The grand triall of true conversion. Or, Sanctifying grace appearing and acting first and chiefly in the thoughts. A treatise wherein these two mysteries are opened. 1. The mystery of iniquity working in mans thoughts by corrupt nature. II. The mystery of holiness working in the thoughts of sanctified persons. Together with precious preservatives against evill thoughts. / By John Bisco, minister of the gospel in Thomas Southwarke.

THE GRAND TRIALL OF TRVE Conversion . OR , Sanctifying Grace appearing and acting first and chiefly in the THOUGHTS .

A TREATISE Wherein these two Mysteries are opened .

I. The Mystery of Iniquity Working in Mans Thoughts by corrupt Nature .

II. The Mystery of Holiness Working in the Thoughts of Sanctified persons .

Together with Precious Preservatives against Evill Thoughts .

By JOHN BISCO , Minister of the Gospel in Thomas Southwarke

LONDON , Printed by M. S. for G. Eversden at the Maiden-head in Pauls Church yard . 1655.

THOUGHTS are the First-borne of the soule , the Beginning of its strength , for the bringing forth either of good or evil . Our Thoughts are first made up into affections and purposes , and then they are made out into works and actions . The sinfullnesse of Nature appears most in the disorder of our Thoughts , and the power of Grace in the due Government of them The Apostle James saith , He that offendeth not inw●rd , I may say much more , He that offendeth not in Thought , the same is a perfect man , and able to rule the whole body . He is a Saint indeed , that is so in Thought .

The ensuing Discourse containes a learned , clear and spirituall Revelation of the Mystery of mans Thoughts . Shewing both how the Mystery of Iniquity worketh in the Naturall mans Thoughts ; as also how the Mystery of Holiness worketh in the Thoughts of men Regenerate : And therefore ( having perused this Book ) I judge the Publishing of it in Print very profitable for the help of All , who desire to study and know their owne hearts , and there to Sanctifie God both in shutting them ( with a holy indignation ) against all evill Thoughts , and in opening them ( with a holy delight ) for the entertaining and lodging of those that are Good

JOSEPH CARYL . July 7th , 1655.

To the Honourable THOMAS ANDREWS Alderman of the City of LONDON , and President of Thomas Hospitall . An overflowing fullnesse of all heavenly Graces , and all watchfull preparation for the Glory that shall be revealed . Much Honoured Sir ;

IT is the promise of the All-Glorious God to honour those that honour him . We honour God when we confesse him to be as he is in himself , and in his glorious actings to us : All the glory that we are able to give to God , stands in cordiall , verball , and reall acknowledgments : The most High is infinitly above ●ur highest praises and perfor●ances .

2 There be 4 speciall wayes whereby God honours men .

1 When he raiseth them out of nothing , worse then nothing ▪ yea , from the very depth of hell , to a height of heavenly honour , happiness , and holines in Christ Jesus , whereby he makes them more excellent then their neighbors : Prov. 12. 26. for all true Christians are right honourable and truly royall ; they are loyall subjects , and a Royall Priesthood ; they are really the 1 Peter 2. 9. Exod. 19. 6. Rev. 1. 6. & 5. 10. lowest , yet the highest people ; lowest in their own sense , highest in Gods sight .

2 God honours men when he gives them hearts to serve him in a faithfull and fruitfull subjection to his will . The service of God is not only our duty , but also our priviledge and preferment .

3 When he raiseth men to places of eminency above others , and makes them faithfull in employing their power for God , and piously prudent in their publick deportment .

4 But the highest honour shall be hereafter in heaven , when all the Saints shall be filled brim full with grace and glory .

We cannot honour God untill he hath honoured us ; we cannot give glory to God , until we have received glory from him . We honour him , because he first honours us : grace is glory . 2 Cor. 3. 18. Rom. 8. 30.

Sir , God hath honoured you with the truest honour in Christ , and given you a heart to honour him again . I cannot forget your holy zeale , and Christian courage that you have openly manifested in standing up for Jesus Christ , in owning and pleading his cause against such as endeavoured to pervert and subvert the purity of Gospel Ordinances , and the power of Religion . And I am confident that the righteous God will not forget your zeal for his cause , and love to his servants .

God hath his Booke of remembrance , Malachi 3. 16. and Hand of reward : There shall not a good thought , word , or work in his people passe without secret record , and open reward . Mat. 6.

Your speciall bounty and favour to my selfe , ingageth me to apprehend any opportunity of due and deserved acknowledgement : But that which is the strongest and most predominant Motive to quicken me to this Dedication , is your constant holy affection to the Gospel of Jesus Christ , his pure worship , and most precious wayes .

Sir , My hearts desire is that all the thoughts of God may be mercy and peace unto you ; that he would be pleased to add many happy years to your dayes , and when you have served God your compleat time , advance you to a Heaven of eternall glory , a Haven of perfect rest , a Paradise of all possible perfections , through the free grace of God in Jesus Christ : Which shall be the prayer of him who is

Your Servant in the Worke of the Gospel . JOHN BISCO .

The mystery of Mans thoughts opened . 2. Cor. 10. 4 , 5.

For the weapons of our warfare are not carnall , but mighty , through God , ( or to God ) to the pulling down of strong holds ,

Casting down imaginations , and every high thing that exalteth it selfe against the knowledge of God , and bringing into captivity every thought to the obedience of Christ .

IN the spirituall appearing of the King of glory to the soule , the mighty power and work of the Spirit of grace doth chiefly appeare in these two things .

1. In discovering the defilement and disorder of mans naturall thoughts . 2. In setting and setling the thoughts in a holy order and spirituall frame of obedience .

The thoughts of every man as they act in corrupt nature , are the great enemies of King Jesus ; they do strongly oppose his Ruling in and over mans soul ; they sit in the throne commanding and carrying our affections and actions , untill the thoughts be cast down , changed and brought under the command of Christ , there cannot be that constant conformity in our affections and wayes that the Royall Law requires .

In the second verse of this Chapter Vers . 2 we find , there were some that conceived unjust thoughts against the holy Apostle , looking upon him as though hee walked according to the flesh . The false Teachers charged this upon the Apostle that he preached in a low earnall way , making use of fleshly fraile helps , as humane learning , Arts , Tongues , and enticing words of mans wisdome , setting out himselfe more then Christ : they cry downe the Apostle , that themselves might appear to the Churches as the only Spirituall Preachers . That this was their designe is evident , by comparing Gal. 4. 17. They zealously affect you , but not well ; yea , they would exclude you that you might affect them . Thus our last translation reads it . Piscator and Paraeus read it [ us ] they would exclude us , that is , out of your affections and esteems . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vt vos excludant nempe a me , hoc est a doctrina mea avellant , Paraeus . metapbora a procis quibus comparat pseudo-Apostolos , Piscator . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . variant tamen codices & in quibusdam est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Beza first read it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , us , and yet himself confesseth , that in all Books it is written 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , you . The old Latine hath it you , and so the Syriack version , and like wise the Arabick : they would exclude you , and then the meanning is this : the false Apostles pretend very great love to you , and zeal for your souls good , but 't is that they may exclude you from us ; that is , draw you from our doctrine and ministery . But learned Erasmus saith , that in the Greek it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Syriack thus reads it , for it renders the words thus : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which Tremelius translates very well ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Includere concludere . but they would include you : these words then ( as I conceive ) are thus to be read . They zealously affect you not well : but they would include you , that you might Buxt. Nunquā aliud significat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quam includere concludere constringere sicut captivus Carceri includitur , ut Gal. 3. 22. Syrus vide●ur leg●sse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est , includere vel concludere vos . Piscator . Arabs eadem voce usus est qua Syrus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ligavit Constrinxit Raphelengius . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chald. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Syr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Arab. Ligavit alligavit Constrinxit inclusit , conclusit . Schindler . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Conclusit , & incarceravit , in vincula carceremve conjecit & in us de●inuit . Golii Lexicon . zealously affect them .

The plain sense whereof is this , they make shew of the highest affection to your souls , but faignedly for self-ends ; for this they do , that they may include and shut you up in themselves in their own doctrines and opinions , as in a Prison : they would loosen you from us ( sayes Paul ) that they might tie you fast to themselves . Corrupt Teachers promise liberty , but they imprison mens judgements in their own unsound Tenents .

And this the Arabick version also imports 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 They would imprison you , or tye you to themselves in opinion and affection .

In the third verse Paul cleareth himselfe and his ministery from this imputation , For though we walke in the flesh , we do not war after the flesh : that is , though we be cloathed with a mortall body , and do carry about us a body of death , reliques of corruption , from which we cannot bee freed , untill this earthly body be filled with death .

We do not war after the flesh : we do not exercise our Ministery in a carnal corrupt way : though wee act in a fleshly feeble outside , yet not in a fleshly feeble manner in the work of our Ministery . We do not manage the war of the flesh , as the Syriack reads it : all our warring is against the flesh .

For the weapons of our warfare are not Vers . 4 carnall , but mighty through God , ( or to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God ) to the pulling down of strong holds Now in the fourth verse he demonstrates the negation proposed in his defence .

1. From the Instrumentall cause , We do not war after the flesh , sayes Paul , for the weapons of our warfare are not fleshly . Such as the weapons are , such is the warfare ; the weapons that we use in our preaching are spirituall , those spirituall Truths of Gods word inspired from the Spirit of Truth , therefore our warfare is not carnall .

2. Our weapons are not weak , but mighty through God , overthrowing all that is fleshly in men , they are powerfull , therefore spiritual , the more spirituality , the more strength .

3. They are weapons of Gods power ( as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Syriack renders it ) weapons whereby God puts forth the highest greatness of his power .

4. They are mighty , through Gods might working with , and by them ; their power in acting is wholly from God .

5. They are mighty to God , as the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Potentia Deo , vel secundum Deum , vel ex Deo . Calvin . marginall Note hath it , the weapons that we use in our Ministery do exalt God his glory , as the first and last in all our preaching .

3. He proves his Ministery to be spiritual , and not carnal from the spirituall efficacy and effects thereof . God makes it effectual for the pulling down of strong Ad subversionem munitionum . holds , conquering and casting down the imaginations and thoughts of mens spirits , for the subduing of all that is carnal , and corrupt in them , for the framing their hearts , and thoughts to a conformity unto Christ . Carnal preaching can never make carnal hearts spiritual ; the spirits of darkness cannot be conquered , but by spiritual weapons .

What are those spiritual weapons ? Quest.

That divine Doctrine discovered in Answ. the Gospel , quickened by the power and presence of Gods Spirit in the faithfull and fervent dispensation thereof .

To the pulling down of strong holds , or fortifications , rebellious strong holds ( as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Syriack reads it ) the divine weapons wherewith we fight , do prevaile to the storming , taking , and overthrowing those strong holds in sinners , which stand out rebelliously against King Jesus .

What are these strong holds ? Quest.

Some by these forts understand whatsoever Answ. doth oppose it selfe to Christ and Metaphorice sic appellat quicquid Christo ejusque Evangelio sese opponit Dr. Sclater his Gospel ; but I conceive here is a further meaning according to the Metaphor .

Every wicked thought and worldly lust in sinners doth oppose Christ as enemies to his government ; but they cannot properly be called a strong hold . A single man rising up is easier subdued and taken than a strong hold , that may cost much time and bloud .

A strong hold is that speciall sin whereby the strong man Satan holds possession of mens fouls , and that which mainly keeps them from giving up their hearts to the King of glory .

1. 'T is evident Math. 12. 43 , 44. that the heart of every man naturally is the Devils house , wherein he rules and keeps possession till he be dispossessed by a stronger power .

All unregenerate men and women are spiritually possest by the Divel ; Mat. 12. 44. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . therfore when a temporary faith comes in , the unclean spirit is said to go out , and sinners are called his house .

2. Satan hath his strong holds in sinners , whereby he holds them with a strong hand , and wherein his chiefest Trust is .

3. These fortifications are 1. Mans mountainous thoughts and imaginations , which I shall demonstrate in its proper place . 2. That particular darling defilement which is predominant in the sinners affections , that bosome Dalilah sin which of all 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.

3. Yet most properly thoughts are those musings of the minde which are acted in the Speculative part of mans understanding .

My purpose is to speake of Thoughts , as they are taken in this last and strict sense ; for the distinct understanding whereof I will draw up what I conceive from the Scriptures in this description .

Thoughts are those musings and meditations , conceits and considerations , apprehensions , and imaginations , heart-speakings with , and speculations of things which the mind of man frameth and formeth within it selfe , by the help of fancy .

Thoughts are properly the actings and agitations of the minde : therefore the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cogitatio mentis agitatio , mens . Passor . 2 Pet. 3. 1. Ephes. 2. 3. Hebr. 10. 16. Cogitatio est actio mentis , Zanch. Greek word Dianoia , which is used for Thoughts , signifies also the minde and agitation of the minde .

There are three things that must concur to make up a thought which is truly ours .

Thoughts are those first more simple motions and actings of mans mind which the Scripture calls musings , meditations , considerations , ponderings , heart-talkings ; they are those porings and parleys of our mind with objects presented to it .

A thought is 1. an Internall viewing , or looking upon things let into the minde . 2. a Soul-conception . 3. a Speaking with our selves . 4. the Acting of the minde in meditation .

1. It is a Contemplation , a beholding things in the minde : there are mentall eyes as well as bodily , Eph. 1. 18. the Apostle speaks there of the eyes of the mind . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now when these internall eyes do actually look upon an object ; This is called a Thought .

2. Thoughts are soul-conceptions , as lusts are conceived in the hearts of men , so are thoughts , Isay 59. 4. they conceive mischiefe upon all objects presented the mind of man begets some thoughts .

3. Thoughts are commonly called the speakings of the heart , and in the heart , when the minde talkes with the things that come into the soule , with the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 things that we desire and delight in , feare or favour , therefore in Deut. 15. 9. a Thought is called a word in mans heart , or with his heart . Keep thy selfe least there be a wicked word in thy heart : thus it is in the Hebrew ; the Greek saith Math. 9. 3 , 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a hidden word , Deut. 9. 4. Speak not thou in thy heart , saying . Psal. 14. 1. The foole hath said in his heart . It is mans speaking in , or within himselfe , Mat. 9. 3 , 4. Psal. 119. 15. Psal. 120. 1. Gen. 24. 62. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cum puncto sinistro , locutus est ore aut Corde , cogitavit , meditatus est , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cogito : Colloqui sermocinari intrase , id est apud se in animis suis , Luc. 5. 21. Mat. 21. 25.

It is observable that the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 suach , which is used for meditation , or thinking , Psal. 77. 47. 13. signifies both to think and to speak in the mind .

And the Greek word Dialogizomai , which is often used in the New Testament , signifies , both to think and to talk within our selves , that is in our mindes with our selves : the minde is the mouth of mans soule , thoughts are the language and speeches of the heart . The objects presented to the mind are the companions with whom Hebraeis Dicere est cogitare . our hearts converse , and our thoughts hold discourse continually : for he that thinkes of any thing with himselfe , sustaines as it were a double person : the thinking musing power is the common room or receptacle , wherein all objects that come to speak with our thoughts or wills or affections , do make their abode , and walk up and down till the judgment can passe upon them .

4. Thoughts are the actings and agitations of the mind in meditations .

1. Thoughts are those conceits and Prov. 6. 14. meditations that the minde of man formeth and frameth within it selfe ; their rise is from within , though the things presented to us bee from without : Thoughts are the forgings of mans 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Prov. 6. 14. heart .

2. The fictions and formings of the minde , Gen. 8 21.

3. They are Webs , spun and woven out of mans heart , Egges of the mindes laying , Esay 59. 4. They conceive mischiefe , and hatch Cockatrice Egges , and Vers. 7. weave Spiders webs , which are their thoughts of iniquity .

4. Thoughts are creatures of the Gen. 6. 5. and 8. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1. Chron. 28. 9 and 29. 18. mindes making . How many thousand creatures doth mans heart frame within it selfe every day ? hence they are expresly called , the formings of the thoughts of mans heart . the figments of mans heart : that is , thoughts are the creatures which the heart of man formeth & makes continually out of the objects presented to the mind ; as the Potter doth his vessels out of the clay that is before him : this is the propriety of the Hebrew word jetzer , & it hath much fulnes & elegancy in it .

This is a clear character whereby we may discerne our owne thoughts from those that are meerly the Divels .

1. There are evil thoughts which are altogether ours .

2. Others which are Satans and ours together . 3. There are wicked thoughts that are cast into our hearts ; onely from without , namely , Satans blasphemous thoughts which are presently cast out with abundance of abhorring and indignation . Such thoughts being formed by the Divel , and comming onely from without , and no way from within , they fasten no defilement upon us , for t is that which comes from within us that defiles us . Mat. 15. ●9 , 20

3. The minde of man formeth and conceiveth thoughts in and by it selfe , or by the help of the fancy .

Quest. Quest. What is this fancy ?

Answ. Answ. It is an inferior power of the soule , which is placed in the middle of Sensus interiores sunt tres : sensus communis , phantasia & memoria . the interior senses , and bordereth between the senses and the understanding . This fancy is the former of many strange notions and conceits .

2. The office of the fancy , in relation Phantasia 2 est sensus interior gignens novas imagines . to thoughts , is to offer and present the appearances , or likenesses of things to the understanding , out of which the mind of man begets thoughts , and meditations : Phantasia menti offert phantasmata . Piccolomineus . the office of imagination is to minister matter to our understanding to work upon .

Whatsoever species , representation , or image of things appeares at any time in our fancies , is at the same time imprinted in our understanding . Imaginations are as the matter out of which our thoughts are formed .

Gen. 6. 5 , 6 , 7.

Vers . 5 And Jehovah saw , that the wickedness of man was much on the earth , and every imagination of the thoughts of his heart was onely evill every day .

Vers . 6 And it repented Jehovah that he had made Man on the earth , and it grieved him at his heart .

Vers 7 And Jehovah said , I will blot out Man whom I have created , from the face of the earth , from man unto beast , unto the creeping thing , and unto the fowle of the heavens : for it repenteth mee that I have made them .

IN these words we have three things presented to our view .

1. The Bill of Indictment which is brought in against the men of the old world .

2. The evidence which is given in .

3. The dreadfull sentence that passeth upon them .

1. The Indictment stands still upon record in the first vers , The wickedness of men was much & great on the earth . Their iniquity was now filled up and come to be intollerable . Here are four circumstances that doe extreamly aggravate their wickednesse .

1. It was Vniversall , both in respect 2. Pet. 2. 5. of persons and places : It was not a few men that were guilty , but all , except a very few : neither was it committed in som one part or corner of the earth , but in all places ; it was much on the earth .

2. This wickednesse of the old world 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in terra . was Superlative and transcendent , it was now grown up to a full height .

3. It was an Inveterate wickednesse , along time continued , seven hundred years at least .

This impiety of the old world began to rise at the birth of Enos , for then began men profanely to call on the name of Gen. 4. 26. Jehovah .

Enos was borne when Seth was 105 Gen. 5. 8. anno mundi 235. years old , and the world 235. as a learned man observes .

2. About the time of Henochs translation it began to be of much strength .

4. This wickednesse of the old world was now incurable and incorrigible : divers means had been used to restrain and reclaim them , but they hated to be reformed , and desperately hardened themselves against all .

2. The grand capital condemning wickedness which is alledged against the sinners of the old world , is the evil of thier Vers . 5 thoughts : all their thoughts were evil continually . They were filled with Idolatries , adulteries , murthers , blasphemies , and sundry other notorious sins ; yet we find not these particularly alledged in the Bill of indictment , but their thoughts rather ; these are the chief evils for which they stand here indicted .

2. The evidence is the highest that can be , the great Judge himselfe was an eye-witnesse against them : Jehovah saw the wickedness of men .

3. The sentence it selfe speakes the most dreadfull and dismall desolation that hath been seen since the world began : the Lord denounceth a universall cutting off of Man and Beast from the face of the earth . Vers . 7

In the beginning of the Chapter God had declared against the wickednesse of men , and prefixed a certaine tearm of years , wherein he would wait for their repentance : he had also predicted the time of their excision , except they repented ; but these Gigantive fighters against God are so far from repenting for sins past , that they go on dayly to fill up the measure of their sins . Therefore at length God prepares to take revenge upon these Rebels : this is the sum and scope of these words .

And Jehovah saw : Thus 't is in the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & vidit . Hebrew , when Jehovah saw : Thus some read it .

But was he ignorant what would be the event ? was he deceived in his expectation ? Oh no : this is spoken after the manner of men , and it imports these four things .

1. Gods most accurate inspection and attention to all the actings of men , even the most secret thoughts of their hearts .

2. it shews us what are the Epicurean Atheisticall imagination of sinners ; they thinke that God doth not see or take notice what men act upon the earth , Psal. 10. 11. They say in their hearts God hath forgotten , he hides his face Job 22. 13. that he may not see for ever .

3. It signifies Gods gentleness and long sufferance beyond what can be in man , in that being so long and greatly provoked by these Giants , yet doth not hasten down his judgements .

4. It speaks to us his great justice and wisdome , that he doth not pronounce sentence against the most desperate sinners , till matters are exactly weighed and looked into . God from eternity foreknew the impenitency of men , and immutably decreed his judgements .

And that every imagination of the Act. 15. 18. thoughts of mans heart was only evill continually .

In these words the Spirit of God discovers , 1. what was the great provoking wickednesse of those notorious sinners of the old world . 2. The fountain of all that superfluity of sin which brake forth in their lives , it was their evil thoughts : the whole fiction of their thoughts : Tremelius and Junius render thus , and every 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Omne figmentū Cogitationum . figment and thought of mans heart was only evill at all times . But acording to the Hebrew , t is thus to be read , every fiction of the thoughts of his heart ; that is ,

1. Whatsoever mans heart formeth and thinketh , or formeth by thinking : thus Piscator very expresly .

2. The whole frame of the thoughts of their hearts was evill , wicked , onely evill , every day , and all the day long .

Every word in the text hath its weight , to aggravate the wickednesse of these men .

The heart of man according to Philosophers is the seat of life ; but in the Scriptures it is the seat of the soule , and principall of the understanding minde , will , affections , and motions : it is put here chiefly for the minde and thinking power in mans soul ; his heart is the shop wherein all his thoughts are formed and forged , and they are called the fictions of mans heart ; and all these are said to be evill in naturall men , not one excepted .

Now that thoughts are here to be taken properly for the musings and imaginations of mens hearts , is evident by comparing Gen. 8. 21. which answers to this Text.

Where God in mercy gives us this promise , saying , I will from henceforth curse the earth no more for mans 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cause : though the imagination of mans heart be evill from his childhood .

By imagination here is meant that which the mind and understanding by thinking frameth and deviseth : as chap. 6. 5. thus Mr. Perkins and others Quamvis figmentum cordis , id est cogitationes cordis . Piscator . expound it .

Piscator sayes , that this figment or imagination of mans heart is the thoughts of the heart .

We have the like expression of mans thoughts in 1. Chron. 28. 9. Jehovah 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 searcheth all hearts , and understandeth every imagination or fiction of the thoughts : that is , the whole frame , and framing of the thoughts . The Hebrew word jetzer signifies any thing that the heart first imagins , formeth , &c.

And in this sense Mr. Perkins takes thoughts in any text , for the framings and devisings of mans thinking power , as is evident by his own words .

By thoughts or imaginations in Gen. 6. 5. ( sayes he ) can nothing else be meant , but that which is devised and plotted in the thoughts of mans heart : so Salomon speaking of an heart which God hateth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Finxit formavit , finxit mente cogitavit imaginatus est , Vn●e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fictio aut figmentum & cogitatio , Munster . sayth , it is framing or thinking thoughts of wickednesse , Prov. 6. 18.

Whereby t is evident , that the meaning of this Text is plainly this : The whole frame and fabrick of mens thoughts , every thought framed and formed by their hearts was evill .

2. They were altogether wicked ; there was no good in any of their thoughts : these Giants of the old world had not one good thought in their mindes , like those in Psal. 10. 4.

3. All their thoughts were altogether wicked every day , col-haiom , all day long , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and all the dayes of their life ; that is , perpetually without ceasing : and it repented Jehovah that he had made man , &c.

God hath no passions nor contrary affections , for he is unchangeable : but this grieving and repenting are spoken after the manner of men ; and the intent of these speeches is to hold forth these two things .

1. That mans evill thoughts are exceedingly offensive and provoking to God .

2. That God would now destroy his creatures that he had made . This is cleerly expressed in vers. 7.

And the Lord said , I will destroy Man whom I have created , from the face of the earth , botb Men and Beasts : For as the Gen. 1. 26. Gen. 3. 17. Rom. 8. 20. Beasts were made for man , so they became subject to vanity and destruction through mans iniquity .

The sense and intendment of the words being thus cleared , I will now endeavour through the light and assistance of the great searcher of the thoughts to open the mysterious qualities of the Thoughts , and 1. the mystery of iniquity which worketh in every mans thoughts untill they are really renewed .

This Scripture that I have opened doth clearly discover the horrid hat●full iniquity and impiety of mans naturall corrupt thoughts , and the deadly effects and fruits therof .

In the opening of this first mystery I will discover and demonstrate the iniquity of mans naturall thoughts .

1. In certain generall positions .

2. In sundry particular actings , wherby the manifold mysterious ways of sin working in mens thoughts will more evidently appear .

1. Position

The thoughts of every man and woman by corrupt nature are exceeding sinfull and profane .

For the full understanding of this position , there be two things that I must demonstrate .

1. That there are thought-transgressions .

2. That the thoughts of all unregenerate men are full of wickedness and vanity .

1. There are thought-sins : much sin is acted in our thoughts : carnal thoughts are sinfull evils . The Scripture tells us expresly , that the thoughts of mans heart Gen 6. 5. and 8. 21. Jer. 4. 14. are evill , vain , and wicked : That there is sin enough in mans thoughts to provoke God to destroy a whole world , and to curse the earth .

We have a full Text , Prov. 24. 9. the thought of foolishnesse ( or of a foolish 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thing ) is sin . 1. The thought of the fool is sin . Thus Piscator reads it : that is , all the thoughts of ignorant unsanctified men are sin .

2. The thought of a foolish thing , that is , of that which is vain , empty , unprofitable , is sin : thus things that are vain and unprofitable are said to be foolish , Ephes. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 5. 4. foolish speaking ( which is there condemned ) is vain , unprofitable talk . So Titus 3. 9. foolish questions are such as are unprofitable and vain .

The law of God is broken not only by vile filthy thoughts , but also by vain foolish idle thoughts . It is an Hebraism , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vir iniquitatis .

3. A thought of foolishnesse ; that is , a foolish thought , a vain empty thought : thus the Scripture calls a wicked man a man of iniquity , Esay 55. 7.

4. A foolish vain thought is sin , that is , a great sin : thus in the Scripture phrase sin is often put for a most sinfull and damnable act : as Deut. 15. 9. Joh. 15. 24. If I had not done among them the works that none other man did , they had not had sin . that is , so great sin ; and James 4. 17. To him that knoweth to do good , and doth it not , to him it is sin , a very great sin .

Now because men usually think that they may take more liberty in their thoughts then in their visible works , I will therefore give in Reasons from Scripture whereby it will more evidently appear that all irregular thoughts are sinfull evils .

1. Evill thoughts are transgressions Reason 1 of the holy Law of God , which commands and calls for the love and service of our thoughts , as well as of our words and works , Mat. 22. 37. Jesus said unto him , thou shalt love the Lord thy God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Marc. 12. 30. Luk. 10. 27. withall thy heart and with all thy thoughts : thus the words are in the originall , and thus learned Passor . reads them If God must be loved with our whole mind , then certainly he must be honoured and served with all our thoughts , which are the actings of the mind . The Royall Law is spirituall binding our thoughts to obedience Rom. 7. 14. as strictly as our words and works .

2. Mans thoughts are censured and Reason 2 condemned by the word of God , Heb. 4. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. It is a Iudge of the thoughts of the heart , it passeth sentence upon them as a Judge .

2. The word rebukes and sentenceth the sinner for his thoughts , 1. Cor. 14. 24 , 25. The Vnbeliever is rebuked and judged of all that prophecy ; for what ? for the secret thoughts of his heart , which are made manifest by the searching Ministery of the Word . The Law reproving mans thoughts , clearly proveth that thoughts are transgressions of the Law . yea , the Lord Christ who first gave the Law , and best knew the true intent and extent of his own law , doth sharply rebuke the Scribes for their evill thoughts , Mat. 9. 3.

3. Evill thoughts are abominations Reason 3 which are exceeding hatefull unto God , Prov. 13. 26. tis expresly said , that the thoughts of an evill man are abomination unto Iehovah . He hates them with a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 height of hatred , as the word properly imports .

Nothing is the object of Gods hatred but sin . Salomon speaking of a heart which God hates , saith it is framing or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aversari abominari , significat omnibus sensibus ab aliqua re . Mollerus . thinking thoughts of wickedness , Prov. 6. 18.

Reason 4. Mans own thoughts are defiling evils : They make him guilty and filthy in the sight of God . Every vain thought arising out of our hearts fastens filth upon our minds , and guilt upon our Consciences : this the great Law-Giver himself declares in Marc. 7. 22. from within out of the heart of men proceed evill thoughts ; these are evils that defile Man , Mat. 15. 19. 20. Now nothing can defile men but sin , as is evident by the words of Christ .

Reason 5. Mans own thoughts are a speciall part of those sinfull evils which must be forsaken in the practise of Repentance , and returning to God , Esay 55. 7. Let the unrighteous man forsake his own thoughts , and let him return to Iehovah . The sins which are forsaken by reall Repentants , are reduced to these two heads , thoughts and wayes . Sin hath its beginning and rise in our thoughts ; these are the next and immediate productions and actings of the heart , Marc. 7. 21 Wayes are thoughts brought forth into Act. Repentance must begin where sin begins .

Reason 6. That plenary pardon that God promiseth to penitent sinners , extends as well to their thoughts as wayes , yea more abundantly to their thoughts . See Esay 55. 7. The thoughts of our hearts are the first and fullest part of that deep debt for which we must beg forgiveness from the God of mercy : as is evident , Act. 8. 22. Pray unto God if in deed the thought of thy heart may be forgiven thee .

2. The thoughts of all unsanctified men are full of wickedness and vanity . Now all states of unregeneracy ( that is of such who were never yet savingly sanctified ) may be drawn into four different degrees : 1. notorious sinners . 2. meer moralists . 3. gross hypocrites . 4. formall hypocrites . All these are full of iniquity and vanity in their thoughts :

1. By notorious sinners , I mean all such as live in notorious crimes and open pollutions , who carry the mark of Satan in their hands , foreheads , and tongues . Now the thoughts of such men are all continually and resolvedly sin , and that in a high and horrible degree . Wickedness hath so enwoven it self into their hearts , that in their inward thoughts , they are very corruption . And whereas sleep doth most sweetly feed and refresh nature , yet evil thoughts are far more naturall to them , then desire of sheep . The wicked do imagine mischief upon their beds . Psal. 36. 4. Mica . ● . 3.

When the mind is retired from earthly affairs and distractions , when 't is most active and powerfull , and now the fittest season for Divine contemplation , even then are their thoughts as black as hell , and deepest in the works of darkness then are they plotting and contriving wickedness , how to compass their pleasures and profits , and to accomplish the lusts of their hearts ; where to crown themselves with fresh rose buds of sensuall delights ; how to over reach their brethren , oppress their Neighbours , vex and vilifie the Saints : these are the dayly thoughts of notorious sinners , who do not only greedily entertain what wickedness doth ordinarily spring from their corrupt hearts , and is suggested by others , but being past all sence both of shame and sin , they set their thoughts to invent strange villanies , new forms , fashions , and circumstances of acting old sin .

2. The thoughts of the gross hypocrite another kind of sinner , are fully as black and abominable , as those of open Belials , though his outward life be fair and plausible .

What is gross hypocrisie ? Quest.

When men profess that which is not Answ. in their hearts at all , and so deceive others , but not their own hearts , and this is most properly hypocrisie : for the Greek word ( as a learned man observs ) signifies a Stage-player , who sometimes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . puts on the Robes and Majesty of a Prince , himself being of a base and neglected state ; or the gravity and wisdom of a Counsellor , himself being of roguish and dissolute conditions ; sometimes he represents a virtuous man , his own life being vitious . Such are all gross hypocrites upon the stage of this World , very painted Sepulchres , and whited walls , glorious in outward forms , shews , and representations to the eye of the world , but in the hidden passages of their hearts they are very wickedness ; many swarms of filthy thoughts do settle there continually , they are full of black and bloudy projects for the flesh .

Gross hypocrites do sin against the light of their own conscience , professing that holiness outwardly , that they hate in their hearts ; they account it their greatest glory , and make it their deepest design to appear Saints to others , but within their hearts are a bloudy slaughter house of cruell malicious thoughts ; a hatefull stew of impure imaginations and filthy thoughts ; a forge of mischievous and monstrous thoughts ; a very Cage of all uncleane and ravenous birds .

The ordinary thoughts of gross hypocrites are as vile and hellish as the thoughts of notorious sinners .

3. The thoughts of meer morall men are carnal and corrupt earthly , and exorbitant , their goodness consists chiefly in an abstinence from outward notorious offences , and the acting of some externall duties of righteousness : therefore though their visible conversation be ordered civilly and smoothly before men , yet their inward thoughts are altogether vain and prophane , wanton , wordly , and ungodly : they do in their judgments and practise approve that pestilent proverb , thoughts are free . They are free indeed in respect of obnoxiousness to mens Courts , and penal censures , in respect of discovery by any creatures ; but the eye and vengeance of heaven takes first and speciall notice of them , and the justice of God will punish mans evill thoughts as the principals , as the chief plotters , and first actors of all transgression .

4. The thoughts of formall hypocrits , though they be not so black as the thoughts of the three former sorts now mentioned , yet they are vain , earthly and unsanctified .

What is formall hypocrisie ? Quest.

It is that hypocrisie by which men Answ. do not only deceive others with a shew and profession of piety and outward form of Religion ; but also their own hearts with a false conceit & confidence that they are in a state of life and happiness , when as in truth their souls were never yet possessed of the glorious life of Christ . These formall temporary professors do attain to the highest perfections that can be found in men that are not savingly sanctified ; for they have a taste of the generall graces of Gods spirit , and in some sort of the powers Hebr. 6. of the world to come : and therefore their hearts will be affrighted with suggestions of infamous consequence , and horrid nature : as thoughts of Atheism , blaspheming cruelty , heresie , and such like . But because their hearts are not fastened and sanctified by speciall grace God first made them , but both have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inquit Heiron quod omnes voce Consona 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 transtulerunt . Secundū Ebraei sermonis ambiguitatem & numerum possumus et rationem & cogitationem dicere . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Drusius . strangely gone away from the straitness of their Creation . This I have found by the wisdom given me from the Lord , that God created men upright and straight in their understanding , mind , and will : there was not , neither could be the least wry thought rising from any thing within Man , so long as he kept close to God 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 from 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 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 up against the wicked .

