Judges in the Land they would do this or that they would surpass others in prudent righteous administrations self deniall c. like children or frantick persons they imagin themselves Princes Nobles States-men Rulers Rich men c. They think if they had as great Estates as some have in what a height of pomp and pleasure they would live for gorgeous apparrell delicate diet c. men fancy to themselves high places and possessions and in the thoughts therof they pride and felicitate themselves almost as much as those that really enjoy the things themselves 5. The fifth and highest degree of Fifth degree Pride is when men imagine a kind of Deity in themselves now there be two selfe Deifying Thoughts whereby they are guilty of devilish Pride 1. When men think themselves equal with God 2. When they conceive themselves to be as gods 1. This is the most abominable height of pride when men think themselves equal with the most high yet some have risen up to this height of arrogancy as the King of Babel when he said in his heart I will ascend above the height of the Isa 14. 14. Clouds and will be like the most high such also was the pride of Ninive who Zeph 2. 15. speaks thus in her heart I am and there is none beside me Men are guilty of these self Deifying-thoughts two wayes 1. When they imagine a power in and of themselves equal with Gods power this was the pride of Nebuchadnezzar when he said Who is that God that can deliver you out of my hand 2. When men do arrogate and assume to themselves that honour and power that is proper to God alone this was the cursed pride of Herod when he assented to that blasphemous speech of the people and spake that in his thoughts which they spake with their tongues crying the voice of God and not of man this is that abominable arrogancy Acts 12. 21 22 of Antichrist who sitting in the Temple of God exalts himself above 2. Thes 2 4. Dan. 11. 36. all that is called God or worshipped That man of sinne is evidently the Pope of Rome as appears by his self goddifying Acts and Attributes for though under a politick pretence of self abasing he calls himself the servant of servants yet in the height of his arrogant thoughts he sitteth as God for he takes to himself that honour and power that is Gods Royal Prerogative 1. He claimeth a power to forgive sinnes past present and to come 2. To prescribe new Rules of worship 3. To make lawes to bind the Conscience properly 4. To open and shut heaven 5. To dispose of earthly Kingdomes at his pleasure 6. To dispense with the Moral Law and with Apostolical Constitutions 2. Men are guilty of these self goddifying thoughts when they think themselves to be as gods The Devil in the beginning made an impression of this Gen. 3. 4 5. 1 John 9. 7. proud thought upon our first Parents ye shall be as gods and we being in their loins when they sinned and descending from them by ordinary generation do receive that corruption from them whereby we are inclined to think thus proudly of our selves that we have a kind of Deity in our selves This I take to be the meaning of that place The Lord God said behold man is become as one of us three the Father 1 John 5. 7. the Son and the holy spirit Man is not become as God really and indeed for we are by our fall come to be as the Devil but men are as gods in their own proud imaginations hereby Jehovah would discover to Adam and all his posterity what thoughts of devilish pride are now rooted and revealed in their depraved natures by believing the Serpents deceitfull promises 8. This Pride of Thoughts is predominant in all unregenerate men predominant sinnes are of two sorts particular or universal 1. Every man in his carnal estate hath his particular master sinne which is predominant in his affections and whereunto he is most strongly carried this we call the sinners bosome-beloved-sinne in some 't is avarice in others ambition c but Pride is an universall predominant sinne which raigns and revels in all unsanctified men as their great Goliah Ob. Some will say we find not this pride of thoughts working in our hearts Answ 1. They that are most fill'd with this pride do least feel it in themselves the lesse we discern it in our selves the more it domineers in us 2. The deeper sight and sense we have of this sinne the more we are delivered from it 9. This pride of thoughts is a Capital and Radical sinne it produceth many damnable evils and dangerous Superbia est caput atque causa omnium delictorum scriptum est enim initium peccati omnis superbia Augustinus prior est in vitus superbia non enim invidia parit superbiam sed superbia parit invidiam Aug. fruits as 1. Discontent with our present condition pride makes men think themselves greater than the greatest outward mercy 2. Ambition whereby men seek great things for themselves Jer. 45. 