Hebraism as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir iniquitatis 3. A thought of foolishnesse that is a foolish thought a vain empty thought thus the Scripture calls a wicked man a man of iniquity Esay 55. 7. 4. A foolish vain thought is sin that is a great sin thus in the Scripture phrase sin is often put for a most sinfull and damnable act as Deut. 15. 9. Joh. 15. 24. If I had not done among them the works that none other man did they had not had sin that is so great sin and James 4. 17. To him that knoweth to do good and doth it not to him it is sin a very great sin Now because men usually think that they may take more liberty in their thoughts then in their visible works I will therefore give in Reasons from Scripture whereby it will more evidently appear that all irregular thoughts are sinfull evils 1. Evill thoughts are transgressions Reason 1 of the holy Law of God which commands and calls for the love and service of our thoughts as well as of our words and works Mat. 22. 37. Jesus said unto him thou shalt love the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. 12. 30. Luk. 10. 27. withall thy heart and with all thy thoughts thus the words are in the originall and thus learned Passor reads them If God must be loved with our whole mind then certainly he must be honoured and served with all our thoughts which are the actings of the mind The Royall Law is spirituall binding our thoughts to obedience Rom. 7. 14. as strictly as our words and works 2. Mans thoughts are censured and Reason 2 condemned by the word of God Heb. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It is a Iudge of the thoughts of the heart it passeth sentence upon them as a Judge 2. The word rebukes and sentenceth the sinner for his thoughts 1. Cor. 14. 24 25. The Vnbeliever is rebuked and judged of all that prophecy for what for the secret thoughts of his heart which are made manifest by the searching Ministery of the Word The Law reproving mans thoughts clearly proveth that thoughts are transgressions of the Law yea the Lord Christ who first gave the Law and best knew the true intent and extent of his own law doth sharply rebuke the Scribes for their evill thoughts Mat. 9. 3. 3. Evill thoughts are abominations Reason 3 which are exceeding hatefull unto God Prov. 13. 26. tis expresly said that the thoughts of an evill man are abomination unto Iehovah He hates them with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 height of hatred as the word properly imports Nothing is the object of Gods hatred but sin Salomon speaking of a heart which God hates saith it is framing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aversari abominari significat omnibus sensibus ab aliqua re Mollerus thinking thoughts of wickedness Prov. 6. 18. Reason 4. Man 's own thoughts are defiling evils They make him guilty and filthy in the sight of God Every vain thought arising out of our hearts fastens filth upon our minds and guilt upon our Consciences this the great Law-Giver himself declares in Marc. 7. 22. from within out of the heart of men proceed evill thoughts
up against the wicked 1. They triumph over the people of God 2. They speak hard things against Vers 4 them 3. They break them in peeces with Vers 5 their cruelties 4. They murther the widows fatherless Vers 6 and strangers Now the Root of all these cruel words and deeds is that cursed Thought which possesseth their hearts Yea they say the Lord shall not see Where do they say it In their hearts their tongues do not express it but these are their inward thoughts Compare Psal 10. 6. 11. 13. and 14. This Hellish thought is predominant in all the workers of iniquity verse 4. so Psa 73. 3. We find sundry actuall Impieties layd to the charge of wicked men They are full of pride and violence they Vers 6 are corrupt That is in their speakings and actings They speak wickedly and loftily they speak oppression They set their mouths against the Heavens That Vers 8 is Against God and his Saints whom Vers 9 they blaspheme and by this they do Revel 13. Heavens are put for God Dan 4. 23. Luk. 15. 18. greatly afflict the people of God verse 10. Waters of a full Cup are wrung out by them at the hearing of those blasphemies Teares as many waters flow from them as the Chaldee expounds it Now the Root of all these Evils is in their thoughts verse 11. And they say That is in their hearts How doth God know And is their knowledge in the most Vers 12 High Behold these are the ungodly Psal 50. 16 17 18 19 20. Divers acts of iniquity are brought in against the wicked mam but the Rise of all these is in his thoughts verse 21. These things hast thou done and I was silent Thou thoughtst that I was surely like unto thee Hebr I being had been or was All the wickedness which men bring forth daily in their words and visible waies is the revelation and manifestation of the thoughts of their hearts words and works are evident Characters wherin we may read every mans thoughts Luke 2. 