1. They triumph over the people of God .

2. They speak hard things against Vers . 4 them .

3. They break them in peeces with Vers . 5 their cruelties .

4. They murther the widows , fatherless , Vers . 6 and strangers .

Now the Root of all these cruel words and deeds is that cursed Thought which possesseth their hearts ; Yea they say , the Lord shall not see : Where do they say it ? In their hearts ; their tongues do not express it , but these are their inward thoughts .

Compare Psal. 10. 6. 11. 13. and 14. This Hellish thought is predominant in all the workers of iniquity , verse 4. so Psa. 73. 3. We find sundry actuall Impieties layd to the charge of wicked men .

They are full of pride and violence , they Vers . 6 are corrupt . That is , in their speakings and actings : They speak wickedly and loftily ; they speak oppression . They set their mouths against the Heavens . That Vers . 8 is , Against God and his Saints , whom Vers . 9 they blaspheme ; and by this they do Revel. 13. Heavens are put for God . Dan: 4. 23. Luk. 15. 18. greatly afflict the people of God , verse 10. Waters of a full Cup are wrung out by them , at the hearing of those blasphemies . Teares as many waters flow from them , as the Chaldee expounds it .

Now the Root of all these Evils is in their thoughts , verse 11. And they say ; That is , in their hearts . How doth God know ? And is their knowledge in the most Vers 12 High ? Behold these are the ungodly .

Psal. 50. 16 , 17 , 18 , 19 , 20. Divers acts of iniquity are brought in against the wicked man , but the Rise of all these is in his thoughts , verse 21. These things hast thou done , and I was silent . Thou thoughtst that I was surely like unto thee . Hebr : I being had been , or was . All the wickedness which men bring forth daily in their words and visible waies , is the revelation and manifestation of the thoughts of their hearts ; words , and works , are evident Characters wherin we may read every mans thoughts , Luke 2. 34. 35. Symeon said to Mary , Behold this Jesus is set for a sign to be spoken against . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pendent a participio . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sayes Piscator . That the thoughts of many hearts , ( or from the hearts of many ) may be revealed . These words have dependance on the last words of the former verse ( A sign to be spoken against . ) And they hold forth the root and rise of all that contradiction , reproach and scoffs that the people cast upon Christ ( which were as a sharp Dart , or Sword in Maries heart , or soul , peircing it with bitter grief ) when they fell off from the Lord Jesus , and cryed , Crucifie him , and scoffed at Luk: 2. 35. & tuam ipsius animam pertransibit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vul . & Beza gladius Syrus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Et eadem voce Arabs hasta vel lancea est Heb●aeorum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Quod David . de pomis vertit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hasta lancea sed addit quosdam pugiouem gladiolum interpretari . him hanging upon the Cross . All this did originally proceed from the thoughts of their hearts ; and did evidently discover and reveale the wickedness and perverseness of their thoughts : They had thoughts of giving earthly honour and happiness by Christ , thoughts of adhering to Christ , if he should advance them to a Terrene Felicity in an earthly Kingdom . Prou 29. 11. A fool uttereth all his mind . That is , his thoughts ; a fools speeches are but goings forth of his thoughts . Thus , t is evident that wicked thoughts are the root and beginning of all evill in affections , judgment , gesture , word , and deed : There cannot be an Action before there be a Thought ; for this is the order wherin our Actions LXX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hastam . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lauceam &c. interpretantur . are produced . First , The mind thinketh then that thought taketh and delighteth the affections , and from that cometh consent of will , after this cometh execution of the Action &c. therfore trace every corrupt affection and exorbitant practice , till you come up to some inward and hidden thought . There is evill enough in a corrupt thought to turn Angels of light into Devils , and men into the Devils Image ; Evill thoughts were the root of the Apostacy both of 1 Tim. 3. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Angels and men ; the sin of the Angels was first in thought ; they were lifted up with the thoughts of their own Excellency , and this threw them down from a height of Glory , into Chains of darkness .

Third Position .

3. The thoughts of men are leading evils , they have the preheminence and priority in sinning , they are the Ring-leaders in wicked waies ; they are first in all our evills : all sin begins in our 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thoughts , as is evident , Micah 2. 1. Wo unto them that imagine iniquity and work wickedness upon their beds , when the morning is light , they practice it , because their hand hath power , and they covet fields and take them by violence , and houses , and take them away , so they oppress a man and his house , even a man and his heritage .

1. Here observe , 1. That all iniquity which is acted in mens visible conversations is twice wrought ; first , In their thoughts : They think iniquity and work wickedness upon their beds . That is , They work , forge , and frame in their thoughts and imaginations upon their beds .

2. In their affections and visible courses : They work and practise it when the morning is light . That is , in the day time , because their hand hath power . Wickedness is first wrought by their hearts , and then by their hands .

2. Wicked affections and the worst of actions , as coveting of other mens fields and houses , and violent taking them away , these have their beginning in mens thoughts : These are the Leaders that cause their whole man to erre and go astray Esa. 3. 12. and 9. 16. from Gods waies ; and therfore when the Lord Christ declares what are those Capitall sins of defilement which proceed out of the hearts of men , he nameth evill thoughts in the first place : They are set as leaders of that black Regiment , they are in the front of that Matth: 15. 19. 20. 21. black Roll , Mark 7. 21. 22 : Out of the heart of men proceed evill thoughts , adultries , fornications , murthers , &c.

1. Evil thoughts are the first begotten of the old Adam , the first fruits of the flesh , the first born of the old man , the eldest Sons of corrupt nature , and therfore sins of strength . No wonder then that vain thoughts do so strongly charge and captivate our Souls : the strength of that body of sin is brought forth in them . Rom: 7 , 24.

2. Evill thoughts are the begetters of all other sins whatsoever : Sins of affection , and sins of action , are originally in the loynes of our mind ( as all sinners were originally in the loynes of Adam 1 Pet: 1. 13. sinning ) ; They 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. Mans 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 themselves to eating as bruit beasts : as the word signifies . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . eathliness , and epicurisme .

5. They were abominable Apostates , Ge: 6. 4. There were Gyants upon the earth in those daies : The Hebrew word Nephilim , which is read ( Gyants ) hath the signification from falling , as being Apostate fallen from God .

6. They were Idolaters , Gen : 6. 11. The earth was corrupt : That is , the Inhabitants of the earth , Gen: 11. 1. Corrupting 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nomen Hebraeum discendit a verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cadere & sic appellantur vel quia a vero Dei cultu deciderunt , &c. Piscator . is in speciall applyed to Idolatry and depraving of the true Service of God , Exod: 32. 7. Deut: 32. 5. Judg: 2. 19. as the people are said to do corruptly . 2 Chron: 27. 2. when they Sacrificed and burnt Incense in the high places , 2 King : 15. 35.

7. They were Tyrannicall Oppressors , falling upon men , and making them by fear and force to fall before them .

8. The men of the old world broke out into cruell Robberies and Murders , for which Calvin will have them called Gyants ; and this seems to be the opinion of Chrysostom , Philo , and Josephus , Gen. 6. 13. Gen: 6. 11. The earth was filled with violence , violent wrong , injurious and cruell dealing , Rapines , or Robberies , as the Chaldee termeth it .

9. They were full of gross infidelity and impenitency , not beleiving Gods threats ; yea they hardned they hearts against all reproofs , warnings , waitings , 1 Pet. 3. 20. Gen. 6. 3. Gigantes promiscuo concubitu polluebant faeminas puellus mulieres . Pareus in Genes. 6. and long-suffering of God .

10. They abounded in abominable adultries and bodily pollutions .

11. All Discipline lay trodden down publikely and privatly : there was no humanity left amongst men but beastiall barbarisme in all places . These and many more were the sins of the old world ; yet when God comes to pass sentence upon them , hee doth not alleadge these open defilements as the chiefest cause of their destruction , but their evill thoughts rather : The greatest wickedness which was alledged against them , Gen. 6. 5. was the thoughts of their hearts : Because their thoughts were so many , and so continually evill , they provoked God more then all their other sins .

Simon Magus had many foul sins , but the thought of his heart was his most provoking sin . Hence it is that Peter adviseth him to pray God if it were possible , Act. 8. 22. that the thoughts of his heart might be forgiven him ; as though there lay the greatest guilt , and deepest stain before God .

4. The sins of mens thoughts are past all number , they are as the sand of the Sea innumerable : How many thoughts do pass from them every hour , yea every minute ? What man can possibly understand how oft hee offends in his Psal. 19. thoughts every day .

This doth exceedingly heighten the evill of our thoughts , and adds to their weight . What is heavier then a Mountain Job . 6. 7. of sand ? There be four aggravations which do make the wickedness of mans thoughts to rise up to a kind of Infiniteness ; the thoughts of carnall men and women are evill .

1. From their Childhood , yea from Gen. 8. 21. their birth ; as the great heart-searcher declares : the Hebrew word includes not Exod. 2. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A pueritia ejus . Ab eo momento quo fuit in lucem editus , Schindler ex quo excussus est ex utero : We are al transgressors from the Womb : Esa: 48. 8. Psal. 51. 7. & 58. 4. only mans age , but Infancy , or Childs age : A Jewish Rabbin confesseth , that the evill imagination is in man from the hour that he is formed .

2. The thoughts of naturall men are evill continually every day and all the day long , Gen: 6. 5. as the Hebrew word imports , the thoughts of man are alwaies acting , even when the body sleeps , the mind never lyes still day nor night , Psal: 140. 3. wicked men are said to think ( or imagne evils in their heart all the day .

3. They are altogether evill , only evill . Gen. 6. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

4. Every thought that carnall men think , is evil , and therefore their evill thoughts must needs amount to a numberless summ : the sins of mans thoughts are far more in number then all his other sins whatsoever .

2. Vaine loose corrupt thoughts do make up the greatest part of that treasure of sin , that sinners are heaping up against the day of wrath . O what a vast treasure of wickedness is layd up in their thoughts ? All wicked men have their fulness of sin , which they fill up before Gen. 15. they are cut off ; the greatest fulness of sin is in their thoughts .

Position 8.

8. Corrupt thoughts are disturbing evils ; Interrupters and Undoers of those good things that we do : they exceedingly hurt and hinder us in all our performances : loose worldly wandring thoughts do spoile us of two pretious things in our Prayers and Services :

1. Of our hearts , by drawing them another way , and causing us to bring empty Oblations to God ; that wheras we should draw nigh to God with our hearts , and keep them close to him in every performance : our hearts by reason of our wandring and impertinent thoughts , are far off from God . The Lord Esa. 29 16. complains against the old Jews , That their hearts were going after their covetousness , when they should have been intent and attent to the word : their thoughts were then upon this present world , their earthly Possessions , Profits , &c.

2. Wandring and earthly thoughts do spoyl us of the acceptance of our holy things ; they are like a dead Fly in the Apothecaries Oyntment .

Position 9.

9. Corrupt thoughts are deadly destroying evils .

1. They lead to the height of wrath and misery in this world . Evill thoughts are the great leading begetting sins , & therfore in way of justice must needs bring forth the greatest punishments ; the greatest miseries that befall a people or Nation in this world , as Sword , Famine , &c. are said to be the fruits of their evill thoughts ; as is evident Jer: 6. 19. Behold I bring evill upon this people , In the drowning of the old World , the Lord had great respect in that judgment to their wicked thoughts which were the root of all ; and therfore he mentioneth them as the cause of the Flood . Gen. 6. 5. 7. Thus Mr. Perkins . even the fruit of their thoughts .

The principall sin which brought that dreadfull deluge and desolation upon the old world was the wickednesse of their thoughts . The thoughts of mans heart were evill , and therfore God would destroy man and beast from the earth . Of all visible Judgments that ever were on the face of the earth ; this upon the old world was the greatest , it is not to be parallel'd by any judgment or vengeance on earth , but that second deluge of fire at the last judgment , for the waters cut off all man-kind , except Noah and his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Di luvium lic dictum quod omnia secerit concidere . Family , and made all things fade and dy on earth ; as the Hebrew word Mabbul ( which is a peculiar name to Noahs Flood ) imports .

2. Evill thoughts do lead to eternall punishments : They drown mens Souls in perdition ; the curse of the Law , even the flames of eternal Vengeance are due to men for their wicked thoughts . cursed Deut 27. 26. Gal. 3. is every one that continues not in all things that are written in the Law to do them . The man that breaks the Law but once , and that in thought only , is accursed by the sentence of the Law , because he hath not done all things that are written therin : the least wry crooked thought makes men liable to endless wo and wrath , Micha 2. 1. Wo unto those that think iniquity , saith the Prophet .

If our minds be filled with carnall earthly thoughts , it is a sure sign that we are in a state of damnation . * * Rom: 8. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chal. & Syr. Cogitatio Buxtorf . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Alii Reddunt prudentiam , alii cogitationem . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Idem est Paulo quod Mosi figmentum cordis humani , &c. Gen: 6. 5. Pareus Phil: 3. 19. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 declarat animi ad aliquid adjicere , & de re quapiam serio cogitare Beza . To be carnally minded is death . It manifests dead Souls estranged from the glorious life of Christ . The Syriack reads the words thus , The thought of the flesh is death : and so others read it ; that is , carnall corrupt thoughts lodging in mens hearts leads to eternall death . And this reading ( I conceive ) comes neerest to the Greek , and to the intent and scope of the Text ; as is evident by comparing Phil: 3. 19 Whose end is perdition , who mind earthly things . That is , damnation will bee the end of those whose minds are delightfully taken up with the thoughts of earthly profits , pleasures , honours , who think upon the vaine things of this present world , more then the truths of Gods word . Evil thoughts was that great wickedness that principally condemned the old world , and cast their Souls into the prison of Hell , 1 Pet. 3. 19 , 20. The Spirits of those ungodly men ( to whom Christ once preached by Noahs ministry ) are now in prison : there is evill enough in vain , unclean , sensual , worldly thoughts , to condemn and cast a whole world of men into the torments Prov: 21. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Caetu Gigantum . Thus Mr. Mede reads it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gigas plur . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gigantes ●tem mortui , Buxtorf . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sunt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gigantes fortes , & mortui infernales . Munsterus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gigantes , Schindler Manes , or mortui . of Hell for ever . Hence it is that Hell it self hath its name from these wicked Gyants of the old world , Prov: 21. 16. The man that wandreth out of the way of understanding , shal remain in the Congregation of the Gyants ; according to the Originall , t is , In the Congregation of the Rephaim . Which word properly signifies Gyants ; and in that sense is alwaies rendred by the Seventy , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : though we and the latter Interpreters both in this and some other places take it for the dead , and the spirits of dead men .

Quest. What is this Congregation of the Gyants ?

Answ: It is the place of the damned , that infernal Prison wherinto those Gyants are cast , who rebelled against God in the daies of Noah , of whom we read in Gen: 6. Those mighty men of the old world , whose wickedness was so great on the earth , and the thoughts of their hearts so evill continually , that it repented and grieved God that he had made man . Sinners that wander out of the way of understanding , shall be added to the Congregation of those damned Gyans in Hell ; they shall go to that accursed place in which they are , and abide with them in endless pains . Thus Rabbi Salomon expounds this Text. In coetu Rephalm . That is , saith Rabbi Salomon in his Gloss upon this Text. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Id caetu Gehennae . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ad Gigantes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Prov. 9 : 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

2. That these words ought thus to be interpreted , is evident by comparing other places of Scripture , where the like expression is used , as twice more in this book of Proverbs . as Prov: 2. 18. where according to the Vulgar Reading the words run thus : For her house inclineth to death , and her paths unto the dead . But in the Heb. tis , And her paths to the Gyants : which the 70. render thus by way of interpretation , She hath set her path in Hel with the Gyants : & Pro: 9. 18. Stoln waters are sweeter — and he knows not ( namely he that goes to a strange woman ) that the Gyants are there , and her Guests in the depths of Hell . This is the proper reading of the words according to the Hebrew : Hence observe , that the Gyants place is the depths of Hell . The meaning of both these places is evidently this , that Adulterers shal have their portion with those Apostate Gyants in Hell torments .

So in Job 26. 5. Hell is there elegantly expressed by the wailing of those Rephaim , or dead Gyants .

The Gyants do sorrow or wail under the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 waters ( or from under the waters ) and they that dwell with them . Hell is naked before him ( that is before God ) and perdition hath no covering . The 5. v : is read otherwise by our English and other Translat: but I conceive this reading is most agreeable to the Originall , and the true scope and intent of the Text it self ; t is thus translated by the vulgar Latine : The Gyants wail under the waters &c. The meaning hereof saith judicious Mr. Mede seems to be this : The place where the old Gyants mourn or wail under the waters , and their fellow Inhabitants , the rest of the damned with them , even Hell and the place of perdition it self is naked and open to the eyes of God , from whom nothing is hid : Which is agreeable to that in Prov: 15. 11. Hell and destruction are before the Lord , &c. In this place the Jews take the word Abaddon which we render destruction for Gehenna , that is , The house of destruction . For the further cleering of this mystery , I shall present these 2. things to be duly weighed . 1 That the word Rephaim which is used in these 4. Prov. 21. 16. & 9. 18. & 2. 18. Iob 26. 5. places , doth naturaly & properly signify Gyants , & is so translated in our English Bibles in other places . 2. That Hell or the place of the damned , is very fitly called the Congregation , or place of the Gyants .

1. This word Rephaim doth primarily Torg . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gigantes in Asteroth . LXX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and properly signifie Gyants , as is generally confessed by those that understand the Hebrew , it signifies Gyants and mighty men

Hence t is used to express those mighty Gigantive people in Gen. 14. 5. Chedorlaomer smote the Rephaim in Ashteroth , Gen. 15. 20. &c. That is , the Gyants , as they are called by the Greek and Chaldee Paraphrast , and the Hebrew word is used expresly for Gyants , Deut: 2. 11. Rapha Deut: 2 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vers. 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Josh: 15 : 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gen. 6. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was the name of a Gyant in Nob , who had foure Sons Gyants in Davids daies , 2 Sam: 21. 16. 22. But these Rephaims were now a people in Canaan : Ashteroth was a City in Basan , where Ogg the Gyant after Raigned , Josh: 13. 31.

2. This word Rephaim is by our English Translators rendred Gyants , Deut. 2. 11. 20. Which also were accounted Gyants as the Anakims that also was accounted a Land of Gyants ( of Rephaims Gyants . ) Rephaims dwelt there in the old time , Josh: 1. 58. The valley of the Gyants North-ward . Thus our English Bible renders the word Rephaim .

3. Hell , or the place of the damned is Rabbi Bech . scribit , Deut: 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Id est vocantur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 propterea quod quicunque eos aspiceret manus ejus remissae si erent metu se . unde & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vocantur nec est Incredibile homines in mundo primaevo plerosque grandioris staturae fuisse Pareus Gigantes monstrosae magnitudinis isti 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 declarantur fuisse potentes & viri nominis Pareus . very fitly called the Congregation , or place of the Gyants , or Rephaims .

1. Because those Gyants of the old world were sinners of the greatest Eminency in those daies ; They were men of name .

1. For height of stature , they were men of vast bodies , terrible to all Beholders : Such as Goliah is described to be , & the Sons of the Anakims ; Their stature was so horrid , that the hearts and hands of those that beheld them , did fall with fear , therfore they are call'd Rephaim and Emims : Yea , there is that Enormous talness ascribed to Gyants , Num: 13. vers. last , That the Spies of Israel looked on themselves as Grashoppers in comparison of them .

It is credible that most men in those daies of old were of a very grand stature for many ages . After the Flood we read of whole Nations , People and Lands that were Gyants , tall as the Anakims , Gen. 14. 5. Deut: 2. vers. 11. 20. People great and many , tall as the Anakims .

2. These Gyants of the old world were men of name and fame for height of all impiety and cruelty ; for they trusting in their Gigantive strength and hugeness of stature , trod down all things under their feet : They were a monstrous cruell Cyclopicall kind of men , fearing neither God nor man : They were full of violence and Villanies in their works , filled with vanity and vileness in their thoughts , which was the root and top of all their wickedness .

2. These impious Gyants would be accounted men of name for Religion and Piety , as the Pope , Cardinals and his Bishops , being really Antichristian , cruell and unholy , yet will be call'd most holy , reverend , and men of Clemency , as Luther observes .

3. The multitude of those Gyants and their wickedness was so great , ●hat the Flood was sent purposely and principally to destroy these Monsters , though the corruption and calamity were universall .

4. There was such a world of these cursed Gyants that went down to Hell in one day , that Hell it self may fitly receive its denomination from them : The Hellish prison was almost empty , till these Rephaims came in , the companies of Gyants that were gathered at once into Hell , and there met together , were so many , that the place of damned sinners is properly called the Congregation of the Gyants . Prov. 21. 16.

These had the preheminence in naming the place of eternall suffering , as they had preheminence in sinning . They that are cast into that prison since the Flood , are their fellow Inhabitants , such as are daily added to the Congregation of infernall Gyants . Now t is remarkable , Job 26 5 : that the chiefe capitall sins which were layed to the charge of these damned Gyants were their evill thoughts , & therfore for their thoughts chiefly were they cast into the flames of eternall vengeance .

10. Mans evill thoughts are the strong holds of the evill one ; all unrenewed Position 10. Matth. 12 43 , 44. Act. 26. 18. men are under the power and possession of the Devil . This strong man hath his strong holds whereby he holds men under his power , 2 Cor. 10. 4. In these Forts is Satans greatest trust and triumph , these strong holds are mainly mans mountainous thoughts ; as 1. High thoughts of self-righteousness . 2. Strong conceits of self waies .

1. Many poor Souls are strongly possess'd with thoughts of their own righteousness ; this is the great strong hold wherby Satan possesseth their Souls : we are apt to think that there is somthing in our prayers and performances that may be our righteousness , life , acceptance , and attonement before God . These raised thoughts are those Mountains that must be brought low , before we can see the Lord to be our Salvation . A Fort is a Mountain raised up , or a Luk: 3. 4 , 5. Castle raised upon a Mountain or Hill .

1. These self-exalting thoughts are that strong hold wherin men do shelter themselves against the storms of wrath ; they are much in duties , and far from open defilements therfore wrath shal not come neer them at the great day of wrath , and revenge as they conceive .

2. These high thoughts that men have of their owne righteousness , are that strong hold which keeps them from submitting to the righteousness of God . Rom: 10.

3. Men naturally have strong conceits of their own waies , of the goodness of their owne spirituall Estates ; They are alive in their own apprehensions , and this is another strong hold of Satan , Prov: 14. 12. There is a way that is right in the sight of man , but the last 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 end therof are the waies of death So Prov: 16. 23. All the waies of a man are clean in his own eyes : Every way of a man is right in his own eyes . There be thousands Prov. 11. 21. 2. of Souls that think their waies are right in Gods sight , and themselves in the right way to Heaven , yet at last it appears to be the way of Hell ; meer moralists , legall and formall Professors do frame presumptions , principles , and premises in their own thoughts to build conclusion of Salvation upon . This was Pauls case before the Law came in power and spirit unto him ; he thought Phil. 3. himself blameless , and in a state of light and life , that if any living went to Heaven , it should be Paul a Pharisee : See what himself speaks , Rom: 7. 9. I once was alive without the Law , but when the Commandement came , sin revived , but I dyed . That is , when the Law came to me in its spirituality ; I now had experience of the falseness and folly of my former thoughts , I now saw my self a dead undone man : thus that Pharisee in Luk: 18. and the foolish Virgins , had such strong conceits that their waies were right , that he gives thanks for it , Luk. 18. 10. 11. 12. Matth. 25. 11 , 12. and they came knocking at Heaven Gates for admission : Yea the worst of sinners do conceive a propriety in God ; this is evident , Hos: 8. 2. Israel will cry unto me , my God , we know thee . Yet this Israel had cast off the thing that is good . verse 3. and Micha 3. 11. The heads therof judge for Rewards , and the Priests therof teach for hire . Their Priests and Prophets did mind their own gain more then the gaining of Souls : Their Judges looked to Rewards more then Righteousness , Yet will they lean upon the Lord , and say ( that is in their hearts ) Is not Jehovah in the mids of us ? By a most intimate presence , as the Hebrew word imports ; No evill can come upon us . Men that are strangers to the light and life of grace , and full of self-love , are apt to think well of their spirituall Estate , upon presumptions and principles formed in their own imaginations . The Philosopher tells us of a Sea , wherin by Aristot Problem . the hollowness of the earth under it , or some whirling and attractive property that draws the Vessell into it , Ships use to be cast away in the mids of a Calm ; even so a number of Souls do gently perish in mids of their own secure conceits and presumptuous imaginations : As the Fish Polypus changeth himself into the colour of the Rock , and then devours those that come thither for shelter : So men do shape their mis-thoughts and mis-apprehensions into a form of Christ and Faith in him , and so destroy themselves .

This strong hold that sin and Satan hath in the sinners thoughts must be overturned , before they can be turned to God .

The Mystery of Iniquity working in mans Thoughts . MARK 7. 21 , 22 , 23. From within out of the heart of men proceed evill Thoughts , Adulteries , Fornications , Murthers , Wickedness , Lasciviousness , Blasphemy , Pride , foolishness , &c. All these evill things come from within and defile the man .

IN these words there are three things clearly presented to our consideration .

1. That all kind of evill thoughts do proceed out of the heart of men by corrupt nature .

2. Evill thoughts are the great leading and misleading sins , therfore they are set in the first place , and placed in the fore-front .

3. Evill thoughts are grand defiling sins .

I have shewed you the pernitious pestilentious properties of mans thoughts ; I will now give you some generall discoveries of the divers kinds of evill thoughts which proceed out of the hearts of all men and woemen , and do work efficaciously in them , so long as they stand in their naturall corrupt estate , wherby the Mystery of Iniquity working in the thoughts will evidently appear .

To make a punctuall discovery of the iniquity and ilness of mans thoughts in all prticularities of actings is a work that the wisest man is not able to perform . I shall only present unto you a generall survey of that world of wickedness which is acted in the thoughts of men .

1. The first evill thought which proceeds out of the heart of men , is a thought of Atheisme , a thought that there is no God : which as it is first in order of working , so it is of all other the most detestable and damnable thought which yet exceedingly prevails in these evill daies , this Atheisticall thought by corrupt nature possesseth the heart of every man , as appears by the express testimony of him who is the Thought-searcher , Psal: 14. 1. The fool hath said in his heart there is no God . Thoughts are the speakings of the heart so Psal: 10. 4. t is said of the wicked man , That all his thoughts are , there is no God . Thus t is in the Margin of our Bibles , and it fitly answers the Hebrew Text.

Quest: Who is this wicked fool that Psal. 10. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thinks there is no God .

Answ: Not only some feared sinners , but every unregenerate man and woman , even those that are otherwise of a civill converse ; their depraved minds do incline to this Atheisticall thought , though they are ashamed to speak it with their tongues ; therefore St. Paul in Rom: 3. Setting forth the sinfull estate of all men by corrupt nature , he alledgeth the authority of those two Psalmes forecited , as expresly speaking of every man as he is in his naturall folly .

Obj: It is a principle implanted in mans Rom. 1. 18 , 19 , 20 , 21. nature that there is a God , how then can this unnaturall thought of Atheisme be naturall to any man .

Ans. 1. The light of nature that comes John 1. from the second Adam , enlightning every man that comes into the world : Enclines men to think and believe that there is a God ; but the darkness and defilement of nature ( which comes from the first Adams fall ) makes men proud to think that there is no God .

2. Carnall men are apt to think that there is no such holy Righteous All-knowing Sin-revenging God , as the Scripture declares , Psal. 10. verse 4. and 11. compared Psal: 50. 21.

Ob : But we never discovered or discerned any such Atheisticall thought in our selves .

Ans: Unregenerate men cannot alwaies know the thoughts of their own deceitfull hearts .

2. This reflexive Cogitation wherby we discern and know what we think , is properly Conscience : Now in mans lapsed Estate Conscience is corrupted and carnall , sleepy and secure , blind and polluted ; whence t is that it cannot faithfully Titus 1. 15. perform its Office , in giving in true testimony what mans corrupt mind thinketh .

3. Thoughts are called the secrets of the heart , hidden thoughts , therefore they are not so easily discerned as the affections and outward actions .

Quest: How may we certainly know that we are guilty of this abominable Atheisticall thought .

Answ: There bee three infallible signs set down in Psal. 14. ; as

1. A corrupt conversation , verse 2 , 3. They have corrupted themselves , they that walk on in wicked waies against the cleer light of Gods word and the Law of nature , are those that think that there is no God .

2. Slighting and neglect of Prayer , Vers . 4 Prayerless persons and Families are full of Atheisticall thoughts .

3. They that scoff and jeer at the Vers . 6 hope holiness and preciseness of others , do manifest themselves to be these wicked Atheisticall fools .

4. They that are afraid to commit sin in the presence of man , and yet in the presence of Gods all-searching eye do secretly work iniquity : they that use deceit , lying , and falsehood in their dealings with men , these do think that there is no all-knowing God to take notice of their waies and to call them to a reckoning .

2. The second grand evill thought which proceeds out of mans heart , is an Idolatrous thought : What a world of Idolatry , spirituall Idolatry is committed in our thoughts , and yet few of us take notice therof ? There be two waies wherby we are guilty of high Idolatry by thinking .

1. By turning the true God into an Idol of our own fancy .

2. By exalting the Creature into the place of God .

1 : It is a common thing for mans carnall imagination to turn the true God into an Idol ; therefore the Ephesians before their convertion are said to be Eph. 2. 12. without God in the world : For though the wisest of the Gentils did acknowledge one Infinite Being , Creator of Heaven and Earth ; yet because they did not in their minds rightly conceive of God , sutable to his spirituall Excellencies , they had no God , but meer Psal. 96. 5. Idols .

Quest: What are those Idolatrous thoughts wherby the mind of man turneth the Infinite God into an Idol ?

Answ: There be six gross thoughts which do notoriously possess the heart of every man by corrupt nature .

1. Carnall men conceive there is no all-present Being , they think that God is confined to a certain place , shut up in Heaven , and not present in all places : Thus by denying the Omni-presence of God , the mind of man imagines God to be such a one as he is not , and so turneth him into an Idol .

2. That sinners are guilty of this Idolatrous thought is evident by the Scriptures , as Job . 22. 12. 13. Eliphaz doth personate wicked men , and brings them in speaking of God in their hearts , as if he were confined to the highest Heaven : Is not God on high in the Heaven ? Behold the height of the Stars ; how high they are . How should God know ? Can he Judge it ? Omnipresence is an essentiall property Jer 23 , 24. 1 King . 8. 27. Psal. 139. of God , and therfore they that conceive of God as included in any place , or excluded from any place , as circumscribed , defined , or contained in the Heaven of Heavens , as personally fixed to any one place , as present in neer and not in remote places , they do hereby turn God into an Idol of their own brains .

2. Carnall men conceive there is no all-ruling providence of God , whereby he observeth and ordereth all things in the world particularly ; they imagine that God walketh in the circuit of the Heaven , not minding or regarding what is done here on Earth , either to reward the righteous or to punish the wicked : sinners setled on their Lees , say in their hearts , The Lord will neither do good nor Psal. 10 , 11. evill .

2. They conceive that the great God doth not look upon small matters done on Earth , wheras t is his Glory to behold small low things and things on Earth . Psal. 113. 5. 6.

3. Carnall persons think that there is no all knowing power , who doth see and take notice of all their actings : that these are their common thoughts is manifest by divers Texts , as Psal: 10 : 13. The wicked mans says in his heart . ( That is , he thinks ) God hath forgotten , he hideth away his face , he will not see , or , not at all respect for ever . If he do see our waies , yet he quickly forgets them , and Psal: 94. 7. The wicked say , The Lord shall not see , neither shall the God of Jacob Iob 22. 12 , 13. Ezek 8. 12. Esa. 29. 15. regard it . How should God know ? Can he discern through dark Clouds ? These are the Hellish thoughts of men in their actings of sin , wherby they conceive God to be like themselves , and turn him into an Idol , yea a Heathenish Idol , that have hath eyes and see not .

4. Men by corrupt nature are apt to think that there is not an All-powerful Being , they have low slight thoughts of Gods power , they think he hath but little strength , or can do but little with it , Job : 22. 17. What can the Almighty do against them , or for them . Esa: 5. 19. Let us see what God can do , let him make speed , let him hasten his work that we may see it . We have heard much talk by our Preachers of the power of his anger , let him do his utmost , he can do us no great hurt ; these are the presumptuous thoughts of evill men .

2. Poor Souls at their first looking towards Christ , are apt to limit the power of God , and to think thus in their hearts if our sins were of a lighter and lower nature , we could then conceive they might be pardoned : but can God pardon such black bloody sins , crying capital Crimes , prevarications and proclamations as we are guilty of ? Can he subdue these Anakims , our predominate lusts ? can hee soften our stony hearts , and quiet our turbulent affections ? which we cannot think how it can be done : So when we are brought into the Mount , and all outward means fail , we are ready to think , can God deliver us ? can he provide for us ? &c.

By this limiting the power of God in our thoughts , we conceive him like to our selves in a finite perfection , and therby we turn him into an Idol of our own fancy .

5. Ungodly ones conceive God to be all mercy , and no justice : They think to find life in the way of death ; they continue in a course of sinning , and yet they imagine that no evill can come unto Amos 6. 3. & 9. 10. them , they say in their heart we shall have peace though we walk on in the stubborness Deut. 29. 19 , 20. of our hearts , &c. By these presumptuous mens thoughts take away the Justice & Truth of God , and make him all mercy , one who will not punish sin , nor perform his threatnings , and so they make him an Image of mans imagination .

