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
be our affections if our affections be full of earth and earthliness lust and loosness it is from the overflowing of all these in and from our thoughts the root and reason of worldly affections is some vile thought that is hidden in the heart Psal 49. 11. Their inward thought is that their houses shall continue for ever 3. Corrupt thoughts are the fountain Vitiosi sermones non nisi ex perversis Cogitationibus promanare possunt Cartwright in Proverb of corrupt speeches it is a principle proceeding from Truth it self that out of the abundance of the heart the mouth speaks Out of the abundance of vanity and impiety which is in their thoughts men bring forth vain ungodly speeches continually whatsoever evil is spoken with their mouths is first spoken in and by their hearts When men are rebuked and convinced of their foolish filthy speeches they will excuse and extenuate their sin with this plea that they thought no evill whereas corrupt vitious speeches cannot flow but from corrupt impure thoughts as is evident Psal 10. 7. where t is said of the wicked man that his mouth is full of execration and deceits and fraud under his tongue is perversness and iniquity but the spring from whence all this evil-speaking ouerflows is the impiety prophanes and presumption of his thoughts as is most apparant vers 4. God is not in Psal 10. 4. all his thoughts or all his thoughts are that there is no God 4. Evill thoughts are the root out of which springs an evill eye and uncharitable Cogitationes malificiorum parentes semen sunt Carthwright hand Deut. 15. 9. Keep thy selfe lest there be a wicked thought in thine heart and thine eye be evill toward thy poor brother and thou givest not unto him whereby t is evident that all the unmercifulness that is in the eyes and hands of men proceeds from unmercifull thoughts there is the first rise it is their thoughts that corrupteth their eyes harden their hearts and shuts up their hands against the poor 5. The iniquity of mens visible actings proceeds from the ilness of their thoughts This I shall evidence from divers Scriptures as Psal 14. 1. The fool Look what men doe practise that first of all they think for the thought is the beginning of every action Mr. Perkins hath said in his heart there is no God they have corrupted themselves they have done an abominable work there is none that doth good The wicked man who is the greatest fool saith in his heart that is thinks and conceiveth in secret thoughts are the speakings of the mind the language of the heart so Psal 10. 4. and 5. 3. 2. his usuall thoughts are that there is no God no omniscient sin-revenging God no power or dominion of God on the earth as the Chaldee expounds it Observe how these abominable Atheisticall This word is used for Corruption both of Religion and manners by Idolatry and other vices Exod 32 7. Deut. 32. 29. thoughts lodging in mens hearts are the root of all corrupt Courses and casting off the thing that is good for it follows they have corrupted themselves they have corrupted their works as the Chaldee saith and all their ways by vile vitious practises And that which he spake before as of one sinner he now applies to all They Therefore in Psal 52. 2. it is guavel ovil which here is gualilah action Psal 10. have done an abominable practise meaning their evil actions not one of them doth any good work We have also a full text Psal 10. 4 5 6 7 8 9 10 11. The Wicked through the pride of his countenance will not seeke after God God is not in all his thoughts his ways are always grievous Thy judgments Vers 5 are far above out of his sight as for all his enemies he puffeth at them he hath said in his heart I shall not be moved for I shall never be in adversity c. The wicked man stands here accused of very great crimes and crying abominations against God and man as 1. Slighing Whosoever is of base life it cometh from the prophaness of his heart in evill thoughts Perkins and contempt of God his waies and judgments He seeckth not nothing regardeth or careth for God or his will he desires no Communion with him or it may be translated The wicked inquireth not into the height of his anger that Vers 4 is he careth not nor feareth Gods anger 2. Greiving and vexing the poor His Vers 5 waies are alwaies grievous to the poor whom he persecuteth 3. Laying Snares Vers 8 9 10 and Traps to take the poor afflicted ones 4. His violence and cruelty towards them when drawn into his Net verse 9. The fifth sin is his malicious murthering the Innocent verse 8. Now the root from whence all these wicked Acts do rise are those abominable thoughts which the wicked man harbors in his heart God is not in all his thoughts that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not once think of God whilst he plotteth and acteth against the poor or His thoughts are there is no God Thus t is in the Margine of our Bibles and the Hebrew words may be rendred both these waies The sinner studies Atheisme he strives to six these thoughts in his mind that there is no all-seeing all-searching God The Chalde expounds it He saith in his heart that his thoughts are not made manifest before the Lord. He hath said in his heart That is these are his daily thoughts I shall not be moved from Generation to Generation I shall not be in evill That is I who am not now in trouble and misery shal◠never bee The Chalde gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sense I will not be moved from Generation to Generation from doing evill Wicked men do in their own thoughts promise a kind of Eternity in sinning and worldly prosperity to themselves The wicked man speaks thus in his Vers 11 heart That is he thinks God hath forgotten he hath hidden his face he will not see to Eternity and verse 13. He hath said thou wilt not require it God hath forgotten what I have done therfore he cannot call me to a reckoning for it yea he will never see or take notice of any thing that I do or if he see it yet he will not require any account of me therfore I shall escape wel enough wherby it is apparant 1. That wicked thoughts are the beginning and bottom of all those abominable evils that sinners do act verse 4. 2. They are at the end and close of their wicked deeds verse 11. This atheisticall thought that God doth not behold observe their waies raigns in the hearts of wicked ones and this conceit is the chief root from which all their cursed fruits do proceed and that which encourageth their hearts in doing evill this is evident from divers places of Scripture as Psal 94. 7. see what complaints are put
which makes the practise of Christianity so full of difficulty is the well ordering of our thoughts this is true godlinesse to keep our thoughts in a holy heavenly frame without this all Religion is but bodily exercise a meer form and a name to live 6. This is the surest evidence of the sincerity of our hearts when it is our greatest endeavour to keep our thoughts free from defilement 't is the glory and peculiar priviledge of heart uprightnesse to make conscience of eying and ordering the thoughts which mans eyes and Laws cannot reach this indeed testifies the truth of our obedience when it is spirituall and in the heart as in the sight of the heart-searching eye of God by a sanctified frame of thoughts we chiefly sanctifie God in our hearts and walk with him 7. Every gracious heart is the Temple of God the house wherein the King of glory and the spirit of glory dwell continually therefore we must keep a continuall watch over our hearts that they be not a thorow fair for evil thoughts a den of thieves every vain thought that we lodge in our hearts defileth this Temple and robs God of his glory 8. The Lording and lodging of evil thoughts in mens hearts doth plainly show that they have no portion of God nor in God If vain thoughts have possession of our hearts it is a sure sign that we have no possession of God this is clearly implyed in that self-purging speech of Job I have made a Covenant with mine Job 31. 1. 2. eyes why then should I think on a maid for what portion of God is there from above and what inheritance or possession of the Almighty from on high Now the first particular wherein Job cleareth himself is in respect of his thoughts he durst not yield to sinful thoughts he looks upon them as the grand defiling sinnes therefore he nameth them in the first place his meaning I conceive to be this if I should give entertainment to impure wanton thoughts I could expect no portion of that goodnesse and mercy that God hath laid up for his people I should thereby declare my self to have no possession or injoyment of God nor portion in that glorious inheritance prepared by him for his children Oh Consider this all you that entertain filthy foolish and unclean thoughts that do delight in the speculative acting of sinne in your thoughts you that spend your thoughts upon sensuall pleasures and earthly profits and preferments you that suffer your thoughts to range up and down idly and prophanely ye have no portion of God nor part in that inheritance of God Where then will your portion be if your portion be not in the Father of lights in the highest heaven it will be with the Prince of darknesse in the lowest hell the Scripture sayes expresly that they who mind earthly things their end is damnation Phil. 3. 18 19. 9. Consider that all the wayes of our thoughts are before God Psal 119 168. he beholds all our heart-wayes even the most hidden thoughts of the mind he knoweth the thoughts afar off 1 Chron. 1 Cor. 2. 10 11. 12. Psal 139 2. 28. 9. Jehovah searcheth all hearts and understandeth every imagination of the Ier. 10. 17. thoughts that is the whole frame of our thoughts When we shall firmly apprehend there is an all-seeing eye in heaven to which the blackest midnight is as the brightest noontide that seeth our most Psal 139. 12. secret thoughts this perswasion will be an effectuall means to keep us from loose licentious thoughts and to bring in our thoughts to a sincere subjection to Christ. David was full of holy meditations and precious thoughts this was one spring from whence they had their rise he looks upon God as alwayes present with him and beholding all his thoughts Psal 139. 1. 2. 3. 7. sanctified souls are filled with the apprehension and thoughts of Gods all knowing eye the curb of the tenth Commandement and check of a tender conscience and this is a speciall means to bring their thoughts into order and to confine them and keep them within a holy compasse from their vain impertinent vagaries 10. We must be strictly accountable and answerable for our idle wandring and wicked thoughts at the great day of judgement Matth 12. 36. Men must give account for every vain word both of heart and mouth thoughts are the speeches of the mind Psal 14. 1. It is evident by the Scriptures 1. That there shall be a strict inquisition and search into our thoughts at that great day of inquest 2 God will manifest and lay open the secret thoughts of our hearts 1 Cor. 4 5. Judge nothing before the time untill the Lord come that is to judgement who will bring to light the hidden things of darknesse and will manifest the counsels of the hearts that is the most hidden thoughts of mens hearts Eccles. 12. 14. God will bring every work to judgement with every secret thing whether it be good or whether it be evil all the works of our hearts shall be brought to judgement So that the great work of God at the great day will be to manifest and bring to judgment mens secret thoughts the good thoughts of good men shall be brought to light for their praise 1 Cor. 4. and the filthy wicked thoughts of evil men shall be laid open before Angels and men to their everlasting shame God will judge the secrets of men at the last day Rom. 2. 16. that is their thoughts which are most properly their secrets Sinners must then answer for every vain thought which now lodgeth in their hearts their evil thoughts being their greatest evils shall bring upon them the greatest condemnation Now consider what swarms of imaginations and thoughts do proceed out of your hearts every day and therefore if ye be not extraordinarily and exactly vigilant and eyefull over your hearts ye may justly fear that upon the opening and inlightening of the book of your consciences at those two dreadfull dayes of death and the last judgement innumerable armies of wicked and exorbitant thoughts which have lain in ambush as it were in the secret corners of your deceitful hearts will then break forth with unspeakable fury and fiercenesse and charge upon you with a heavy account and so condemn your souls to eternall wrath The serious and frequent Consideration of this strict accountablenesse for all our thoughts hath a great efficacy to controll check and curb our unruly thoughts to call them in again when they begin to wander and to run riot after vanity and to bring them into an orderly frame Eccles. 11. 9. Lastly consider that those evil thoughts which carnal men and women do lodge in their hearts shall be their tormentors in hell for ever and ever their own thoughts shall be turned into so many never dying scorpions and fiery serpents to sting and torment their souls 2. The Thoughts of sinners shall be their greatest
loose prophane thoughts When rebellious thoughts doe rise within us we shall have this mighty weapon in readinesse to resist and repell them When we feele thoughts of unbelief pride disobedience earthlinesse c. begin to stir in us and to offer themselves let us try them by the word of Christ see how contrary they are to it and we shall feele them vanish away they will not stand to a Tryall This powerfull word applyed will shame and silence them But here some precious soules will Object be ready to object against themselves If this be the property of sanctifying grace to purifie the thoughts Then what shall we think of our selves We feele idle vaine loose earthly impure and impertinent thoughts rising in our hearts continually they assault and break in upon us whatever we are doing and oftentimes they lead us captive Oh therefore how can we conclude that we are truly sanctified when we feele such swarmes of unsanctified thoughts For answer whereunto we must know Answ that there is a two-fold taking away or mortifying of sin Either in its being or in its dominant prevailing operation 1 Regenerating Grace doth not totally abolish sinfull corruption so that it ceaseth to be in us while we be in this world for so long as we have a being in this earthly body the body of Rom. 7. 23 24. sin will have a being in our soules 2 But grace mortifies sin in respect of that overpowering prevailing operation which it once had in us while we were under sin So that grace doth not so take away evill thoughts that they cease to rise and stirre in us but it casts them downe from their commanding power and prevalency they doe not work with that impetus strength and efficacy as formerly There is in all sanctified persons a new Principle which alwayes acteth against corrupt thoughts and never complies with them Vaine impure thoughts will assault and break into gracious hearts but they doe not lodge there they repell them in the very entrance Their coming in they cannot hinder but their lodging they may and must hinder If thoughts of anger and revenge doe break in upon them they presently turne them out of doores It is the cursed property of prophane persons to give lodging to vaine thoughts Jerem. 