4 5. 3. Vain boasting whereby they speak of themselves their gifts and eminencies more than is comely 4. Hypocrisy whereby men make profession of those gifts and graces that really they have not or of a higher measure than indeed they have 5. Obstinacy and persisting in error against clear light when men are ingaged in a corrupt opinion they will not be convinced their error may daily be overthrown but their pride will not yield to the truth Quest How shall we know whether our differing in opinion from brethren proceed from pride or from conscience and want of convincing light Answer When men behave themselves humbly and meekly when they cannot see what their brethren do this argues it is from conscience not from Pride and Obstinacy but when they appear haughty lofty and censorious and think that those that dissent from them are wilfull and will not see the truth or els do act against their light this shows that such are acted by a spirit of pride and not by Conscience humility thinketh no evil 6. Pride of Thoughts is the cause of Division Contention and striving one against another in word or deed Prov. 13. 10. onely by pride cometh contention all contention is imputed to pride that is indi ed for the common disturber of peace 1. Pride makes men prove to be injurious to others 2. Out of these injuries arise strifes and brawlings 3. Out of contentions murder often breaks forth Hamans pride filled his heart with an insatiable thirst after the blood of the Jews The wicked Hest 3. Psal 10. 2. Micah 18. 1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 8. 1. c. 12 1 2. 3. mans persecuting the afflicted proceeds from his pride this was the cause of those contentions among the Apostles we may judge of the cause by the cure It is an elegant speech
the attributing of any of those perfections or affections to God that are in any sort communicable to the Creatures we must carefully mind these two Rules 1. There must be in our thoughts an abstracting of all imperfections that are incident to the Creatures as for example Mercy is in God and it is in men now in conceiving mercy to be in God we must abstract all the Imperfections which accompany mercy as t is in us mercy as t is found in man cannot be ascribed unto God There are certain acts of mercy in man that cannot be affirmed to God mercy as t is in man hath these three eminent internall acts 1. The first is Condolency when a man hath an inward sense of anothers misery and is afflicted in the sense therof this is call'd Compassion 2. The second act is a Velleity to releive those that are in misery though men may want power to do it neither of these acts can agree to the mercy of God 1. Condolency cannot be in God for where there is no passion there can be no compassion properly this affection is inconsistent with men glorified in Heaven 2. God is able to help whom soever he will mercy is in men with deliberation not so in God 3. A third act of mercy is an absolute will of releiving the miserable and this is granted to be in God we do highly dishonour God and make him an Idol if we conceive any affection or virtue to be in God as it is in the Creatures 2. Whatsoever virtue or excellency we ascribe unto God we must conceive Rule 2. it to be in him in the Superlative transcendency of perfection and plenitude that is peculiar to a God for those Excellencies are in God Immediatly and Infinitely the sparks wherof only appears in us 13. The essentiall properties of God are not really distinguâ—shed among Esa 43. 25. Non distinguntur re sed ratione themselves nor from his Essence Gods mercy is himself and not different from his Essence All the Attributes of God are one Act in God 14. Those Attributes that do formally include any thing peculiarly proper to the Divine Essence are altogether Incommunicable as Omniscience Omni-potency Omni-presence Immensity and such like The Image of Gods wisdom holiness mercy is communicable and is implanted in the Saints but there is no similitude of Gods Omni potency Immensity Omni-presence that can be communicated to Angels or men these are Incommunicable Properties and agree to God alone 2. All the Attributes of God considered in themselves and as they are in God are altogether Incommunicable for they are his Essence it self thus God is only wise yet they are rightly divided into Incommunicable and Communicable because some of them do imprint their Image on the Creature as wisdom goodness righteousness c. in which respect only as I conceive they are called Communicable 15. Those divine Attributes that are said to be communicated to the Creatures they agree to them by way of analogy or likeness and yet these attributes as they are in God differ infinitely from those properties that are given to Angels and men those properties as they are in God are most perfect infinite unchangable they are the Divine Essence it self and therfore in reality are all one but in Angels and men these properties are finite imperfect and changable meer qualities and divers they receiving them by participation only 16. The Divine Attributes are not multiplyed in the persons of the glorious Trinity for as there is one Essence of the Father Son and Holy Spirit so there is also one Eternity one Omnipotency one Omniscience Immutability c. The Father is Eternall Almighty most Holy merciful omniscient so is the Son and the Holy Spirit therfore though the Father be Omnipotent and the Son Omnipotent and the Holy Spirit Omnipotent yet there are not three Omnipotents but these three are One Almighty God 17. God in himself is an Essence Spirituall invisible most simple infinite immutable incorporeall self-sufficient c. to us he is all-sufficient gracious mercifull abundant in goodness and truth righteous long-suffering c. Thus we must conceive of him 1 Some Attributes declare Gods own sufficiency thus he is said to be all-powerfull infinite eternall unchangable 2. Others declare his Efficiency as the working of his power Justice Goodness in and upon the creatures thus he is said to be righteous mercifull and patient Object The Scriptures declare and speak God to be a Spirituall Incorporeall Essence and not as man and yet they attribute to God members and humane senses and affections as hands armes eyes ears c. Now the greatest difficulty is to have right thoughts and conceptions of God in respect of these Attributes that we may not by any undue thought turn him into an Idol Answ For the regulating and rectifying of our thoughts and apprehensions about these Tropicall Attributes that are spoken of God in Scriptures we must know 1. That there are divers Attributes that are ascribed unto God Tropically by way of Figure not properly these are called figurative Attributes 2. In these figurative Attributes Metaphoricae attributa Dei sunt quae proprie quidem sunt rerum creatarum at Deo per metaphoram seu similitudinem tribuuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est metaphora qua ea quae hominum sunt Deo per similitudinem tribuuntur we must especiall mind and study those that are Metaphoricall Quest What are these Metaphoricall Attributes of God Answ They are those that belong to things created properly but they are spoken of God by a Metaphor or Similitude for the Scriptures often speaks of God according to our capacity of these some are taken from men some from other Creatures Those Attributes that are taken from men are said to be ascribed to God by Anthropomorphosis or Anthropopatheia which is a Metaphor wherby those things that are proper to men are attributed unto God by similitude for properly God being a Spirit Infinite and Incomprehensible hath neither face nor eyes nor hands nor any such thing but these things are spoken of God after the manner of men and thus the parts of man his members senses affections actions Levit. 26. 11. Esa 1. 14. Jer. 5. 29. Amos 6. 8. Psal 11. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 23. subjects and adjuncts are attributed to God 1. A Soul which is an essentiall part of man is ascribed to God Job 23. 13. We must not conceive that God is like unto man as if he had a Soul and Body as man hath for God is one simple spirituall Being 1. The Soul of God is put for God himself Jer. 6. 8. When Gods Soul departeth from men he forsakes them fully and for ever a man may depart from his friend in respect of bodily presence and yet his soul may be still with him but when he departs from him in his soul he forsakes him totally
and his will Eccles 7. 30. Ipsos autem quaerere Cogitationes multas Thus Piscator But they both Adam and Eve and also their posterity have sought out of their Et ipsi inquisierunt cogitationes multas Thus the Interlin own accord many thoughts that is crooked and corrupt thoughts and devices whereby they are fearfully faln from the first righteousness wherein they were formed These crooked thoughts were cast into our first Parents by that crooked Serpent Satan and being by them entertained they were the bitter root of that dreadfull disobedience What were those thoughts out of Quest which that abominable apostacy did spring The first was a Thought of Pride a Answ conceit and apprehension of some God-like perfection and excellency that was to be attain'd by eating that forbidden fruit which they could not enjoy by their yielding obedience to Gods Commandement The Divel had injected this thought into the Woman that by eating of that prohibited Tree they should presently have their eyes opened which the Woman Gen. 3. 