6. Carnall men do think that God is like to themselves , they have low carnall conceits of his glorious spiritual perfections . This the Thought-searcher declares against those wicked ones , Psal: 50. 21. Thou thoughtest surely that I was like unto thee ; that I was and would be as thou art . There is a strange proness in mens corrupt minds to think that God is like to man : they do frame conceits of the essentiall and personal properties and operations of God , according to those imperfect perfections , properties and actings , that they see in themselves : Hence it is that the Scripture tels us that God is not a man , nor as a man . Wherunto Numb. 23. 19. 1 Sam. 15. 25. wil yee liken me , saith Jehovah . Which speeches do import that there is a pronesse in our carnall imaginations to change the Infinite God into the likeness of man : Yea , what sin is there to which wee are more inclined , then to these Idolatrous thoughts : If we take notice of our daily thoughts , we shall find sad experience herof ; we bless our selves that we are no Idolaters , wheras the heart of every man by corrupt nature frames a thousand false Gods in its thoughts : every undue unsutable thought and imagination that we have of God , is a framing of a false God in our minds : we must think nothing of God , but what he declares of himself in the Scripture ; whatsoever we think and conceive of God either contrary or otherwise then he hath revealed of himself , is the turning the true God into an Idol ; as there is a changing the Glory of the Incorruptible God , into the externall likeness of men and other Creatures , by Ethnick Idolaters , that great sin for Rom. 1. 23. which the Gentiles stand Indited : so there is a changing the glory of God into the internal likeness of mens fancies , by mis-conceivings and wrong apprehensions of God in their minds ; this is spirituall Idolatry wherof we are exceeding guilty in our thoughts ; as

1. When we conceive God to be like to man in any of those glorious perfections , virtues , or affections that are attributed to him .

2. When we measure the Infinite power of God in our thoughts , by that limited weak power that is in man : as because men cannot forgive great trespasses done against them , we are apt to think that God cannot pardon our great transgressions , Isa. 55. 8 , 9.

3. When we conceive God to be that which he is not , this is thought-Idolatry .

4. When we imagine any thing of God that imports the least imperfection or deficiency ; as

1. When we think that God is changed by our Actings , Prayers , Humiliations , &c.

2. Or that he is a gainer by our Services , wheras the Scripture declares , that strong man Geber , man in his highest strength of acting cannot be profitable Iob 22. 2 : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to God , Job 35. Psal. 162. Luk 17. 9 , 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Geber , the name of man in respect of his strength .

3. If we think that we can oblige God as a Debtor to us ; or

4. That there can be the least addition to his Essentiall Glory by all that glory that we give unto him in our acknowledgments , these are Idolatrous thoughts which do change the glory of God into the likeness of our selves , and so make him an Idoll .

It is a provoking sin to conceive amiss of God in any of his glorious Attributes ; when we do not speak that is right of him in our thoughts . It was the great sin of Eliphaz and his two friends , that they did not speak that , that Iob 42. was right of God : Their mis-speakings of God did proceed from their mis-conceivings of him .

Qu. If every undue thought and mis-apprehension of God in our minds be horrid hatefull & Idolatry , O then how may we conceive and think of God aright according to Scripture Discoveries ?

Answ. There be divers divine Principles and Rules that I shall present unto you for the rectifying of your thoughts and apprehensions in conceiving of God and his glorious Attributes .

1. The Properties or Attributes of Proprietates divinae naturae seu essentiae sunt attributa Dei essentialia quibus essentiae divinae veritas ac Majestas nobis innotescit & ab ali●s distinguitur . Wedclivus . God ( wherby the Majesty and Glory of the divine Essence is manifested to us ) are essential Perfections in God ; for whatsoever is in God the same is God : these Attributes differ not from the divine Essence ; Gods power is himself , his mercy is himself , and not different from his Essence .

2. These Attributes in God are one most pure simple Act.

3. They are all absolute Properties in God , and so distinguished from those Relative Properties , wherby every person , in the glorious Trinity hath his own subsistence .

4. These Essentiall Attributes , Omniscience , Omnipotency , Mercy , Eternity , &c. are all equally in all the three Persons as equally possessing the Divine Being .

5. They are the peculiar properties of Rom: 16. 27. Matth. 19. 17. 1 Tim 6. 15. God possessed by him alone , God is only wise : He alone is God and King of Kings .

6. All these Attributes are affirmed and spoken of God as truly in the abstract , as in the Concrete , God is not only mercifull , but Mercy it self ; he is Attributa Dei sunt ipsissima Dei essentia . 1 John 1. 5. & 4 18. Joh 8. 12. 7. wisdom it self , light , life , and glory it self : this cannot be spoken of any Creature whatsoever . God is goodness and truth it self , he is so light that in him there is no darkness .

7. Those Attributes that are in some respect communicable to the Creatures , they are in God principally and originally ; in the Creatures secondarily and by participation , as wisdom , mercy , and holiness , &c. whatsoever is good in the Creatures , it is first in God as the Fountain , t is in the Creatures , but as in the Cistern .

2. This Excellency is in God most eminently , Infinitely above all degree and measure .

8. The Attributes of God are all Eternall , Psal. 105. 8. Jam. 1. 17. Psal. 136. 1. & 100. 5. Psal. 117 : 2 : Num. 23. 10. Infinite , Unchangable , and Immeasurable , his Attributes are not mutable Accidents , but his very Essence ; they are Infinitely in God at one time as well as another , his love and mercy are like himself Infinite and Immutable .

9. The Attributes and Excellencies of God admit no intrinsecall intention or extention , augmentation , or diminunition in themselves ; though God may Non recipiunt magis & minus manifest more of his power , grace , and mercy in one externall work , then in another , more to one Creature then to another .

10. There is no priority in the divine Attributes themselves , but only in regard In seipsis non admittunt prius aut posterius . In Gods externall works som one attribute may have the preheminence as power in creation . Rom. 1. 19 , 20. Mercy in the glorious work of redemption . of us , for all these Attributes are one divine Essence .

11. The Attributes of God are not contrary one to another , but have the sweetest harmony among themselves , yet in their effects and operations Justice and Mercy are contrary , Mercy pardons and spares ; Justice punisheth , and condemns sinners .

12 : In the attribution of any essentiall perfection or property to God ; there must be an abstraction and removing of all imperfection that accompanies such like properties in the Creatures , and the perfection therof must be conceived with the greatest height of Eminency and Excellency in him : All wisdom and power , all grace and holiness , all sweetness of affections they are in God , and from him , and the way wherby we come to conceive these glorious properties which be in God , is ,

1. By feeling the power and comfort therof in our selves .

2. By observing those Excellencies in their measure to be in the best of Creatures , whence we arise to apprehend and take notice of what grace and love , what wisdom and strength , what mercy and goodness , &c. is in God by the beams of these that we see in the Creatures ; for whatsoever is excellent in the Creatures , is first in God , it is in the Creatures by participation and derivation .

3. By Gods manifestation of himself to us by those properties in the Scriptures , and this is the surest , neerest , and cleerest way wherby we attain to right conceptions and apprehensions of Gods glorious Being . But now in 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 distingu●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 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 , H●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 m●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. 4● . 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.

● . 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 Power working gratiously .

11. The Finger of God is the Holy Spirit , who is the finger and power wherby all great works are wrought , Luk , 1. 33. Luk. 11. 20. compar'd with Matth. 12. 28.

12. By the Heart of God is understood , 1. The Decree of God , Jer. 19. 5. 2. His good pleasure and approbation . David was a man according to Gods heart .

13. His Feet signifies power and Psal. 110. 1. Exod. 33. 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 strength , or the presence of God .

14. By the Back-parts , or after-parts of God may be understood an imperfect Image of the Glory of God , such as man is able to behold in this life , where we see through a Glass darkly . T is opposed to the state which is to come , when we shall see face to face , 1 Cor. 13. 12. Isa. 52. 8. And t is spoken of God after the manner of men ; for properly ( he being a Spirit and incomprehensible ) hath neither Face , nor Back-parts .

2. Senses are attributed to God , these Humane Senses . are internall , or externall .

1. Internall as Memory , or Remembrance , Psal. 25. 6. Gen. 8. 1. By this remembring which is spoken of God , we must conceive ; 1. His gracious acceptation , Psal. 20. 4. Let him remember all Levit. 9. 24. 1 King . 18. 28. thy Offerings , and turn thy burnt Offerings into ashes : That is , accept of them . 2. His performing mercy promised , Levit. 26. 42. I will remember my Covenant , Exod. 6. 5. 6. Luk. 17. 2. Gods remembering his holy Covenant , is his performing the mercy of the Covenant : So our remembring of Gods Precepts is expounded , to do them , Psal. 103. 18.

3. His speciall Acts of Grace and Mercy . God is sayd to remember us , when he hears , helps , strengthens , saves , and delivers us , Psal. 106. 4. Remember me Psal. 136. 23. Gen. 8. 1. & 30. 22. with the favour thou bearest to thy people , visit me with thy Salvation . Judg. 16. 28. S●mson sayd . O Lord God I pray thee remember me : — strengthen me , &c.

4 Gods remembring imports his Judiciary Acts in punishing sinners , Psal. Revel. 18. 5. 1 Sam. 15. 2. Psal. 9. 13. Esa. 49. 14. 137. 7. Remember O Lord the Children of Edom , and punish them .

2. Forgetting is spoken of God , this signifies , 1. His long deferring to hear and help us in our Calamities , Psal. 13. 2. Psal. 10. 12. & 42. 10. 2. God is sayd to forget our Iniquities , when he doth Jer. 31. 34. not impute them to us , or bring forth judgment against us , but surely forgive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hos: 4. 6. Expellam filios tuos Tharg : Jonathae . us . 3. Gods forgetting signifies his Rejection of men : Thus , he threatens to forget the Priests Sons in Israel ; that is , to cast them off from succeeding their Fathers in the Priesthood , and from common mercies .

2. God cannot forget his elect people , so as to cast them out of his Fatherly love .

2. Externall Senses are attributed to God , as seeing , hearing , smelling .

1. Seeing is properly an Act of the bodily eye , and therfore cannot properly be attributed to God : for as he cannot be seen with a bodily eye , so he seeth not with a bodily eye .

1. The sight of God is put for his most perfect plenary knowledge of all things ; It is a spirituall intellectuall sight , it is Gen: 31. 12. Prov: 15 3. Psal. 139. 15 , 16. Act. 15. 18. knowledge of men and their actings .

2. It signifies his fore-knowledge : Gods sight is an eternall sight ; he did never begin to see , for he had the vision and knowledge of all things from Eternity . 2. He never ceaseth to see what he hath once seen . 3. God beholds all things by one act of knowledge . Simul & semel Exod. 3. 7. Psal: 25 : 18 Psal: 106. 44 , 45. Gen. 29. 32. Psal. 31. 8. & 119. 153. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

3. His Seeing implyeth a mercifull Regard pitying and helping us in our misery , Deut. 26. 7. He saw our affliction : This seeing is a regarding with compassion , and so a Redress and help , Exod. 3. 7. Some of the Hebrews ( as the Zohar upon Exod. 3. expound that place thus : 1. Seeing for the good of Israel , I have seen for vengeance upon those that oppress them . In this sense Zachary said at his death , The Lord see it and require it . 2 Chron. 24. 22.

2. Gods hearing is his granting and fulfilling our desires , Joh. 9. 31. Psal. 5. 2.

3. By his smelling we must conceive his gracious approbation and acceptation Gen. 8. 21. of his peoples Sacrifices and Services in Christ .

3. Humane affections are attributed to Humane affections . God , as joy , grief , anger , zeal , & jealousy &c. The Scripture giveth to God joy , grief , anger , &c. not as any passions or contrary affections , they are not motions and perturbations in God as in men , for he is Immutable , there is not the least shadow of turning or trouble in God : but by a kind of similitude , because of his unchangeable Nature and Will , he doth such things as men do with these passions and changes of affections . Omnes affectus qui Deo tribuuntur sunt effectus These affections are actions of God , which in some respect are like those actions of men which they do from these affections : all the affections that are attributed to God , we must conceive of them as Effects .

1. God is sayd to Rejoyce with his Esa. 65. 19. Joszeph 7. 17. Jer 32 , 41. R. Mosseh Alchech & R : Moseh Albelia , &c : dicunt laetitiam in Deo vscari quod spiritum suum hominibus communicat : tristitiā quando privat eos hoc bono : In laetitia omnes spiritus vitales a co●de exiliunt ut objectum bonum percipiant ; in tristitia introrsus se recipiunt , praesens malum fugientes . people , and over them with joy . To rejoyce to do good to them , when he gives them the graces and joyes of his Spirit , when he conveys more of his holy Spirit to them , for that is called Gods rejoycing , when he communicates his Spirit : As when men rejoyce greatly , all the vitall Spirits go forth from the heart , that they may entertain the good Object presented .

2. God is sayd to be grieved in his heart , when he depriveth men of the holy breathings , strivings , and operations of his Spirit , Genes. 6. vers. 3. & 6. compared , as when men do grieve much , the vitall Spirits return inwardly , flying from the present evil .

3. Anger , if it be taken properly for a passion , so there is none with God . Fury is not with me , Isa: 27. 1. He is no where called an angry God , but slow to anger : Yet anger and fury are attributed to God , Ezek: 5. 13. & 16. 42. We may thus conceive of them .

1. Anger , as it is in man , either for the materiall or formall part of it , cannot be given to God , who is free from Some say Ira is taken from Irae . all such passions and perturbations as mans anger imports : when a man is angry , he goes out of himself and when he is pacified , he returns to himself , but God is unchangeable .

2. Yet in a sense t is true , that anger is in God , that is an inclination and will to punish sin arising from his hatred of sin as his great Enemy : anger and fury are given to God as becomes a God , he is not as man to be angry and furious with perturbation or distemper ; but he doth such Acts as do intitle him to fury and anger , yet without any change or imperfection .

1. Anger is a will and desire in men to punish that which hath wronged them .

2. Fury is the height of anger , when anger is boyled up to the height , t is call'd the Fury of anger .

3. Anger and fury are given to God Esa: 22. 25. Deo furor & ira tribuitur cum ostendit factis , aliquid sibi displicere . River . Esa: ●7 . 1. when he manifests by his Actions that something displeaseth him , and especially when he punisheth men : they are effects from God , not affections in God .

1. The anger of God is his decree of inflicting punishment upon sinners .

2 , Wrath is punishment it self inflicted Irasci dicitur cum paenam infligit . River . Ezek: 5. 13. In my zeal . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thus the Septuagint render it , the Hebrew word signifies somtimes Zeal , somtimes Icalousie . Esa. 97. or to be inflicted upon Offenders , Rom. 1. 18. & 2. 5. Matth. 3. 7. Ephes. 5. 6.

4. Zeal is often ascribed to God in Scripture , as Esa 9. 7. Zeal is the intention and strength of all holy affections : the Zeal of God is the ardent love of God , and great care that he manifests for his own Glory and the good of his Church , 2 King . 19. 31.

5. Jealousie is ascribed to God , Psal. 79. 5. And Jehovah hath declared himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be a jealous God , Exod : 20 5. Deut. 5. 9. Jealousie , is hot wrath , burning smoaking anger , Psal: 79 47. Ezek: 36. 5. Deut: 29. 19. t is the flame of Jah . Song. 8. t is Gods fiery indignation ; Jealousie is with great indignation and grief , Psal. 975. Jealousie is the rage of a man . Numb : 25. 11. such as amounts to hatred and enmity , Isa: 59. 17.

1. Gods Jealousie imports his taking men into Covenant to be his people :

2. Their Revolt by Idolatry and other sins , violating their faith given to God .

3. The jealousie of God upon it , who being greatly displeased , speaks and acteth Prov. 6. 34. Jer. 6. 15. & 10. 15. dreadfull Judgments , Gods Indignation against Idolatry , is call'd Jealousie .

2. The jealousie of God is his servent love to his people , and fiery Indignation Ezek. 38. against their Enemies , as the Husband hath love to his wife , and hot anger against those that offer violence to her ; this is a Jealousie .

6. Gods ha●red of men is , 1. A Negation of electing love : A decree of non-election to life , or an inferior kind of love , which is hatred in comparison of his electing love , Mal: 1 ▪ 23. Rom: 9. 13.

2. It is a displacency , detestation , abomination , and aversation of things . Esa. 1. 14.

3. It is the execution of the decree of punishing and destroying wicked men . Psal. 5. 6.

7. Whence Repentance is spoken of Gen , 6. 6. in Scripture .

1. We must not conceive that Gods 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Post sapere , mutare mentem in melius . repenting is like to mans repenting , 1. Sam: 15 : 25. The strength of Israel will not repent , for hee is not a man that he should repent , Numb : 23. 19 : Repenting as t is in men , doth properly import a change of their mind and will from evill to better , upon an after-wisdom , an after-understanding . 2. It implyes a perturbation and grief in their hearts , arising from the acknowledgment of their errors : this is mans repentance , but none of these Acts can be in God , who Jam. 1. 17. Mal. 36. is Omniscient and unchangable , with whom there is no variableness , neither shadow of turning .

2. Repentance is spoken of God Metaphorically , Gen: 6. 6. Amos 7. 3. Jer. 18. 8. Out of the abundance of his mercy Humanae capacitati aptiora quam divinae sublimitati , St. Aug. R. Mosseh & Doctus Aben. Ezra in similibus casibus semper utuntur his verbis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to help the weakness of our apprehensions ; God condescends to the manner of humane expressions , retaining still the steadfastness of his own working which receives no variation nor difference from the contingencies of second causes : God speaketh according to our capacity , but he worketh according to his own Councell , Ephes: 1. 11.

The Learned Rabbins have an excellent Rule , that they alwaies use in such like cases : the Law that is the Scripture speaks after the manner of men : That is , it accommodates its speeches to things corporeall and sensible , that so it may more clearly be understood .

3. God is then sayd to repent , when Vbi legitur quod paeniteat Deum mutatio rerum significatur , immutabili manente praescientia divina , Aug. de Civit. Dei lib. 17. cap. 7. what he once willed to be , he after by the counsell of the same will , causeth not to be , therin not changing his own counsel , but only willing the change of the things , that the same thing for this period of time shall be , and then shall cease , so that the same will and counsel of God stand constant and unmoveable in the severall mutations of those things that are wrought or removed by it , for nothing can possibly fall out in Gods ordering and observing all things that can make him more wise , more righteous , more powerful then he was before : he is unchangable in his wisdom , and in the Councell of his will .

4. Gods repenting is a change of the Work , his Decree abiding unchangable , Gen: 6. 6. It it repented Jehovah that he he had made man on the earth . That is , He determined to destroy man whom ●e had formerly made : So 1 Sam: 15. 11. It repents me that I have made Saul Ier: 18 8. Psal: 135 : 14 : King . That is , I will un King Saul , whom I have made King formerly .

5. The causes of this change are eitheir mens sins or repentance , yet this change is decreed by God from Eternity , for God hath decreed both these to do a work , and then to change it again , or to undo it , according to the sins or repentance of men .

This change of the work is call'd his Quando dicitur Deum paenitentia duci accipiendum est de effectu : Quemadmodum nos , quando alicujus rei paenitet abolemus id quod antea feceramus Menasseh Ben Israel : repenting : for when God changeth his former works , and acteth in a contrary dispensation , he doth as men do , when it repents them of any thing they destroy what before they have built up , and undo what before they have done : Thus God repenting pulls down what before he hath done , he dis-thrones Saul , and destroyes the old World .

6. God never changeth his mind 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 exalted and sanctified , &c.

Now we must be wise and wary how we conceive of these Metaphoricall Attributes , for if we frame any conception of God , that is not sutable to his Spirituall Being , we are guilty of the highest Idolatry in our thoughts .

1. God is sayd to rest the seventh day , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Quievit cessavit . Gen. 2. 2. He Sabathised , that is kept Sabath , for of this Hebrew Shabath , it is called the Sabath , or Rest-day .

We must not conceive that God was wearied with any labour , for he worketh without labour , but that from that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sabbathum cessatio , requies , Buxtorf . Quies non est vera motus privatio , sed finis seu pe●fectio persecti . day , God rested or ceased from making more kind of creatures ; & that besides those that he had made on the six dayes , he did not create any new kinds , Exod. 20. 7. Heb. 4. 5 though as touching the preserving , ordering and governing of the world , the Father worketh hitherto and Christ worketh , Ioh. 5 , 17.

1. This resting is spoken of God after the manner of men , and implies not any wearinesse in him , for the Creator of the ends of the earth fainteth not , neither is weary , Isa. 40. 28.

2. Gods Sabbath was also his rejoycing in his glorious works , and this the Psal. 104. 31. Chaldee Paraphrast observes here , saying , and God delighted the seventh day in his works that he had made , and rested .

2. God is said to be exalted , when his height of glorious excellency , might Exod. 15 2. Psal. 34 3. Psal. 30. 2. and 118. 28. Psal. 145 1. Isa. 25. 1 : and 30. 18. and Majesty is manifested to us .

2. When God is in our thoughts , inclinations , and affections , as he is in himself most high .

We must not think that God can receive any exaltation from his creatures ; he is infinitely above all our exaltings and extollings , men are then said to be exalted , when they are lifted up from a low degree to a height of honour , power and authority , but the Lord God hath 2 Sam. 5. 12. Psal. 89 : 19. the highest height of all honour , power and excellency , of , and from , and in himself : but now when we set up the will of God , as the onely Rule of all our actings ; his honour as the onely end of all we do ; the power of his might , as our onely strength , then are we sayd to exalt God .

3. God is said to sanctifie himself , and to be sanctified by men , he doth sanctifie Ezech. 38 23. Levit. 10 : 3. 1 Pet. 3 : 15 : Isa. 8. 13 , 14. Ezek: 28 : ●2 . himself , when he manifesteth his omniscience , power , righteousnesse and holinesse in the eyes of men , and thereby freeth himself from those blasphemous aspersions and imputations that are cast upon him by evil men , sinners do conceive that God is like to themselves , that he seeth not Psal. 10. that he hath Psal. 50. 21. Ezek. 8 12. Psal. 10. 13. forsaken the earth , that he will require no account of them , they think that he cannot do much for them , or against them , that it is in vain to serve him .

Now when God graciously accepts , Mal 3. and openly rewardeth his own servants , and when he punisheth them Ezek. 20. 41. that transgresse with visible judgements Jehovah then declares that he is a Ezech: 20. 41. powerfull , all knowing , righteous , Holy , God , and thereby takes off all those reproachfull imputations , which sinners blasphemously cast upon him , Ezek. 28. 22. They shall know that I am Jehovah , when I shall have executed judgements in her , and shall be sanctified in her , Ezek. 38. 16. 23. our God is known to be Jehovah , a God who gives being to his threats & promises in his executing jugdment , men Psal. 9. are thereby drawn to confesse , that Jehovah is a holy God , as those did , 1 Sam. 6. 20.

2. The Holy God is sanctified of men , when they acknowledge his infinite holinesse , by fearing him in their hearts , and framing all their thoughts and 1 Pet. 3. 4. 15. wayes by divine Rules , as in his sight .

4. Gods holy name is said to be polluted or prophaned by men . Ezek. 36. 20. 21. when they speak any thing that strikes through any of Gods glorious excellencies , as that he takes no notice of mens works , that he regards not his people , that there is no ruling providence in the world , &c.

2. When men do that which may occasion the enemies to blaspheme Gods name , truth , and wayes .

5. God is said to be justified by men , Math. 11. 19. Luke 7. 29. When he is acknowledged to be righteous , gracious , mercifull , abundant in goodnesse and truth .

6 : Gods sitting in the heavens , And on a Psal. 2 : 4. Ps. 15. 2. 11 : 12 2 Chr. 18. 18. Esa. 6. 1. Dan. 7. 1. Rev. 20. 11. Throne , Ps. 9. 5. 8. signifies both Kingly authority ; and the acting or executing thereof .

2. His high exaltation and raigning over all creatures .

7. The all glorious God is said to be glorified by men , John 15. 8. Psalm 50. Math. 5. 1 Pet. 4. 11. when they acknowledge his glorious excellencies in their hearts , words , and wayes : we must not conceive that men or Angels are able to make the least addition or augmentation of Gods essentiall glory , by all their services , all the glory that we can give unto God , is to acknowledge him to be , as he is in himself , and in his actings of grace , and mercy towards us .

8 God is said to be comforted , Ezek. 5. 13. when judgements are fully executed , and his own justice satisfied .

9. God is said to be wearied when he hates and rejects any thing , as a man who is weary with bearing a burden , casts it off .

10. He is said to sleep , Psal. 44. 24. when according to the sense and apprehension Esa. 1 , 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●●●●ssus fuit 〈◊〉 teste Kimchi , ad fa●g●tionem cog●●●●●onum in ●●●us quas quis ●a●●●dit . of the fleshly part in men , he comes slowly to relieve those that are in extremity of sufferings : these things are spoken of God after the manner of men , for properly , he that keepeth Israel slumbreth not nor sleepeth , Psalm 124 , 4.

11. God is said to be silent , when he seemeth to us not to hear our Prayers , Psal. 28. 1. when he ceaseth to speak to us and answer us :

These attributes are taken from man : there are others that are taken from other creatures ; As I wings are attributed to God ; whereby we must conceive his protection and defence of his people whom he gathers and hides under the wings of salvation ( as a bird doth cherish Deut. 32. 11. R●●h ● . 12 Psal. 17. 8. Psal. 9● . 4 Exod. 19. 4. Thus the Greek and Chaldee here translates it . and shelter her young ones under her wings ) and protects them from the snares of the devil and evil men .

He beareth them , as upon eagles wings Exod. 19. 4. the eagle flying high , her young ones being on her wings , are safe from all danger .

2. The protecting , refreshing mercy Psal. 91. 10 : 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of God , is compared to a shadow , the Saints do lodge in the shadow of the Almighty in the shadow of the clouds , of the glory of the Almighty . as the Chaldee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 explain it , in his protection , as the Greek saith : shadow is often used for defence , and protection , as Psal. 121. 5. Jehovah is thy keeper , Jehovah is thy shadow , Isa. 51. 16. and 49. 2. as the shadow of a great tree , protects from the beams and smiting heat of the Sun : so doth the Omnipotent protect his people from the fiery assaules of the devill , and hurting power of outward evils .

2 Jehovah is their shadow of strength , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shadow is sometimes taken for streng●h , as Numb. 14. 9. Their shadow is departed from them , that is , their strength , as the Chaldee expounds it , so in Isa. 30. 2.

3. By the way and paths of God , we must conceive the acts of his providence Psal. 77. 20. Psal. 103. 7. Iob 40. 14. Psal 25 10. whereby he orders , governs , and disposeth all things : these are the wayes wherein God walketh , wayes of mercy and wayes of judgement , works of justice , and works of grace .

4. Divers names are given to God by Psal. 31. 3. Psal. 41. 2. a Metaphor or similitude ,

1. He is called a tower , a fortress , or munition , a strong hold to flee unto , when a man is chased and in danger : a high Defence , a refuge , Ps. 18. 3. for as in high fortified towers , men are in safety above the reach of their enemies : so in the powerfull protection of God , we are safe and secure from the hurting power of all enemies and evils .

2. He is called the Horn of our salvation . 2 Sam. 23. 3. that is , the power that defends and saveth us , as horns are a Psal. 18. 3. Amos 6. 13. Hab. 3 4. Luke 1. 69. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 defence to wilde beasts , a horne signifies power and glory , Psal. 92. 11.

3. A Rock . Psal. 18. 3. Jehovah my rock my rock , God is often called a rock , a rock of habitation , a rock whereto his people may flie , and there dwell safe .

4. A shield , Psal. 3. 4. a shield about me , or for me , that is , a protector , a defender to us , a shield round about us . Psal. 144. 2. Gen. 15. 1. Deut. 33. 29. Psal. 84. 12.

5. God is called a strong habitation , Psa. 71. 3. a dwelling place to his people , Psal. 90. 1. so that as a mans house is a place of safety , security and rest , wherein he resteth , and refresheth himself after his travels and labours : so God is the safety & resting place of his people , in his love and mercy , they do sweetly solace , satiate and secure themselves continually .

Thus I have given you divers directions how to conceive rightly & Spiritually of God . 1. In his proper attributes that are essentiall to him . 2. In his Metaphorical attributes , which are spoken of God by way of similitude , and after the manner of men , that so we may not fall into thought-Idolatry , by undue thoughts and misconceivings of God , whereby we turn him into an idol of our own fancy .

2. Men do act idolatry in their thoughts , by setting up in their thoughts an idol of their own brain , in the place of the true God : this is done two wayes .

1 When they think and imagine some other thing besides the true God to be their chiefest good : thus voluptuous men imagine sensuall carnall pleasures to be the best thing , Phil. 3. 19. Covetous men apprehend earthly riches to be the best good , as is evident , Psal. 4. 7 Their desires are most strangely carried after Covetousnesse is called idolatry . Col 3. 9. Affection follows opinion , and that which a man affects most , he must needs think best of , Perkins . earthly goods : whatsoever men do chiefly desire : that they conceive to be the chiefest good , that which is chiefest in their affections , is chiefest in their apprehensions .

2. When the stream of mens thoughts runs freely and fully into this present world , and the maine things thereof , when they spend the strength of their thoughts more upon the creature , than upon the Creator , more upon earth than heaven , they are hereby guilty of idolatry , by setting up the creature in the place of God in their thoughts , whatsoever it is , upon which we commonly bestow our first waking thoughts , and the chief of ●ur day thoughts , especially in our vacant hours , that is our god .

3. The third evil thought , which proceeds out of the heart of men , is a blaspheming thought : now the blaspemies which run through mans corrupt mind , are exceeding many and monstrous ; but there are four special thoughts of blasphemy , which do possesse the hearts of carnal men .

1. They think the Gospel of Christ to be foolishnesse , 1 Cor. 1. 21. 23. the Gospel in it self is divine Wisdome ; but in the thoughts of the unbelieving Grecians and other Gentiles , it was foolishnesse .

1. That salvation is preached by Christ crucified , life by his death , this the world conceives to be a foolish thing .

2 : That salvation is communicated by preaching , this they think is more foolish .

3. That faith is dispersed by so simple and low a way of preaching , this they conceive to be most foolish . Natural men have vile thoughts of the spiritual mysteries of the Gospel , as that the eternal God should become man in time ; that Christ by death should free men from death , & by his poverty make them rich that men must accuse , abhor and condemn themselves , and look for all life , righteousnesse and acceptance from Christ ; that they must be nothing in themselves , and all in another : that when they are weak in themselves , then they are strong : that men should be as having nothing , and yet possesse all things , that they must be fools , that they may be wise , that men of years must be born again , &c. carnal men conceive John 3 4. these to be foolish notions , yea they are foolishnesse unto them , Cor. 2 : 14.

2. A second blaspemous thought which possesseth corrupt minds , is this , that the law of God is falshood , the truths of the Gospel which do contradict their carnal reason , men conceive to be foolishnesse and the threat of the Law that do crosse and curse their corrupt affections they imagine to be untruths , words that shall never take hold upon them :

That sinners are possest with such wicked thoughts against the Law is evident .

1. Because they are apt to blesse themselves in their thoughts , against the threats and terrours of the Law , saying in their hearts , that they shall have peace , notwithstanding they continue in their evil wayes , that no evil shall come upon Deu. 29. 19. 20 Micah 3. 11. them .

2. They deride and mock at the judgements denounced in the Law , as those presumptuous scoffers did , Isa. 5. 19. men that walk after their own lusts , do in their thoughts mock at Scripture promises 2 Pet. 3. 3 , 4 : and threatnings , they think they are meere notions , that God intends no such matter , &c.

3. Men come to the places where the word of God is opened , there they hear their personall pollutions discovered , and dreadfull woes declared against them for their sinnes , punishment without end & beyond imagination but how few be there that tremble at Gods word , and do turn from their iniquities , most men walk on in those wayes , which the Scripture sayes , do lead to all miseries and woes . Now what is the reason that men are not affected and wrought upon at the hearing of the reproofs & threats of Gods word ; it is because their minds are filled with this blasphemous thought that there is no truth in these terrible threatnings .

3. A third blasphemous thought which prevails with sinners , is , that religion is nothing but State policy , that it is a politick device and design of prudent men to keep people in awe , to take up their studies , and thereby to keep them from sedition .

4. Carnall men are possessed with this blasphemous thought , that the worship and service of God is vain and unprofitable , Job 21. 15. the wicked man is brought in , saying thus in his heart , what profit shall I have if I pray unto God ? this also was the cursed conceit of the Jews , in the prophet Malachies time , Mal. 3. 14. they are indicted for thus saying , It is a vain thing to serve God , and what profit is it that we have kept his Commandements ?

2. Yea this blasphemous thought may sometimes assault and captivate the servants of God : we find that precious man Asaph overtaken with this black thought , when he said , Certainly I have cleansed my heart in vain , and washed mine hands in innocency , Psal. 73. 13. this wicked thought prevailed too much with Job in his passion , as appears by the charge that Elihu brings against Job 35. 3● and 34. 7. 9. him , thou hast said , what profiteth it thee , and what availeth it me to purge me from my sinne ; hereby it is manifest that there is in every man by corrupt nature a pronenesse to this thought of blasphemy :

This abominable thought is apt to rise in the hearts of righteous men occasionally .

As 1. In the prevailing of passion , and temptation .

2. When they meet with great troubles , crosses , and discouragements in the world ; for then they are apt to think of the prosperous estate of prophane men , who perform no service to God , and yet in outward appearance may seem to be in better case than themselves at present , hereupon they begin to think what avails it us to walk precisely ; but now there is a vast difference between the Saints and the sinner , in the manner of thinking and matter of the thought .

1. Prophane men speak it in their hearts proudly , purposely and presumptuously : but Asaph speaks it in a passion , and it is not his renewed part speaks it , but sinne dwelling in him . Rom. 7. 17.

2. Wicked men have base vile thoughts of Gods service , they say it is a lying vanity , or vain falshood , to serve God , as the Hebrew word Shau properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psai 73. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , Mal. 3. 14.

But Asaph sayes in vain , without profit , in respect of my outward condition , have I ●ollowed after holinesse and innocency .

2. When the Saints are themselves , they have the highest thoughts of Gods service , that it is most gainfull and glorious .

3. Godly men would serve God upon his command , though there were no gain , but godlinesse it self .

If they can exalt God , this they think to be great gain , and carnall men have mercenary spirits , they cannot serve God without present profit .

Who are those that do think the ser-service Quest. of God to be lying vanity ?

1. Those that constantly neglect personall Answer . and family prayer and praises , Morning and Evening .

2. They have no care to teach their children and servants in the wayes of God .

3. Slightnesse and superficialnesse , coldnesse and carnality of affections in prayer , hearing Gods word , &c. doth plainly declare , that men think it a vain thing to serve God , why do men labour so hard in their Trades and Callings , rising early , neglecting no opportunity , they apprehend that it is for their profit , therefore the neglect of holy duties , or carnall carelesse performance thereof , must needs proceed from this base thought , that there is no profit in the service of God . Job ●1 : 15 :

4. A fourth grand evil thought , which proceeds out of the hearts of men , is a thought of diffidence and infidelity , there be divers thoughts of distrust wherewith believers are often overtaken .