34. 35. Symeon said to Mary Behold this Jesus is set for a sign to be spoken against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pendent a participio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Piscator That the thoughts of many hearts or from the hearts of many may be revealed These words have dependance on the last words of the former verse A sign to be spoken against And they hold forth the root and rise of all that contradiction reproach and scoffs that the people cast upon Christ which were as a sharp Dart or Sword in Maries heart or soul peircing it with bitter grief when they fell off from the Lord Jesus and cryed Crucifie him and scoffed at Luk 2. 35. tuam ipsius animam pertransibit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Beza gladius Syrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et eadem voce Arabs hasta vel lancea est Hebâ—aeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod David de pomis vertit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hasta lancea sed addit quosdam pugiouem gladiolum interpretari him hanging upon the Cross All this did originally proceed from the thoughts of their hearts and did evidently discover and reveale the wickedness and perverseness of their thoughts They had thoughts of giving earthly honour and happiness by Christ thoughts of adhering to Christ if he should advance them to a Terrene Felicity in an earthly Kingdom Prou 29. 11. A fool uttereth all his mind That is his thoughts a fools speeches are but goings forth of his thoughts Thus t is evident that wicked thoughts are the root and beginning of all evill in affections judgment gesture word and deed There cannot be an Action before there be a Thought for this is the order wherin our Actions LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hastam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lauceam c. interpretantur are produced First The mind thinketh then that thought taketh and delighteth the affections and from that cometh consent of will after this cometh execution of the Action c. therfore trace every corrupt affection and exorbitant practice till you come up to some inward and hidden thought There is evill enough in a corrupt thought to turn Angels of light into Devils and men into the Devils Image Evill thoughts were the root of the Apostacy both of 1 Tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels and men the sin of the Angels was first in thought they were lifted up with the thoughts of their own Excellency and this threw them down from a height of Glory into Chains of darkness Third Position 3. The thoughts of men are leading evils they have the preheminence and priority in sinning they are the Ring-leaders in wicked waies they are first in all our evills all sin begins in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thoughts as is evident Micah 2. 1. Wo unto them that imagine iniquity and work wickedness upon their beds when the morning is light they practice it because their hand hath power and they covet fields and take them by violence and houses and take them away so they oppress a man and his house even a man and his heritage 1. Here observe 1. That all iniquity which is acted in mens visible conversations is twice wrought first In their thoughts They think iniquity and work wickedness upon their beds That is They work forge and frame in their thoughts and imaginations upon their beds 2. In their affections and visible courses They work and practise it when the morning is light That is in the day time because their hand hath power Wickedness is first wrought by their hearts and then by their hands 2. Wicked affections and the worst of actions as coveting of other mens fields and houses and violent taking them away these have their beginning in mens thoughts These are the Leaders that cause their whole man to erre and go astray Esa 3. 12. and 9. 16. from Gods waies and therfore when the Lord Christ declares what are those Capitall sins of defilement which proceed out of the hearts of men he nameth evill thoughts in the first place They are set as leaders of that black Regiment they are in the front of that Matth 15. 19. 20. 21. black Roll Mark 7. 21. 22 Out of the heart of men proceed evill thoughts adultries fornications murthers c. 1. Evil thoughts are the first begotten of the old Adam the first fruits of the flesh the first born of the old man the eldest Sons of corrupt nature and therfore sins of strength No wonder then that vain thoughts do so strongly charge and captivate our Souls the strength of that body of sin is brought forth in them Rom 7 24. 2. Evill thoughts are the begetters of all other sins whatsoever Sins of affection and sins of action are originally in the loynes of our mind as all sinners were originally in the loynes of Adam 1 Pet 1. 13. sinning They