4 14. Oh Jerusalem wash thine heart from wickednesse that thou mayest be saved how long shall thy vaine thoughts lodge within thee Hence 't is evident 1 That they who give lodging to vaine thoughts were never yet purged from their filthinesse 2 That the lodging of vain thoughts in mens hearts takes away all hope of salvation 3 The first work of grace is to purge our hearts from vaine thoughts What is this lodging of vain thoughts Quaere which is so damning It imports these three things 1 A freenesse and opennesse of heart Answ to vaine thoughts when the doore of mans heart stands open for these vaine guests to have recourse and resort unto A heart unsanctified is compared to a large Inn or house of common resort whose gates and doores stand open for all comers all kind of guests have admission and lodging So the heart of carnall men stands open continually unto all loose lawlesse wanton worldly dissolute and disorderly thoughts which have free accesse but they are shut against holy motions 2 Vaine thoughts are said to lodge in mens hearts when they find willing reception and welcome entertainment when there is a closing and complying with corrupt thoughts 3 When vaine thoughts have quiet resting without reluctancy when they take up their lodging in mens hearts and settle there from day to day there being no reall resistance raised against them How may we certainly know that Quest vaine thoughts doe not lodge within us There be three evident Signes whereby Answ we may be sure that we doe not give lodging to vaine thoughts 1 A resolute shutting of the door of our hearts against them when there is a sincere setled purpose of heart through the strength of Christ that we will not give way to any wicked wandring thoughts though they offer themselves we will not give the least consent to them and thereupon we set a strong guard at the doore of our hearts to keep out these enemies from entring in Vaine thoughts doe creep into the hearts of sanctified men by the windowes of the soule sometimes they break open the door upon them through violence of temptation but they have no free entrance and admission When we are made willing to open to Christ and entertaine him into our hearts we presently cast out all vaine ungodly thoughts with indignation and shut the doore against them for ever And when our darling thoughts shall begin to plead for themselves We have been houshold guests yea constant dwellers with you so many years and yee have often solaced your selves in us Oh therefore doe not turne us out without some warning give us a little longer time c. Not an houre not a moment sayes the sanctified soule yee have lodged here long enough too long within me yee shall not lodge one moment longer 2 It is a sure signe that evil thoughts doe not lodge in us when there is a strong resistance raised up and a continuall warre maintained against them When vaine prophane thoughts are dispossessed and cast out they will strive to re-enter they will raise war against our soules to re-gaine their first power We must therefore resist them with a stedfast faith and repell them with the Sword of the Spirit 3 It is a clear evidence that vaine thoughts doe not lodge in us when their rising and stirring in our hearts is troublesome and tormenting to us and the daily disorder and disobedience of our thoughts is the matter of our grief and humiliation Renewed men have a fore-vigilancy and an after-grief when they are overtaken with evill thoughts their hearts are of another temper and frame then other mens they are more resolute about good and tender about evill Carnall men can wallow in open notorious offences without remorse or inward trouble whereas sanctified soules doe sorrow sigh and groan under the burden of vaine irregular thoughts they are more troubled for a loose thought then others are for wicked works Regenerate persons doe dayly wash their hearts from the guilt and filth of vain thoughts 1 They doe by faith apply the pretious blood of Christ Jesus for the cleansing of their consciences from the guilt of their dayly thought-defilements There is nothing that more moveth godly men every day to fly to the perfect righteousnesse of their Saviour then these sinfull stirrings of their hearts when they feele vain thoughts rising and find something in themselves alwayes intising them to sin and intermingling it selfe with their best performances 2 They labour by the power of Gods Spirit to purifie their hearts from the filth of evill thoughts They doe not onely sweep their hearts but they wash and thorowly cleanse them continually Jer.
other they are most unwilling to part with Many a man may be drawn to leave some sins yea all except some one sin of profit or pleasure this is that strong hold wherein Satan rests securely and enslaves sinners under his power Now the first and great worke of Gods spirit in the Ministery is to lay siege to these strong holds to take and demolish them and thereby Satan is quite disposest and driven out of his house this is called a preparing the way of the Lord the making a people ready and prepared for the Lord. Vers 5 Casting down imaginations or thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald Syr. Cogitatio as the Syriack renders it and every height thus t is in the originall and thus the Syriack Beza also renders it that exalts it selfe against the knowledge of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem altitudinem Syrus When the word of God comes with a divine power upon mens souls it casts down their corrupt thoughts and imaginations 1. As they are the Divels strong holds whereby he holds men as his bond-slaves 2. As they are the great enemies of the Lord Christ and his Kingdome which cannot be set up in mans soule unlesse these thoughts be first cast down 3. They are thrown down from that principality predominancy and power which they usurp in and over sinners Their thoughts do command and carry their affections and corrupt their speeches and actions And every height that exalts it selfe there is a casting down of every height of thoughts and affections that lifts up it selfe against the knowledge of God 1. against that knowledge and manifestation of God that is given to every man in those common principles of light at Rom. 1. 18 19 20. Joh. 1. 