As 1. Unbelieving thoughts , in respect of Gods forgiving mercy , we are apt to think with our selves , can God pardon Rebels , such scarlet sinners as we are ? can he accept of so unworthy wretches ?

2. In respect of giving , if God do not presently give in mercy upon our prayers , we are ready to think thus , God regards not our petitions , he hath forgotten to be merciful , he hath forsaken Psal. 77. 8 , 9. us , he will not help us , &c.

3. In respect of delivering mercy , when we are in the mount , and the sentence of death seemeth to be passed upon the means , how are our minds filled with thoughts of unbelief , can God deliver ? can he prepare a table in the wildernesse ? Psal. 78 : 19 , 20 can he give water out of the Rock ? Carnall Reason sayes it will not be , sense sayes it shall not be , distrust sayes it cannot be . These thoughts of unbelief , d●d sometimes overpower faithfull David , as when he said in his 1 Sam. 27. 1. heart , I shall perish one day by the hand of Saul , and Psalm 116. 11. and Peter also , Matth. 14. 30. 31.

4. In respect of Gods owning , accepting mercy , what thoughts of unbelief do often captivate the Saints , they are apt to think , surely , God is our enemy , we are not his children , we are hypocrites , castawayes , we have no faith , no grace , &c this unbelieving thought took hold upon David Psal 31. 23. I said in my hastning away , I am cut down before 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thine eyes . I am cut down like a dry tree , for the fire , I am cut off from thy favour : this is the import of the Hebrew text , the Greek translates it , I am cast away , these were the thoughts of Jonas , Jonah 2. 5. in his affliction , I said I am expelled , driven away from before thy face , I am cast out of thy favour . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

5. In respect of continuing mercy , what thoughts of unbelief do overtake weak believers , they are apt to think , surely we shall not hold out to the end , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Expulit . we shall one day fall by the hand of such a lust or temptation , we shall faint in the day of tryall .

6. In respect of temporall mercies , what distrustfull thoughts do rise in our hearts , as how shall we and ours be provided for , if trading , strength , friends should fail , what would become of us ? we shall want ere we dye , the disciples had these , or such like thoughts , we have left all , Parents , Trades , present Possessions to follow our Lord Jesus , and he is in a poore low estate and how shall we we be fed and cloathed , we may come to lack necessaries : See how Christ reproves them for their distrustfull doubting Thoughts , Matthew 6. Why are ye thoughtfull , be not thoughfull Mat. 6. 25. 28. 31. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saying in your hearts , what shall we eat , &c.

Take nothought , so one of our Translations reads it , but not properly for food and rayment , cannot be provided Luke 12. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Christian care . without some thoughts .

There is first , the thought of diligence , which puts us upon our duty .

2. The thought of diffidence , which draws back our hearts from resting upon 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a doubtfull carking care . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Solicite & anxie . the promise .

This thought of distrust concerning temporals hath two ill properties , which the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so often used , here doth plainly import it is is distracting thought which divides mans mind into divers parts , casting this way , and that way , and the other way . Faith unites our thoughts . Cogito solicitudo est agritudo cum cogitatione , saith Tully . Anxie , & cum su●●●a animi soll●●●tudine cogitare , Zanch.

2. It is a disturbing anxious Thought which tears and tortures our hearts up-the rack of discontent .

Quest.

When do these unbelieving thoughts mainly assault the Saints , that so we knowing the hour of their coming , may watch and not be overtaken .

Answer . There be four special times , wherein they are apt to assault us .

1. In times of spirituall desertion when God withdraws the sensible sweet assurance of h●s favour , we are apt then to say in our hearts , as Asaph did , will the Psal. 77. 8 , 9. Lord forsake for ever , and will he show favour no more ? doth his mercy cease to Eternity , &c.

2. In times of danger and passionate fears , , Psal. 31. 23. I said in my hastning away namely through amazement 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deut. 20. 3. Psal. 48. 6. or fear , as the word commonly intendeth in my trembling hast , the Greek calls it an extasie or trance , so Psal. 116. 11 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

3. In times of deep affliction , temptation and triall : Job in his sufferings had a sharp confl●ct , with these thoughts of unbelief , when he complains that God Job 16. 9. 12. did hate him and gnash upon him , and as his enemy sharpen his eyes against him , &c.

4 When pangs of death are upon men , Satans last assaults are commonly the most violent .

These thoughts of unbelief and doubting do greatly dishonour the glorious truth and mercy of God .

2. They fill mens hearts with terrour & trouble , discontent and discouragement .

3. They lead to desperation , which is the height and depth of these thoughts of distrust , they are contrary and contradictory to a spirit of faith , which says to us , Christ is thine , he will never leave thee , &c. Gal 2. 20. ●ob 19 25.

5. Out of the hearts of men proceed thoughts of disobedience against God .

There is in all men by corrupt nature this rebellious thought , I will not acquaint my self with the wayes of holinesse , I will not walk in the path that is called holy , Job 21. 14 , 15. sinners , are brought in speaking thus to God , depart from us , we will not the knowledge of thy wayes . Who is the Almighty th●t we should serve him ? this is yet more evident , in Jer. 6. 16. where Jehovah speaks thus to the Jews , si and in the wayes and behold and ask for the old way , which is the good way and walk therein , and ye shall find rest for your souls , but they said we will not walk in thy wayes , surely , they durst not answer God thus obstinately with open mouths , but their thoughts speak it , impenitent sinners , say in their hearts , the Lord Christ shall Luke 19. 14. not reign over us , we will not walk in those precise paths that preachers presse upon us . Men do manifest this disobedient thought in their practice , in that they sinne against the light of Gods word , and cast off those duties , that are so clearly commanded .

6. Out of the heart of men proceed thoughts of injustice : these tend directly to the dammage or hurt of our neighbour , in his name , body , estate , &c.

1. Justice is a vertue whereby we are inclined to perform our duty to our neighbour , in thought , word and deed ,

2. The formal act of Justice , is to give every man his due , that which belongs unto him .

3. The object of Justice , is our Neighbour , that is , every one that is , or possibly may be partakers of the same blessednesse with us . Luke 10. 36 , 37.

4. This Justice is the summ and substance of the second Table .

5. The Royall Law being spirituall , forbids and condemns not onely unjust speeches , works and gestures , but also unjust thoughts of man against man , Zach , 7. 10. Let none of you think evil against his brother in your heart .

Quest. What are those thoughts of unjustice , that men conceive against their neighbours ?

Answer . They are of five sorts .

As first dishonouring thoughts .

2. Murdering .

3. Adulterous .

4. Thievish .

5. False accusing thoughts .

1. The hearts of men by corrupt nature are full of dishonouring thoughts against those who are set over them , these are sins against the Fifth Commandement , the least contemptible vnworthy * * Mat. 5. 22. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Raka legi semper ita scriptum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Reka vel Rika & sona● vacuum , subaudi judicio , ratione & cerehro , veuitque a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quod etiam Hebraice significal evacuare , Tremel Raka Syr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est interprete Hesychio , & Hyeronime , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vacuus vanus , & absque cerebro . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hebr vacuus , inanis , binc voxilla convi . ii Syrerum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vanus cerebro , vacuus , levis , Buxtorf . Juni●● . thought against those that are in place over us , whether Magistrates , or Teachers or Parents , or Masters , or Husbands , is a breach of the Law of God , and a striking at the image of his authority .

2. Vile reproachfull thoughts against their neighbours , these are of three sorts .

1. when we think despicably of them in respect of their outward state or stature .

2. In respect of their gifts .

3. In respect of their spirituall estate .

1. * When we shall think thus with our selves , such a man is a poor sneake a worm , a base contemptible fellow , in regard of me , a meere shrub , &c.

2. When we have these or such like thoughts , such a man is far inferiour to me in gifts and parts , he is no body , he is Raca an empty fellow ; these are dishonouring thoughts condemned by the Law . Matth. 5. 22. Whosoever shall say to his brother Raca , shall be obnoxious to the Councel , Raca is a Syriack word , a word of Reproach , it signifies a man that is empty of Judgement , wit and reason . Mat. 5. 22.

By this Reproachfull speech men draw great guilt upon themselves before the judgement seat of God , as any capitall crime did in the Sanhedrim or great Council of the Jews .

There were principally two kinds of Capital Judgements among the Jews , the first was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Judgement , wherein 23 Judges did judge of the greater Capitall causes , especially man slaughters .

2. The other was the highest judgement of 71 Elders , called the Sanhedrim , Numb. 11 , 16. who judged of the greatest causes onely , and it was wont to inflict four kinds of punishments on men condemned , Strangulation , Sword , Burning , Stoning . Maimony in Sanhedrim c. 1. s . 3. 4. 5. explaineth it thus there was in Israel , First a great Court ( or Judgement-Hall ) in the Sanctuary , and that was The Hebrews in their common-wealth continued their chiefest Senate in Jerusalem of 71 Elders , as Numb. 11 16. there were 70 and Moses the Prince . called the great Synedrion , and their number was 71 as it is written , Gather to me 70 men , &c. And Moses was chief over them , as it is said , and let them stand there with thee , Numb. 11. 16. Lo here are 71. the greatest in wisdome among them all , they set him for head over them , and he was called the Prince in every place , and he stood in stead of Moses , moreover they set two judgement Halls , each of So they record in Talmud Bab. in sanhedrim . ch. 1. & Maimony in sanhedrim . c. 1. s . 3 : 4 , 5. 23 Iudges , the one at the door of the Court ( of the Sanctuary ) the other at the door of the mountain of the Temple , and in every City of Israel , wherein were 120 Fathers of Families or moe , they set a lesser Synedrion which sate in the gate of the City , as it is written , and establish judgement in the gate , Amos 5. 15. and their number was twenty three Iudges , if it were a City which had not 120 men in it , they set therein three Iudges , for there is no judgement Hall of lesse than three , &c.

By this Text thus opened it is evident , that to think basely and reproachfully of our brethren , is a great sinne , which makes us liable to the dreadfull judgement of God , men first speak this Raca of their brother in their thoughts , before they speak it to their brother with their mouths .

3. We are guilty of these dishonouring thoughts , in relation to mens spirituall estates , when we think thus , I am more holy and righteous than others , that these were the common thoughts of that Pharisee , Luke 18. is evident by his speeches ; I am not as other Luke 18. 11. men are , or as this Publican . I exceed all others in righteousnesse and strict walking , this Publican is a base fellow , far below me , he is a superlative sinner , he is thus and thus — this proud Pharisee thinks himself the chief Saint , more righteous than any man living , as his own words clearly import ; I am not as the rest of men be , therefore Luke 18. 11. hee stands apart by himself praying , yea , every man by corrupt nature is apt to have low undervaluing Thoughts of others in comparison of themselves , therefore it is Gods command , that eve-man in humility should think others more Phl. 2. 3 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . excellent than themselves , hereby giving us to understand , that we are apt through pride , to think our selves more excellent than others .

2. The hearts of men naturally are possessed with murdering thoughts against their Neighbours , either directly or by way of tendency , whereby they violate the sixth precept , these are ,

1. Vnmercifull thoughts , when the object of mercy is before them , and a present opportunity of doing good , and yet they think thus in their hearts , I will not look upon this object , I will not distribute to him , I have many occasions of expences , &c. Deut. 15. 9. Beware that there be not a wicked thought in thine heart and thine eye be evil toward thy poor brother , and thou givest not unto him , &c.

What wicked murdering thought is this , that is here condemned ? some such thought as this , I will not pity the poor , I will not give to him , I must provide for mine own , &c.

This unmercifull thought shows it self in these two effects .

1. An evil eye , when men turn away their face from their poor brethren , and will not cast a compassionate look on them .

2. A niggardly hand , when they shut up their bounty , not distributing according to ability and opportunity , to such as are fit objects of mercy .

2. Mens hearts are full of cruel oppressing thoughts against the poor , which do produce oppressive over-reaching dealings , and grinding the face of the poor , &c. the spoil of the poor is in their houses . Isa. 3. 14 , 15.

2. The second murdering thought , which fills the hearts of sinners , are spightfull , hatefull thoughts against the Saints : Carnal men being the seed of the old serpent are possessed with Cain-like Psal. 74. thoughts of enmity against the holy seed of Christ .

3. Men naturally are full of revengefull thoughts , which make their hearts a very slaughter-house : upon any reall or imaginary wrong done to them , they are apt to think thus , I will be even with such an one , if ever occasion serve , I will do to him as he hath done to me : these thoughts of retaliation are expresly forbidden , Prov. 24 : 28. 29. do not say , ( in thine heart ) as he hath done unto me , so will I do unto him , I will return unto the man according to his work .

3 The hearts of carnall men are full of adulerous thoughts , whereby they transgresse the seventh Commandment . The Law is spirituall and condemneth all thought-defilements , the Pharisees Rom 7. 14 restrained this precept to the outward act onely , but the great Law-giver expounds it more spiritually , and shows us , that there is a mentall heart adulterie , which men commit in their thoughts every unchast inordinate thinking of a Mat. 5. 27 , 28. woman makes men guilty of adultery : therefore Job resolves that he would not Job 31. think of a maid , men are apt to blesse themselves with the Pharisee , that they Luke 18. are no adulterers in their bodies , but they do not consider what a world of adultery 2 Cor. 7. 1. they commit in their thoughts .

This thought filthinesse doth exceedingly pollute mens spirits , and provoke God against them , Gen. 65 , 6.

2. These unclean thoughts are incendiaries , and bellows of adulterous affections , the begetters of unclean speeches , and actions : Davids eyes first filled his heart with adulterous thoughts , 2 Sam. 13. 2. his thoughts fired his affections and brought forth the external act , which cost him broken bones . Psal: 51 :

3. These wanton , unclean thoughts , being lodged , do make the hearts of men a filthy Stews , a very hell upon earth , a house furnished and fitted for all unclean spirits to enter in , and dwell there .

4. The minds of men by corrupt nature are possessed with thievish defrauding thoughts against their neighbours , which are sinnes against the eighth precept , they think and devise how they may over-reach and beguil those with whom they trade , and go beyond them in bargaining ; how they may make the Ephah small , and the shekel great , how they may raise the price of their commodities , and lessen their measures , and use deceit in weights , let such remember . Amos 8 5.

1. That God is the avenger of such rhoughts and practises .

2. That these defrauding thoughts make mens hearts a den of thieves .

5. The hearts of men naturally are exceeding prone to false accusing thoughts , concerning the persons and practises of their neighbour , whereby they are offenders against the Ninth Commandement . Men are guilty of these false accusing thoughts two wayes .

1. When they think and conceive persons to be ungodly and hypocritical , who are indeed true hearted Saints , which is a condemning the righteous in their thoughts . Thus Eli had false thoughts of praying-perplexed Hannah , when the Apostl●● were filled with the gifts of the Holy Spirit , and spake 1 Sam 1. 13 , 14 , 15. strange tongues , the ill affected Jews thought them to be full of new wine .

2. We are guilty of this wicked Acts 2. 13. thought , when we conceive that our brethren act and walk contrary to the light of their own consciences , because they do not walk up to the light that we think our selves to have attained ; this is to intrude into Gods Throne , and to take upon us to search and judge the heart , which is Gods Prerogative Royall .

2. When men think evil of those practises that are good : thus when David stood up for the Lord of Hosts , and declared his readinesse and resolution to fight with Goliah , he being moved thereto by Gods spirit , and filled with a spirit of faith , Eliab thinks that David did it out of the pride and malice of his 1 Sam. 17. 28. heart . when carnal men hear their sins laid open by the power of the word , they presently think that the Minister aims at them in particular , that he doth this out of malice to disgrace them , &c.

When Christ spake precious words of pardon & peace to the palsie man , Mat. 9. 2. the wicked Scribes thought thus in Matth. 9. 3 , 4. their hellish hearts , this man blasphemeth .

Men of corrupt hearts are apt to think evil of the best speeches and actions ; so that all these thoughts of unrighteousnesse do swarm and settle in all carnall hearts , as evidently appears by the abounding of malice , oppression , deceit , uncleannesse , falshood , &c. in mens actions and speeches , which have their first rise & root , in their thoughts .

7. Out of the heart of men proceeds price of thoughts , which is a high and haughty conceit of our own excellency : pride is properly in mens thoughts , these are the pallace where it resides and the Throne where it raigns , Luke 1 57. He Col. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Cor. 5. 2. 1 Cor. 4 6. 4nd 8. 1. and 13. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Inflo or est superbire & turgere , instar follis vento distenti Cornel. a lap . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Job 38. 8. 11. Psal. 124. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ferbuit , ebullivit , per Metaphoram superbivit , intumuit . hath scattered the proud in the thoughts of their hearts , whereby it is evident , that men are proud in their thoughts .

2. Pride is a tumour and rising up of our thoughts beyond their due bounds : we have four elegant expressions thereof in Scripture .

1. Pride is called a swelling and puffing up of mans fleshly mind , Col. 2. 18. it is a heart swoln and blown up with lofty windy thoughts , as bellows and bladders are stretched out with wind , so the Hebrew words which are used to expresse mans pride signifie swelling , as Deut. 18. 22. the false Prophet is said to speak in the swe●●ing of his mind : in swelling pride : the Hebrew word Zudh signifies to be lift up with swelling pride : it is applyed to the swelling waves of the sea , which are called proud waves , proud waters , pride is like leaven cast into mens hearts , which swelleth and sowreth their thoughts .

2. Pride is expressed by largenesse and latitude of mind , Prov. 28. 25. He that is of a proud heart , stirs up strife , according to the Hebrew it is , he that is large in heart , &c. when mens hearts are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Intumuit superbiit , Schin . pro 28. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Est Metaph. a dimensionibus rerum corporearum translata ad animi ●astum quo quasi dilatatur , Cartio . Prov. 18. Sublimis suit per Metaphoram superbivit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 Tim. 6. 17. so dilated , diffused and inlarged in the thoughts of their own exceliencies , that they will not be contained in their due bounds , nor confined within their own place , condition and compasse .

3. Pride is expressed by a heart lifted up , Deut. 8. 14. and 17. 20. 2 Chron. 25. 19. and 26. 16. Prov. 18. 12. when men are exalted above measure in their thoughts , and do conceive a height and superlative eminency of glory & worth , in themselves , this lifting up is only imaginary , as that which hath its beginning and existence from the false apprehensions and opinion of empty men .

4 Pride is called high mindednesse , Rom. 11. 20. it is properly a high thought of our selves ; a conc●●● of some eminent good in our selves , whereby trusting in our selves , we think more highly of our selves than is meet .

3. Pride of thoughts consists in two things .

1. When we imagine that excellency in our selves , which is not .

2. When we conceive that excellency that is really in us , to be greater than it is .

1. The first and vilest Act of pride is Gal. 6. 3. to think our selves something , when as we are nothing . Thus the Laodicean angel and Church think themselves rich , and needing nothing , when as they were poor , miserable , &c. Rev. 3. 17.

2. We are apt to think our gifts , knowledge and perfections greater , than in truth they are .

Hence it is , that pride is called arrogancy , because it is an arrogating and attributing more to our selves than is Jer. 48 9. meet , when as the Scripture sayes , that no man should understand above that Rom. 12. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which is meet to understand , no man must be overwise : the Greek word signifies to have an overweening opinion or conceit , as though one knew more than indeed he knoweth .

4. Pride of Tho●●●ts doth alwayes fix and feed upon some excellency that is in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Excellentia supe●bia , Buxt. Munster us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 eminuit , excelluit , superbiit , Schindl . Levit. 26. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 us , either real or imaginary : as humility fixeth our thoughts upon our own vilenesse and nothingnesse : Hence it is , that the Hebrew words Gaon and Gaanah , which are put for Pride , do also signifie excellency and magnificence , Levit. 26. 19. I will break the excellency , or the pomp , pride , haughtinesse of your strength , called elsewhere the excellency or pomp , the pride of the strong ones , Ezek. 7. 24. and Job 6 : 18. 36. 618. and 33. 28. Hos. 5. 5. to show us that Pride is a vicious elevation and greatnes of Thoughts Materia , superbiae , divitiae , dignit●s gloria saecularis originis . Isa. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Insantiam notat . from the apprehension of our own excellency .

5. Pride makes men conceive a superexcellency in themselves beyond all others , such is the arrogancy of mans Thoughts , that they who are empty of all excellency , are apt to think themselves more excellent , than they that are filled with the greatest excellencies , this is plainly implyed in Isa. 3. 5. where the Prophet makes this a fore-runner of a Nations ruine ; the child will be proud against the ancient , and the vile against the honourable : that is ▪ they that are Infants in knowledge 〈◊〉 judgement , will think themselves wiser and more knowing than the ancient that are men in understanding , and vile , worthlesse persons will think themselves more excellent than those that are truly honourable .

6. As Pride makes men some body in their own apprehensions , so it makes all Luke 18. 9 , 10 , 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . others to be no body in their thoughts : it is the property of all proud , Pharisaicall men , they vilifie and nullifie all others in their thoughts , they think them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pro nihilo habeo , nullifico , &c. Tertul. to be nothing , to have no worth in them , they climb above others in their own Thoughts , and then trample upon them .

7. There be divers steps and degrees , wherby this pride of thoughts ascends , and riseth to the height , As 1. When men have high and lofty Thoughts of their naturall gifts , and externall excellencies , as wisdom , learning , strength , riches , honours , beauty , &c. this is 1 John 2. 16. called pride of life : when they are raised in their Thoughts , because raised in the things of this life , Psal. 90. 10. the strength of creatures is there called their pride , Rohbam : because mens hearts are apt to swell in the apprehension of their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 strength of bod●●● strength of parts , gifts , &c.

David was puffed up in the thought of his heart , his great successes , & strength of people , when he numbred the people .

So Vzziah , when his name spread far 2 Sam. 24 , 1 , 2 , 4. 2 Chr. 26. 14 , 15. abroad , and when he was strong , his heart was lifted up to his destruction , when men begin to have a name and fame for wisdome , strength , gifts of preaching , prayer , or elocution , warlike successes , &c. and then are they in greatest danger of being lifted up in their own thoughts ; to be captivated by pride

Vzziahs high thoughts did rise from the conceit of his high strength , and self sufficiency : he now thinks himself sufficient for the work and Ministry of the Priesthood , he being a Magistrate intrudes into the Priests Office , and this is the great transgression which is laid to his charge , this was the fruit of his pride , 2 Chron. 26. 16. When men are puffed up in their own conceits , they think themselves sufficient for any work Evangelical or angelical .

So Hezekiahs heart was lifted up , when 2 Chron. 32. 25. 27 , 29 : 1 Tim. 6. 17 : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . he had exceeding much riches , and honour and substance , these were the occasions of his swelling Thoughts , therefore men rich in this world , ●ust be strictly charged that they be not high minded .

To show 1. How rich men , even the best of them , are inclined to think highly of themselves .

2. That it is no easie thing to have low thoughts in a high estate .

2. The second degree of pride is when The second degree of pride . our minds are lifted up with high conceits of our supernaturall excellencies , as Spiritual Priviledges , gifts and enlargements , knowledge puffeth up , that 1 Cor. 8. 1. is knowledge made up of gifts of understanding , and notionall apprehensions ; such windy knowledge swells up mens thoughts ▪ light severed from the love of the Truth is the matter and occasion of swelling Thoughts , the Corinthians were eminent in the gift of Knowledge , and this was the occasion that they were so puffed up .

3. The third degree of pride , is when 1 Cor. 5. 2. 3. The third degree . men have high thoughts of their own low Thoughts ; it is a loftiness of Thoughts , arising from the apprehension of their own foolishnesse , when they begin to be something in their own conceits , from the sense that they are nothing in midst of all their excellencies : this is the cursed nature of pride , that it will make not onely the gifts , but also the gifts that we receive , matter whereon to work , as when people that sate in darknesse are filled with appearances of Christ in their spirits , pride will take occasion from that Divine Discovery to puffe up their thoughts .

2. Which is nore strange , pride will take occasion to work in our Thoughts from that self abasing grace of humility .

For when in true humility of heart we shall abhor and renounce all Thoughts of pride , and strive to be nothing in our selves for ever ; yet even then will pride be working , and fill us with high admiring thoughts of our own low abasements . It is an effect and act of pride , to think highly of our selves , because we are not proud , it is one of the Devils depths whereby he worketh most secretly and subtilly , if he cannot prevail to puffe us up in the conceit of our gifts , priviledges and high enjoyments : then his next policy is to fill our minds with high apprehensions and admirations of our self annihilations : so that now we begin to think thus with our selves . I see how others are puffed up with their excellent gifts and attainments . I have these and these parts , priviledges , and much esteem among the Saints , and yet I find my Thoughts low and lowly in midst of all these ; hereuppon we begin to be high conceited of our selves , because we are not high-minded .

4. The fourth degree of pride is to conceive and imagine a height of power Fourth degree . principality and possession to our selves , to think our selves possessed of those excellencies , that we are far from ever injoying , how much pride do men act in their Thoughts upon meer imaginary suppositions they conceive and contrive to themselves .

1. What they would be for earthly excellencies , and then what they would do . Men frame a fools Paradise of dignity and delight , power and possession to themselves , and then bring themselves into it , and there walk up and down in their Thoughts . They speak in their Thought , as aspiring Absolon once to 2 Sam. 15. 4. the people , oh if they were 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 of the learned Hebrews , Men whose spirits are lifted up are made turbulent by the least wind , by the least occasion .

Onely or meerly by pride comes Contention , the meaning is , that pride of it self without the concurrence of any other corruption doth kindle strife , proud men are apt to be contentious when no occasion is offered , this is manifest in the Ephraimites , who being puffed up in their multitudes , contend with Gedeon about that for which they ought to be gratefull , and being called to battell they came not , and yet contend with Jephta , because they were not called , pride breaks out into strife , when there is no provocation , and in midst of peace prepares for warre .

This pride of Thoughts is the chief dividing Principle , the great Incendiary and Master of misrule , it is the root of contention divers wayes .

1. Proud persons , they cannot endure to be crossed or contradicted , they think themselves too great to be crossed and the least crosse too great for them to bear .

2. they vilifie others , and are vilified by others .

3. Pride makes men seekafter eminency , and if they cannot be eminent one way they will strive to be eminent another way , if they cannot be the onely men in the world , yet they will be some body , pride alwayes affects preheminence , and contends for primacy .

4. Pride makes every man highly conceited of his own way and opinion , because it is his own , this prevents all yielding to each others , and so begets endlesse wrangling .

5. One proud man thinks himself the onely man , and therefore worthy of respect from all men .

6. One proud man hates the apparitions of pride in another , and one hates another .

7. Through pride men set up their own wills , and opinions , as the rule of other mens actions and opinions .

8. Proud men never search into their own defects aand defil●ments , but they study their gifts and perfections hence they are severe censurers of other mens failings and sle●ghters of their gifts and vertues .

9. If proud men be but touched in their name and state , they presently take up arms of revenge .

7. This pride of Thoughts makés men the greatest contenders and fighters against God , he looks upon haughty persons , as his highest enem●es .

1. Proud men do exalt themselves above God , they lift up their will above his will , they speak thus in their thoughts and works , my will shall be followed rather than Gods will .

2. They will have their own wills , Exaltatio & & inslatio arrogans atque superba jactatio . De Antichristi spiritu nascitur &c. Cyprian . Cornelio . whether just or unjust .

3. Proud men have the spirit of Antichrist , pride and self exalting is born of the spirit of Antichrist .

2. Proud men go from God , they leave God and his wayes , as if they could live without him , they say in their hearts , as once those proud people of Israel , we are Lords , we will come no more unto thee . Jer. 2. 25.

2. There is much Pride in all Propter superbi●m dedignan●ur homines subdere colla jugo Christi , ohligati arctius jugo peccati , Augustin . Disobedience , and all Disobedience is a departing from God , in every act of Disobedience men lift up themselves above God , and go from him ; for sinne is properly an aversion from God to the creature ; therefore Disobedience is called Rebellion .

3. Proud men go against God , as if they were able to resist and stand against him , they work and walk contrary to Gods will and wayes .

4. Proud persons go beyond God , they set up themselves as the end of all that they do .

8. Pride of thoughts corrupteth mens judgements ; it is the grand productor of all error and heresie , as is evident , 1 Tim. 6. 3. 4. If any man teach otherwise , and consent not to wholsome words , even the words of our Lord Jesus Christ , and to the doctrine that is according to godlinesse ; he is proud , blown up in his own Thoughts : here is the true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . cause why men come not up to the truth in their judgements , they are proud , high conceited of their own wisdome , they think they know more than any others , they fancy a kind of Papal infallibility to themselves , that what they imagine to be truth , must needs be so : they make Scripture speak what themselves first fancy .

2. These high thoughts produce an affection of singularity , and ambitious affection to appear some body in the world , this end they conceive cannot be attained in going in the old way of sound doctrine , they must teach another doctrine , or in another way , and put upon it the name of new light , and higher discovery , thereby to draw disciples after them . Acts 20.

2. Pride begets a pernicious persisting in erronious opinions , which men have once taken up ; they think it a dishonor to recant and lay folly to themselves .

9. Pride is a Sodomitical sin , Ezech. 16. 49. the Prophet shews what were Sodomiticum peccatum est superbiae iniquitas Origenis . Hof. 5. 5 : the sinnes of Sodome , and the first was Pride .

10. Pride testifies that there is much evil in mens hearts . The pride of Israel testifies to his face , that is , the inward pride of their thoughts , manifesting it self outwardly in their speeches and actions testifies the great wickedness that is in their hearts : it is a grand accusing sinne , a loud witnesse against sinners .

2. It is a most dishonoring sinne , no sinne disgraceth and reproacheth men more than pride ; because it testifies abundance of Ignorance , error and obstinacy in their hearts , as humility witnesseth , that we know much of God , his mind and will , With the lowly is Prov. 2. 11. wisdome .

11. These swelling Thoughts of pride , lodging and lording in mens hearts are a sure sign of an hypocrite , in the midst of the highest forms : thus the Scripture testifies , behold the soul that is lifted up , Hab. 2. 4. that is , with high thoughts , is not upright in him , it is one character of those that 2 Tim. 3. 4 , 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 have a form of godlinesse , but deny the power thereof , they are puffed up with high thoughts .

12. Pride of thoughts begets monstrous shapes , and strange forms of apparel and attire , an affectation to be singular in fashions , and surpassing in rich apparrel .

13. The Omnipotent God hath proclaimed open war and hostility against 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Pet. 5. 5. all proud persons , James 4. 6. God resisteth the proud , he stands in battel aray , in direct defiance and open opposition against them : it is a Military word , which is used in the Original , and It is very Emphaticall it signifies to raise Oppono me , importat instructa acie , atque ●eluti ex adverso praelio obsistere , Lorinus . an Army , and to make warlike resistan●e , it showes that there is a mutuall opposition between God and proud persons , they set themselves as it were in battell against God , and God sets against them .

Proud men are as it were Invaders of the glory of God .

They assume that Honour that is proper to God , now 't is usuall to resist Invaders with streng●h of Armes , Wherfore he saith , God resisteth the proud , but where doth God speak this ? Answ. the Prov. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ●hus the LXX . reads it Scripture sayes it in Prov. 3. 34. according to the Hebrew , 't is thus , Hee scorneth the Scorners .

James and Peter do alledge the version of the seventy Interpreters , vulgarly known in the Church , which agreeth sufficiently in sence , the meaning is ▪ that those proud scorners who do proudly cast off Gods Laws and despise his Admon●tions , ( they are scorned by God again , He resisteth proud Scorners , such as do think of themselves above th●t which they are , and thereupon do proudly scorn all others : This scorning is the proper Fruite of mans high thoughts .

Pride showes it self principally in contemning and slighting of God , his word , promises Threats , Ordinances and works in self admiration and desp●sing of others , scorning of others comes from overvaluing thoughts of our selves , God hath made every man an object of Respect , or Pity : It is mans Pride , which makes men objects of sleighting and contempt , and in them , Prov: 7. 5. 1 Pet. 5. 5. Quod 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicitur . See Isa. 2. 11 , 12 , 13 , 14 , 15. 17 Isa 57. Luke 1. 51. Psal. 138. 6. their Maker .

The Lord of Hosts fights against all sinners , but against proud men and women in a peculiar manner , against them , He whets his sword , bends his bow and fits all the arrows of vengeance .

14. Those thoughts of pride make men utterly uncapable of communion with God , who dwelleth with none but humble persons , he scatters the proud from him : — the proud be knoweth afar off , Jehovah looks upon proud men afar off , or aloof , at a great distance from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 him , not near or familiarly , but in wrath to punish them ; the Chaldee paraphraseth the proud from the heavens far off he will depresse . They that are high in their own Thoughts are removed and separated farre from God , as the Hebrew word imports .

1. They are farre off from any vision Longanimitas & remotio . 1 Cor. 8. 2. of God and his glory , if any man think , that is proudly conceited , that he knoweth any thing , he knoweth nothing yet as he ought to know , he is proud , knowing nothing , 1 Tim. 6. 4. proud souls are ignorant souls .

2. They are far off from any enjoyment of God : the higher we lift up our selves in our own thoughts , the further off we are from the most High , who flies Magnum miraculum ; altus est Deus erigis te . & fugit a te . Aug. from us : but the lower we throw down our selves in our own apprehensions , the nearer we are to the high God , which is a miracle of admiration , it is an eminent saying of the Hebrew writers , God saith of every man whose spirit is lifted up , I and he cannot dwell together in the world .

3. Proud men are far from grace and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mercy , they lift up themselves above God , and therefore they can receive no grace from God who is the fountain of all grace : streams flowing from a fountain ascend no higher than the fountain it self .

15. Men that are high in thier own Thoughts , are far off from salvation , but they are very near to a dreadful downfall , Pr. 16 ▪ 18. Pride goeth before destruction Hos. 5. 5. or breaking , and a haughty spipit before Est. 3. 6. and 7. 10. a fall . Pride struts before and ruine follows at the heels , Haman was haughty , and this was his ruine : before the worms did eat Herod , his heart was Act. 12. 23. Dan. 4. 30. 31. swoln with pride . Absolon and Adonijah aspired , but destruction was their end . Pride affects to go before , but it is before a fall : if you find pride in the premises you shall certainly find destruction in the Conclusion : pride did precede Gen. 5. 5. 1 Tim. 3. 6. the fall of our first Parents , and the fall of the Angels : it was so from the beginning , and will be a truth to the end , Luke 14. 11. Whosoever exalteth himself shall be abased , be they particular persons , Cities or Kingdomes , if they exalt themselves through pride , God will throw them down , Babylon hath been proud against the Lord , and against the Jer. 50. 29. Holy one of Israel , and therefore she shall be ruined .