and finally 2. The Soul of God signifies height and intensiveness of affections as when Gods Soul hateth wicked men and their performances it signifies his rejection Psal 11. 5. Esa 1. 14. of them with the highest hatred and abhorrency 3. Gods rejoycing to do good to his people with all his Soul is his shewing mercy to them with the greatest height fulness and freeness of Fatherly love and complacency 2. The members of the body are attributed to God as Head Face Hâ—art c. 1. By the Head of God the Scripture understands the Essence of the Deity it self which is above all things and wherunto all things are subject 1 Cor. 11. 3. Dan. 7. 9. 1 Cor. 11. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater scilicet Phil. 2. 6. 7. 8. God is said to be the Head of Christ wherby we may conceive this Mystery that Christ was subject to God so far as in our flesh he subjected himself to God the Father For as the Son of God is of one Essence with the Father he is equal with him God the Father is the Head of Christ 1. In respect of his humane nature in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mediatorisque personam sustinentis caput est which regard the Father is said to be greater then he Joh. 14. 28. 2. In respect of his Office as sustaining the person of a Mediator 2. The Face of God signifies that Divine strength grace and mercy wherby Psal 27. 8. Gods manifesteth himself and is known by his people as we by the face are known to others the face is that wherby one man is known from another in respect of his person Gal. 1. 21. I was unknown by face unto the Churches 2. Gods face is his favour and good will in the manifestation therof Dan. 9. Psal 4 6. 17. this is call'd the shining of Gods face upon his people Psal 80. 3. 19. Psal 31. 16. 3. The face of God signifies his presence in his Church and publike Ordinances wherin the faithfull have the Vision and Communication of God 1 Sam. 29. 19. Jonas 1. 3. Psal 51. 11. Gen. 4. 14. 16. From thy face shall I be absent or banished 4. It signifies Comfort flowing from the manifestation of Gods favour Psal 69. 17. Hide not thy face from thy Servant for I am in trouble shine upon me and comfort me Psal 31. 16. 5. The face of the Lord signifies open Levit. 17. 10. 26. Gen. 32. 20. Lam. 4 16. Jer. 3. 13. Psal 21. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger the face sheweth forth favour or wrath pleasure or displeasure 1 Pet. 3. 12. The face of the Lord is upon them that do evill Psal 34. Psal 21. 10. In the time of thy face that is of thine anger as the Chaldee Paraphrast explains it Ezek. 15. 7. 6. Gods face is his glory as it is in the perfection of it Exod. 33. 20. 23. It is the Glory and Majesty of the Divine Essence as it is in it self which cannot be seen by the eye of mans understanding because the mind of mâ—n cannot comprehend God who is Incomprehensible Job 11. 7. 1 Tim. 6. 16. R. Menachem well interprets that Exod. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text saith he Observe how he saith not my face thou shalt not see but shall not be seen as if he should say There is no power in any Creature to comprehend it 3. Eyes are attributed to God wherby we must conceive 1. His mercifull mighty and watchfull providence Psal 34. 15. 2 Chron. 16. 9. Gods eying of his Children is not a bare intuition but a putting forth of his strength to help and assist them and to resist their Enemies 2. The knowledge of God is Omniscience Prov. 15. 3. Gods eye is in every 2 Chron. 36. 12 Psal 11. 4. place to behold good and evill He knoweth all things most cleerly as if he beheld them with eyes 4. The Apple of his Eye signifies that that is most dear and precious to God Psal 17. 8. Zach. 2. 8. every part of a mans Eye is most tender and is kept Deut. 32. 10. Apple of his eye or the black the sight of his eye most diligently but the apple of the eye or the sight of the eye which is the eye light of the eye its self is kept with the chiefest care Hereby we must conceive the tender love of God and his exceeding great care of his people 5. The Eare of God signifies 1. His infinite knowledge of all things as if heard all things with the Eare. 2. His Psal 34 16. Psal 1 16. 2. 94 9. Psal 31. 3. readiness to heat and grant the request of his people 6. The Mouth of God is God himself revealing and opening his will to men Isa 40. 5. 2. The Lord Christ the glorious Thus August Gen 45. 12. compare with Gen. 4â— 23. Josh 9 14 Jer. 39. 17. Son of God who reveals and manifests God and his mind and will to us Joh. 1. 18. Matth. 11. 26. 27. The mouth is the Declarer and Interpreter of mans mind Interpreter is opposed to mouth for an Interpreter is another mans mouth Exod. 4. 16. by mouth there the Chaldee understands an Interpreter The mouth of Jehovah is the Oracle or answer of God 7. His Nose signifies fury kindled 8. By the hand of God we must conceive 1. His eternall and effectuall purpose concerning all things to be done Act 4. 