4. 5. did apprehend to be meant of a further degree of wisdom as the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrase imports Act. 26. 18. Ephes 1. 18. and they should be as Gods this the Woman understood of the Father Son and Holy Spirit as appears by the words of God in vers 22. Thus through the Divels suggestion and seducements the Woman began to have such thoughts in her mind as these surely there is some great perfection in that fruit which is restrained from us and by eating thereof we shall attain to a God-like wisdom a kind of omniscience this great ambitious thought was the main root out of which that great transgression took its rise 2. A thought of Infidelity our first Parents did not really conceive and apprehend that there was an All-sufficiency in God injoyed to fill them with all desirable perfections and this was the ground of their aversion from God unto the Creature This vile thought of A thought of distrust made entrance unto the fall of our first Parents Perkins Distrust entred into the heart of Eve it may be that it is not true that God hath spoken to us concerning this fruit and it may be God regards us not as we think he doth in that he denieth us this pleasant fruit hereupon her will and affections were drawn out to actual disobedience and departure from God 3. The opinion of a conceived excellency The Woman was possest with a strong conceit and opinion of the great wisdom and sagacity of the Tempter when she saw the spirit that talked with her to have taken upon him the shape of the most sagacious beast of the field she began to think thus with her self that though he were one of the abased spirits yet by the shape he had taken resembling his nature he must needs be most crafty and sagacious and so might pry further into Gods meaning then he was aware of and for this end the Divel of all other beasts of the field took the shape of a Serpent thereby to gain this conceit and opinion of sagacity and subtilty with the Woman and this conceit occasioned Eves fall 4. Our first Parents were possest with a thought of iniquity against their gracious God They did wickedly think and imagine that there was not the reality of love in God that he pretended to them but that he rather envied their perfection according to that calumniating thought which the Divel had cast into their minds that of ill will he had forbidden them this Tree for God knoweth that in the day ye eat thereof ye shall Gen. 3. 5. be as Gods 5. A thought of impunity that they should not surely dye though they did transgress that command of God who Gen. 2. 17. had threatned assured death the Divel had fild their hearts with this presumptuous thought ye shall not dying dye that is not dye the death as the Greek Gen. 3. 4. Translates Oh what infinite cause have we to hate evil thoughts even for this in that they were the root of that first Apostacy whereby we were all undone in Adam 2. Evill thoughts are the root of all the evill which is in our judgements and affections words and works 1. Our thoughts do corrupt our judgements James 2. 4. men are said to becom Judges of evill thoughts For the clear understanding of this mysterious Text it must be considered in its aspect and connexion with the two former verses wherin the Apostle declares how guilty the Hebrews to whom he writeth were of that great great evill from whence he disswades them namely an extra judiciall acception of persons by an usuall practice of theirs in their Church-assemblies he convinceth them by a notorious example that they gave speciall reverence and honour to rich men though wicked and unworthy meerly for their worldly wealth and splendor but they disrespected and despised the poor brethren though rich in faith because of their poverty this is a vile prosopolepsia condemned by the Royall Law and inconsistent with Christian faith and charity in that they scorned a godly man because poor in comparison of a wicked man that was rich In the fourth verse the Apostle declares the true root and rise of this perverse judgement in respect of persons they became Judges of evill thoughts that Jam. 2. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is they did judge perversly according to the crooked Rule of their own corrupt thoughts ye are become discerners or distinguishers of evill thoughts thus the Syriack reads it that is they made an unjust difference and distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the rich and the poor by their crooked thoughts they judged between them by evill opinions or imaginations as the Arabick version doth clearly and rightly express it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genitivus hic non objecti sed attributi Grot. They judged between the Rich and the poor by evill thoughts they were possest with such evill thoughts as these that gold is to be preferred before grace outward pomp and glory before spirituall excellencies and these wicked thoughts were the root of their From the thoughts of men proceed all bad desires corrupt affections evil words and actions the mind must first conceive before the will can desire or the affections be delighted or the members of the body practise any thing Mr. Perkins unjust judging they valued and esteemed men according to their earthly excellencies and externall apearances The pollution which is in our affections coms originally from our thoughts inordinate affections are begotten by exorbitant thoughts 1. Affections are properly the motions and actings of mans will 2. All the affections are stird up and raised by the thoughts they are bred and fed by them no one thought passeth frō the mind but it stirs some affection of desire delight fear sorrow joy c. 3. Therefore it follows that such as our thoughts are such must
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
though it be his mind to work many changes he wills a change in the Creatures but never changeth his own will 4. Humane Actions are ascribed to Humane Actions God and these are both internall and externall as 1. Thinking of thoughts is attributed to God Jer 4. 28. 29. 11. hereby is signified his decree counsell Esa 14. 24. and purpose Psal 33. 11. The thoughts of Jehovahs heart shall stand for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever That is his Councells as t is there interpreted 2. God is sayd to lift up the light of his face Psal 4. 7. when he manifests his favour and goodness to his people in Christ who is both the light face or Exod 33. 14. presence of God Luk. 2 32. and the Angell of his face Esa 63. 9. according to this phrase t is sayd Psal 16. 15. In the light of the Kings face is life and his favour is as a Cloud of the latter Rain 3. When God is sayd to have respect Gen 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aspexit Respexit intuitus est cum delectatione significat gestum applicantis se ad rem gratam to the Faithfull and their Offering we may thus conceive that he approves favoureth and accepts of them Iehovah had respect to Abel and to his Offering 1. with delight as the Hebrew word implyeth and so one of the Greek Versions translates it 2. With favourable acceptation as the Chaldee Paraphrast explains it Levit 1. 3. 4. God is sayd to hide his face 1. When he declares his anger Psal 30. 8. 2. When he seemeth not to be affected with our miseries Psal 13. 2. 3. When he withdraws his favourable countenance and comfort which the Chaldee expounds the brightness of his face When we have not the comfortable sight and sense of Gods favour it imports trouble and grief Deut 31. 17. Ezek 39. 23 24 29. 5. God is at the right hand of his Psal 59. 2. Act 2. 25. people Psal 16. 8. wherby we must conceive his powerfull assistance and comfort when his help and protection is present in all dangers and distress 6. He turneth himself to us or returns Zach 1. 5. Psal 6. 5. when he manifests himself favourable to us removing the signes of his anger diseases warr c. and restores a prosperous Estate 2. When he pardons and subdues our Iniquities Micha 7. 19. 7. God is sayd to come to us when he gives us a further manifestation of his favour and presence and enlargement of grace and Heavenly comfort Ioh. 14 23. and vers 18. I will not leave you comfortless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will come to you I will not leave you Orphans Thus t is in the Original which condition is usually comfortable when God manifests himself as a Father and filleth our Spirits with the diffusions of his love and comforts of his Spirit he then comes to us 2. He makes his abode with us when he confirms us in the perpetuall confidence of his favour Ioh 14. 23. 8. God is sayd to descend and ascend Gen 11. 7. 18. 20. 21. These Phrases may seem to imply that God was not there before that he is in Heaven and not on Earth That we may have right apprehensions of God we must know 1. That he doth not move from place to place or change his place who fills Heaven and Earth 2 These Scriptures speak of God after the manner of men and do assure us that God had a certain knowledge of these things and of all that men do on Earth 3. God descends when he worketh some new thing on Earth that he had not done before Thus the Son of God descends from Heaven not by mutation of place but by assumption of flesh and manifestation of himself therin 4. When God manifests that things done on Earth are not unknown to him 5. When he brings forth his power indeed and shews himself to be near unto us Ezod 3. 