See how God threatned the men and women of Judah for their pride , Jer. 13. 9. Isa. 3. 24. the Lord of Hosts hath purposed to stain the pride of all glory , ( that is , ear●hy glory ) and to bring into contempt the honourable of the earth . Isa. 23. 9.

This fall which follows the pride of thoughts is exceeding dreadfull .

1. It is a shamefull fall : when pride cometh , then cometh shame , the person of runners is here attributed to pride Prov. 11. 2. and shame , which strives to outrun each other : though pride set out first , yet shame following after runs so swiftly that it overtakes and layes hold upon it . The great God delights to cast down the haughty that fly so high in their thoughts ; Thine eyes are upon the lofty that thou mayest bring them low , thou wilt throw down the lofty eyes of men . A 2 Sam. 22. 28. Psal. 18 28. Isa. 2. 11. Hos. 7. 12. Micah 2. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Post accentum darga sequitur Tebhir , hoc est post elationem venit ruina . lofty thought makes so●ty looks , men may be low in their own thoughts , though high in their outward estate and place , and lofty in their outward thoughts , though low in outward estate .

It is a proverb among the Hebrews , every man whose spirit is lifted up , shall at length be diminished and destroyed , the Heathen Philosopher could say , that Gods work in heaven is to bring down the proud on earth , and to raise up the humble ,

This pride of Thoughts of it self is sufficient to cast men down into the lowest flame , Prov. 29 23. a mans pride shall cast him down , this form of speaking is very emphatical , for pride is here compared to a man arm'd with a beetle or a pared butchers ax , to knock down all proud Persons .

2. It is a falling very low , they that exalt themselves in their proud thoughts Luke 14. 11. Christ often used this proverb . shall be be brought low , even as low , as the lowest hell , except they repent Proud men falling must needs fall low , because they lift up themselves so high in their own Thoughts . Things falling from a great height fall deeply and desperately , as the angels who fell from heaven into the depth of of hell . Prov. 16. 18. & 18. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ante confractionem , &c.

3. it is a ruining fall that befalls proud men , Prov. 18. 12. Before breaking , the heart of man will lift up it self , thus it is in the originall , it is a Metaphor taken from earthen vessels , which being broken all to pieces are destroyed without remedy , it holds forth the remedilesse ruine which lies at the door of proud men and women , who shall be thrown down like an earthen pitcher by the hand of God , and so they shall perish 2 Chron. 26. 16. Isa. 13. Isa. 16. Hos. 5. 5. Isa. 2. for ever by this fall , Vzziahs heart was lifted up to his destruction , pride was the great sinne that destroyed Babylon , Moab , and the people of Israel & Judah .

4. Proud men fall into the Devils condemnation , 1 Tim. 3. 6. It is said , that a Bishop that is a minister of the Gospel must not be a novice , that is , not one 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Paul sayes not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : it is not meant of young in years but in faith . Superbia dejecit angelos & ex angelis fecit diabolos , eisque in aeternum interclusit Regnum caelorum , Augu - 1 Tim. 6 , 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 insaniens , Beza , Stephan-Erasmus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non modo inflatum sed in genere dementatum & fanaticum-significat . Victorin . Strigelius . newly converted to the faith , not a young plant in Christianity , lest being lifted up with pride , he fall into the condemnation of the Devil , that is , lest he being swelled up with a conceit of his high office and opinion of his parts and gifts do fall into the same condemnation with the Devil . Pride of thoughts was the great sinne that brought the Devils under condemnation .

All proud men are frantick and fanaticall fools , 1 Tim. 64. All corrupt Teachers are said to be proud and mad ( as Beza and others render it ) doting , they are sick of a spirituall frensie , the word in the original used for Pride , 1 Tim. 3. signifies one puffed up with pride , and possessed with madnesse and phrensie .

Use 1. Let us entreat God to give us a spirituall sight and sense of that deep mystery of Satanical pride , which naturally worketh in our thoughts : oh what devilish proud natures do we carry about us : the heart of every man in its corrupt frame , is a pallace of all pride and presumption ; it is like the Table of Adonibezek at which he sate in a chair of State , and made others , even Kings to eat meat like dogs under his feet with their thumbs cut off : such are all men by corrupt nature , advancing themselves to a throne of State in their own Thoughtss saying in their hearts , I am the man , and treading their brethren under feet as inconsiderable no bodies to them , hence the Psalmist speaks of the foot of pride , that is of the proud man , ( as the Chaldee translates it ) pride being Judg. 1. 7. Psal. 36. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 put for the man in whom it is , as deceit is put for a deceitfull man , Prov. 12. 27. and sinne for sinner , Prov. 13. 6. to show us how ready proud men are to set their feet upon others , and to trample on them with great contempt : thus did the proud Pharisee trample upon the Publican : thus did those arrogant Jews set up themselves and tread down others in their Thoughts ; saying , stand Isa. 65. 5. apart , touch me not , I am more holy than thou .

Let us strongly resist and repell the first risings and strivings of pride in our Vse 2 Thoughts : though the predominancy of pride be taken away in sanctified men , yet there is still much pride remaining in their natures , which riseth and rebells upon all occasions , and often captivates their thoughts .

The grand enemy which doth assault and annoy gracious souls , is spiritual Pride ; whereby they are puffed up in the thoughts of their spiritual excellencies , and with a conceit that they have attained a higher measure of grace , than indeed they have This spirituall Pride doth many times mix it self with the fairest and most sanctified actions of the dearest children of God , and d●th soonest insinuate into a heart stored with the rich Treasures of true godlinesse ; for if Satan cannot detain men in notorious sinfulnesse , in meer civil honesty or formality , but that by the mercifull hand of God , they are pul'd out of the mouth of hell , from the slavery of sinne and courses of darknesse , into the glorious light and liberty of Christs Kingdome ; hereupon the Devil is inraged with fierce and implacable fury , and doth most eagerly pursue those pretious souls with all possible malice ; and if he cannot procure a scandalous relapse into grosse sinnes , yet that he may in some measure work the dishonour of God , and the discomfort of the noblest creatures , the two main ends of all his policyes of hell , he doth labour to distain the pure streams of divine grace in the soul puddle of their corrupted nature , and at least to fasten the spots of spiritual pride upon their best actions , and the very face of piety ; for when godly men by the great work of Regeneration are , become more excellent than their neighbours , Prov. 12. 26. as indeed they incomparably are howsoever the worlds estimation be otherwise ; because they are already the blessed members of Christs mystical body , clothed with the rich & royal robes of Christ his righteousnes , and quickned with the glorious life of grace , and by the immortal seeed of the powerfull word of God , they are made partakers of the holy Image of the Divine nature , 2 Pet 1. 4. guarded with an invincible Troop of heavenly Angels , they are the sons of God , and heirs to a Kingdome of unconceivable glory , and intituled to heavenly pleasures , more than the stars of the Firmament in number .

The Saints perceiving their own Prerogative , and glorious excellencies , are filled with a strange and joyfull amazement and admiration of their own honour and happinesse which the Devil seeing , who is perfectly experienced in all advantages and opportunities for spirituall assaults , and working upon the Reliques of mans proud nature , he doth craftily draw them to think highly of themselves , and fills them with swelling thoughts from the apprehension of their spiritual excellencies , and to advances above that which is meet in their own conceits , the measure of their own graces and vertues .

Yea after this fiery dart is broken upon the shield of faith , yet Satan labours with might and main to fasten some splinter or other , even in souls sincerely humbled for sinne , thus through that old Serpents subtilty , they are insensibly infected with spirituall pride : but when by afflictions or disgraces , by some extraordinary tentations or particular checks , from the Ministry of the word , the uglinesse of this sinne is discovered to their souls , they for ever abhor it , as a consuming Canker that would fret out the very heart of syncerity ; therefore with much humility and fervency of spirit , they pray against this secret sinne , strive against it , and by the grace of God prevail against it .

Now seeing this spirituall Pride is so apt to creep into our hearts , and to puffe up our Thoughts in the apprehension of our Spirituall excellencies and performances , we shall strongly fence our hearts with humility against privy pride , as against a close undermining and most dangerous enemy , and the more carefully and watchfully for those Reasons .

1. Other sinnes grow from pestilent pernicious roots , as earthly mindednesse , from unbelief , oppression , from avarice , murder , from malice , adultery , from idlenesse , &c. but Spiritual Pride springeth from a fair and unsuspected fountain , even from the Contemplation and Consideration of the largenesse of our spirituall discoveries , our enlargements in good duties and Eminencies in grace .

2. This sinne doth secretly wind it self into the hearts of godly men with a slie and peculiar kind of insinuation , for when upon the apprehension of their inlargements in grace and good actions they seem to disclaim pride of thoughts , they may be proud that they are not proud , and that they are more sensible of their pride and corruptions than others are , so endlesse are the mazes of Satans circular temptations : this is the last and most subtil encounter , whereby he surpriseth the Saints .

3. There is no height of grace , no depth of discoveries , no eminency of holinesse attainable in this life , that can secure us from the assaults of privy pride , and hazzard of surprizall , Paul that great Apostle , in whom there was a matchlesse concurrence of divine graces , who laboured more abundantly than others in the work of Christ , and was exceeding sensible of his own nothingnesse in all these , and was exercised with variety of all manner of afflictions , notable means to keep the heart of man in an humble frame ; yet lest he should be exalted out of measure through the abundance of Revelations , he was buffeted with the messenger of Satan , 2 Cor. 12. 7.

4. Pride is the most pestilent incompatible opposite that grace hath , and therefore , he that is most sanctified fights most against it .

5 This Pride of Thoughts is the greatest enemy to the glory of God , it doth as it were , take the Crown from the head of the King of glory . God hath declared that he will not give his glory to any other , he is willing to give vs his mercy , grace and strength , his Sonne and his Spirit , heaven and happinesse yea any thing except his Glory : The comfort and benefit of all the good we do , shall be ours , but the praise therof must be wholly and solely given to God .

6. This pride of thoughts brings temporall wrath even upon the Servants of God . We have a remarkable place , 2 Chron. 32. 25 , 26. Hezekiahs heart was lifted up , therfore there was wrath upon him , and upon Judah and Jerusalem , untill they humbled themselves .

7. Let us take heed how we harbour and nourish this V●pe● of spirituall pride in the bosom of our Souls , least it perswade us to embrace some groundless singularity of unwarrantable opinions and dangerous errors , or else it may ( by Gods judgment ) draw upon us deadness of heart , dulness of zeal , spirituall desertion , &c. which the Servants of God do infinitely more fear , then any affliction that prophane men can possibly inflict upon their bodies , or states , or good name .

These reasons may justly move us to keep a strict watch over our hearts continually , & when we feel our thoughts begin to swell by looking upon our spirituall excellencies , gifts , or enjoyments , let us presently crush and crucifie them , and sharply check our selves in these words , What hast thou , that thou hast not received ?

2. When pride begins to give the least part of the praise of our good actings and enlargements to our selves , let us with indignation repell and reject it , and say , Not unto us , not unto us , but to thy name , O Lord , be all the praise : Of thine own have we given unto thee , in our holy and highest services :

Quest: What must we do to subdue and keep down these swelling thoughts of pride .

Answ. 1. Let us strive to keep the thoughts of our own nothingness , vilenes , & unworthines always present with us ; learn to say with Jacob , I am less Genes. 31. 10. Job 40. then the least of mercies : and as Job did after he had been afflicted , and came to see his ignorance & arrogancy , behold I am vile , and as Abraham I am but dust and ashes , and with David , I am a worm Gen. 18. 27. Psal. 22. 6. and no man , yea , with Paul , O wretched man that I am , Rom. 7. 24. To keep down the pride of mens thoughts , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sanhedr fol. 38. Col. 1. Hebrew Writers present this consideration , that the Flye and the Worm did precede man in the worke of Creation . That is , the most contemptible creatures , the Fly and the Worm are our elder brothers at the first Creation .

2. Consider that we our selves are vile worms , Job 25. 6. Man is a worm , and the son of man is a worm . T is twice spoken to make the deeper impression upon our hearts , a Worm is one of the vilest of Creatures , and the Hebrew word here used ( as one observes ) signifies the least and meanest of worms , such as breed in Cheese and Flesh , Exod. 16. 34. the worst sort of worms , as Lice and Vermine : every man is a worm , the greatest , wisest , and best of men are worms ; worms they are and to worms they must shortly return . How unsutable are lofty thoughts to Isa. 41. 14. poor low worms .

3. Men are compared to the basest and worst of things to the least and lowest things ; as

1. To the dust which is troden on both by men and beasts .

2. To the dust of a ballance .

3. To the drop of a Bucket . Isa. 40.

4. To a shadow which flyes away , which hath no entity or subsistence .

5. To vanity which is worse then a Psal. 39. & 62. shadow .

6. Men are compared to nothing . Isa. 40.

2. Let the best and most mortified men turn the eye of their conscience from the fruitless and dangerous speculation of their own worthiness , and fasten it a while upon their corruptions and infirmities , upon their neglects of duties , and many defects in godly exercises , and executions of their calling , wants and weakness in prayer and inward devotion , their dulness and deadness in good performances , their Omissions of opportunities of doing good , and occasions for the enlarging of the Kingdom of Christ ; Their cold and sometimes cowardly prosecution of good causes , &c. and out of this consideration , they will be so far from self-conceitedness and high thoughts of their own gifts and virtues that they will find just cause to continue and encrease their humiliation , and to stand upon their guard against spirituall pride .

3. Let all godly Christians consider that whatsoever they enjoy in spirituall Excellencies beyond others , is from the free favour & meer mercy of God not from any thing in themselves , yea , whatsoever gift they have , whether of body or mind , of honours or outward possessions of nature of grace , they are given unto them by the liberall hand of God out of the bottomless depth of his own bounty .

4. consider that we are all by nature equally under sin and wrath , therfore Ephes. 2. there is no cause of swelling one against another .

5. Let us cry mightily unto God to arise and scatter these proud enemies that rise up against him , and to preserve us from the prevailings of these haughty thoughts : Thus did David , Psal. 19. 14. Keep back thy servant from prides , that is , from al proud insolent thoughts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is that they have not dominion in me , then shal I be upright and I shall be clean from the great prevarication . From hence t is evident ,

1. That the best men are much inclined to thoughts of pride . hold back thy servant from prides , our natures are exceeding apt to rush into this sin , if we be not bridled and held back by a divine power .

2. The raign and dominancy of pride in mens thoughts is most contrary and inconsistent with uprightness . Then shall I be upright , when I am kept from pride that it do not domineer in me .

3. Pride of thoughts is great Rebellion against God ; the Hebrew word that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kimchi in Psal. 25. explicat per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 translated offence or transgression , Psal. 19. 14. signifies Rebellion , Defection , and prevarication .

6. Let us suspect our own hearts upon all occasions , and with the watchfullest eye of our spirituall wisdom , be alwaies jealous and fea●full of the subtleties and windings of this insinuating sin of privy pride .

7. Let us be much ashamed , abased , and afflicted in our spirits , for the daily elevations and risings of our thoughts . Hezekiah humbled himself for the pride I am tandem ●ruhescat homo esse superbus propter quem factus est humilis Deus . Augustin . of his heart , both he and the Inhabitants of Jerusalem , so that the wrath of the Lord came not upon them in the daies of Hezekiah , 2 Chron 36. 26.

8. Out of the heart of men proceeds a self justifying thought ; There be three speciall thoughts of self-righteousne●s which do strongly prevail in the hearts of naturall men .

1. They fancy and conceive a righteousness made up of their own works , keeping of the Law , Prayers , and good meanings ; that there is a proness to this thought in every man , appears by that strict command that God gives to the people of Israel to take heed of this evill thought , when they were placed in the promised Land , Deut. 9. 4. speak not thou in thine heart , Saying ; for my righteousness the Lord hath brought me in to possess this Land .

Thoughts are properly the speakings of mans heart : hereby God shews us what are the thoughts of men by corrupt nature , yea , what thoughts will be ready to rise in his own people . Luk. 18 , 9 , 10 , 11 , 12.

This self-justifying thought was predominant in the Pharises who trusted in themselves , that they were righteous : the Pharisee prayed thus , O God I thank thee that I am not as other men are , unrighteous , nor as this Publican . I do this and that good , &c. I fast twice in the Thus Drusius . week , upon the first day of the week , because Moses on that day went up to Mount Sinah , on the second day , because he then came down , he pleads his own righteousness before God .

1. Negative , he is no extortioner nor unjust , &c.

2. His positive righteousnes of both Tables , he was much in prayer and fasting , duties of the first Table , he paid Tithes , gave Almes , duties of the 2d . Table .

3. His Comparative Justice , he was far more righteous then all other men in the Church it self that were not of his form : This Pharisee thinks himself sufficiently righteous even to stand before God : These Pharisees as they justified themselves in their own thoughts , so they sought to be justified in the thoughts of all others .

2. Men are apt to conceive a kind of Luk. 16. 15. Innocency in themselves , and that they need no repentance . Of these Christ speaks , Matth. 9. 13. when he saith , That he came not to cal the righteous but sinners to repentance .

Quest. Who are these righteous ones ?

An. Such as were so pure and spotless in their own presumptuous conceits , that they thought that they did not need repentance . They are opposed to sinners , such as are exceeding guilty and filthy in their own sense , that this is the meaning ; is clear , Luk. 15. 7. I say unto you , that joy shall be in Heaven over one sinner that repenteth , more then over ninety nine just persons that need no repentance .

Quest. Are there indeed any so just that they need no repentance , no amendment ?

Answ. O no , that cannot be the meaning for the best men are taught by Christ to confess their daily Trespasses to God , and to ask forgiveness : but this is spoken according to that opinion Matth. 6. and conceit which some have of themselves , who think themselves righteous , and therfore not to have use or need of repentance , such were the Pharisees who could charge sin enough upon others , but no sin upon themselves : Luk. 18 , 10. 11 , 12. Paul in his Pharisaical Estate thought himself to be without blame in respect of the righteousness that is in the Law , Phil. 3. 6 When Jeremiah rebuked the people for their sins , they sayd , they were innocent and guiltless ; they had not Jer ; 2 : 35. sinned .

3. Men are apt to think that there is some worthiness in their own righteousness , wherby they may gain eternall Rom. 10. 2. life , Phil. 3. 6 , 7. they thi●●●o ascend into Heaven by their own good works , to attain life in the old way , do and live : Thus do the present Romanists and all legall Professors and Pharisaical Moralists amongst us .

This Popish pestilent self-justifying thought prevails exceedingly in these times .

1. For ignorant persons , they conceive that they are able to keep the Law , they think to be saved by their good meanings , prayers , and serving God .

2. Some others that profess more light , do think to make their peace , and ro procure acceptance with God by their humiliations , prayers , tears , &c. wheras Christ Jesus is our All in respect of righteousness , peace , and acceptance , He is our Peace and Peace maker . We grant that prayer , humiliation , and works of holy obedience , are necessary duties and precious fruits , if flowing from justifying faith in Christ , but they cannot be our righteousness , peace , or acceptance with God .

9. Out of the hearts of men proceed thoughts of carnall security in daies of worldly prosperity , so long as they enjoy outward peace and freedom from troubles , they are full of secure thoughts , speaking thus in their hearts , I am in a good Estate free from all the Judgments of God , and so shall ever be : I am in no danger of death or hell , but have hope of Heaven , & c-Psal . 10. 6. Esa. 28. 15. Sinners are brought in speaking this in their thoughts , We have made a covenant with death and with hell are we at agreement , when the overflowing scourge shall passe through , it shall not come unto us .

We must not conceive that death or hell can or will really make a league with any sinner : but these are their own presumptuous thoughts , and secure imaginations , that they are in no danger of death or hell , that though wrath should overthrow the whole Land , yet themselves should have an Ark of Preservation : the Covenant is onely in their own thoughts , yea men are apt to cry peace , peace in their own Thoughts , when destruction is even at doore .

These Thoughts of security do exceedingly prevail in these last dayes , as they did in the old world , this we find foretold by Christ Matth. 24. 37. As it was in the dayes of Noah , so shall it be in the dayes of the coming of the Son of man , they did eat and drink and marry wives , and give in marriage , untill the day that Noah entred into the Ark , and they knew nothing untill the flood came and took them all away .

Objection ,

Noah had preached to them of the flood many years , and prepared the Ark in their sight , how then is it possible that they should know nothing of it ?

Answer , It was in the apprehensions and affections of those secure men of the old world , as if they had known nothing , they believed nothing , they were not affected with it .

2. They were as secure in their own Thoughts , as if they had known nothing ; they thought themselves free from all danger till the flood appeared . Yea the best men are apt to be overtaken with secure Thoughts , when outward blessings overflow , David confesseth this sin against himself , Psal. 30. 6. I said , that is , in my heart , in my safe quietnes or tranquility , I shall not be moved 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to eternity . David being set upon the mountain of prosperity doth think himself above all trouble and adversity , he fancies and frames to himself a kind of Eternity in his outward tranquility , that he should never see any more changes , thus much the Hebrew words import . This was Jobs infirmity in his prosperity and glory , he said in his heart I shall die in my nest , and I shall multiply my dayes as the sand , my root was spread out by the waters , &c. and my glory was fresh in me , Job 29. 18. 19 , 20. if these secure Thoughts so over-power righteous men ; what prevailing power have they over those that are still under the power of sinne and Satan . Worldlings blesse themselves in their riches , they imagine themselves in safety , as persons beloved and blessed of God , because they prosper in the world , Psal. 10. Luke 12. 19. This cursed thought of security is the chief Zeph. 3. 5. cause of sinners impenitency & induration . God hath sent his Prophets & Ministers in all ages to cry against mens sinnes , and to call them to Repentance , Jer 48. 11. Zeph. 1. 12. and yet the wicked will not learn to be ashamed , they refuse to return , they are settled on their lees , frozen in their dregs . Where is the man that stirs up Jer 8. 6. Acts 2. 37. Matth. 24 : 39 : himself to say , what have I done ? what shall I do ? though judgements be threatned , sinners will know nothing , till the beesome of wrath sweep them away : they think themselves free from all danger of deathand destruction , even when they are nearest to it : and so while they imagine that they are sailing toward heaven , they suddenly sink into hell .

10. Out of the hearts of men proceed overheightning Thoughts of their sufferings : in the day of distresse they think their troubles are greater , and their crosses heavier than indeed they are : men are apt to lessen the evil of their sinnes , and to greaten the evil of their sufferings , little afflictions they conceive to be great , and great afflictions Jonah 4. 8 , 9. to be incomparable , and insupportable .

Job in his manifold trialls was overtaken with these overheightning thoughts his deep complaints speak out his thoughts , Job 6. 1. 2. 13. Job answered & said . Oh that my griefs were throughly weighed , and my calamity laid in the ballance together : for now it would be heavier than the sand of the Sea , &c. what is heavier than a mountain of sand ? yet Job conceives his calamity heavier , so the Church , Lam. 1. 12. thinks her great sufferings to be superlative and surpassing all others : Behold and see if there be any sorrow like unto my sorrow which is done unto me : yea what man living can clear himself from these Thoughts ?

1. In case of inward Sufferings we are apt to think thus ; never any so overwhelmed with troubles and terrours as we are .

None ever so tempted and buffeted by Satan , as we , none ever tormented with such horrid blasphemous injections as we are ; never any waited so long for comfort and assurance as we .

2. In outward sufferings we are full of such Thoughts as these , was there ever any man that had such crosses , losses , pains , pressures , and distresses as we , behold & see if any misery be like to ours . Now the reason why men do overgreaten their sufferings in their thoughts , is ,

1. Their looking upon their sufferings more than their sinnes .

2. Their judging of afflictions by sense more than by faith .

3. Their eying the fleshly dark outside of affliction , more than their spiritual inside .

4. The smallnesse of their strength and Prov. 24. 10. unfitnesse of their spirits to suffer the will of God .

Quest. What must we do to cure and crucifie these sinfull Thoughts which are so apt to beset us in afflictions .

1. Learn to conceive rightly of our Heb. 12. Psal. 25. Rom. 8. 20. sufferings in their divine causes , fruits and effects : the afflictions of the Saints do come from the highest love , are ordered by the highest wisdome , and end in the greatest mercy . When our apprehensions are rectified , the cure is half wrought .

2. Duly weigh in our thought the demerit of our sinnes ; for which we are worthy to be destroyed .

3. Consider that the worst that befalls the Saints here , is to prevent the worst , namely eternal condemnation , 1 Cor. 11. 31 , 32. that they might not be condemned with the world .

11. There is a spirituall barrennesse , and emptinesse of good Thoughts in all carnall minds ; it is expresly said of evil men , that their Thoughts are onely evil continually from their childhood , Gen. 6. 5. & 8 21. Now where there is nothing but evil , there good is wanting altogether , spirituall good Thoughts are totally wanting in naturall men .

The spirituall mysteries of the Gospel enter not into our Thoughts , untill 2 Cor. 3. 5. 1 Cor. 2. 9. we become spirituall : if we duly observe the daily frame of our Thoughts we may find , an apparant want of good Thoughts in our selves . This defect will appear in four things specially .

1 We are extreamly defective in the serious Thoughts of the presence of Gods all searching eye : how few there be that set God alwayes before them in their Thoughts , and think with themselves that God beholds all their thoughts and wayes , that he remembers them , and will certainly bring them to judgement , examine your hearts , are these your constant Thoughts , I am now in Gods presence , he beholds every thought that I think , heareth every word that I speak ; and takes notice of all that I do , may not God take up that complaint against us , that he doth against Ephraim and Samaria , They have dealt falsely , and they say not in their hearts that I remember all their wickednesse , Hos. 7. 2. all that falshood and prophanesse that flames out in mens lips and lives , is radically and chiefly from hence , they do not seriously think and consider that God looks upon all their wayes . When our hearts are filled with the apprehension of Gods presence , & so we walk with God in our thoughts , this is a sure evidence of uprightnesse .

2. Men are strangers to the serious Thoughts of their last end Deut. 32. 29. Oh that they were wise , that they understood this , that they would consider their last end : This shows how averse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 we are to apply our minds to the Thoughts of our last end , how unapt are we of our selves to think of death , Lam. 1. 9. which is the end of all flesh , what will be our end after death , what will become of our Soules to Eternity .

3. Carnal men are empty of all spirituall repentant Thoughts of sinne .

1. They never think of their manifold guilt by a serious reflection upon their own wayes , this is evident by the Lords complaint against the Jews , Jer. 8. 6. not one of them would say , in his heart , What have I done ?

2. They do not consider the incomparable ilnesse and uglinesse of sinne , that there is more evil in the least sinne that men commit , than in all penal sufferings of this life , and of hell it self .

3. They think not of their extreme folly in sinning , how they prefer empty creatures before an all sufficient God , earth before heaven , Moment any pleasures before , Rivers of purest pleasures , and joyes that never end .

4. Sinners never think of the emptinesse of their sinfull wayes , nor of the absurdness and unreasonablenesse of their courses , the Prophet sets out the sottishnesse of idolaters , in making an Idol god of one part of a Tree , with the other part whereof they had rosted their Isa. 44 16 , 17. 19 , 20. meat and warmed themselves , yet they considered not this in their hearts , — to say , I have baked bread upon the coals thereof , &c. and shall I make the residue thereof an abomination ?

5. They think not of the deadly end of their sinnes , sorrows without end .

4. Carnal persons are strangers to the Thoughts of their own duty .

1. They do not think of improving their Talents . Matth. 25. 18.

2. Nor of the end of their being , and the great businesse for which they came into this world which is to advance God by doing his will .

3. They think not of their many obligations ▪ and engagements to love and fear the Lord . It is Gods complaint against the Jewes , they say not in their Jer: 5. 24. hearts let us fear the Lord our God . Now the true cause why we are so barren in godly discourse , so empty of heavenly speeches , so unfruitfull in good works , is , because we are so empty of holy thoughts , and heavenly meditations ; our thoughts have a strong influence upon our whole conversation .

12. There is a spirituall madnesse and folly which runs through our thoughts , when they are like to the thoughts of mad men & fools , unsettled , incoherent , full of non sense ; this is one of those great defiling evils , which proceed out of the heart of men , and possesseth their thoughts , foolishnesse and madnesse , Mark 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 7. 22. madnesse is in the hearts of men while they live , from thence it overflows into their Thoughts . This madnesse of Eccles. 9 3. the Thoughts shows it self in three things especially .

1. They are full of inconsistency and inconstancy : our minds are full of slipperinesse and unstablenesse in good Thoughts , the thoughts of fools and mad men dance up and down , and settle upon nothing . There is a foolish wantonnesse and roving in mans mind , an unsetlednesse in meditating , that it cannot fix upon a good object ; but as Salomon sayes , A fools eyes are in the ends Prov. 17. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the earth : their thoughts rove and runne up and down from one end of the earth to the other , to the first and last parts thereof , as the Hebrew words import . Their bodily eyes are terminated ; therefore it must ●e meant of their mentall Eph. 1 , 18. eyes : there is a strange unsteadiness and unstayednesse in mans mind before renewing , if it fall upon a good object , it is presently off again , and runnes out into other Thoughts .

2. It is apt to let out the Thoughts after every object that comes before it . The mind of man being deprived of that glorious presence of God that it once enjoyed in Paradise perfection ; it is now in Cains condition the greatest vagabond and runnagate on the earth , it runnes up and down the world , and cannot rest or settle upon any thing , but what is sinfull and sensual .

2 This madnesse of our Thoughts appears in their Incoherence and incongruity , they are like the speeches of mad men , which have as little dependence one upon another , as right reason in them , they speak two or three words , and then fly off to another thing , which hath no agreement with their former words , how incongruously and absurdly do our hearts speak ? if we would seriously reflect upon our own Thoughts , take notice of them one day , and write down every thought as the heart speaks them , and then at night read over our notes : and strictly examine them we should find so much incoherence , disagreement and nonsense in our thoughts , such jarring and jangling , roving and rambling , running backward and forward , that we might have cause enough to look upon our selves as Bedlam fools .

3. Our thoughts are full of extravagancy and digressions : how many thoughts have we every day whereof we can give no account how they came in , whence they came , nor whither they would ; they are extravagant vagabonds .

13. Our thoughts are commonly unprofitable , because so unsettled , incoherent and extravagant .

2. For 1. Many good motions do vanish and come to nothing .

3. We often begin good Meditations , and bring them to no perfection , they miscarry in the conception .

There is abundance of vanity in mans mind , wasting and wearying it self in childish , impertinent and unprofitable Thoughts and Notions , Tossings and Tumblings , so that we wofully wast and mispend pretious time in thinking Ephes. 4. 17. of nothing , as idle persons do in doing nothing , and thus we become altogether unprofitable in our Thoughts , words and works , and vain in our affections . Psal. 14. 3.

14. Mans corruptmind is exceeding fixed and intensive in thinking upon vain , worldly , and sinfull objects , when we set our selves most seriously to meditate upon holy spirituall things , we shall find our Thoughts as unstable as water , apt to fly off presently , but our thoughts are apt to fix and feed upon earthly sensuall things , with much stability and greedinesse : such Thoughts as are suitable to mans corrupt nature , the heart dwells upon them with the greatest attention and intention : it is the greatest difficulty to keep in our thoughts to any holy , heavenly object ; and it is no lesse difficulty to take off our Thoughts from worldly things , if once fastened thereto by inordinate affections ; our Thoughts first stir up our affections , which being once raised and fixed upon sensuall objects , do fasten our thoughts so storngly to those objects that we cannot loosen them again , this we have sad experience of continually .

1. If vain slavish fears se●●e upon us , our minds are filled with foolish , fearfull thoughts , which follow us restlesly where ever we are , what ever we are doing .

2. In raising of worldly grief , what black Thoughts do haunt us continually : how do our Thoughts dwell upon our present crosses and losses .

3. When our love and desires are inflamed , and take hold upon the things of this present world , as riches pleasures , &c. how are our Thoughts drowned in these vanities , and chained to these objects day and night ? excessive affections do swallow up all our Thoughts , and our thoughts often swallow up our s●ep , abundance of riches will not suffer a covetous man to sleep for the multitude of thoughts in his head , Eccles. 5. 12 :

15. Out of the heart of men proceeds Curiosity , rash unprofitable enquiries , foolish , unlearned questions , which are the fruits of rotten , corrupt minds , this curiosity consists chiefly in these two things .

1. We are apt to be thinking of mysterious things which are above us , and do not at all concern us , mans mind strongly covets the forbidden knowledge of mysteries that are beyond its reach , and without the pale of written revelations .

2. It is strangely delighted with curious conceits and new notions , the figments of mans fancy .

The glorious heights of Scripture-mysteries cannot content carnal minds , they will be soaring aloft after unheard of curiosities , and prying into things that they have not seen , neither can be seen in the word or works of God , this curiosity of knowledg and speculation , the Scripture often condemnes , as 1 Tim. 6. 4. 20. Col. 2. 2. Tim. 4. 3. where the Apostle foretells of a time , when men will heap up teachers to themselves , according to their own lusts , that is ,

1. They will seek after Teachers with ardent desires , running to and fro .

2. They will make choice of their teachers rashly , without judgement and discerning .

3. Without order , they will not be confined to a Pastor and teacher according to Gospel-order , but they will have heaps of teachers which imports a confused multitude , these three things are implyed in the Original word here used , 2 Tim. 4. how apparantly is this Scripture fulfilled in these our dayes ? Now what is the ground of all this ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . they have itching ears , their minds are possest with an itching desire after curiosities ; therefore they go after divers teachers , that so they may hear something which may feed their curious minds , this itching after curiosity of knowledge was the ruine of our first Parents ; and it is an hereditary disease , which they have conveyed to all their posterity : men love to be poring upon strang notions , and musing on hidden mysteries .

2. A second Act of Curiosity is when the thoughts of men are delightfully taken up with news and common reports which flye up and down in the world , how greedily do they hearken after all news forraign and domestick , meerly to feed their curious fancies , Act. 17. 21. and to fill up their thoughts .

I grant , that we may desire to hear how matters go in respect of the Church and cause of Christ , that we may be sutably and spiritually affected with providentiall acts , but to listen after the news of the times , State transactions , and private actings of others , that so we may have matter for our thoughts to feed upon in our solitary seasons , this argues a mind sick of curiosity , and a stranger to Gospel news : This Curiosity is properly the corruption of the thinking faculty .

2. It is a vanity which is exceeding pleasing to mans corrupt fancy which is taken with novelties .

3. It is exceeding displeasing to God , when our thoughts are spent upon those things that do not concern us , nor belong unto us .

16. Out of the hearts of men proceed projecting thoughts how to satisfie their own carnal desires and corrupt designs , the thoughts of carnall persons are mainly taken up in projecting and providing for the flesh , how they may fill up and feed the lusts therof .