28. Whatsoever thine hand and thy councel determined to be done Psal 10. 12. Psal 118. 16. Dan. 4. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 32 4 2. Gods mighty power working all things according to his purpose Act. 4. 30. Mark 6. 2. the hand is a type of strength 3. Divine Judgments inflicted on men as Act 13. 11. Paul speaking to Elymas saith The hand of the Lord shall be upon thee and thou shalt be blind Jug 2. 15. God hath protecting and blessing hands 2. Correcting hands 13. Revenging hands to fall into these is fearfull 4. The spirit and gift of Prophesie Ezek. 1. 3. The hand of the Lord was there upon Ezek. 37. 1. me When God comes upon the Sons of men by the power of his Spirit over-powring them and stirring up their Spirits to Prophesie raysing their Spirits to see Divine Mysteries and removing all Impediments that might hinder them in Gods Work 5. The Spirit of strength and fortitude The hand of the Lord was upon Elias 1 King 18. 46. 9. By the Arme of God we must conceive the greatness of his power manifested Luk 1. 51. Exod. 6. 6. either for the saving of his people or destroying of his Enemies Psal 93. 13. Mighty is thine Arme 1 King 8. 42. â— His mighty power working in the Gospel Isa 53. 1. 10. The Right hand of God signifies 1. His Glory Might and Majesty 2. Psal 110. 1. Psal 118. 15 16. His
its actings to be governed by Christ 4. In the restoring and renewing of our nature by the spirit of Christ the change and cleansing of our thoughts is the first and great work wherein the exceeding greatnesse of Gods power puts forth it self 2 Cor. 10. 4. 5. Rom. 12 2. 2. There is an universal newnesse put into our souls by the new Creation all old things passe away and all things become new 2 Cor. 5. 17. which necessarily imports a reall Reformation and reducement of our thoughts to the service of God as well as our affections and actions 3. In this new Creation the Royall spirituall Law is given and engraven in our minds whereby we are inclined and inabled to serve and love God with our thoughts Heb. 8. 10. Vse second 2. Seeing there is so much sinne and iniquity acted in our thoughts continually we should strive to be deeply humbled for all the evils and vanities of our thoughts we must humble our selves for our thoughts as well as our words and works yea chiefly for these leading radicall sinnes this is pressed upon us in Prov. 30. 32. If thou hast done foolishly in lifting up thy self or if thou hast thought evil lay thine â—and upon thy mouth The thinking of evil is here joyned with self exalting which is the greatest folly and fighting against God when we have thought evil we must lay our hands upon our mouths that is our hearts must be filled with sorrow and shame for the same from a clear conviction of our guiltinesse This laying the hand upon the mouth argues and signifies these two things 1. A spirituall and plenary conviction of the extream sinfulnesse of evil thoughts in their aggravations and of the great wickednesse that men have acted in their thoughts so that their mouths are now stopped and they have Rom 3. 19. nothing to say by way of excuse extenuation or self exoneration they dare not say that thoughts are free nor that themselves are free from the highest thought pollution but now they will freely joyn with the Law in charging and condemning themselves 2. It argues a height of shame and depth of self abasement and soul humiliation in the sight and remembrance of the great evil of their thoughts that they are vile in their own apprehensions and very much ashamed and afflicted in their spirits for their thought-defilements Ezech. 16. 65. Job 39. 27 28. Now there is great reason and cause why we should be deeply humbled for our thought-sinnes 1. Evil thoughts are sinnes against all divine Laws they are violations of the Law of nature of the law of love and grace 2. They are grand enemies of God 2 Cor. 10. 4 5 Rom. 8. 7. and the great disturbers and defilers of all the good that we do 3. Man 's own evil thoughts are the first begotten of the old man the fiâ—st born of the Devil the begetters of all other sins the beginners and first movers in all evil they are leading misleading evils 4. The sinnes of our thoughts are in number like the sands of the sea in their nature out of measure sinfull how great a cause then have we to be greatly humbled and to sorrow bitterly for the evil thoughts of our hearts oh therefore let us look much into our Thought-sinnes and consider them in their hatefull nature and numberlesse numbers that we may be throughly abased and ashamed and may loath and abhor our selves for the same let us duly and daily search our hearts and survey our thoughts in their severall kinds 1. Examine what Thoughts of atheisme blasphemy spirituall idolatry pride unbelief security and sensuality speculative filth and folly vanity and vilenesse what thoughts of impierity and iniquity against God and man do rise out of our hearts daily and how far they have prevailed over our hearts Let us remember that all those evil thoughts before mentioned yea the worst of them all are in all of us by corrupt nature and if we be left to our selves when occasion is offered our corrupt hearts will presently conceive them and give them a compleat being and birth 2. We must examine our thoughts by the word of God this straight righteous Rule will manifest the obliquity and iniquity of our thoughts Heb 4. 