8. 9. God Returns to the high place or to the height when he doth as it were go up to the Throne of Iudgment Psal 7. 8. for Thrones were set on high when 1 King 10. 19. he executes Judgment from Heaven upon sinners 10. Laughing is ascribed to God Psal 2. 4. Prov. 1. 26. When he is sayd to laugh at wicked men it is to shew these four things 1. How far he is from helping them 2. How easie t is to destroy them Psal 59. 9. Prov. 1. 26 28. compared Psal 2 4 5. verses compared 3. It signifies his furious anger against them even to the rooting of them out 4. That he whuld no more pity them in their greatest miseries then men are wont to pity those at whose death they laugh and jest Thus when God is sayd to laugh and deride his Enemies it implies their dreadfull punishment it is spoken of God after the manner of men that he laugheth and is angry with sinners and the like expressions not that he hath such passions as men O no but because he doth such things as men use to do when they are moved with such passions or affections and as the Hebrew Doctors say The Law speaks of God according to the language of the Sons of Adam 5. Humane Subjects are attributed to Humane Subjects God as 1 A Throne Psal 9. 48. Esa 6. 1. A Throne is a high Seat full of Majesty and Glory fit for Kings and Judges to Revel 4. 10. sit in 1 King 10 13. 19. 2. It signifies Kingdoms and Dominions Dan. 9 7. By the Throne of God we may conceive these three things 1. Divine Majesty and the Kingly power of God who is King of Kings 2. Triumphant glory 3. Judiciary power Psal 9. 4. Thou satest in the Throne judging right Gods Revel 20. 11 12. sitting upon a Throne is a representation of his imperiall Glory Power and Judiciary Majesty 2 Chron. 18. 18. Thrones are not for standing but sitting 1 King 2. 12. and Chapter 22. 10. 2. A Foot-stool is attributed to God Psal 110. 1. This holds forth the absolute power and dominion that he hath over his Creatures 2. Things are under the feet of the Lord Christ as a Foot-stool two wayes 1. By way of subjection as Servants unto him and thus Angels and Authorities and Powers are made subject to him Ephes 1. 21 22 1 Pet 5. 22. 2. By way of Victory and insultation and so all the Enemies of Christ are put under his feet which is the most proper way for the Members of Christ are indeed under the Head the Sheep of Christ are in his Hands and the Lambs Joh. 1. 10. 28 of Christ are in his armes and bosom but the Enemies of Christ are under his Esa 40. 11. feet to be trampled upon till their blood be squeezed out 6. Humane Adjuncts are attributed to 6. Humane Adjuncts God he is sayd to rest and to be wearyed to sit to be
shall find that God requires the obedience of our thoughts as well as of our speeches and visible actions We must labour to bring every thought into a sincere subjection to God Our thoughts must be guided by the written Counsell of God Prov. 20. 18. Establish thy thoughts by counsell That is we must take counsell at the word of God how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dispose and order our thoughts We should not conceive a thought in our minds unlesse we have counsell and direction from Gods word Renewing Grace that comes into the soule by the preaching of the Gospel is effectuall to bring into captivity every thought to the obedience of Christ 2 Cor. 10. 4 5. Grace first brings in our thoughts to Christ and then our words and works Every thought of the heart must bow the knee to King Jesus he must have his Throne in our thoughts then he is said to rule in our hearts when our aime and indeavour is to order all our thoughts according to the rule of his word The spirituall law of God commands and calls for the love and service of our thoughts Matth. 22. 37. Thou shalt Mâ—rk 12. 30. Luke 10. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love the Lord thy God with all thy thoughts he must be served with all our minde that is with our thoughts the actings of our minde It was the earnest desire and endeavour of David to order his thoughts as well as his words according to Gods will as in his sight Psal 19. 15. The words of my mouth and the meditation of my heart shall be to thy will in thy sight O Jehovah This reading I take to be nearest the Hebrew And so the Syrick Ad voluntatem thus the interlinear reads it The meditation of my heart shall be according to thy will O Lord. And so the Arabick The thought of my heart shall be according to thy will God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accept of nothing but what is according to his revealed will But now though Grace doe in some measure subdue and subject our thoughts to Gods will yet there is still a stifnesse and inflexibility remaining in our minds so far as they are carnall they are unwilling to bow to the Scepter of Christ and they are apt to rebell against his royall Law and to go astray continually but when our thoughts begin to stray and wander Grace brings them in againe to the paths of Christ it layes a solemn charge upon them not to wander any more and bindes them to subjection if ever we will prove our selves to be savingly sanctified it must be our chiefe and continuall care to serve and glorifie God in our thoughts as well as in our words and works God must be sanctified in our hearts and glorified with our Isa 8. 