1. Licentious men take thought how to find out fittest opportunities and places for acting sin .

2. Vaine-glorious Hypocrites take thought how they may raise their own names , appear in their gifts and parts , and so come to be some body .

3. Greedy Worldlings take thought how to raise their estates and grow rich in this world , their thoughts do project and plot all the crafty waies of getting , how they may come to be Masters of Isa. 32. 7. this black Art , in over reaching , oppressing , and going beyond their brethren in bargaining , &c. This artificiall iniquity of mans thoughts is of all other most abominable , it is a great evil when sin takes our thoughts , but when we shall take thoughts to satisfie sinfull flesh and worldly lusts , this is the height of wickedness , the ●ore study and thoughtfulness is in sinning , the more sinfull and satanicall is mans sin . This made Davids sin out of measure sinfull , his taking thoughts and projects to cover his unclean Act , and to cut off Vriah ; these projecting thoughts for the flesh are condemned , Rom. 13. 14.

17. Out of the hearts of men proceeds a speculative acting of sin in their thoughts .

1. It is a making present those sensual pleasures in their imaginations , which are not actually present :

2. It is a secret acting those wicked works in mens thoughts , which they have not opportunity to bring forth into visible actions , there is a strong inclination in their corrupt imaginations to this speculative wickedness .

This acting of sin in the thoughts is an easie way of sinning , when men can set up a stage in their own fancies , and act over all sins within themselves , in their own secret imaginations , and not go forth to any object with their outward man , when their lusts want outward objects to work upon , yet they can inwardly in their thoughts act their own filthy froathy desires and affections .

2. It is a pleasant way of sinning wherwith mens fleshly affections are much delighted , they take much pleasure in the bare thoughts of sensuall pleasures .

3. T is an empty way of sinning , these sinfull speculative delights cannot give the least reall satisfaction to the Soul , for all the pleasures of sin when actually enjoyed in their greatest fulness , freeness , and reality , they are but vain shadows , vanishing shows , empty appearances , they are but a meer fancy : Thus the great pomp of Agrippa and Bernice is called a fancy , they came with great phantasy or vain show , as the word Act. 25. 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in the Originall properly signifies .

But this speculative feeding upon carnall contentments in thoughts only , is but a fancy of these fancies , a shadow of shadows , it is vanity of vanities , when men can take pleasure in the shadow of empty shadows .

4. This acting of sin in the thoughts , by way of speculation , is a most sinfull wicked way of sinning ; for

1. It argues that the hearts of men are possess'd with a greedy desire after sinfull pleasures , and a desperate delight in sinning , in that , when they want opportunities and meanes of committing sin actually , yet they will act it in their own thoughts , when they cannot enjoy sensuall pleasures in their outward objects , they will enjoy them in their imaginations , when they cannot possess earthly riches in reality , yet they will imagine themselves rich , and therin solace themselves : it is a sign that their hearts do impatiently thirst after the fulfilling of their lusts .

2. This delighting our selves in the thoughts of sinfull pleasures , is an incestuous defilement which is the most hatefull adultery ; this speculative feeding upon sensuall contentments in mens thoughts is a committing adultery with their own children .

Thoughts are the issues coming out of the loyns of their own minds , they are Mark 7. 21 , 22 begotten and conceived by their owne hearts .

5. This thought pollution is a prevailing way of sinning , ir doth exceedingly take and overtake mens corrupt hearts , and over-abounds in their minds . There be four waies wherby this speculative wickedness is commonly acted in the thoughts of men .

1. They delight to be musing and thinking of those creature comforts , worldly excellencies , and preheminencies which they have in present possession ; they think with themselves , what riches , honours , earthly possessions and priviledges they enjoy , how eminent they are in gifts and name , in wisdom , learning , and esteems of others , and how happy they are in all these : Thus Haman felicitates & fills himself with the thoughts of all the glory of his riches , and all the Hester 5. 11. things wherein the King had promoted him : Nebuchadnezar solaceth himself Dan. 4. 30. in the thoughts of the glory of his Majesty , and his great Babell . Dives blessed himself in the thoughts of his goods layd up for many years .

These sensuall earthly thoughts do fill mens hearts with pride and vanity .

2. They exceedingly provoke God against them , as is evident in his Judgments upon the fore-named worldlings ; for Dives was sentenced for a fool , and struck dead that night , Nebuchadnezar was struck with madness and brutishness , whiles the word was in his mouth , and the thought in his heart : and Hamans high honour did quickly end in the highest shame .

Quest. But may not we think of creature comforts , inward endowments , and outward enjoyments .

Answ. We may if we observe these three Rules :

1. These thoughts must arise from a spirituall sense of Gods goodness and bounty , and our own unworthiness .

2. We must propose this spirituall end to our selves , that by these thoughts our hearts may be raised to humble acknowledgments , and praisefull admirations of the glorious Giver .

3. They must quicken us to serve God with all chearfulnes and faithfulness for these good things we receive from him . Deut. 28.

2. Men are guilty of acting sin in their thoughts , in respect of things to come . How do they delight themselves with the fore-thoughts of those profits , pleasures and Creature-enjoyments which they expect hereafter ; as namely , that such a time they shall have such a pleasant journey , such a merry meeting of friends , such a gainfull bargain , hear such and such news , &c. these things they think off withmuch affection , these thoughts wake with them in the morning , and walk with them in the day ; upon these they feed much : thus those worldlings in Jam. 4. 13. do delight themselves in the thoughts of their future Profits , of going to such a City , and there getting gain . So those wicked ones in Isa. 56. 14. do feed upon the thoughts of those sensuall pleasures which they promised themselves the next day : yea , worldlings do solace themselves with the thoughts of that honour which they promise to their houses and posterity to the worlds end : Their inward thoughts are their houses shall continue for ever . The●e earthly Psal. 49. 11. thoughts sit neerest to their hearts , as the Hebrew word import● : They proclaim 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their names on lands , or they call their lands ( as the Greek explain● it ) by their own names : Thus thinking to make their names and memory everlasting . 2 Sam. 18. 18.

Carnall men fill and feed their hearts with the thoughts of those earthly comforts , profits , and pleasures which they hope to enjoy , even whilst they are a far off : this is their wickedness and folly , for when they come to the actual enjoyment of these things which their fancies fed upon before hand , they find them to be stale , empty , lying , vanities , Isa. 29. 6. no way answering their thoughts and large desires , and this fills them with vexation of spirit :

3. Men are guilty of this speculative acting of sinne in their thoughts , in respect of things past , they are apt to sport themselves in the thoughts of those sinfull and sensual pleasures , which they have formerly injoyed in actions long since past : they recall and revive their former dead works , and they think upon the Circumstances of their old defilements with a new delight . Those sinnes which sinners have long since committed they act over again in their thoughts every day : thus adulterers delight to be calling over their former unclean acts , and feeding in their thoughts upon the froth and filth of their former sensualities : vain glorious persons take pleasure to be musing upon speeches of applause , and admiration given them by others .

So that whereas sinners should think upon their former pollutions and vanities with sorrow , self abhorrency and hatred , they rather run over them in their thoughts with a fresh delight , and herby they continually commit the same sins again with the same pleasure , & extract a new sweetnes out of old vanities .

This delightfull acting over sinne in the thoughts , is the height of wickednesse .

1. It is a signe of a heart deeply hardened , and desperately wicked , it is an argument that men are greatly in love with their sinnes , and inseparably wedded to them , when they commit adultery with their own sinfull Acts formerly acted . It is impossible for contrite Converts to act this speculative wickednesse ordinarily , though they may be overtaken through infirmity ; they are filled with bitter sorrowful thoughts , sighs and shame , in the review of their old sinfull pleasures and vanities , as is evident in the repenting Romans , who were now ashamed of their former filthy wayes , Rom. 6. 21. so when Ephraim thought of his sinne , he was ashamed and repented .

2. It declares men to be far from repentance , when they can think upon sinnes past with new sweetnesse and delight ;

For first , reall repentance is a turning from all practicall and speculative wickednesse from inward and outward actings of sinne .

2. True penitents , think upon former sinnes with far greater grief and bitternesse than ever they had pleasure and sweetnesse in the committing of them .

3. They hate all appearances of old sinnes , and fly from all occasions , allurements , and tendencies thereunto .

3. This speculative acting of sinne in the thoughts of men , doth highly provoke God against them :

For 1. As often , as they think of their former sinnes with delight , they are guilty of committing the same sins again , and do justifie their first wicked works .

2. They hereby make themselves guilty of piercing and wounding the Lord Christ afresh :

3. They provoke God to remember their old sinnes by inflicting new wrath upon them , when they recall them in their Thoughts with new pleasure .

4. This delightfull musing on sinnes past , is more abominable than the first committing of them .

4. Men do act this speculative wickednes in their thoughts by way of meere supposals , they frame and feign suppositions to themselves of sensual satisfactions : thus sinners that are frighted by the power of the word , from the outward actuating of their bosome-lust , yet their hearts do wallow in wicked speculations and wanton suppositions , they suppose themselves to be acting their fleshly desires , they imagine themselves enjoying such and such sensual pleasures and delights : thus men are partakers with adulterers , drunkards , and sensualists in their thoughts and fancies : sinners that have spent their former years in acting their lusts Psal. 50. of uncleannesse , and now their bodies through age , are like a dry tree ; yet they will act their filthinesse in their imaginary suppositions ; and their hearts shall act what their bodies cannot actuate .

18. Out of the hearts of men proceed thoughts of childish vanity , they act the part of children in their thoughts , they have foolish , childish imaginations : children will suppose themselves Kings , Queens , Nobles , &c. they will act the parts of mothers and nurses , they sport themselves with babies and toyish vanities , this is their childish folly . They that are men in years , are children in thoughts ; they act as vainly in their thoughts as children : thus men of ambitious affections will imagine themselves in the highest places of honour and preferment , they will suppose themselves great persons , Nobles , Statesmen , Judges of the Land , 2 Sam. 15. 4.

Men of covetous spirits will suppose themselves rich , raised to great estates , Lands , possessions , &c. whatsoever carnall contentment hath chief room in mens affections , though there be not the least appearance of probability , of ever attaining the same , yet they will with much delight imagine themselves injoying what they would have : their thoughts shall draw up a platform of State Station and Condition of life , which is most suitable to their carnal affections .

This is the surest signe whereby we may know what is that particular sinne whereto we are most enclined : observe which way our fancies and thoughts do stream out most . This fancying and supposing our selves in a height of earthly injoyments .

1. Is the height of Childishnesse : it is absurd for men to solace themselves in these Childish thoughts and fancies : it is time for men to put away Childishnesse , 1 Cor. 13.

2. It is the height of vanity , because in these imaginary suppositions we feed our thoughts with that which is not : earthly things themselves in their fullest enjoyment have no reality in them , they are but empty nothings , painted shadows , they are not whiles they are ; but to solace our selves with meer suppositions , this is vanity of vanities , worse than vanity .

3. It is the height of foolishnesse , to feed upon ayry , windy imaginations , Prov. 15. 14. The mouth of fools feeds on foolishnesse ; The mouth of unconstant fools 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 feedeth upon foolish things ; thus the words are in the Hebrew : the mind of man is the mouth of the soul ; Thoughts are the speeches thereof : it is a sure sign of foolish wicked men , to spend their thoughts upon empty notions .

4. It manifests the height of dangerous discontent with our present condition , when we shall imagine and suppose great things to our selves in this world , 1 Tim. 6 , 7 , 6 , 8 , 9. 10 , &c. whereas we ought to be contented with our present estate and station , Heb. 13. 3 , 4.

Thus I have opened the mystery of mans carnal corrupt thoughts , by way of explication and demonstration ; I will now make some usefull application to our selves .

Seeing this is a most clear truth , that Vse 1. thoughts proceeding from mans corrupt nature , are such polluting , provoking , damning evils .

This may convince us , that thoughts are not free : it is a pestilent principle of atheisme , which by the deep delusion of the devil prevails strongly in the hearts of men and women , that thoughts are free ; it is the common conceit of carnall prophane persons .

1. That thoughts are of an indifferent nature , neither good nor evil in themselves , but as they are approved and consented to by mans will .

2. That it is impossible for any man to order , over-rule and regulate his thoughts , by reason of their infinitenesse , varieties and wandring nature , in which respect they claim a priviledge of invincible freedome .

3. Carnal men do imagine that they have a licentious liberty to think what they please , and that they need not make conscience of their thoughts .

4. They apprehend that thoughts are free from pollution and punishment , and free from the reach of Gods glorious eye ; and that they shall not be accountable for them .

This is a strong and dangerous delusion whereby the Devil draws multitudes of souls into hell continually .

1. It is an universal delusion , it takes and prevails with the whole world , which lieth wallowing in wicked thoughts : this cursed Principle , that ( thoughts are free ) is rooted in the hearts of all those who are strangers to the power of grace : for though morall persons , and formall Professors may abhor blasphemous thoughts , and those grosser thoughts , which have an intrinsecal , inseparable blacknesse and malignity in them ; yet they are far from hating all kind of evil thoughts ; as for vain , idle , worldly , impertinent , unprofitable , and roving thoughts they look up●n them as no sinnes , or small veniall scapes , which carry their pardon with them , and do not bind men over to condemnation .

This w●s the cursed conceit of the Pharisees and their followers ; for it is manifest by the Sermon of Christ in Matth. 5. that the Pharisees were wont to interpret the Law of an outward discipline onely , and meere externall duties ; and that they did not reckon the inward impurities and exorbitancies of mans heart , and thoughts , and inordinacy of desires for sinnes : their care was for the outside onely ; but within they were full of thought-uncleannesse . See Matth. 23 , 25. 26 , 27. Yea , Paul in his Pharisaicall condition was possessed with this Pharisaical error , as appears by his own confession . Rom. 7. 7. therefore he once thought himself able to live without blame in a legal Righteousnesse , Phil. 3. 6 and to keep the Law , till the Commandement came unto him in its spirituality at his conversion , Rom. 7. 9.

2. This hellish conceit ( that thoughts are free ) produceth most dangerous damning effects in mens conversations .

1. It causeth them to blesse themselves in their external negatives , in their freedome from open offences , and outward abominations , as that Pharisee did , Luke 18. 10 , 11 , 12.

This is the practise of meer civil persons and formalists , who make no conscience to be holy in their thoughts , but onely they take care with the harlot to wipe the lips , with Pilate to wash the hands , and with the Pharisees to cleanse the outside , as for their thoughts , they suffer them to run riot , to have their full swinge , especially in matters of pleasure , profit , and carnal contentments .

2. This false opinion of thought-freedome , draws men to place Religion in outward services , and bodily exercises , without giving to God a thought-worship : hence it is , that they rest in the work done without the concurrence of the heart and thoughts ; they draw near to God with their lips , and bring the outward man , when their Thoughts are far from him , Isa. 29. 16. their chiefest care is to appear to men , and to be appproved by men , and not by God who seeth and searcheth the heart , and so they vanish in bodily service and outward devotion of lip-labour and lost labour .

3. When men upon this conceit , that thoughts are free , do give up the rains to their own Imaginations , and take liberty in vain vile and prophane thoughts , it is just with God to give them up to vile affections , abominable actings , and a Reprobate sense : so that as they cast off the yoke of Christ in their thoughts , and will not have him to rule in their hearts , so the Lord gives up them to walk as sons of Belial , as men without yoke , after the vanity of their minds , and lusts of their own hearts , and so these that make no conscience of internall thoughts , are come up now to this height of iniquity , as to make no conscience of abstaining from external abominations , they can swallow camels without fear or remorse .

2. Or else they are given up to efficacy of error , to believe the lying doctrines of corrupt Teachers , that so they might be damned , who do not receive & obey the truth in their minds , but take pleasure in acting unrighteousnesse and uncleannesse , speculative filth and folly in their thoughts .

They that partake with adulterers by a spiritual thought-pollution , will at last come to partake with them in bodily defilements .

This is most evident in the men of the old world , Gen. 6. 1. 2 , 5. they professed themselves sonnes of God , and joyned themselves to the visible Church , yet being possest with this cursed conceit of thought-freedome , they lodged evill thoughts in their hearts continually , till at length they were given up to the open committing of all manner of sinne with greedinesse and great delight , untill the Flood came and swept them altogether into Hell , 1 Pet. 3. 19. 20.

And this is the case of divers Professors in this present licentious world , who are fallen into error of judgement and practises , if they would seriously search and survey their own hearts , they should find that loosenesse of thoughts is the chief cause of their giving up to loosenesse in opinion and conversation .

This corrupt conceit of liberty of thoughts in the tendency thereof , opens a gappe to all wicked licentiousnesse ; and makes way for incurable obcecation and obduration of heart , for men being once possessed with this pestilent perswasion , they now take their fill of all inward filth , as being invisible to man , and in the end they let loose the bridle to all external wickednesse : because this being presupposed that thoughts are free , it will easily be inferred , that works are free also : if men take liberty of conscience to think any thing , they will in time pretend liberty of conscience to act any thing .

2. Upon this licentious life follows the height of hardnesse of heart ; their Conscience being now seared as with an hot iron , and past feeling , 1 Tim. 4. 2. Ephes. 4. 19.

3. All light and sense being totally lost , they now come to justifie any sin , to take light for darknesse , and darknesse for light , to put good for evil , and evil for good , truth for error , and error for truth , Isa. 5.

4. Hereupon follows the height of impenitency , an impossibility of repenting ; so that these sinners are now sealed up under condemnation without remedy : all this mischief and woful misery flows originally from this wicked conceit that possesseth their hearts , that thoughts are free .

4. This vile opinion of thought-freedome doth exceedingly exalt and idolize mans corrupt nature , by ascribing that priviledge , power and perfection to man , which is inconsistent with rationall creatures ; for if thoughts be free , then our affections which are acted by them , are free , and our words and visible works which are streams flowing from our thoughts , are also free , and hence it will follow that intelligent creatures are free from subjection to any Law , and so their own wills must be the rule of their own actings , which is a deifying of mortall worms , and setting up mans will in the place of God , which is Idolatry .

5. This pernicious Principle of thought-freedome doth abolish and take away all internall piety , heart-purity and thought-worship ; and so turns all piety and divine worship into a meer outward form of Pharisaisme , and a dead carcasse of devotion , whereby men rob God of his chiefest service .

Quere , What is the true ground and root of this Atheisticall conceit , that thoughts are free ?

Answer 1. Speculative vanity and uncleannesse is suitable and sweet to carnall hearts , they love to solace and sport themselves in the thoughts of their sensual pleasures , riches , and creature-contentments : hereupon men willingly come to this conclusion that thoughts are free , because themselves so willingly give way to their own Thoughts : we are very apt to close with any Principle which tends to the allowance of those actings that we allow in our selves .

2. Carnal men and women are ignorant of Gods Law in the spirituality and latitude thereof : they measure and judge of the compasse of the Commandements by the outward letter onely , fancying to themselves a Law which reacheth onely to the outward man , as did the Pharisees ; from these false premises thy conclude liberty of thoughts .

3. They discern not the spirituality of Religion and repentance , which is primarily and principally acted in the heart and thoughts .

4 : The ungospel general way of preaching of divers men , tends very much to the settling and fixing of this pestilent opinion in carnall hearts , that thoughts are free :

For 1. Some there be who strive to please the itching ears and fancies of their hearers , with notionall Doctrines , and empty enticing Discourses .

2. Others crying peace , peace , do altogether publish the pardons of free grace , but they never presse the power of renewing grace upon the heart and thoughts of men : whereas the aim and principal work of Gospel-preaching is , to cast down the imaginations and heights of mans heart , and to captivate every thought to the obedience of Christ , as the Apostle clearly shows , 2 Cor. 10 ▪ 4 , 5. all our Declarations of Gods grace and mercy , must tend first and chiefly to the subduing and sanctifying the thoughts of mens hearts .

3. A third sort of Teachers make it their whole work to cry down visible exorbitances and scandalous sinnes ; and to perswade to external duties of Religion and a moral conversation ; this was the way of the Pharisees preaching .

4. Some soar aloft in Seraphical notions , high speculations , and strange expressions which serve onely to feed the fancy , and to fill mens heads with whimsies .

So that the heart and thoughts of men being altogether neglected by a great number of Teachers , and the wickednes of mans natural imaginations , not being faithfully and effectually laid open ; What wonder is it , if men do flatter themselves with a groundlesse conceit of the goodnesse of their heart , and so give credit to this deluding Principle , that thoughts are free : because preachers do not strike at their thoughts , nor discover any danger in them .

Query 2. How doth it appear from Scripture that thoughts are not free .

Answer , Evil thoughts are expresly forbidden and condemned by a threefold Law of God .

1. By the common Law of nature . 2. By the Royal Law of Love . 3. By the Evangelical Law of grace .

1. It is evident by the Scriptures , that evil thoughts are condemned by the Law of nature written in every mans heart ; for the clearing of this truth three things must be demonstrated .

1. That there is a Law of Nature . 2. That the Law of Nature is . 3. What evil thoughts are directly against this Law of Nature .

1. That there is a Law of nature , the Scripture testifies , Rom. 2. 14 , 15. for when the Gentiles who have not the Law , do by nature the things contained in the Law , these having not the Law , are a Law unto themselves , who shew the work of the Law written in their hearts , &c.

In these words the Apostle proveth the being of this naturall Law by two effects flowing from thence , even in the Gentiles themselves .

1. Their doing of the things contained and commanded in the law of Moses , verse 14. Rom 2. v. 15.

2. The testimony and inward conflict of Conscience ; the naturall accusing , and excusing of their thoughts , verse 15. Their Conscience also bearing witnesse , ( or conscience witnessing with them , and their Thoughts the mean while accusing , or else excusing one another , so far as their actions were evil , their conscience accused ; and so far as they were well done , it excused .

These fruits do plainly demonstrate , that there is a law of nature , and a natural knowledge of this Law bubling up in mans nature : the Gentiles who knew nothing of the letter of Moses Law , yet they carry the work of the Law written in their hearts , that is a Law agreeable to the morall Law .

Observe here 1. The Gentiles had not the written Law of Moses ; and yet they did the things prescribed and contained in the written Law , as the Apostle Paul testifies .

Here is their practise , and the Principle of their practise .

1. Divers things prescribed in the Law , they knew and practised : some worship they performed unto God .

2. Divers of the Heathen abhorred the making and adoration of Images .

3. They were strict observers of Civil Justice and honesty as appears , both by the Laws enacted for observance of both , and by histories recording the excellent vertues of many Heathens .

2. There must necessarily be some inward divine Principle in the Gentiles , to discover the things of the Law unto them ; and to move them to the doing thereof , this principle of their fact is expresly called nature , they do by nature the things of the Law , Rom. 2. 14. by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Naturali judicio , naturali instinctu atque impul●u naturali ratione eis dictante quid honestum , quid ●urposit , Piscator . nature , that is , by the light and Law of nature implanted in their hearts .

Nature is here opposed either to Scripture or to grace , and may thus be understood .

1. that the things that they did , that were materially good , they did them by the dictate , instinct , and impulse of natural principles , naturall Reason making known what is good , and what is evil , and that without any direction from Scripture or special revelation .

2. Or else thus by nature , that is , by the power of nature , or naturall principles , without any assistance of renewing grace . But the first sense I conceive is chiefly intended in the Text , therefore the Syriack by way of explanation Rom. 2. 14. renders it thus : the Gentiles who had not the Law they did the Law from their own 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gal. 2. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . nature that is , from those naturall principles they carried in their own hearts .

3. The Scripture declareth the Gentiles to be sinners , under sin and wrath , Gal. 2. 15. they are called sinners of the Gentiles , and sinners by way of notoriousnesse .

4. There is wrath threatned to be poured out upon the heathens that know not God , and it was actually poured out upon divers of them in the Prophets dayes .

5. Their own Conscience is said to accuse them of sinne , Rom. 2. 15.

These Reasons prove undeniably that there is a Divine Law written in the hearts of the Gentiles , which is fitly called the Law of nature for punishment is properly the fruit of sin , and sin is the transgression of the Law , 1 John 3.

Quest. What is th●s Law of nature ?

Ans. 1. Nature imports two things .

1. An essentiall being , it is being it self .

2. the actings & operations of a being .

2. A Law is a righteous Rule and immoveable measure of mo●all Acts ordained for the g●od and welfare of rationall creatures sufficiently made knowne by the Law-giver . Lex est regula & men●ura actuum agen 〈…〉 omittendorum , Aquinas .

3. The Law of nature is a Radicall light shining from the Candle of the Lord powerfully making known certain practicall principles agreeable to the eternal Rule of Truth and Righteousnesse which God hath planted in the mind of man , to be a testimony to man , that there is a God who ruleth over all , and judgeth the actings of all men .

1. The Law of nature is internall and essentiall to the nature of an intelligent creature ; it is a Law that is as necessary as the being of such a creature ; it is connaturall to a rationall creature , so that as such a creature , it cannot be imagined to be without a Law : for rationall beings , as creatures have a supream Lord to whose will they must be subject , and by whose Laws they must be regulated .

2. It is such a knowledge of good and evil , as is intrinsecally and indelibly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. rooted in mans nature * Chrysostome tell us that this naturall Law is a radical fundamentall knowledge planted in the being of man .

3. The Law of nature is a comprehension of certain first principles belonging to the right ordering and regulating of mans thoughts and works ; for the principall scope of this naturall dictate and direction , is for action , and not for speculation .

There are certain undeniable principles that a rationall being will freely grant , and presently yield unto : they are drawn up in some short Axioms or propositions such as these .

That which is good and honest , must be embraced and acted .

That which is evil must be avoided , what thou wouldst not have done to thy self , do not thou that to another .

Happinesse is to be sought after .

2. Then there follow certain particular principles , as

God is to be worshipped . Parents must be honoured . Justice is to be done . Men must live temperately , &c.

3. From these clear , and unquestionable premises , Reason draws several Conclusions , that have the impression of natures seal upon them , and so are undeniable , asnamely , blasphemy murder , adultery , theft , lying , and such like are evil , and therefore must be abhorred and avoided .

The Law of nature is the birth of that originall , eternall Law : God is the Archetype , Primitive , supream , eternall Law , the perfect Rule of all Righteousnesse .

1. The Law of nature is a stream flowing forth in time into the natures of the sonnes of men , from that original fountain of all Law : it is a Copy transcribed from that eternal Law , and implanted upon the heart of a rational being .

2. It is the first born of this eternal Law , having the preheminence of primogeniture , and so claiming a double portion .

The Law of nature was in being long before Moses received the two Tables , before there was any Prophet or Judge in Israel , yea before Noah preached , or Enoch prophesied . It was contemporary with Adam . This was the Scripture that God gave men in the infant age of the world ; they carryed this Bible in their hearts continually .

5. The Law of nature is the summe and substance of the written moral Law , there is a sweet agreement and consent between these two Royall Lawes ; they differ not in substance , but in circumstance , and in respect of the manner of delivery : the natural Law is the summary abridgement of the moral Law of Moses .

6. God hath written this Law in the Quam Deus omnium creator singn●orum hominum pecto , ribus infudit . heart of every man , Ambrose thus defineth this naturall Law , it is that which God the Creator infused into every mans breast : it is written with the finger of God in the heart of man , as Philo saith : an eternal Deity graved this Law of nature in mans immortall mind , that is , the Pillar that holds forth th●s natural truth . This Royall Law of nature is a sacred Manuscript written by a Deity ; it is the Scripture of God in mans heart , it is a Bible of Gods own printing , the Apostle calls it the work of the Law written in mens hearts , Rom. 2. 15.

Question , What is this work of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Law , which is written in the hearts of the Gentiles ?

Answer , It is the sentence and summe of the Royall Law , which is to love God above all , and our neighbour as our selves : though the Heathens have not the law of Moses written in letters and Sillables , yet they have the thing it self comprehended in the Law ; they have a writing within that discovers not onely external actions prescribed in the law , but also internal acts .

1. Because the internall acts of obedience are the principal work of the Law

2. It is evident that the Gentiles had the knowledge of divers internal , essential duties contained in the Law .

3. They are condemned for the vanity of their Thoughts , and vilenesse of their affections , which are inward violations of the law , Ephes. 4. 17. Rom. 1.

Ob. It may be objected , that it is the peculiar priviledge of Gods elect people who are in Covenant with him , to have the law written in their hearts , and engraven in their minds , Jer. 31. 33. Heb. 8. ● , 9 , 10 , 11. Heb. 10.

Whereunto I answer , 1. There is a natural writing of the Royall law in mans heart , Rom. 2. 14 , 15. the light and law of nature is implanted in every mans heart at their natural birth , or coming into the world , Iohn 1 : 9.

2. There is a supernatural , evangelicall writing of the Royal law in the hearts of the Elect people , of Christ at their new birth by the spirit of grace coming into their hearts ; This Evangelical writing is the fruit of the promise , and the priviledge of regenerate persons onely .

2. There is a very great difference between the writing of the work of the moral Law in the hearts of Heathens ; and the writing of the law it self in the hearts of holy men .

Gods gracious writing of his Lawes in the hearts and minds of his people in the work of regeneration , imports an opening of their understanding by Christ to discern the spiritualnesse , penetration , compasse and mysteriousnesse of the holy law , Luke 24. 45. Rom. 7. 14 Heb. 4. 12. Psal. 119. 96.

2. A creating and implanting new holy principles and propensions agreable to the Royall law , whereby they are inabled to perform a spiritual Evangelical obedience unto God .

But the naturall writing that heathens and all natural men have in their hearts gives them onely a generall knowledge of certain practical principles , and a naturall strength to do many duties of the law in a moral way ; but they are still strangers to those new principles of spirituall knowledge and Gospel obedience that are in renewed men .

Question ,

what are those good things that meere natural men may do by the principles of nature implanted in their hearts ; because it is said expresly that the Gentiles do by nature the things contained in the Law , Rom. 2. 14.

Answer , they may do things that are morally and materially good , but they cannot do those things that are Theologically and spiritually good ; they cannot do those things that are essentially and intrinsecally good .

1. A work is morally good , when it is good in relation to manners , and in order unto men , when it is good in the sight of men , good unto humane purposes , and by way of example or edification to others who judge as they see .

2. A work is divinely and spiritually good , when it is good in relation to Religion , and in order unto God ; a good work is then done divinely and spiritually , when it is acted .

1. From a divine principle , from the spirit of life , from Christ living in us , from a new Principle of life and holinesse Gal. 2. 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Clem. Alex. put into us by the spirit of regeneration .

2. When it proceeds from a living faith , purifying our hearts from dead works .

2. In a divine manner with holy and spirituall affection .

As 1. When it is performed with the affection of a child , and filiall respects , not from a spirit of bondage , but from a spirit of love . 2 Tim. 1. 7.

2. In a free and voluntary subjection to God the Law-giver , and a sincere respect to all his Commandements , Psal. 119 , 6. 128. for men never obey God and his Law , even when they do the works therein prescribed ; but when they do them with all submissive and loyall affections towards him who commands those duties , James 2. 10 , 11. and that by vertue of his authority and command : this is to do all in the name of Christ , Col. 3.

3. A work that is Theologically and spiritually good , must be directed unto a divine holy end , the glory of God , we must bring forth fruits of holinesse , and finish our works that God gives us to do , and do all the good that we have to do with a single respect unto God , as Quicquid homo veluti recte fecerit , nisi ad pietatem , quae in Deum est , referatur , rectum dici non oportet . our end , that in all things God may be glorified , John 15 8. and 17. 4. 1 Cor. 10. 31. this onely is to live unto God , and to bring forth fruit unto him , and not unto our selves , Rom. 7.

4. Every good work must be done with a pure heart , with fervency of spirit , Chearfulnes and delight : our hearts must be given unto God in every service :

All the Circumstances that accompany Augustin . de fide & operi●●s . an holy action must be right ; for an excellent work may be so misplaced or attended with such incongruous and unsuitable circumstances , as that it may rather be a snare of Satan , than a fruit of the Spirit in us .

5. Lastly all our services must be presented and offered up to God upon that divine Altar Jesus Christ , to make a good work compleatly acceptable , it must passe through the incense and intercession of Christ , who as he doth by his blood take away the guilt of sinne from our persons : so by his intercession he covers and hideth the pollution and adherency of sinne , that is , in our services , Eph. 2 : 18. 1 Pet. 2. 5. Christ Jesus Matth. 23. 19. is the Altar that sanctifies all our spirituall sacrifices , Isa. 56. 7. and 60. 7. Their sacrifices shall be accepted upon mine Altar ; and , they shall come up with acceptance on mine Altar .

3. A work is materially good , when the materials of it are the things that God requires , as prayer , alms-giving , &c. Now though the matter of these duties , be things that God commands to be done ; yet because the doing of them doth not necessarily and intrinsecally take in a sincere aim and respect to God , but is onely reducible unto God , and that so , as that the same thing may be done with other respects , for carnal men do all things with carnal self respects : therefore the goodnesse of such works is not in the things themselves , barely and abstractly considered in the work done , but in the right spirituall manner of performing them , such were the Pharisees praying , and the sacrifices and services of those wicked Jews in Isa. 1.

4. There be some works that are so essentially & intrinsecally good in themselves , that if they be done they must needs be spiritually and divinely done , because they have relation to God in their very acting , and do intrinsecally and in the substance of the work respect God , as namely , a sincere love and fear of God , a trusting in God , and waiting upon God .

These actions are so inherently good that though they may be imperfectly done by us , because not done with all that strength and height of spirituality and sincerity that the Law requires yet they can never be done prophanely and selfishly , and so displeasing unto God .

Now it is evident that carnall men by the principles of nature acted and improved may do things morally good , such works as have relation to men , are good in the sight of men , and tend ro the good of men .

2. They may do works materially good such works whose goodnesse doth not necessarily consist in the doing of them , but in the spiritual manner of doing them : but then they perform them onely , in a carnal selfish manner , not divinely and spiritually .

Natural men cannot do a good work spiritually and obedientially , they cannot do it with a fil● all submissive affection unto God .

1. Because they are not quickned and acted by the spirit of Christ , Rom. 8. 9. Gal. 4 6.

2. Every good work that is spiritual , is vital , for the spirit quickneth : But now both the persons and performances of carnal men are dead , Heb. 9. 14.

Therefore though the works of naturall men in respect of the substance or matter thereof seem very specious , and glorious unto men , who judge according to the sight of their eyes , and do measure the intention and affection by the work that they see , and not the work by the intention and affection , which they cannot see ; yet to God who seeth not as man seeth , such works are abomination , because they are di●ected to their own corrupt ends and done with carnal affections , Luke 16. 15.