12. the word of God is mighty in operation and is a discerner of the thoughts of the heart at the preaching of this word the secret thoughts of an Infidel are made manifest 1 Cor. 14. 24 25. oh therefore let us exactly and throughly search our thoughts by the light of Gods word and strive to find out the manifold exorbitances vanities and defilements of our thoughts 2 We must freely and faithfully confesse our thought-transgressions to God and thereby give glory to the great heart-searcher 3. We must be deeply displeased with our selves for displeasing God by our thought-sinnes it must be the greatest grief of our souls that we have grieved Gen. 6 5 6. God by our thoughts 4. We must judge and sentence our selves for our loose prophane proud ungodly impertinent and unprofitable thoughts acknowledging that we are most worthy to be destroyed for the sinnes of our thoughts 2. We must condemne our selves for secret evil thoughts which never came forth into action there is a world of sinne acted in mens thoughts which doth not break out into their visible conversations 3. For those evil thoughts that proceed out of our hearts whreunto our wills never give consent 4. We must passe sentence upon our selves for the want of holy heavenly spirituall thoughts the Law of Christ commands us to be free from all evil thoughts and to be filled with all good thoughts Mark 12. 30. Thou shalt love the Lord thy God with all thy thought so that the want of good thoughts in us is a breach of the Royall Law and makes us liable to that heavy curse in Deut. 27. 29. 5. We must be humbled for the evil that cleaves to our good thoughts Our best thoughts as they come from us are not without some mixture and adhesion of sinfull corruption which is sufficient without Gods covering mercy to cast and condemn us 5. We must seek unto God for the pardon of our evil thoughts this duty Peter presseth upon Simon Magus Act. 8. 21. pray to God saith he that the thoughts of thine heart may be forgiven thee Simon Magus had many foul crimes to be pardoned but yet the first and great sinne for which he was to beg forgivenes was the thought of his heart see how earnestly David petitioneth for the pardon of his thought-sinnes Psal 19. 13. Who can understand his errors cleanse me make me guiltlesse from my secrets thus the words are in the Hebrew and in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 19. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies to cleanse or make innocent guiltlesse empty to absolve The Arabick thus explains it cleanse me O my Lord from my secrets which are
therefore if our Thought-transgressions be a burden to us if we do really loath these sinnes and our selves for them if there be a sincere striving to mortify every evil thought know assuredly that we ought to cast our selves upon the greatnesse and freenesse of Gods mercy and believe the pardon of all our thought-pollutions 3. Seeing there are the seeds of all kind of wicked and abominable thoughts Vse 3 in mans corrupt nature and these are so ready to assault and beset us continually we may see then what great cause we have to look to our thoughts that they be not over-run with vanity nor over ruled by sinfull corruption we should never trust our thoughts alone without Jobs Covenant Job 31. 1. without Davids bridle the mind of man is the mouth of the soul thoughts are the speakings of the mind Psal 14. 1. let us keep this mouth of our souls as with a bridle The great God gives us a very strict command to look to our thoughts Prov. 4. 23. above all keeping keep thy heart that is above all strive and study to keep thy thoughts pure in a holy heavenly frame without spot and defilement These words do clearly import that there are many things given us in charge to be kept but above all our hearts and thoughts we are commanded to keep our selves unspotted of the world 2. To keep the words of Christs patience 3. To keep a good conscience 4. To keep holy the Lords day 5. To keep our brethren 6. To keep the works of Christ to the end 7. To keep that which is committed Revel 2. 