1 Cor. 6. 20. 21. soules by giving up all our thoughts and affections to his will There is a thought-service that Jehovah expects and exacts of his people as well as a tongue-honour and worke-service Oh therefore let us labour to render withall reverence and zeale unto the Father of spirits a continuall cheerfull thought-service most purely and abundantly and the rather because it is so exceeding pretious and pleasing to God There be foure things that doe commend and declare the surpassing excellency and preciousnesse of this thought-worship and service 1. It flowes more immediatly from the heart that that God chiefly desires and wherein he principally delights he calls for our heart as that which carries the whole man with it thoughts are the free and immediate productions of mans heart 2. No created power can hinder our thoughts from serving God and converses with him opportunities abilities and means may faile for outward performances but the heart is alwayes at leisure and liberty to think graciously and spiritually 1. All the powers of this world yea all the powers of Hell cannot hinder a sanctified heart from an invisible fellowship and fruition of God with thoughts of sweetest rapture and reverence of love and lowliest adoration 2. They cannot restraine it from bathing it selfe in that open fountaine the precious blood of Jesus Christ with thoughts of unspeakable peace joy and triumph 3. Nor from closing and clasping about the pretious promises of life or diving into the unsearchable depths of Grace and mercy with thoughts of faith and highest admiration 4. They cannot hinder a gracious heart from being as a mountaine of incense sending up a spirituall sacrifice of praisefull admiring thoughts to the God of mercy 3. This thought-service is the most spirituall service it is ordinarily full of spirituallnesse intention and life because it is nearest the object of adoration The streames which are next the well-head are purest and strongest the more spirit and life is in our service the more precious it is The best men though they may strive to doe their best every way yet they shall finde different degrees in their abilities to performe and in the actuall discharge of their duties to God their works doe not allwayes answer exactly to their words their words cannot fully express the thoughts of their hearts the thoughts of their hearts come infinitly short in conceiving of the excellency of Gods majesty mercy might and glorious perfections The thoughts of sanctified soules laying hold with immediate and neerest embracements upon that al-glorious object the Lord God and his sweetest attributes give him the glory of his infinite excellencies with more life heartinesse and heavenlinesse then their words or actions can doe 4. A constant thought-service is the surest signe of heart-sincerity John 4. 24. That worship that is most spirituall hath most truth of heart in it If mens change in words and works and all visible carriage were angelicall yet if their thoughts were not brought into subjection to Gods will they were still limbs of Satan A constant striving to subject all our thoughts to Christ is the most sound and undeceiving evidence of our uprightnesse this inward thought-service being secret and invisible is clothed with more certaine sincerity and hath a more speciall acceptance with God Seventhly Sanctifying Grace fits mans heart for divine meditations and fills it with holy heavenly thoughts it begets an inward fitnesse and freenesse to entertaine sanctified thoughts and brings in fulnesse of good thoughts by corrupt nature our mindes have not onely an emptiness of all holy thoughts but also an unfitnesse and aversnesse to take in holy thoughts carnall men are unfit and unwilling to set themselves to think of God and divine mysteries to enter into serious thoughts of their sins of their last end of the last judgement they have no minde to think what they have done what they are doing or what they shall doe they would have God depart from their thoughts and all Job 21. thoughts of a holy God and his wayes depart from them But when sanctifying Grace falls upon us it implants a freenesse and aptnesse in our