3. Natural men by the strength of Principles of na●ure cannot do those works ●hat are essentially and inherently good : They cannot sincerely and spiritually love God , nor fear him , nor trust in him , because they are living actions coming from the spirit of life .

7. The Law of nature is of divine authority , the omnipotent God is the authour thereof , he is the giver and graver , the contriver , commander and publisher of it .

Hence it is , that 1. It hath an efficacious influence , and the highest binding vertue upon mens consciences : no created power in heaven or earth can absolve them from their obedience thereunto .

2. This Law is an indelible and immutable rule , yesterday and to day , the same for ever , it ties all people and persons with an impartiall hand ; it shines upon all Nations and times with a perpetual light , none can claim exemption from this natural Law , unlesse they can cease from their rationall being .

This divine writing cannot totally be defaced or blotted out in the worst of men .

8. This Law of nature , as it is in its latitude , does bind men in the Court of Conscience Natural Conscience is the Center of natural Principles , it dictates what the law of nature requires , applies it , and so incites and ingageth men to the observation thereof , yet sometimes Conscience erroniously incites men to those Acts which were never dictated by any divine Law .

2. Conscience reflects upon what is done , and so calls men to a strict accompt for every violation of natures Law , accusing them when they act contrary to it , and excusing them when they walk up to it , Rom. 2. 15.

9. Every violation of the Law of nature is exceeding injurious to God , and to mans own being .

1. It is a secret contempt of that supream Lord and Law-giver , who in so much wisdome and goodnesse did put this Law into mens hearts , and oblige them to observe it for their own good .

2. So far as men decline and depart from this Law , so far they run into misery , and expose themselves to punishment and perdition , this is most ev●dent , Rom. 2. 12. for as many as have sinned 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . without ●aw shall also perish without law , and as many as have sinned in the law , shall be judged by the Law .

Ob. They that have sinned without the law , &c. this seems a Paradox no law , and yet transgression , Rom. 4. 15. every sinne is an anomie , the breach of some law , 1 John 3. 4

Answer , It is true , where there is no Law at all , neither written nor unwritten , neither naturall nor positive there can be no transgression : but of the laws of God , we may thus distinguish according to the different manner of their delivery .

There is a Law written unto man in the Scriptures ; and there is a law written in mans nature by his maker : there is the law publisht to man by Moses and the law proclaimed in man by the voyce of reason : these agree in substance , but differ in circumstance in manner of delivery , every man hath a law written in his heart .

The meaning of the words is this , they that sinne without the written Sine lege scilicet scripta quae dicitur lex Mosis , Piscator . Law of Moses , shall perish without the written Law of Moses , that is , without imputation of the writing of that Law : that shall not adde to the weight of their sins ; nor lay a greater guilt or aggravation on their consciences , in as much , that God did not vouchsafe that mercy to them : he requires no more of any than he committed to them .

Quer. By what Law then shall the Heathens perish who have sinned without the Scripture Law .

Answer , They shall be condemned , by that Law which they have transgressed , namely , the Law of nature , or that Law written in their hearts .

10. The Law of nature is so exact , that it obligeth the whole man : it binds men to do service to their Creator with their whole mind , will and affections , with all possible freenesse and fervency , chearfulnesse and complacency , intensivenesse and integrity .

Natures Law is not content with a visible bodily exercise , but calls for obedience in our most inward thoughts and affections .

2. It binds men to do good , and to do it well , all the strength and binding vertue of this Law dependeth upon the Soveraign power and authority of the Lawgiver .

11. This Law of nature is so equall that it is not capable of any abatement , mitigation or alteration in the least Tittle .

1. Because there is not the least rigor in the principles , and precepts of this Law , they are pure equity .

2. Natures Law is conversant about such Acts as are most intrinsecally and inseparably such .

1. There is such a naturall beauty and intrinsecall lovelinesse in some good Acts and Objects , as must needs assure and attract a rationall being .

2. There is such an inherent deformity and inseparable malignity in some evils , that the light of reason must needs Quae●am sunt mala quia prohibentur , sed alia prohibentur quia sunt mala , say the Shcool-men . loath and abhor them , insomuch , as if there were no externall written Law , yet a rationall being that walks up to the light of reason , would abhor and flie from sundry evils , and close with dives good Acts.

Quer. How is this Law of nature made known to men ?

Answer , God hath set up an intellectual lamp in their souls , by the light whereof they can read the Law written in their hearts , there is the light of reason implanted in mens mind , which manifests certain practicall principles , and is to warn them in the name of their maker to flie from such irregular , inordina●e Acts , which have an inseparable blacknesse and ilnesse in them , and to close with those Acts and objects that have an internal beauty and native lovelinesse .

For this end God hath lighted up his Prov 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Septuagint . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aqu s●m . Theod. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sic ali● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 usurpatur de homine tantum & animam hujus ratione ●●aeditam denotat . Schindler . The Hebrew Doctors dostill look upon this word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as that that does expresse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 animam rationis participem . Candle in the soul , Prov. 20. 27. The understanding of a man is the Candle of the Lord : the p●oper meaning of this place , I take to be this , that God hath bre●thed into all men reasonable souls , which are as so many Candles and Lamps of light to discover their Creator and his Royall Law of Nature to them .

Question , When are these Principlss of natural light put into men ?

Answer , At their coming into this world ; as is evident , John 1. 9. Christ is the true light that lightens every man that cometh into the world : that is , every man who is born into this world .

This cannot be be meant of the spiritual light of grace , that light of life , that hath eternal life in it , John 17 3. for the elect onely receive that new light at their new birth , that is a light from the Lord , and in the Lord , Ephes. 5. flowing from their union with Christ .

But this Text , John 1. 9. speaks of the light of nature , which is a common benefit that men receive by and from Christ : thus Cyril took this light for the light of nature and natural reason , because of the universal Enunciation ; and so do many of our Reformers following him : it is universally and necessarily of true the light of nature which is in infants radically .

Christ lightens every man , Jew and Gentile , without respect of persons , with natural light which shines upon both with an impartial beam .

I grant that the great things of Gods written Law , and the divine light flowing from thence , was the peculiar priviledge Rom 9. of the Jews .

2. That by means of those beams of of heavenly truth that shined more peculiarly upon them , the Jewes had even those natural notions much clarified and refined from those clouds and mists which mans originall corruption casts upon them : but yet they have no greater portion of the light of Nature , than all men have : so that Jew and Grecian , Barbarian , Scythian , bond and free men , all these are one , in respect of nature and natures Law , and natures light .

There are three things , wherein Jews and Gentiles are one .

1. In the darknesse of corrupted nature . Rom. 3.

2. In the light of natural principles , John 1. 9.

3. They are one , so farre as they partake of a new nature in Christ .

3. It is evident that this natural light , is a common gift that every man receiveth , by and for Jesus Christ , though none but believers have eternal life and salvation by him , John 3. 16.

3. The third thing to be demonstrated , is this , that evil thoughts are directly against the Law of nature , they are transgressions of that naturall Law that is written in every mans heart : this appears most clearly .

1. In the men of the old world , the great sinne which is laid to their charge , and that chiefly for which they were destroyed , was , their evil thoughts , as you may read in Gen. 6. 5. 6. 7. and Gen. 8. 21. The thoughts of their hearts were evil continually from their childhood .

Quer.

But what Law of God did these men violate in their thoughts ? What Law was there then that did forbid and condemne evil thoughts , every sinne is a transgression of some divine Law : by what Law did they perish ? there was no positive written Law in the dayes of the old world , the written Law was given by Moses many ages after the flood .

Answer , that Law which those giants of the old world did transgresse in their thoughts , was the Law of nature implanted in their hearts : there was no Law then in being , but what was written in mens nature , there was no divine Scripture in the dayes of Noah but that which was written in every mans heart by the finger of God , so that the first Law that was broken by mans thoughts , was natures Law , therefore evil thoughts are transgressions of the Law of nature ,

2. It appears as clearly in the sinners of the Gentiles : vanity of thoughts is the Capitall crime for which they are indicted and condemned by the heart-searcher , Ephes. 4. 17. This I say , and testifie in the Lord , that ye henceforth walk not as other Gentiles walk , in the vanity of their mind : this vanity of mind in which the Heathens walk is the vanity of their Thoughts , and thus the Syriack version reads it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Ye walk not as the rest of the Gentiles , Eph. 4. 17. Quae ambulant in van●tate cogitatiouis suae , Tremellius . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Cogitatio . who walk in the vanity of their thoughts , thus Tremellius and Trostius render the Syriack .

2. As Thoughts are the actings of the mind , so the vanity of the mind is the impiety , impurity , childishnesse and emptinesse of mans thoughts , so that the Gentiles walked after their own vain thoughts , they were acted by the imagination of their own evil hearts , this is that great sin which is laid to the charge of those wicked ones , in Jer. 31. 10. They walked after the evil thoughts and imaginations of their own hearts , Deut. 29. 19. Jer. 16. 12.

2. The Heathens are more expresly indicted for their vain thoughts , Rom. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. 21. They became vain in their imaginations or thoughts , the scope of this 21. v. is to prove that which was affirmed in the last clause of the former verse , namely , that the Gentiles were left without excuse , and could have no cloak for their sin , because they sinned against the light and Law of nature , this the Apostle demonstrates .

1. Negatively .

2. Affirmatively .

1. The Gentiles did not worship and glorifie God , according to that natural light and knowledge that was implanted in their minds , Rom. 1. 27. they knowing God did not glorify him as God .

2. They became vain in their thoughts : thus the Syriack reads it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

The Infidel Gentiles were full of vain ungodly thoughts .

1. In their worshipping of God they turned the true God into an image of their own fancy , conceiving God to be like to the creatures , verse 23.

2. They were full of vile , unclean , foolish , filthy thoughts in their common conversation .

Hereby it is manifest that vain thoughts were the radical leading sin in the Heathens .

But what Law of God did they transgresse in their thoughts ? it is evident by the Scriptures , that the Infidel Gentiles knew nothing of Moses Law in the letter of it , Psal. 147. 19. 20. He he hath declared his words to Jacob , his Psal. 147 19. His words , that is , the Ten Commandments or Moral Law Exod. 20. 1. called the Ten words , Deut. 10. 4. 2. His statutes , that is , Decrees and constitutions of Gods worship . 3. Judgments , that is the Judiciall Laws for punishing offenders . Exod. 21. 1. Psal. 79. 10. statutes and Judgements to Israel , he hath not done thus to any Nation , that is , to the Gentile-Nations ( as the words imports ) and they have not known his laws , the Gentiles had not the knowledge of any of Gods written Laws , either morall , ceremonial , or Judicial .

Rom. 2. 12. 14. it is expresly said , that the Gentiles have not the law , that is , the Law of Moses and the Prophets , but they had a Law written in their hearts , and this is that Law which they transgressed , now when the Apostle would demonstrate that the Gentiles sinned against the light of Nature , he mentions their vain thoughts , as their grand sin , Rom. 1. 21.

So then 't is most apparant that vain thoughts are transgressions and violations of the Common-Law of nature , therefore thoughts are not free .

Secondly evil thoughts are expresly condemned by the Royall Law of love , published in the holy Scriptures .

1. The written law is spirituall , extending to the inward thoughts of men intending a heart service and sanctity , and binding every thought and imagination to obedience , as is most evident by the exposition of the great Law-giver himself , Matth. 5. and by the certain knowledge and experience of all his people , Rom. 7. 14. Saint Paul speaketh in the person of all regenerate men , we know that the law is spirituall , requiring a spirituall , angelical obedience , a doing the will of God with our spirits and internall thoughts , as it is done by those angelical spirits in heaven .

It is the glory and excellency of Gods Law to be spiritual , reaching to the inmost thoughts and imaginations , and binding the whole inward and outward man with all its actings .

The Law is spirituall in its nature , office and end .

1. It layes bonds upon the internall thoughts of men , as well as upon their externall works : it gives rules to the heart , and over-rules the thoughts , which no earthly powers can do .

2. The holy Law forbids and condemneth all evil thoughts arising in and out of mans heart , in all the kinds and degrees thereof .

The motions of sinfull corruption in mans mind , or thinking faculty are of two sorts .

The first motions or the second motions .

1. The first vitious motions are those stirrings of corruption in men , whereby their minds are first instigated and moved to think evil , but these have not deliberate consent of their wills , these the School-men call Concupiscence unformed . Concupiscentia informis .

2. The second corrupt imotions that arise from the hearts of men , are those evil thoughts which gain lodging in their minds and consent in their wills , these they call formed and perfect concupiscence . Concupiscentia formata :

Now both these are condemned by the Royall Law , it forbids the first movings of sinne in the thoughts of men coming from within , from their naturall corruption , though never accepted , or allowed by them .

2. Evil thoughts against our neighbour , are either thoughts with consent or without consent .

1. Evil thoughts with consent of will , are such as men conceive in their minds against their neighbour , and do also really desire and purpose in their hearts to practise , these are directly forbidden in the fifth , sixth , seventh , eighth and ninth commandements .

2. Thoughts without consent are the evil motions of mans heart against first his neighbour , to which his will never gives consent ; these are condemned in the tenth Commandement ; the whole Law is spirituall in every branch thereof ; but this last precept hath a height of spirituality .

There be two special sinnes which are directly forbidden in the tenth Commandement , Thou shalt not covet .

1. All thoughts of mind , wishes and desires of heart after that that is anothers , contrary to contentation : it condemns the very first risings of our desires after any thing that God hath given to another , though we would have it without fraud or violence , as by giving him the full worth of it in money or otherwise , 1 Kings 21. 2. The former Commandements doe forbid together with the outward Act , the inward desire of another mans goods to his hurt or dammage : for as desire after another mans wife is adultery , Matth. 5 28. so the desire of any others house or beast wrongfully is stealth .

2. This tenth precept condemnes the first motions of concupiscence arising in and from our hearts , though not consented to , & it is purposely set in the last place , as conducing to the exposit on of the former precepts , which do condemn the outward facts and inward motions of Concupiscence rising with consent , whereby they are really distinct from the last Commandement , which must forbid something not directly forbidden in the other Commandements .

Thirdly , evil thoughts are condemned by the Evangelical law of grace and faith ; as may evidently appear by these seven arguments .

1. The Gospel commands sinners to forsake their own thoughts , and to turn to Jehovah in their Thoughts and works , Isa. 55. 7. this Repentance is a Gospel duty , it is often joyned with Remission of sinnes , which is a Gospel benefit .

2. The Gospel Word being accompanied with the holy spirit , convinceth men of their evill thoughts , 1 Cor. 14. 24. 25.

3. It censures and condemns mans thoughts as a judge , Heb. 4. 12. This Word of God , that is so full of power and life , that worketh so efficaciously Heb. 4 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The word of God is quick , convenit hoc vorbo Dei , sed praecipue evangelico . Dicebantur critici nomine etiam a latinis usurpato homines acris judicii , &c , Estius ▪ on mens hearts and thoughts , which judgeth the thoughts of the heart , must needes be the glorious Gospell of Christ .

1 Because it is the Gospell , that is the. Ministry of life , and the ministration of the spirit , 2 Cor. 3. 6. 8. It is called the Law of the spirit of life in Christ J●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 its actings to be governed by Christ .

4. In the restoring and renewing of our nature , by the spirit of Christ , the change and cleansing of our thoughts , is the first and great work , wherein the exceeding greatnesse of Gods power puts forth it self , 2 Cor. 10. 4. 5. Rom. 12 , 2.

2. There is an universal newnesse put into our souls , by the new Creation , all old things passe away , and all things become new , 2 Cor. 5. 17. which necessarily imports a reall Reformation , and reducement of our thoughts to the service of God , as well as our affections and actions .

3. In this new Creation , the Royall spirituall Law is given and engraven in our minds , whereby we are inclined and inabled to serve and love God with our thoughts , Heb. 8. 10.

Vse second .

2. Seeing there is so much sinne and iniquity acted in our thoughts continually , we should strive to be deeply humbled for all the evils and vanities of our thoughts : we must humble our selves for our thoughts , as well as our words , and works , yea chiefly for these leading radicall sinnes : this is pressed upon us in Prov. 30. 32. If thou hast done foolishly in lifting up thy self , or if thou hast thought evil , lay thine ●and upon thy mouth .

The thinking of evil is here joyned with self exalting , which is the greatest folly and fighting against God when we have thought evil , we must lay our hands upon our mouths , that is , our hearts must be filled with sorrow and shame for the same , from a clear conviction of our guiltinesse .

This laying the hand upon the mouth argues and signifies these two things .

1. A spirituall and plenary conviction of the extream sinfulnesse of evil thoughts in their aggravations and of the great wickednesse that men have acted in their thoughts ; so that their mouths are now stopped , and they have Rom 3. 19. nothing to say by way of excuse , extenuation or self exoneration , they dare not say that thoughts are free , nor that themselves are free from the highest thought pollution , but now they will freely joyn with the Law , in charging and condemning themselves .

2. It argues a height of shame and depth of self abasement and soul humiliation in the sight and remembrance of the great evil of their thoughts ; that they are vile in their own apprehensions , and very much ashamed and afflicted in their spirits for their thought-defilements , Ezech. 16. 65. Job 39. 27 , 28.

Now there is great reason and cause why we should be deeply humbled for our thought-sinnes .

1. Evil thoughts are sinnes against all divine Laws , they are violations of the Law of nature , of the law of love and grace .

2. They are grand enemies of God , 2 Cor. 10. 4 , 5 Rom. 8. 7. and the great disturbers and defilers of all the good that we do .

3. Mans own evil thoughts are the first begotten of the old man , the fi●st born of the Devil , the begetters of all other sins the beginners and first movers in all evil , they are leading & misleading evils .

4. The sinnes of our thoughts are in number like the sands of the sea in their nature , out of measure sinfull : how great a cause then have we to be greatly humbled , and to sorrow bitterly for the evil thoughts of our hearts , oh therefore let us look much into our Thought-sinnes , and consider them in their hatefull nature , and numberlesse numbers , that we may be throughly abased and ashamed , and may loath and abhor our selves for the same , let us duly and daily search our hearts , and survey our thoughts in their severall kinds .

1. Examine what Thoughts of atheisme , blasphemy , spirituall idolatry , pride , unbelief , security and sensuality , speculative filth and folly , vanity and vilenesse , what thoughts of impierity and iniquity against God and man do rise out of our hearts daily , and how far they have prevailed over our hearts .

Let us remember that all those evil thoughts before mentioned : yea , the worst of them all are in all of us by corrupt nature , and if we be left to our selves , when occasion is offered our corrupt hearts will presently conceive them , and give them a compleat being and birth .

2. We must examine our thoughts by the word of God , this straight righteous Rule will manifest the obliquity and iniquity of our thoughts , Heb 4. 12. the word of God is mighty in operation — and is a discerner of the thoughts of the heart : at the preaching of this word , the secret thoughts of an Infidel are made manifest 1 Cor. 14. 24 , 25. oh therefore , let us exactly and throughly search our thoughts by the light of Gods word , and strive to find out the manifold exorbitances , vanities , and defilements of our thoughts .

2 We must freely and faithfully confesse our thought-transgressions to God , and thereby give glory to the great heart-searcher .

3. We must be deeply displeased with our selves , for displeasing God by our thought-sinnes : it must be the greatest grief of our souls , that we have grieved Gen. 6 , 5 , 6. God by our thoughts .

4. We must judge and sentence our selves for our loose , prophane , proud , ungodly , impertinent , and unprofitable thoughts , acknowledging that we are most worthy to be destroyed for the sinnes of our thoughts .

2. We must condemne our selves for secret evil thoughts which never came forth into action , there is a world of sinne acted in mens thoughts , which doth not break out into their visible conversations .

3. For those evil thoughts that proceed out of our hearts , whreunto our wills never give consent :

4. We must passe sentence upon our selves , for the want of holy , heavenly , spirituall thoughts : the Law of Christ commands us to be free from all evil thoughts , and to be filled with all good thoughts , Mark 12. 30. Thou shalt love the Lord thy God with all thy thought , so that the want of good thoughts in us , is a breach of the Royall Law , and makes us liable to that heavy curse , in Deut. 27. 29.

5. We must be humbled for the evil that cleaves to our good thoughts . Our best thoughts as they come from us are not without some mixture and adhesion of sinfull corruption , which is sufficient without Gods covering mercy to cast and condemn us .

5. We must seek unto God for the pardon of our evil thoughts , this duty Peter presseth upon Simon Magus , Act. 8. 21. pray to God , ( saith he ) that the thoughts of thine heart may be forgiven thee , Simon Magus had many foul crimes to be pardoned , but yet the first and great sinne for which he was to beg forgivenes , was the thought of his heart see how earnestly David petitioneth for the pardon of his thought-sinnes , Psal. 19. 13. Who can understand his errors ? cleanse me , make me guiltlesse from my secrets , thus the words are in the Hebrew and in the Syriack . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psal. 19. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Signifies to cleanse or make innocent , guiltlesse , empty , to absolve .

The Arabick thus explains it , cleanse me O my Lord from my secrets which are hidden from men .

The meaning I take to be this , the errors , wandrings , and vanities of my thoughts are more then I can take notice of or summe up , they are above my knowledge , from the guilt of these secret hidden sinnes , those swarms of vain thoughts which break into my heart , I pray thee O Lord , cleanse me .

David did not harbour any secret lusts or wicked purposes in his heart , but these secret sinnes from which he desires cleansing , were his inward thoughts which are most properly the secrets of mans heart , and of all other sins most innumerable .

Object . But now some poore perplexed soul will be ready to object and say , if evil thoughts be so immeasurably sinfull , so full of provocation , and these so innumerable in us , how can I then hope to obtain mercy from God ? when I consider what swarms of loose , idle , earthly , impure and impertinent thoughts proceed out of my heart every day , and flie up and down in my soul , and too often lodge within me , I am at a stand and begin to think , can God pardon my thought-sinnes .

To this I answer .

We must seriously consider the hatefull Answer : nature and transcendent numbers of our evil thoughts , that thereby we may be throughly humbled and abased in our selves , and be sensible what extream need we have of Gods mercy in Christ , but the greatnesse and multitude of these sinnes should not discourage or dishearten us in seeking mercy : there is enough in Gods mercy to answer all our objections whatsoever : there is a sufficiency of power and will in this mercy to pardon the thoughts of repenting souls , notwithstanding all their black and bloody aggravations .

There be seven excellent considerations that may exceedingly quicken and strengthen our faith in believing the pardon of our thought-sinnes .

First Consideration .

1. God hath multitudes of mercies , to blot out the manifold sinnes of our thoughts , Psal. 51. 1.

David having multiplied his sinnes in Psal. 51. 3. the matter of Vriah , he petitions for multitudes of tender mercies , so Psal. 5. 7. I in the multitude of thy mercies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 will come into thy house , &c.

So in Nehem. 9. 19. 27. God is said to have manifold mercies , the Scripture expresseth the mercy of God in the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Misericordie , viscera , Singulare non invenitur , qui● multa sunt opera misericordiae . Piscator . plural number , to set forth the multitude of his mercies .

The second Consideration .

2. God hath abundance of mercy an overflowing fumes of mercy , enough , & more than enough , to cover all the sins of our thoughts ; hence it is , that Gods mercy and pardoning grace is said to be abundant , Exod. 34. 6. 1 Pet. 1. 3. and the faithfull are said to receive a redundancy of grace , Rom. 5. 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Now a man cannot be said to have abundance of riches , unlesse his cup overflow , unlesse he have an overplus more than enough : we say there is abundance of water in the sea but we cannot speak so of a Pond or Cistern , the sea hath an overfulnesse , which is inexhaustible .

The third Consideration .

God hath a superabundancy of mercy , Rom. 5. 20. his pardoning grace is said Rom. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ● Tim. 1. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Superabundo . to superabound , 1 Tim. 1. 14. the grace of our Lord was superabundant .

The glorious mercy of God over abounds in three respects .

1. It abounds above all created Vnderstandings , it is above all our knowledge , it is in it self incomprehensible .

2. There is a plenitude in Gods mercy , far beyond all that mercy that all faithfull men and women receive in this world , Psal. 31. 20. Oh how great is thy goodnesse that thou hast laid up for them that fear thee , and wrought for them that trust in thee before the sons of men ? when the Prophet comes to speak of this mercy he is at a stand as not able to expresse it in its superabundancy : Oh , how great , how manifold is thy goodnesse ! It is farre above all that we can 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 speak or conceive .

2. That goodnesse and mercy that God worketh for the faithfull here in this world , is exceeding abundant ; but that which is laid up and hidden with God for them , is incomparably more abundant .

3. This pardoning mercy is far above all the sin that can be in mens thoughts , Rom. 5. 20. where sinne hath abounded , grace superabounds , in forgiving believing penitents , there is an overflowing fulnesse of evil in mans thoughts , James 1. 21. but there is an exceeding abundant , overabundant , overfulnesse of mercy in God .

The fourth Consideration .

4. God hath plenty and variety of pardons , multitudes of pardons , as we have multiplied our thought-pollutions , he will multiply his pardons upon our repenting and returning , as is plainly declared , Isa. 55. 7. the Prophet exhorts the unrighteous man to forsake his own thoughts , and then Jehovah will have mercy on him .

Now because this objection of the multitudes of their thought-provocations , the numberlesse multiplyings of their evil Thoughts might come in to discourage poor souls in seeking mercy , therefore he purposely addes , that the Lord will multiply to pardon ( for so the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 words are according to the originall ) he will multiply his pardons answerable to the multiplyings of their thought-pollutions .

1 The God of mercy hath an inexhaustible Treasury of pardons that can never be spent , he is a God of pardons as he is called , Neh. 9. 17. Thou art a God of pardons , gracious and mercifull , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , God hath variety of pardons for all sorts of sinnes , for all kind of evil thoughts and wayes , that men are or can be guilty of .

2. God hath abundant Riches of mercies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 condonatio . the Scripture speaking of the riches of mercy and grace , riseth high in expressions .

1. God is said to have Riches of grace , and glorious mercy , Eph 2. 4 Rom. 2. 4. Rom. 9. 23. by Riches of glory is meant his Riches of mercy , which is his glory .

2. A depth of Riches , Rom. 11. 33. oh the depth of the Riches , &c. oh the bottomlesse depth of the riches of Gods mercy ; by comparing this place with Rom. 12. 1 , it is evident the Apostle speaketh of the Depth of Mercy .

3. God hath the highest Riches of grace 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . summas opes . Eph. 2. 7. a supereminency , magnificence and superlative sublimity of pardoning grace .

These expressions do clearly import these two things .

1. That God hath an over sufficiency of mercy .

2. variety of all kind of mercies , both forgiving and giving mercies , Jehovah gives and forgives according to his manifold mercies , Neh. 9. 19. 27.

1. God is called the Father of mercies , he begets mercies for his people every day .

2. Jehovah is the God of mercies , he createth new mercies every morning Lam. 3. 22. 23. he hath variety of healing mercies suitable to the variety of our miseries , he hath variety of pardoning mercies , suitable to the variety of our sinnes .

1. Oh , what multitudes and variety of pardons do we receive at our first coming to Christ , when God forgives ten thousand Talents to us ?

2. What variety of mercies do concur in the pardoning of our daily trespasses ?

3. There is a multitude of mercies that meet in the pardoning of every sinne that wee commit , Psalme 51. 1.

The fifth Consideration .

5. The pardoning mercies of God are past all number : there are such multitudes of mercies in God for repenting souls , as are beyond number and numbering . The greatest Arithmetician is not able to calculate and summe them up : this is elegantly expressed in Psal. 40. 5. Many O Lord , my God , are thy wonderfull works that thou hast done , and thy thoughts that are to us ward , they cannot be reckoned up in order unto thee , if I would declare and speak of them , they are more then can be numbred , they mightily increase above telling or numbring .

Quest. What are these Thoughts of God towards us ?

Answer , They are Thoughts of mercy and forgivenesse : his works of mercy that he doth in and for his people , are many and marvellous , but his thoughts of mercy are innumerable : that this : the reall meaning of the words , evident .

1. If we compare them with Isa. 55. 8 , 9. my thoughts ( saith Iehovah , ) are not your thoughts , &c. but as the Heavens are higher than the Earth , so are my thoughts , &c. See Ier. 29. 11.

2. This Psalm is a propheticall declaration Compare Heb , 10. 5. with Psal. 40. 7 , 8 : of Gods sending his sonne into the world , to save lost man by the oblation of himself : in this manifestation of Christ there was a world of mercy manifested ; all mercies meeting and concenterating in this one mercy .

2. All Gods thoughts and intentions of mercy towards us are in Christ , Eph. 1. 3. 4. all his works and wayes of mercy come to to us in Christ .

Gods thoughts of mercy that he thinks towards believing souls , are so innumerable that they cannot be numbred , yea saith the Prophet , if I would number them , they increase so mightily in number , they are so strong in number that they are more than I or any can number :

2. Gods thoughts of pardoning mercy , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 far more innumerable than mans thoughts of iniquity can be : there are incomparably more thoughts of mercy and forgivenesse with God than can be thoughts of vanity and wickednesse with us , we are but as it were of yesterday ; it is not many years ago since we began to think thoughts of iniquity against God , but his thoughts of mercy have been from everlasting , and reach to everlasting , Psal. 25. 6. Remember thy tender mercies Iehovah , and thy kind mercies , for they are from eternity .

In effectuall calling , we actually obtain mercy ; but Gods mercy hath been towards us in respect of his own thoughts and purposes from everlasting , he hath been thinking thoughts of mercy from eternity , Psal. 103. 17.

The sixth Consideration .

6. The mercies of God are transcendently great : surpassing greatnesse is a glorious property , often ascribed to the mercy of God in Scriptures , as Num. 14. 18 , 19 The Lord is of great mercy , forgiving iniquity and transgression , — pardon I beseech thee the iniquity of this people , according to the greatnesse of thy mercy ; So Ps. 57. 9. 10. I will praise thee O Lord , — for thy mercy is great , &c. Neh. 13. 22. O my God spare me according to the greatnesse of thy mercy .

Yea Gods mercy is called greatnesse , 1 Chr. 17 19. O Iehovah according to thin ▪ own heart , thou hast done all this greatness for thy servant , in making known all thess greatnesses , thus the words are in the Hebrew and in the margine , when poore contrite souls consider the transcendent 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magnitudo , magnificentia . greatnesse of pollution and provocation which is in their thoughts , and that beyond all their other sins , they are apt to be disheartened , and to think can God pardon ? but let such remember that the greatnesse of Gods pardoning mercy is infinitely above all the greatnesses of evil and guilt , that can be in their thoughts .

There be two things wherein the greatnesse of Gods mercy doth most ominently consist .

1. His mercy is greatly extended .

2. It is greatly powerfull , and both these are grounds of unspeakable comfort .

1. The mercy of God is of greatest extension : all the extensions and dimensions that make up greatnesse , do meet in the mercy of God .

1. Mercy is said to be extended , Ezra 9. 10. we were bondmen , yet our God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 extendit . hath not forsaken us in our bondage , but hath extended mercy to us , &c.

2. It is greatly extended ; Magnitude , ( according to the Metaphysicks ) is the extension of a thing according to length , latitude and depth : they make greatnesse to consist in three dimensions , but according to the Scriptures , there be four Quantitas continua est secundum quam res est extensa secundum magnitudinem , hoc est , I ongitudinem latitudinem , profunditatem , Scheibler , Metaphys . l. 2. c. 6. extensions or dimensions concurring in that greatnesse that is ascribed to the mercy of God , Eph. 3. 18. heighth , depth , length and breadth .

1. There is a surpassing superlative heighth in the pardoning mercy of God far above all that heighth of sinne and wickednesse that can be in mens thoughts , this will appear most clearly in four things .

1. The mercy of God is as high as the heavens : the heavens are the greatest visible heighth , Psal. 36. 5. Thy mercy O Lord , is unto the heavens , and thy faithfulnesse reacheth unto the clouds , so Psal. 57. 10. Thy mercy is great unto the heavens , and thy truth unto the clouds , Psal. 103. 11.

In both these places the mercy and truth of God are raised high , but mercy is set higher than truth , his truth reacheth unto the clouds , but mercy unto the heavens , the reasons may be these .

1. Because God extends his mercy beyond his promises : there was mercy to lost man , before there was any Gospel promise : it was mercy to give us the first promise , Gen. 3. 't is mercy to give us any promise : 't is mercy to continue promises after so many forfeitures and failings on our part .

2. Mercy is Gods exalted attribute , he accounteth his mercy his chiefest glory now under the Gospel , Rom. 9. 23. Eph. 3. 16.

2. The mercy of God is higher than the heavens , Psal. 108. 4. Thy mercy is great above the heavens , and thy truth reacheth to the clouds or skies : mercy is Gods Royall Throne . Now suppose that the sinnes of our thoughts appear like high mountains reaching up to the clouds , yea that we have heaped up mountain upon mountain , till they reach unto the heavens , yet the mercy of God is far higher , for that is above the heavens : this Consideration may exceedingly raise the faith of humbled souls in believing the pardon of their thought-pollutions .

3. Gods thoughts of mercy to repenting sinners are as far above their highest thoughts and apprehensions that they have of Gods mercy , as the heavens are above the earth , this is evident by the testimony of the God of mercy , Isa. 55. 8 , 9. as the heavens are higher than the earth , so are my wayes higher than yur wayes , and my thoughts higher than your thoughts . It is spoken of Gods thoughts and wayes of pardoning mercy to returning sinners , as is apparant by verse 7. there Jehovah promiseth to show mercy and to multiply pardons , answerable to the multitudes of their thoughts and evil wayes .

Now there be two grand objections that some sorrowfull souls are apt to make against their closing with mercy offered .

1. Their Thoughts have such an heighth of malignity and sinfulnesse by reason of their horrid nature , and numberlesse swarms that they cannot think how God should pardon them .

2. That their wayes have been so highly injurious and offensive to God , that if any man should do but the thousand part of that trespasse to them that they have done against God , they could not forgive them : how hard is it for us to passe by small injuries ? & c -

To both these objections , God answers my thoughts of pardoning mercy , ( saith he ) are as far above all your apprehensions thereof , and my wayes of mercy are as far above all your wayes of forgivenesse to men , as the heavens are above the earth .

When ye think thus with your selves we could not possibly forgive any man , in case of so great wrong , and ye cannot conceive any reason why I should forgive you ; yet know that my thoughts and wayes of mercy , are as infinitely above all yours as the heaven is above the earth .