9. their comming into the world 2. Against that discovery of God in Christ that is given in the Holy Scriptures T is the highest aggravation of sin when t is acted not only against the Law of God but also against the light and knowledge of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And bringing into captivity every thought to the obedience of Christ We make them Captives to the obedience of Christ Thus the Syriack Where the Ministery of the Gospel comes in power it doth not onely conquer and cast downe these thoughts which rise up against the Lord Christ but also captivates and conformes every thought to the Lawes of Christ This expression leading captive imports three things 1. A taking and overpowring mans naturall thoughts by taking away the power of that Corruption which raiseth them continually against King Jesus 2. A holding them under a continued captivity that they never break loose and get power again in us Mans naturall thoughts neither are nor can be subject to the law of God they will always be rising though under chains 3. A putting in a new power into the mind wherby our thoughts are strongly sweetly freely brought into subjection to Christ Our natural corrupt thoughts are the Captives our new spirituall thoughts are the free subjects of Christ Heere are three eminent degrees whereby the Ministry of the Gospel proceeds and works upon the thoughts in bringing in sinners to Christ 1. It conquers their carnal and corrupt thoughts 2. It takes and holds them Captives 3. Frameth their thoughts into a holy order and obedience The Weapons of our warfare The Ministery of the Gospel is here compared to a warfare and so in Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 18. War a good warfare that is discharge the duties of the Ministery as thou oughtest The Hebrew word Saba is rendred sometimes warfare sometimes Ministery The life of every Christian is a continuall warfare but Ministers of the Gospel are more eminently men of war not only in respect of their Saintship but chiefly in relation to their Ministeriall service they fight not onely against Principalities and Powers of darkness but principally against that principality and power which these have in mens souls The Divels will draw up all their strength to disturb those who would disthrone them to pull down that office which is erected for the pulling downe of their strong holds 2. They war against mens lusts which are as near and dear to the sinner as his right hand and right eye yea as himselfe yea as his own soule the worke of the Ministery cannot be done but by warring the word spoken in the Ministery is the sweetest peace but the work performed therein is the sharpest warfare In the words of the Text we have these three things mainly observable 1. Here is an evident expression and description of sinners as they stand in their old estate by the depravation disobedience and defilement of their thoughts 2. The first and grand evils that are cast out and cured by the word of Truth comming with power upon mens soules are evill exorbitant thoughts 3. The power of Renewing grace that comes into the soule by the preaching of the Gospel doth primarily and principally manifest 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 by the Ministery of the Gospel is upon their thoughts Here are four expressions in the text that doe mainly and primarily hold forth the thoughts these strong holds and heights are chiefly in mens thoughts If once the thoughts be subdued sanctified and set in frame the affections and all the actings of the visible conversation will be in a holy heavenly order of obedience In handling this doctrine of the thoughts there are three mysteries which I will endeavour to open 1. The mystery of iniquity which worketh in mans thoughts before renewing 2. The mystery of sanctity which acteth in mans thoughts after the renewing of the heart both these are held forth in this Text. 3. The mystery of Satanicall injected thoughts wherewith the Saints are much buffeted these black blasphemous thoughts are as so many Darts which Satan casteth into the holiest hearts many precious soules walke sadly and sorrowfully not being acquainted with the rise of these wicked thoughts and the grounds of support that the Scripture discovers For the clearer understanding of thoughts in their mysterious qualities we must first know what thoughts are in their proper entity and being 1. Thoughts as Augustine observes Cogitatio est respectus animi ad evagationem pronus Cogitare dicitur tripliciter sc actualis consideratio intellectus discursus ejus operatio potentiae cogitativae Aquinas 22. 9. 2. are sometimes taken for any actuall operation of the understanding Job 20. 2 3. Thoughts are confined to the spirit of understanding 2. Thoughts more properly are the movings and actings of the thinking considering meditating power of the soule which is in mans understanding or spirit Aquinas calls a thought the actuall consideration of the understanding and operation of the thinking power Thus thoughts are made distinct acts from purposes and intents Heb 4 10.
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
are the naturall seed and off-spring of our thoughts 3. The thoughts of men are the beginners and first movers in all evill they make the first motion between sin and the Soul In all the sins that they do act their thoughts are the first movers they propose the Object they procure a Conference between the heart and the object they bring them together and so bring forth sin into act they present alluring Objects as profits pleasures preferments beauties c. till the hearts of sinners be drawn away from the sight of God and his Law and their affections taken and this in the absence of the things themselves Position 4. 4. Corrupt thoughts are Lording evils the thoughts of all carnall men do exercise a Lordly power over them they rule as strange Lords in them Eph 2. 3. The Apostle declaring the state of all men before renewing sayes expresly That the time was when we all had our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Facientes quae carni cogitationibus libebant Passor conversatlon in the lusts of our flesh doing the wills of the flesh and of the thoughts So it is in the Originall Text and thus Passor reads it The flesh Lordeth it over mans thoughts and the thoughts over his affections and actions Position 5. Mans carnall Thoughts are hostile Evils they are Enemies yea enmity against God 1. They are Enemies up in armes against the Lord of Hosts they warr against him continually When the Lord comes to subdue our Iniquities in us the chief Capitall Enemies that are cast down and conquered by the Sword of the Spirit are our thoughts and imaginations 2 Cor 10. 4 5. Luke 1. 31. He hath shewed strength with his Arme he hath scattered the proud in the thoughts of their hearts The thoughts of proud sinners do as it were pitch the field and set themselves in battell against the Almighty And it is a mighty work wherin the Lord of Host declares the exceeding greatness of his power to scatter and cast down the proud in these high thoughts that rise up against him This hostility of mans thoughts is cleerly held forth Col 1. 21. And you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were somtimes alienated and enemies in your mind by wicked works or by your mind in wicked works yet now hath he reconciled Unregenerate men are here expresly sayd to be Enemies in their mind That is their thoughts which are properly the actings and agitations of the mind the Original word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cogitatio mentis agitatio for the mind in the propriety of it signifies the thought of the mind In this Text we have these four discoveries Col 12. 1. 1. All carnall men are the declared Enemies of the great God 2. The main thing wherin God looks upon them as Enemies to him are their thoughts Sinners are Enemies in affections actions but chiefly in thoughts 3. The sins that do especially alienate and estrange men from the blessed God and all fellowship with him are their thoughts every raigning sin alienates men from God and builds a wall of separation Esa 59. 2. between God and them but mans crooked thoughts made that first alienation in Paradice that great partition wall that extends from one end of Eccles 7. 