26. to us 8. To keep the doore of our lips 9. To keep all the commandements of God but above all keeping keep thy heart and in it thy thoughts above all this is the true import of the Hebrew text 1. Keep thy thoughts more than all things that are to be kept our chiefest care and greatest caution must be spent in keeping our thoughts we must guard them night and day and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. prae omni custodia plus quam omnia custodienda Piscator with a fourfold watch and ward We must keep our thoughts as a City or strong Castle is kept with all kind of fortifications and as rich men keep their treasures with looks and barres The word in the originall as one Servavit observavit custodivit munivit curavit Significat etiam seris vectibus qu◠claudere observes is borrowed from the affairs of warre Let us imagine a City not onely begirt with a straight and dangerous siege of vigilant and blood thirsty enemies but also within full of secret commotioners that are ready to betray the City How greatly would it concern that City with all vigilant policy to stand upon its guard day and night for prevention of danger thus it is with our hearts 1. Satan is ever waiting opportunity to throw in his fiery darts 2. Worldly sensuall objects from abroad are ready to insinuate themselves and to ensnare our thoughts 3. There is the flesh from within which raiseth many inward commotions and rebellious stirrings in our own hearts Now godly wisemen are sensible of all this danger and by their own experimentall knowledge are acquainted with the many wounds and breaches made in the soul both by these open enemies and secret Rebells which rise up within their own bowels and therefore they have daily need of much heavenly wisdome holy care and conscience in guarding and keeping their hearts Thus we are expresly commanded to observe and fortify our thoughts against all assaults and to keep them from all pollution with all possible diligece now to quicken us to this duty let us seriously consider 1. That this is the great commandement of God it is the fundamentall comprehensive command the keeping of our thoughts is a keeping all the commandements fundamentally all purity and true piety begins in the thoughts 2. This keeping of our thoughts is a keeping all the Commandements virtually because every divine precept requires a thought obedience 2. If our thoughts be holy our affections and actions will be holy also 2. A holy frame of thoughts sends forth actions of life that do manifest the glorious life of Christ in us Prov. 4. 23. out of it are the issues of life the actions and outgoings of lives of that new heavenly life which is eternall living words and works are issues of gracious thoughts but dead defiled actions and speeches are the outgoings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of evil thoughts Thoughts are spring actions and streams as our thoughts are so are the actings of our affections so are our prayers and all our performances therefore it concerns us above all keeping to keep our thoughts Thirdly consider that mans heart of it self is sufficient to bring forth all kind of evil thoughts and that without any injection from Satan and instigation from outward objects the Devil may cast in any thought into our heart but all the powers of darknesse cannot fasten the guilt and spot of any one sinne upon our thoughts without our entertainment and closing with the sugestion but the corrupt heart of men hath a sufficiency to beget and conceive any wicked blasphemous thoughts and to corrupt the whole man with all kind of sinfull thoughts and works as having in it self the ground and spawn thereof 2. Mans cursed heart is exceeding prone to think evil continually 3. It invites and inticeth Satan to suggest and greedily entertains whatsoever he injecteth 4. All outward objects serve as occasions to stir up evil thoughts in us therefore our chiefest care must be to look to our thoughts 4. God is the onely Lord and Ruler of our Thoughts he layes claim to them as his sole right and peculiar Royalty and he hath a Soveraignty over the whole soul and all its powers Earthly powers take upon them to govern our tongues hands and visible actings but God onely challengeth a power and principality over our thoughts therefore by turning Libertines in our thoughts we turn God into an Idol of our own fancy denying his Soveraign dominion over our thoughrs and knowledge of them and so we rob him of his chiefest Royalty 5. The observing ordering and keeping our thoughts within due bounds is the glory and strictnesse difficulty and singularity of the true Religion above all others in the world If we look to our speeches and actions what singular thing do we did not the Pharisees do as much meer mortall men do the same Wherein stands the difference between true hearted Israelites and all hypocrites it is mainly in the purity and piety of the Thoughts Phariseees and formalists may mumble over their prayers morning and evening and keep from open notorious evils they may be blamelesse in their visible conversations Phil. 3 4 5 6. Hypocrites may appear in glorious outsides talk strictly pray and discourse to admiration but their thoughts are overrun with vanity and earthlinesse That
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