30. the earth to the other and reacheth up to Heaven and our thoughts still continue the great Dividers that keep us and our affections at such a distance from God and thus they are our grand Enemies which fight against our Souls 4. Wicked works are the naturall issue and off-spring of mens thoughts those works of wickedness acted by the Colossians did proceed out of the loynes of 1 Pet 1. 13. their minds 2. Mans carnall thoughts are enmity against God This I take to be the principall scope and intent of the Text Rom 8. 7. The wisdom of the flesh That is the wisest thoughts motions and actions of a carnall mind are enmity against God The Greek word that is translated Wisdom signifies the act of a carnall mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending thoughts discourse c. The wisdom of the flesh is the imaginaon and conceit of every man naturally sayes Mr. Perkins the minds of natural men and women their most prudentiall thoughts and purest imaginations in their carnall corrupted estate are sensuall Iam. 3. 15. earthly fleshly yea enmity against God This extream enmity which is in mens carnall thoughts stands in these two things 1. They do not yeild subjection and service to the Law of God 2. They cannot possibly submit to the Rom. 8. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law in its spirituality Enemies may be reconciled and become good Subjects but enmity it self can never put on love and subjection this enmity must be abolished and the Royall Law put into our minds before our thoughts can be brought into obedience to Christ Position 6. 6. The thoughts of men are the Formers and Framers of all the evill and errour wherwith they corrupt themselves and others whatsoever treason sinners do commit against the God of Glory it is prepared and plotted in the privy Chamber of their thoughts their affections are the treacherous Absoloms that do rise up and conspire against King Jesus but their thoughts are the crafty Achitophels that contrive and carry on the design these are the Shops wherin Pro 6. 14. all mischief is forged hammered out if men bring forth iniquity it is conceived in their thoughts and hatch'd in their imaginations the plat-form according Esa 59. 4. to which men do act the work of iniquity is formed in their thoughts these are the principalls the chief Plotters of all transgressions evill words and works are as it were sins at the second hand the very first life and freshest vigor of all ill is immediatly received and inspired by the flesh into our thoughts The seaventh Position 7. Man 's own corrupt thoughts are grand evils they are of a high and hainous nature they are sins out of measure sinfull Thought-sins are the worst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sins it is a remarkable speech of the learned Hebrews that sinfull thoughts are more heavy then the sin it self That is then sinfull works flowing from mans thoughts it is manifest by the Scriptures that the sins of mens thoughts are more sinfull then the sins of their words and visible works If the evill of their thoughts were put into one scale and the evill of their speeches and outward actions put together in the other their thoughts would be found the heaviest 1. I grant that the evill and demerit which is in the smallest sin is great because in mans least and lowest swerving from the Rule there is a violation of an Infinite Justice and holiness and a turning from an infinite good and therfore the guilt that springeth from thence is after a sort infinite 2. Yet t is clear by the Scriptures that
there are degrees of sin that some sins have a greater height and latitude of evill then others 3. I grant that wicked words and deeds in respect of that scandalizing property which attends them are worse then thoughts because open impieties do sadden the hearts of the righteous and strengthen the hands of the wicked and infect many 4. It is a real truth that evill thoughts in their own nature have an excess of malignity beyond words and works which is evident by these arguments 1. Evill thoughts are precedents in all the evills that come from us they are the leading evils as hath been demonstrated now t is a very great aggravation of sin to be first in sinning this added to Eves sin she was first in the trangression this heightned the guilt of Jeroboam 1 Tim 2. 14. he made Israel to sin by his precedency he led on the people to the pollution of Idols the thoughts of men are the Jeroboams the Leaders that cause their speeches to sin and conversations Esa 9. 16. to erre and therefore most justly do bear the greatest blame their thoughts first break the commandements of God and then draw their affections and actions to do the same 2. The thoughts of men are the productors of all iniquity the common parents of all prophaness The Plotters of all treasonable practices against the Lord God now the Contrivers and Hatchers of Treason have the greatest guilt and suffer most 3. Evill thoughts are most provoking sins they exceedingly grieve provoke God against us the perdition of sinners is chiefly caused by their thoughts this is most evident by that Inditement that God brings in against the old world which is purposely recorded as a warning to all men even to the worlds end Gen 6. 5. 2. By that dreadfull sentence that passeth Vers 6 7. upon them in the Bil of Inditement the Lord declareth them guilty o◠great wickedness and then he shews what this Vers 5 great wickedness was which had the greatest stroke in their destruction And every imagination of the thoughts of mans heart was only evill That is the whole fixion and frame of mans thoughts was wicked 3. Now upon the declaration of their great provoking pollutions immediatly follows the sentence of death And it repented Jehovah that he had made man on the earth c. That is Vers 6 7 God would now sweep away man-kind from the earth with the Beesom of destruction and therby as it were unmake man whom he had made as is more clearly expressed in the next verse And the Lord said I will destroy man whom I have created from the face of the earth both man and beast for it repents me that I have made them Wherby it appears that evill thoughts were the highest and most horrid sins wherby God was most grieved and provoked by the old world it is abundantly manifest in the Scriptures that the men of the old world were guilty of many actuall impieties open pollutions and abominations As 1. Prophanation of Gods holy Ordinances in that the Members of the visible Church mingled themselves with the corrupt seed of Cain in the enjoyment of Church Ordinances Gen. 6. 1 2. it is said that when men began to multiply Gen. 6. 1 2. on the face of the earth then the Sons of God saw the Daughters of men that they were fair and they took them wives of all which they chose By Sons of God are here meant the members of the visible Church Deut 14. 1. for unto such Moses saith Yee are the Sons of Jehovah your God They were the Sons of Seth and the other Patriarks These Daughters of men were of Cains Gen. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seed who were without the Church From thy face shall I be hid or absent as Gen 4. 14. sayes Cain unto Jehovah That is I shall be shut out from the presence of God in his Church as it follows verse 16. And Cain went out from the presenoe of Jehovah or from before the face of Jehovah That is from the place of Gods word and publike worship in Adams Family who being a Prophet had taught his Children to Sacrifice and serve the Lord from the face of Gods al-seeing Psal 556. Psal 139. 7. 12. Jer 23 24. providence none can be hidden therfore it must needs be meant of Gods presence in his Church of which Cain was now deprived The Sons of God mingled themselves with the Daughters of men That is of carnall men 1 Cor 3. 3. in their Church-fellowship wherby the Law of Church-Communion was violated Ob. How doth this appear the Text seems to speak only of mingling in marriage Answ In those daies and many Generations after the Church was only in particular families First in Adams then in Seths c. The Sons of God by joyning in marriage with prophane women therby took them to fellowship to a common participation of all Church Ordinances whereby the holy things were prophaned We have a full Text to this purpose Gen. 4. 26. And to Seth to him also there was born a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he called his name Enos then began men prophanely to call or prophaness began in calling on the name of Jehovah That these words ought thus to be read Enoschum id est infestum aerumvis doloribusque 235. years before men began to call upon God Seth would not as a Prophet call his son sorrowfull Enosh if men had then began to call upon the name of God Thus Mr Broughton Tunc caeptum est invocari nomen vel pollui Thus the Interline in the margine The learned Hebrews with much consent do record the first Apostacy to he at Enosh his birth Also Kimchi brings in this opinion as chief Then was corrupted the calling upon the name of God is clear 1. From the name Seth gives to his Son Enos by interpretation sorrowfull miserable so named as it seemeth for the sorrowfull state of those daies wherin great corruption began to appear in the Church Gen 6. 2. 3. 2. The Invocation of Gods name began not now but in faithful Abels daies 3. Though the Hebrew word may be read men began or men prophaned yet it is commonly understood here of the learned Hebrews to mean prophaness and some translating it began take it thus men began to call their Idols by the name of the Lord the sorrows and miseries of that age were very great as the name of Enos testifies and the History following in Gen 6. confirmeth for impiety crept into the church by unlawful marriages with Cains Seed Another great sin wherof the old world was guilty was Rebellion against the voice of God calling them to repentance by Noah Preacher of Righteousness 3. They were Resisters of Gods Spirit who strove with them by his heavenly motions 4. They were drowned in sensuality 1 Pet 1. 3. 19. 20. Gen. 6. 3. Matth 24. 37 38 39. They gave
or allowed by them 2. Evil thoughts against our neighbour are either thoughts with consent or without consent 1. Evil thoughts with consent of will are such as men conceive in their minds against their neighbour and do also really desire and purpose in their hearts to practise these are directly forbidden in the fifth sixth seventh eighth and ninth commandements 2. Thoughts without consent are the evil motions of mans heart against first his neighbour to which his will never gives consent these are condemned in the tenth Commandement the whole Law is spirituall in every branch thereof but this last precept hath a height of spirituality There be two special sinnes which are directly forbidden in the tenth Commandement Thou shalt not covet 1. All thoughts of mind wishes and desires of heart after that that is anothers contrary to contentation it condemns the very first risings of our desires after any thing that God hath given to another though we would have it without fraud or violence as by giving him the full worth of it in money or otherwise 1 Kings 21. 2. The former Commandements doe forbid together with the outward Act the inward desire of another mans goods to his hurt or dammage for as desire after another mans wife is adultery Matth. 5 28. so the desire of any others house or beast wrongfully is stealth 2. This tenth precept condemnes the first motions of concupiscence arising in and from our hearts though not consented to it is purposely set in the last place as conducing to the exposit on of the former precepts which do condemn the outward facts and inward motions of Concupiscence rising with consent whereby they are really distinct from the last Commandement which must forbid something not directly forbidden in the other Commandements Thirdly evil thoughts are condemned by the Evangelical law of grace and faith as may evidently appear by these seven arguments 1. The Gospel commands sinners to forsake their own thoughts and to turn to Jehovah in their Thoughts and works Isa 55. 7. this Repentance is a Gospel duty it is often joyned with Remission of sinnes which is a Gospel benefit 2. The Gospel Word being accompanied with the holy spirit convinceth men of their evill thoughts 1 Cor. 14. 24. 25. 3. It censures and condemns mans thoughts as a judge Heb. 4. 12. This Word of God that is so full of power and life that worketh so efficaciously Heb. 4 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of God is quick convenit hoc vorbo Dei sed praecipue evangelico Dicebantur critici nomine etiam a latinis usurpato homines acris judicii c Estius on mens hearts and thoughts which judgeth the thoughts of the heart must needes be the glorious Gospell of Christ 1 Because it is the Gospell that is the. Ministry of life and the ministration of the spirit 2 Cor. 3. 6. 8. It is called the Law of the spirit of life in Christ Jâ—sus Rom. 8. 2. it is a quickning word John 6. 63. the Savour of Life This gospell word of God is living efficiently it hath a soul-reviving soule-raising virtue instrumentally it is the outward meanes whereby the Spirit of Life infuseth life into our dead soules James 1 18. Joh. 17. 17. The Law of Works cannot make alive dead men Gal. 3. 21. 3. 'T is the Gospell that discovers and directs in the way to eternall life This Evangelicall Word is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Critick a curious Judge and observer of the Thoughts of mans heart it censures very sharply 4. The Gospel of Christ conquers and casts down the thoughts from their Throne in mans heart 2 Cor. 10. 4 5. 5. True Gospel faith casts out all evil thoughts as enemies to King Jesus it purifieth our hearts from the power and pollution of vain thoughts Acts 15. 9. 6. It captivates the Thoughts of men to the obedience of Christ 2 Cor. 10. 5. 7. In the Gospel-Covenant there is a giving of Laws to the thoughts of sanctified persons Heb. 8. 10. I will give my laws to their thoughts saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus the words are in the originall 4. Evil thoughts are condemned by the concurrent consent of the whole Scripture 1. They are condemned by Moses and the Prophets Gen. 6. 5. and chap. 8. 21. Deut. 15. 9. Psal 10. 4. and 14. 1. Psal 94. 11. Psal 119 113. 118. Prov. 12. 20. and 15. 26. Prov. 24. 9. Eccles 4. 8. Isa 55. 7. Isa 57. 11. Jer. 4. 14. and 18. 18. Eezch 11. 2. Hos 7 15. Micah 2. 1. 2. Evil thoughts are condemned by our Lord Jesus and his holy apostles Matth. 9. 4. and chap 15. 19 20. Matth. 16 7. Mark 7. 21. and 8. 17. Luke 1. 51. Mar. 16. 1 Cor. 14. 24 25. 2 Cor. 10. 4 5. James 2. 5. Fifthly it will appear that thoughts are not free if mankind be considered in a threefold estate 1. In the estate of originall purity 2. In the state of original pravity 3. In the apparition of grace 1. If we look on men in their paradise perfections 1. As creatures they ow all possible service and subjection to their gracious Creator in their spirits as well as in their bodies both being framed by his omnipotent hand for himself 2. As good creatures made after the Image of Gods wisdome and righteousnesse at first in Adam they were filled with glorious power and perfection in their spirits and fitted to perform a spirituall obedience to the Law by a compleat conformity of all their thoughts and works 2. If men be considered in their originall guilt and filth it will appear that their thoughts are bond slaves and captives to sin and Satan they are not sufficient to think a good thought of themselves 2 Cor. 3. 5. 2. All the thoughts of naturall men are altogether evil from their childhood Gen. 6. 5. and 8. 21. 3. These evil thoughts do bind them over to condemnation for the violation of the holy spirituall Law so that the thoughts of carnal men are so far from being free from sin that they are free to nothing but sin 1 Cor. 3. 20. 3. If mankind be considered in the apparition of grace in Christ it will be evident that thoughts are not free 1. The Lord Christ suffered for us in soul and body yea his greatest sufferings were inward and invisible that thereby he might satisfie divine justice for our soul sins and thought-transgressions the iniquities of our thoughts and works were laid upon him Isa 53. 2. As our Thought sinnes had the greatest hand in the death of Christ so the death of these grand radicall sinnes was chiefly intended in the death of Christ he dyed to redeem us from our vain thoughts which are the chiefest part of our vain conversation 1 Pet. 1. 3. As we desire that our whole man should be glorified by Christ we must give up the whole inward and outward man with all
world The time shall be when this world and time shall be no more but the mercy of God to his people hath no end no interruption 2. Mercy is drawn out to eternity this is confirmed by six and twenty everlasting that are spoken of the mercy of God in one Psalm to make the deeper and stronger impression upon the hearts Psal 136. of the faithfull the mercy of Jehovah is to everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The length of this divine mercy is from everlasting to everlasting upon them that fear God Psal 103. 17. he had thoughts of mercy from eternity in his Electing love in Christ Oh what strength of comfort may be drawn out of this immense length of mercy that which greatly troubleth poor souls is the lengthening of the iniquity of their thoughts Oh say they we have lived in thought-pollutions in the inward acting of speculative filth and folly in vain wanton wicked thoughts these forty yea threescore years we have drawn out the sinnes of our thoughts to a very great length therefore how can we believe that there is any mercy for us This Consideration should lengthen our sorrows and heighten our self abhorrency yet know that there is an incomparable greater length in divine mercy then can be in mans thought defilements the length of Gods mercy is from eveâ—lasting to everlasting now what is the length of threescore years to eternity Secondly as the mercy of God is greatly extended in all the dimensions thereof so it is greatly powerfull As there is a power in the wrath of God that passeth our knowledge Psal 90. 11. so there is a power in his pardoning mercy passing all created understanding this mighty power of Gods mercy appears herein that he is able by a word speaking to pardon the greatest height of sinne Now for the clear understanding of this glorious mystery we must know that in the justification of a sinner remission of sinnes and righteousnesse is given by an act of Royall Prerogative and power in God he speaks and pronounceth a sinner pardoned he saith unto him live Ezech. 16. 6. It is an act of omnipotency to pardon sin the superlative greatnesse of Gods power is manifested in forgiving his people as is most evident Numb 14. 17 18 19. And now I beseech thee let the power of my Lord be great according as thou hast spoken saying the Lord is long suffering and of great mercy forgiving iniquity and transgression pardon I beseech thee the iniquity of this people according to the greatnesse of thy mercy in showing great pardoning mercy God shows great power This is the exceeding greatnesse of Gods Prerogative and transcendent power of his mercy that he can take men that are most ungodly in themselves and speak them the most righteous men in the world if he do but reckon and declare a sinner pardoned and justâ—fied he is really pardoned and justified from all his sinnes Thâ—s doth infinitely manifest and magnifie the power of Gods free grace and mercy in Christ that if he do pronounce a sinner forgiven he is fully and for ever acquitted from the guilt of all his sinnes if God be pleased to account and reckon a man righteous by the righteousnesse of Christ Jesus imputed he stands compleatly righteous in Gods sight this is the highest declaration of the omnipotency of Gods mercy that he is able to pardon the greatest sinner by a word in the word of this King of Kings there is power Infinite power Oh therefore let repenting souls consider that though the sinnes of their thoughts be exceeding great and innumerable heightned with all the aggravations that Satan and their own distrustfull hearts can put upon them yet there is that infinitenesse of power in Gods mercy that if he be pleased but to speak the word onely they shall be fully cleansed from the guilt of all their thought-sinnes The seventh Consideration Seventhly There is an All-sufficiency in the blood of Jesus Christ to cleanse the foulest sinners from all the iniquities of their thoughts 1 John 1. 7 9. with him there is plenteous redemption Psal 130. 7. 1. Consider that all the iniquities of our thoughts and wayes were laid upon Christ our surety Isa 53. 2. He hath suffered all that wrath and punishment which was due to the sinnes of all his people and thereby he hath made a plenary satisfaction to divine justice for the same he hath payed all their debts to the utmost farthing 3. God the Father hath accepted of this satisfaction of Christ for his people and manifested this acceptation in that he raised him again from the dead let him out of prison took off the bonds of death and received him into glory Rom. 8 33 34 4. Christ Jesus by his sufferings hath obtained a plenary redemption and remission of sinnes for all believing sinners Heb. 9. Eph. 17. 5. If our hearts be really broken for and from our evil thoughts the God of mercy will multiply his washings of us in the blood of Jesus Christ Psal 51. 2. David prayeth for a multiplied washing Psal 51. v. 4. according to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his iniquity multiply wash me much wash me that is throughly wash me again and again in the blood of Christ Rev. 7. 14. 1 John 17 9. Jer. 4. 14. the Hebrew Hereb or Harbeth signifies properly to multiply and doth most fitly suit Davids present case who had so multiplied his iniquities in the matter of Vriah Objection but now some perplexed Object souls will be ready to object and say these are precious grounds of comfort were we but sufficiently qualified we now begin to see that the mercies of God are great and manifold sufficient in themselves to pardon the multiplied multitudes of our thought-transgressions but we are most vile wretches not worthy of the least crumb of mercy we can do nothing that can please God that can move him to shew mercy we have not a broken frame of spirit we cannot be so bitterly affected and afflicted in spirit for all the wickednesse of our Thoughts as we desire had we but that depth of humiliation and heighth of spirituall qualifications that we see in some Saints we could then believe the forgivenesse of all our evil thoughts were our hearts so inlarged in duties and carryed with that over-powring strength against the the corruption of our thoughts and works as they should be we might then have some hopes of pardoning mercy but when our spiritual wants are so great our humiliation so little our strength against sinne so weak how dare we think that any mercy belongs to us how can we venter upon these precious mercies Whereunto I answer 1. Who made this a condition of the Answ Gospel-covenant that men must have such a heighth of Contrition and mortifying strength so great inlargements in graces and performances c. before they may lay hold upon pardoning mercy surely this condition is not of Gods
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
both of Religion and Reason How often doth imagination deceive us in sensible things much more then will it deceive us in spiritualls The imaginary grievances of our lives are more then the reall Such is the incoherence absurdnesse and unreasonablenesse of mens imaginations that often times they are ashamed and vexed for giving the least way to them The Fifth Preservative 5 IT must be our wisedome to fear and fly the occasions of evill Thoughts As we must make use of the best helps and outward advantages of time place objects that may have a kinde working upon our fancy and thoughts So we must avoid the contraries that may be occasions of ensnaring and corrupting our Thoughts The wisest men living cannot keepe their Thoughts from pollution unlesse they be carefull to fly such objects and occasions as minister matter of evill to their minds 1 There is in mans mind not onely an active power whereby it is able to Act but also a passive and receptive disposition whereby it may be wrought upon 2 Outward occasions have a great efficacy and operation upon this passive power of mans mind for the production of evill thoughts as we see in David 3 The efficacy and strength of outward occasions stands in these two things 1 In an impression of that evill in the minds of men which before was not thought of by them 2 Occasions doe awaken and stir up the corruption of their hearts and draw it out into corrupt thoughts There be foure speciall occasions which we must avoid if we would keep our thoughts from defilement 1 Vain alluring objects We must not please our fancies with vanities and curious sights 2 Shun the company of vaine prophane persons which hath an insnaring influence upon mans thoughts 3 Beware of curious enquiries into unwritten unrevealed mysteries which doth occasion cursed thoughts 4 Idlenesse is a grand occasion of idle impure thoughts It is the Devils houre in which he takes advantage to fill and defile mens thoughts The Sixth Preservative 6 THat we may with more successe keep our thoughts we must keep a continuall watch over the windowes of the soule our senses as the Worthies of old did Job would not trust his eyes without a Covenant Job 31. 1. David is an earnest Petitioner to God to be the keeper of his eyes Turne away mine eyes from seeing vanity Psal 119. 37. Oh! what a world of wickednesse doth the Devill convey insensibly through these flâ—od-gates of sin into the thoughts of those men who are carelesse and watchlesse this way As to instance in the eares and eyes 1 What abundance of pollution and ill is throwne into the hearts of men through their eares by the filthy tongues of wicked wretches set on fire of hell and breaking out into rotten ribald speeches which afterward beget much speculative wantonnesse in their thoughts The slanderous tongue drops into the eares many false reports which are the cursed seeds of wrathfull revengefull thoughts in men A Tale-bearer comes and tells thee that such a one spake of thee so and so whereas in truth it was neither so nor so hereupon thy heart is filled with hard conceits and thoughts of fury against thy innocent brother whereby thou art guilty of mentall murther Therefore it concernes us to watch over our eares to stop them against corrupt speeches and to drive away a backbiting tongue with an angry countenance Prov. 15. 23. c. 2 The eyes of men if they be not guarded with a most eyefull wisedome are a means to let into their hearts swarmes of vaine filthy thoughts Davids dreadfull example may teach all the Saints to the worlds end to watch over this wandring sense with extraordinary care and restlesse jealousie An idle cast of the eye upon Bathsheba fill'd his heart with adulterous thoughts which brought forth such a Hellish brood of lust and loosenesse which wounded his soule as deeply and dangerously as perhaps any of the Saints ever since If the wisest men shall suffer their soules to be led by their fancies and their eyes to run after vanities their thoughts will be so filled with vanity and vexation that at last they will cry out with grief and shame Vanity of vanity c. The eyes will quickly betray Eccles 1. 2. the heart therefore we must make a Covenant with our outward senses resolving in the strength of Christ that none of them shall be instruments or occasions of letting in sin into our thoughts If our eyes and eares be not kept with a continuall watch the Devill will enter in by these windowes and fill our thoughts with all vanity and prophanenesse The Seventh Preservative 7 VVEE must treasure up the precious word of God in our minds labouring to abound in the sanctified knowledge of Divine truths that so the mind may feed upon spirituall truths and turn them into sanctified thoughts A good man out of the good treasure of his heart brings forth good things That is golden precious thoughts and speeches If there be not a treasure of golden truths in mens hearts their thoughts will be drossie vaine therefore we are commanded to lay up the words of God in our hearts and to Deut. 6. 6 7. speake of them not onely to our children in our houses but also to and with our owne hearts when we are walking or riding on the way c. wherein we are often alone and our time is spent in thinking That this speaking of Gods word to our selves by holy meditation is here also intended will clearly appear by comparing Prov. 6. 21 22. where Solomon exhorting us to bind the word of God upon our hearts gives this encouragement When thou awakest it shall talke with thee That is the word of Christ dwelling in our hearts will talk with us in our thoughts and administer matter of heavenly thoughts continually The Eighth Preservative 8 WEE must labour to purge our hearts from earthly carnall and inordinate affections and to keep our love fear joy and grief in a holy heavenly frame This will be an excellent means to keep our thoughts in a pure holy frame The thoughts first stir the affections and the affections being raised work strongly upon the thoughts they draw the thoughts to fix upon objects that are suitable and sweet to themselves Whatsoever we love desire or fear will be much in our thoughts If our love and delight be sincerely set upon Gods word our thoughts will feed upon it continually as appears in Davids example How doe I love thy Law it is my meditation day and night If our feare be Psal 119. 97. given up to God our thoughts will be much upon his glorious Name Mal. 3. 16. The Ninth Preservative 9 WEE must strive to fill our minds with a strong apprehension of Gods Omnipresence and omniscience that all our thoughts are open and naked before the great God there is No Creature hidden from his all-searching Heb 4. 12 13. Jer. 17. 10.