Men are revengefull in their dispositions , and will not forgive , but Jehovah is a God of mercies , and ready to forgive ; he hath the mercies and power of a God , an infinite , incomprehensible mercy and power , and therefore he can pardon where men cannot , yea beyond what they can possibly think and conceive , Jer. 3. 1. The heart of man being inlarged and raised by divine grace is able to think of high and admirable mercies , yet when the most inlarged hearts have gone as high as is possible for a created heart to rise in conceiving of Gods mercies ; yet even then Gods thoughts of mercy to Repentants , are infinitely above and beyond their largesthoughts .

It is very observable that God sayes not that his wayes and thoughts of knowledge and wisdome , but his wayes and thoughts of mercy are as far above mans , as the heavens are above the earth , indeed as God is above men which is infinitely .

The great God argues from the immense heighth of his mercy , purposely to heighten and streng●hen the faith of bruised souls who cannot think how God should pardon such a world of wickednesse as they have acted in their thoughts , oh therefore , when our thoughts are at a stand in apprehending and conceiving mercy , let us learn to believe above all our own thoughts .

4. The mercies of God have a heighth above all that is , or can be written of them , exceeding high and glorious things are spoken of Gods mercies in the holy Scriptures , but the heighth thereof is above all that tongue or pen can possibly expresse : as there are Curses written and not written for disobedient sinners , Deut. 28. that is , the curses and miseries prepared for wicked men , are farre greater than are written in the Scriptures , so there be mercies written and not written : the Scriptures cannot hold and contain all that mercy that is in God for his people , because his mercy is infinite and incomprehensible .

Secondly , there is an unsearchable depth in the pardoning mercy of God beneath the deepest guilt that can be found in mans thoughts , Psal. 86. 13. Thy mercy is great towards me , and thou hast delivered my soul from the lowest hell 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sayes David .

The heavy weight of our thought-wickednesse sinks our souls as deep as the lowest hell , in respect of demerit : but the great depth of Gods mercy , raiseth believing souls out of the deepest hell to the highest heavens .

The judgements of God are a great deep , Psal. 36. 7. but his mercies are a greater depth , they are a bottomlesse sea sufficient to swallow up mountains of thought-pollutions , as well as mole hills , Micah 7. 19. Gods pardoning mercy is compared to the depths of the sea , he will turn again , he will have compassion upon us , he will subdue our iniquities and thou wilt cast all their sins into the depths of the sea .

1. Observe , There are many depths in this sea of mercy : if we fear that one depth will not be enought , let us consider that there are manifold depths .

2. God promiseth to bury all the sins 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In profunda maris . of his people in the depths of mercy , which must needs include all the sinnes of their thoughts and wayes , though never so many and great .

Thirdly , there is a boundlesse breadth in the mercy of God , a latitude beyond all limits , Psal. 103 12. as far as the East is from the West , so far hath he removed our Transgressions from us by his pardoning mercy . What a vast distance is there betwixt the East and the West ; of all visible latitudes this is the greatest : now suppose that there be an exceeding great breadth of evil in our Thoughts , yet there is a breadth in the mercy of God beyond it ; there is a latitude and largenesse of power in his mercies , to remove all this evil farre from us .

Fourthly , the mercy of God hath an immeasurable length beyond all times , mercy is extended and stretched out at length , Psal. 36. 10. extend thy mercy to them that know thee , draw out thy mercy at length , as the word in the originall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Extraxit , protraxit , protendit . signifies ; and as it is in the margine , in this sense the word is used , Psal. 85. 6. Wilt thou be angry with us for ever ? wilt thou draw out thine anger to generation and generation ?

1 : God extends and draws out his mercy towards his people , unto thousands of generations , as is evident , Exod. 20. 5. 6. compared with Exod. 34. 7. Doing mercy unto thousands of them that love me , &c. that is to the thousand generation , yea to many thousand generations , the Hebrew word is plural . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Generation is not in the Hebrew , neither Exod. 20. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. in the fifth or sixth verse , but is supplied in the Greek and Chaldee version

There is the like phrase in Exod. 34. 7. keeping mercy for thousands , that is , as Thargum Jerusalemy explains it , for a thousand generations , Luk. 1. 50. his mercy is on them that fear him from generation to generation . Here generation is expresly mentioned . This world shall not continue to thousands of generations ; we are now in the last dayes of this 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 eve●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 just●fied , he is really pardoned and justified from all his sinnes .

Th●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 making .

2. The Gospel tells us , that poverty of spirit is the richest qualification .

They that are poorest in their own sense are best qualified for the riches of mercy : Our Saviour requires no portion of those that come to him , but meer poverty and emptinesse . We have an excellent place , Math. 5. 3. Blessed are the poor in spirit , for theirs is the Kingdome of heaven . They that are truly sensible of their own spiritual poverty , nothingnesse , vilenesse and wretchednesse , have a reall title to all the treasures of mercy , and pardons revealed in the Gospel : Theirs is the Kingdome of heaven . They are actually blessed , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Graeca dictio 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 prop●ie mendicos significat . Jansen . have a present propriety in the Kingdome of heaven , and therefore the pardoning mercy of God , is theirs .

It is observable , that the first promise is made to the poor in spirit , to beggars in spirit ; for that is the proper signification of the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , such as have a spirituall sense of their own extream emptinesse , basenesse and misery , and are willing to receive life and pardon upon meer gift and free favour of God , as the poorest beggar receives an alms : Augustine and Chrysostome , expound it of inward humality : so that poverty of spirit is the first fundamentall qualification .

3. A spirituall sense of our own great unworthinesse and vilenesse , is our greatest inherent worthinesse . The greatest worthies , such of whom the Heb. 11 : world is not worthy , have no worthiness , but onely in Christ Jesus .

4. God is pleased to show mercy to those that can do nothing of themselves , to please God , Micah . 7. 18.

5. The great God extends mercy to believing penitens , not according to the largenesse of their qualification ; but according to the largenesse of his own free grace , this is excellently held forth , 1 Chron. 17. 19. in that thanksgiving speech of David . O Jehovah , according to thine own heart thou hast done al this greatnesse for thy servant , that is , al 1 Chron. 17. 11 , 12. this great mercy , as is evident by the preceding words : God promiseth great mercies and blessings to Davids seed : he would build up Davids house , and his sonne should build up an house for him .

Three eminent mercies are here promised to Davids seed that should be raised up after him in his Kingdome .

1. God promiseth to be his father , and to take him to be his sonne , a mercy of mercies , verse 12.

2. Though he fell scandalously , yet he would still continue his mercy to him , I will not take away my mercy from him , &c. verse 13.

3. God would establish his Throne for ever , verse 12. 14.

Now in verse 16. David falls into admiration of this great mercy of God towards him and his house , David the King said , what am TO Lord God , and what is my house , that thou hast brought me hitherto .

Thou hast done very much for me , and spoken great mercies concerning my house ; What can David speak more to thee for the honour of thy servant , for the great honour thou hast put upon him , for thou knowest thy servant , verse 18. thou ownest him in way of peculiar love and mercy . O Jehovah , according to thine own heart hast thou done all this greatnesse of mercy , as if David had said , it is not according to the largeness-of my heart in serving thee , it is not according to the largenesse of my love towards thee , nor according to the largnesse of my qualifications , but according to the largenesse of thine own love , bounty and good pleasure , thou hast done all this mercy for me .

This is a precious ground of comfort to consider that the great God shows mercy to repenting souls according to the infinite largenesse and freenesse of his own heart , as great Kings do give as Kings , not as other men , but like themselves , answerable to the greatnesse of their persons , and largenesse of their treasures : so the Lord God shows mercy as an infinite God , he pardons his people according to the infinite greatnesse of his own goodnesse and largenesse of his treasures .

We sinne as men , as finite creatures , but Jehovah forgives and gives as a God , his mercies are infinite .

2. Our spirituall qualifications at our first believing are small and weak , our humiliation but as a drop of a bucket , our faith but as a grain of mustard seed ; all our service but as a poore mite , and therefore if God should pardon us according to the narrownesse and weaknesse of our qualifications : how little mercy should we receive , not enough to cover the least of our sinnes , but when God forgives us according to the largenesse of his own heart , what exceeding riches ? what overflowing fulnesse of mercy do we receive , enough to pardon all the sinnes of our thoughts and wayes , though exceeding great and manifold .

6. God pardons us freely for his own names sake , and not for any thing we have or can do , this is evident by Gods own Declaration to Israel , Isa. 43. 24. 25. Thou hast wearied me with thine iniquities , yet I , I am he , who blotteth out thy transgressions , defections , revoltings for mine own sake , ( sayes the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lord God ) and will not remember thy sinnes . Let us consider the extream vilenesse and unworthinesse of these men to whom the promise of mercy is here given .

1. They had brought no offerings to God , verse 23. they had performed no worship to him .

2. They were weary of God , and they wearied God with their iniquities ; they were burthened with Gods service , Verse 22. 24. and did burthen God with their sinnes , yet God will freely and fully pardon these great sinners , he will not remember their iniquities against them upon their returning to him , but it is meerly for himself , for his own sake , it is his own good pleasure that moveth God to forgive them , for the manifestation of his abundant goodnesse and mercy .

Yea , God will have his people to know it , that when he pardons them , it is not for their sakes , it is not out of respect to any qualification in them by way of merit or motive , but meerly for his own sake , Ezek. 36. 22. Say unto the house of Israel , thus saith the Lord God , I do not this for your sake O house of Israel , but for my boly names sake .

In verse 21. God sayes that he spared them , and shewed mercy to them for his holy Name , wheras he might justly have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 destroyed them for their sinnes ( as the Hebrew word here used imports ) chamal signifies to show mercy to those who by all right might justly be destroyed , Ezek. 5. 11. 1 Sam. 15. 3.

This consideration may mightily strengthen our faith in that our God extends pardoning mercy to us , according to the infinite largenesse of his own heart , and from the incomparable freenesse of his own grace , not according to the inlargement of our qualifications , nor for any thing we do or can perform .

Oh therefore if our Thought-transgressions be a burden to us , if we do really loath , these sinnes and our selves for them ; if there be a sincere striving to mortify every evil thought , know assuredly that we ought to cast our selves upon the greatnesse and freenesse of Gods mercy , and believe the pardon of all our thought-pollutions .

3. Seeing there are the seeds of all kind of wicked and abominable thoughts Vse 3 in mans corrupt nature ; and these are so ready to assault and beset us continually ; we may see then what great cause we have to look to our thoughts , that they be not over-run with vanity , nor over ruled by sinfull corruption : we should never trust our thoughts alone without Jobs Covenant , Job 31. 1. without Davids bridle : the mind of man is the mouth of the soul , thoughts are the speakings of the mind , Psal. 14. 1. let us keep this mouth of our souls , as with a bridle .

The great God gives us a very strict command to look to our thoughts , Prov. 4. 23. above all keeping keep thy heart , that is , above all strive and study to keep thy thoughts pure , in a holy , heavenly frame , without spot and defilement .

These words do clearly import that there are many things given us in charge to be kept , but above all our hearts and thoughts , we are commanded to keep our selves unspotted of the world .

2. To keep the words of Christs patience .

3. To keep a good conscience .

4. To keep holy the Lords day .

5. To keep our brethren .

6. To keep the works of Christ to the end .

7. To keep that which is committed Revel. 2. 26. to us .

8. To keep the doore of our lips .

9. To keep all the commandements of God , but above all keeping , keep thy heart , and in it thy thoughts above all : this is the true import of the Hebrew text .

1. Keep thy thoughts more than all things that are to be kept , our chiefest care and greatest caution must be spent in keeping our thoughts , we must guard them night and day , and that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heb. prae omni custodia , plus quam omnia custodienda , Piscator . with a fourfold watch and ward .

We must keep our thoughts as a City , or strong Castle is kept with all kind of fortifications , and as rich men keep their treasures with looks and barres .

The word in the originall ( as one Servavit , observavit , custodivit , munivit , curavit : Significat etiam seris , vectibus qu● claudere . observes ) is borrowed from the affairs of warre . Let us imagine a City not onely begirt with a straight and dangerous siege of vigilant and blood thirsty enemies ; but also within full of secret commotioners that are ready to betray the City . How greatly would it concern that City with all vigilant policy to stand upon its guard day and night for prevention of danger : thus it is with our hearts .

1. Satan is ever waiting opportunity to throw in his fiery darts .

2. Worldly sensuall objects from abroad are ready to insinuate themselves and to ensnare our thoughts .

3. There is the flesh from within which raiseth many inward commotions and rebellious stirrings in our own hearts : Now godly , wisemen are sensible of all this danger , and by their own experimentall knowledge are acquainted with the many wounds and breaches made in the soul , both by these open enemies , and secret Rebells which rise up within their own bowels , and therefore they have daily need of much heavenly wisdome , holy care and conscience in guarding and keeping their hearts .

Thus we are expresly commanded to observe and fortify our thoughts against all assaults , and to keep them from all pollution , with all possible diligece : now to quicken us to this duty , let us seriously consider .

1. That this is the great commandement of God , it is the fundamentall comprehensive command : the keeping of our thoughts is a keeping all the commandements fundamentally : all purity and true piety begins in the thoughts .

2. This keeping of our thoughts is a keeping all the Commandements virtually , because every divine precept requires a thought obedience .

2. If our thoughts be holy our affections and actions will be holy also .

2. A holy frame of thoughts sends forth actions of life , that do manifest the glorious life of Christ in us , Prov. 4. 23. out of it are the issues of life , the actions and outgoings of lives , of that new heavenly life which is eternall , living words and works are issues of gracious thoughts , but dead defiled actions and speeches are the outgoings 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of evil thoughts .

Thoughts are spring actions , and streams , as our thoughts are , so are the actings of our affections , so are our prayers and all our performances : therefore it concerns us above all keeping to keep our thoughts .

Thirdly consider that mans heart of it self is sufficient to bring forth all kind of evil thoughts , and that without any injection from Satan , and instigation from outward objects , the Devil may cast in any thought into our heart , but all the powers of darknesse cannot fasten the guilt and spot of any one sinne upon our thoughts without our entertainment and closing with the sugestion , but the corrupt heart of men hath a sufficiency to beget and conceive any wicked , blasphemous thoughts , and to corrupt the whole man with all kind of sinfull thoughts and works , as having in it self the ground and spawn thereof ,

2. Mans cursed heart is exceeding prone to think evil continually .

3. It invites and inticeth Satan to suggest and greedily entertains whatsoever he injecteth .

4. All outward objects serve as occasions to stir up evil thoughts in us , therefore our chiefest care must be to look to our thoughts .

4. God is the onely Lord , and Ruler of our Thoughts , he layes claim to them as his sole right and peculiar Royalty , and he hath a Soveraignty over the whole soul , and all its powers .

Earthly powers take upon them to govern our tongues , hands and visible actings , but God onely challengeth a power and principality over our thoughts : therefore by turning Libertines in our thoughts , we turn God into an Idol of our own fancy , denying his Soveraign dominion over our thoughrs and knowledge of them , and so we rob him of his chiefest Royalty .

5. The observing ordering and keeping our thoughts within due bounds , is the glory and strictnesse , difficulty and singularity of the true Religion above all others in the world . If we look to our speeches and actions , what singular thing do we ? did not the Pharisees do as much ? meer mortall men do the same .

Wherein stands the difference between true hearted Israelites and all hypocrites ? it is mainly in the purity and piety of the Thoughts .

Phariseees and formalists may mumble over their prayers morning and evening and keep from open notorious evils , they may be blamelesse in their visible conversations , Phil. 3 , 4 , 5 , 6.

Hypocrites may appear in glorious outsides , talk strictly , pray and discourse to admiration , but their thoughts are overrun with vanity and earthlinesse .

That 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 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. ●● Cockatrices eggs ; they are thinking vanity or mischief .

2. If the bent and relish of our wills and affections be not changed , they will set our imagination on work to devise satisfaction to themselves ; for there is a mutuall reflux and working betwixt the imagination and affections . Mans imagination stirs up his affections , and as the bent of the affections stands , so imagination worketh .

Secondly , in our new birth there is healing , quickning , renewing Grace infused into our soules , whereby we are freely inclined to spirituall good thoughts and works .

This infused implanted Grace is called in the Scriptures , the life of Christ , or Christ living in us ; the image of Gal. 2. 20. 2 Cor. 5. 17. Ezek 11. Christ , the image or impression of his Graces . The new creature : a new heart and spirit , a new frame of heart and spirit put into us ; it is the implanting of holy principles , inclinations , and dispositions , whereby our natures are made conformable to the sweet pure holy nature of Christ , and agreeable to all divine rules in some measure .

Thirdly , this regenerating Grace , or new divine life put into our soules , is the immediate principle of all our holy thoughts and workes . Actions come from powers , and are suitable thereunto ; holy spirituall Acts cannot come from unsanctified powers and faculties ; living thoughts cannot proceed out of dead mindes .

In mans naturall life , there is

1. The soule , which is the principle of life .

2. Life it selfe .

3. Acts of life : These three are inseperable .

So in the spirituall life , there is

1. The quickning spirit .

2. The vitall being .

3. Living Acts : and these are inseparable . This new life is an active power , whereby the soule is inabled to Act and move towards God .

All our holy thoughts and works are the fruits and actings of this divine life in us : there must be a power and principle of holiness put into mans heart before it can think holy thoughts : every thing acteth according to its being : an evill tree cannot bring forth good fruit . Carnall mindes cannot thing spirituall thoughts .

These things being premised I now come to the Doctrine it selfe ; in the opening whereof , I must

First , demonstrate that renewing converting Grace doth primarily and principally put forth it selfe upon mans thoughts .

Secondly , I will declare what are the powerfull , precious , operations of sanctifying Grace upon the thoughts .

First , that sanctifying Grace , after the change of the frame of our hearts , doth first and chiefly worke upon our thoughts ; I thus demonstrate .

1. Evill thoughts are the radicall seminall sinnes which corrupt our judgements , affections , and all our actions ; therfore it is necessary that our thoughts should be first cleansed cured and changed by Grace .

Sinne entred into our first parents by their thoughts ; crooked thoughts were the root of their cursed apostacy .

2. All our actuall sinns have their beginning and rise in our thoughts : evill thoughts are the begetters of all other sinnes , the first movers and leaders in all evill , the plotters of all iniquity against God and man ; Till these radical evills be rooted up , our words and works will be the fruits of sin : therefore after the crucifying of the habituall corruption of mens nature , the principal work of Grace is to mortifie and purifie their thoughts .

Hence it is that the first Act of repentance and mortification pressed upon sinners , is to wash their hearts from wickednesse ; that is , from vaine thoughts Jer. 4. 14. which lodge within them : True repentance begins whence sin begins ; that is , in the thoughts .

Secondly , the strong hold whereby the Devill holds possession of mens soules , is chiefly in their thoughts ; Till the thoughts be cast down and changed by converting Grace , the Devil cannot 2 Cor. 10 4 , 5. be castout .

Thirdly , all actuall holinesse begins in the thoughts ; habituall holinesse is properly in the new frame of our hearts ; actual holinesse is that which is acted in our affections and conversations : holy works and words have their rise from holy thoughts : as the spirits are in the body , so are thoughts in the soule , they run through all , move all , and Act all in us .

Fourthly , the new spirituall minde is put for the whole new man , for all that is regenerate in us , in our mindes , wills , affections , and all the powers of the soule . Rom. 7. 25. Where Paul speaking in the person of all reverend ones sayes , I my selfe in my minde serve the Law of God . Rom. 7. 25. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

It is evident that the Saints doe serve the Law of God with all their soul withall within them so far as it is sanctified .

Why then is the minde onely named here ?

Answ 1. Because the worke of renovation begins in the minde , or thinking power : this is clearly held forth in Rom. 12. 2. Be yee transformed by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . renewing of your minde . That great metamorphosis , or transforming change , which is wrought by the new birth , hath its first beginning in our mindes ; for if we are transformed by the renewing of our minde ; then it must needs follow , that the minde is first renewed ; and by the change of the frame of the minde and thoughts , the whole man is changed , and all things made new in us .

2. Holy thoughts , which are the actings of the renewed minde , doe act and command our judgements , affections , eyes , tongues , &c. in a holy heavenly order . For as a man thinketh , so is he , Prov. 23. 6 , 7. If a man think graciously , he affecteth graciously speaks and acteth graciously .

Secondly , I will now show you what are the powerful and precious operations and workings of sanctifying Grace upon mans thoughts ; whereby we may easily discerne whether we are truly possest of the glorious state of Grace : And I beseech you marke this searching truth , for a holy gracious frame of thoughts doth far more clearly and infallibly distinguish the power of sanctification from the state of formallity and highest temporary perfections , then words and works , and all outwardness of carriage , though never so glorious in appearance : for in these ( many times ) is much fraud and fallacie , forced feigned behaviours , artificiall and counterfeit acting , and hidden hypocrisies . Outward actions and speeches are liable to the Lawes of men , open and obvious to the eye and judgements of all ; therefore feare of reproach , shame , and punishment ; desire of gaining a good opinion for honesty and Religion , and the name of Saintship ; hope of raising their outward estates , are of great power to restraine men , and to keep them within good compasse and moderation , and to put them upon the profession of piety , outward performance of duties , and joyning to Churches : Mens words and works may be seemingly holy , honest and honourable , whose thoughts are base , prophane , and abominable .

But thoughts are the free immediate invisible productions of the heart , by their naturall secrecy exempted from mans most privy search and censures : No eye seeth these secrets , but that which is ten thousand times brighter then the Sunne . And therefore millions of thoughts , many thousand formes of imagination doe spring out of the hearts of men , which without any mask , restraint , or reservation , doe really represent the true estate and disposition of the heart : so that from them we may be ever sure to take infallible notice , whether our hearts as yet onely worke naturally , in a delightfull framing of vaine earthly ungodly thoughts ; or else be taught and guided by a supernaturall power to compose our thoughts , according to the light of Gods word , and holy motions of his sanctifying spirit .

Prov. 12. 5. Righteous men are discerned and distinguished from wicked men by their Thoughts . The Thoughts of the just are right Judgement , or Justice , ( so the Hebrew signifies ) but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the subtile devices of the wicked are deceit . So in Rom. 8. 5. Carnall men are differenced from spirituall , by the inward frame of their thoughts , They that are according to the flesh , doe thinke of the things of the flesh ; but they that Rom. 8. ● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . are according to the spirit , the things of the spirit . This reading is agreeable to the Originall , and comes nearest to the scope and intent of the Text.

Thus the Syrick renders the words , They that are in the flesh doe thinke of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 De re quapiam serio cogita c. Beza . that which is of the flesh , &c. Thus Tremellius , and Trostius doe read this place , according to the Syrick .

That is , they that are still in a carnall corrupt estate , they fix and spend their thoughts upon fleshly earthly sensuall things , and thus Theophyl : and Chrysostome expound this place , The mind in carnall men is carnall , they doe in their mind think of carnall things : But they that are spirituall , that are renewed and acted by the spirit of grace , their thoughts are chiefly spent and drawne out upon spirituall heavenly Divine things .

If we would take certain knowledge of our selves , whether we are good or evill men , sanctified or unsanctified , we must looke into the frame of our thoughts . Every man is compared to a Tree , our thoughts are the most distinguishing fruits whereby we may discern what manner of Trees we are . The onely way for other men to know what kind of Trees we are , is by our visible fruits , externall works and speeches : But if we our selves would judge of our selves , we must try our selves first and chiefly by our internall thoughts . The surest and most infallible way to judge of our spirituall estate , is by the constant acting of our thoughts .

2 Thoughts and imaginations doe ordinarily follow the frame and temper of the heart wherein they are formed , and so they are the truest discovery of the nature and constitution of the heart : As streams doe resemble and expresse the quality and property of those fountaines whence they spring . We may truly judge of the frame and fabrick of our hearts , by the ordinary working of our thoughts .

But now we are not to take measure of our thoughts by some particular stirrings and extraordinary motions we sometimes feele in them ; but according to the common current and generall actings of our thoughts ; For sometimes evill men may have good motions , and workings in their thoughts towards that which is good ; but good thoughts in carnall men doe glide and passe away presently without any fruit to their owne soules .

So on the other side , good men may sometimes be over-powred and captivated by evill thoughts , either by the sudden breaking out of remaining corruption from within , or by violent invasion of some entising object from without ; or by the impetuous and immediate injections of Satan : But such thoughts as these are contrary to the generall and setled purpose of their hearts .

2 The New man in them doth repell and resist them .

3 The Saints know how to repent of them , and pray against them .

4 They walk more humbly , and set a strong guard and more narrow watch over their hearts for afterwards , least they should be unawares surprized the second time .

Thirdly , The whole conversation followes the frame and temper of the thoughts : Such as a mans heart is , such are his thoughts ordinarily ; and such as his thoughts are , such is the frame of his conversation . Prov. 23. 7. As a man tbinketh in his heart , so is he . The thoughts of men are the spring from whence issues a good or bad conversation , they are the master-wheele which acteth & turnes about the whole course Prov. 4. 23. and carriage of their lives ; they have a strong influence upon all their wayes .

The sweetning of this spring sweetens the whole conversation : If waters be corrupt , the fountaine must first be cleansed and sweetned , and then the streames will be sweet . The Prophet healed the waters by casting salt into the spring , 2 Kings 2. 20. If our thoughts be full of holinesse , they will overflow into our affections , and actions , and fill our speeches .

What are the powerfull operations Quest. of Sanctifying Grace upon mans thoughts ?

They are these especially .

First , It Discovers a world of wickednesse Answ. in mens thoughts , which they never saw before . Renewing grace sets up a new light in the mind , which manifests the Atheisme , Idolatry , Infidelity , Unrighteousnesse , Vanity , Pride , and Profanenesse of their thoughts . Carnall men may see the grosse irregularities , and open defilements of their works and speeches ; but they see not the first rise of corruption in their thoughts . Sinners are possest with this pestilent conceit , that thoughts are free : but when the word of God falls with converting power upon their soules , the secret thoughts of their hearts are made manifest in their naturall filth and 1 Cor. 14. 24 , 25. folly , so that now they begin to see that the sins of their thoughts are out of measure sinfull and innumerable .

Secondly , Sanctifying Grace Condemnes the vanity and vilenesse of mens thoughts ; it drawes them to sentence , and condemn the evil of their thoughts , and themselves for their evil thoughts . Carnall men doe feed upon the forth of their filthy thoughts with delight , but regenerate men doe with much bitternesse of spirit judge themselves for their thought-transgressions ; yea , many humble soules , sensible of their secret provocations , are more grieved and troubled ( setting aside the ill of example , and scandall , ordinary attendants upon open and visible miscartiages ) for the rebelliousnesse of their thoughts , then the exorbitancy and iniquity of their works : It wounds them to the very heart that they are not as well able to preserve their inward thoughts pure and holy towards the all-searching eye of God , as their words and visible actions plausible and orderly towards men .

Thirdly , Sanctifying Grace begets a sincere and deadly Hatred of all evill thoughts . Psal. 119. 113. Sayes David , I hate vaine thoughts . Renewed persons doe not onely dislike evill thoughts , but they also hate them , as the grand Enemies of God , they desire to have them crucified .

2 They hate not only those thoughts which are most black and bloody , but vaine thoughts also ; they hate all wandring and unprofitable thoughts .

Fourthly , Renewing Grace Sanctifies the thoughts , and puts them into a holy frame : The naturall frame of mans heart is evill , therefore all that it frameth is altogether evill . A corrupt Gen. 6. 5. fountaine cannot send forth pure waters ; but sanctifying grace coming into mans heart , implants a new holy principle , which is the spring of holy living thoughts ; it makes the mind ready & prepared to every good thought . A sanctified heart is full of sanctified thoughts , it is continually exercised in godly , usefull , and profitable meditations : It can have no rest but in spirituall converses with God . Grace coming from heaven , doth carry up the thoughts into heaven .

Fifthly , Sanctifying Grace Purifies the thoughts , it mortifies that Lording power which sin exerciseth in mens thoughts before their renewing . The hearts of all men in their corrupt frame are as a boyling Sea , or as a Sepulchre of corruption , evapourating and sending up continually wicked , wanton , and prophane thoughts .

How doth grace cleanse and cure our Quaere . thoughts ?

By a two-fold act .

1 By mortifying the root of all evill Answ. thoughts , the flesh , or corruption of mans nature , that root of bitternesse which embitters and corrupts our thoughts continually . Grace purifies Acts 15. Mark 7. 21. our hearts , which are the fountaine out of which our thoughts doe flow ; this fountain must be cleansed , and sweetned before our thoughts can be clean : Can any clean thing come forth of that which is unclean ?

That sinfull corruption which reigns Job 14. 5. and rages in the hearts of naturall men , must be crucified before the strength of sin can be broken in their thoughts . If carnall men by the power of the word should be so affrighted and terrified from the committing of that sin which they most love , that they durst never actually returne again to it ; yet then their naturall corruption would fill their hearts with speculative uncleannesse , and thought-pollutions ; their thoughts would still be running after sin . When the worldly man dyes , his thoughts perish ; so when the old man is mortified in us , evill thoughts dye , in respect of their predominant power .

2 Grace purifies our thoughts by filling the mind with the pure and pretious word of God , which is a powerfull means to keep out and cast out evill thoughts I have hid thy word in my heart ( in my thoughts , sayes David ) that I might not sin against thee , Psal. 119. 11. There is a marvellous power in Gods word to drive away and scatter ungodly thoughts ; they can no more stand before it , then the Clouds before a strong North-wind . If the word of Christ dwell in our hearts plenteously , it is impossible that vain thoughts should lodge there . If our minds be filled with the word , there will be no roome for loose prophane thoughts : When rebellious thoughts doe rise within us , we shall have this mighty weapon in readinesse to resist and repell them .

When we feele thoughts of unbelief , pride , disobedience , earthlinesse , &c. begin to stir in us , and to offer themselves , let us try them by the word of Christ , see how contrary they are to it , and we shall feele them vanish away , they will not stand to a Tryall . This powerfull word applyed , will shame and silence them .

But here some precious soules will Object . be ready to object against themselves : If this be the property of sanctifying grace to purifie the thoughts , Then what shall we think of our selves ? We feele idle , vaine , loose , earthly , impure , and impertinent thoughts rising in our hearts continually ; they assault and break in upon us whatever we are doing , and oftentimes they lead us captive : Oh therefore how can we conclude that we are truly sanctified , when we feele such swarmes of unsanctified thoughts ?

For answer whereunto , we must know , Answ. that there is a two-fold taking away , or mortifying of sin . Either in its being , or in its dominant prevailing operation .

1 Regenerating Grace doth not totally abolish sinfull corruption , so that it ceaseth to be in us , while we be in this world ; for so long as we have a being in this earthly body , the body of Rom. 7. 23 , 24. sin will have a being in our soules .

2 But grace mortifies sin in respect of that overpowering prevailing operation which it once had in us , while we were under sin : So that grace doth not so take away evill thoughts that they cease to rise and stirre in us ; but it casts them downe from their commanding power and prevalency , they doe not work with that impetus strength and efficacy as formerly .

There is in all sanctified persons a new Principle , which alwayes acteth against corrupt thoughts , and never complies with them . Vaine impure thoughts will assault and break into gracious hearts , but they doe not lodge there ; they repell them in the very entrance . Their coming in they cannot hinder , but their lodging they may and must hinder . If thoughts of anger and revenge doe break in upon them , they presently turne them out of doores .

It is the cursed property of prophane persons , to give lodging to vaine thoughts , Jerem. 4 , 14. Oh Jerusalem , wash thine heart from wickednesse , that thou mayest be saved , how long shall thy vaine thoughts lodge within thee ? Hence 't is evident ,

1 That they who give lodging to vaine thoughts , were never yet purged from their filthinesse .

2 That the lodging of vain thoughts in mens hearts , takes away all hope of salvation .

3 The first work of grace is to purge our hearts from vaine thoughts .

What is this lodging of vain thoughts , Quaere . which is so damning ?

It imports these three things .

1 A freenesse and opennesse of heart Answ. to vaine thoughts , when the doore of mans heart stands open for these vaine guests to have recourse and resort unto . A heart unsanctified is compared to a large Inn , or house of common resort , whose gates and doores stand open for all comers , all kind of guests have admission and lodging : So the heart of carnall men stands open continually unto all loose , lawlesse , wanton , worldly , dissolute and disorderly thoughts , which have free accesse , but they are shut against holy motions .

2 Vaine thoughts are said to lodge in mens hearts , when they find willing reception , and welcome entertainment , when there is a closing and complying with corrupt thoughts .

3 When vaine thoughts have quiet resting without reluctancy , when they take up their lodging in mens hearts , and settle there from day to day , there being no reall resistance raised against them .

How may we certainly know that Quest. vaine thoughts doe not lodge within us ?

There be three evident Signes whereby Answ. we may be sure that we doe not give lodging to vaine thoughts .

1 A resolute shutting of the door of our hearts against them ; when there is a sincere setled purpose of heart through the strength of Christ , that we will not give way to any wicked wandring thoughts , though they offer themselves , we will not give the least consent to them ; and thereupon we set a strong guard at the doore of our hearts to keep out these enemies from entring in . Vaine thoughts doe creep into the hearts of sanctified men by the windowes of the soule ; sometimes they break open the door upon them through violence of temptation , but they have no free entrance and admission . When we are made willing to open to Christ , and entertaine him into our hearts , we presently cast out all vaine ungodly thoughts with indignation , and shut the doore against them for ever : And when our darling thoughts shall begin to plead for themselves , We have been houshold guests , yea , constant dwellers with you so many years , and yee have often solaced your selves in us ; Oh therefore doe not turne us out without some warning , give us a little longer time , &c. Not an houre , not a moment , sayes the sanctified soule , yee have lodged here long enough , too long within me , yee shall not lodge one moment longer

2 It is a sure signe that evil thoughts doe not lodge in us , when there is a strong resistance raised up , and a continuall warre maintained against them . When vaine prophane thoughts are dispossessed and cast out , they will strive to re-enter , they will raise war against our soules , to re-gaine their first power : We must therefore resist them with a stedfast faith , and repell them with the Sword of the Spirit .

3 It is a clear evidence that vaine thoughts doe not lodge in us , when their rising and stirring in our hearts is troublesome and tormenting to us ; and the daily disorder and disobedience of our thoughts is the matter of our grief and humiliation . Renewed men have a fore-vigilancy , and an after-grief , when they are overtaken with evill thoughts ; their hearts are of another temper and frame then other mens ; they are more resolute about good , and tender about evill . Carnall men can wallow in open notorious offences , without remorse or inward trouble : whereas sanctified soules doe sorrow , sigh , and groan under the burden of vaine , irregular thoughts ; they are more troubled for a loose thought , then others are for wicked works .

Regenerate persons doe dayly wash their hearts from the guilt and filth of vain thoughts .

1 They doe by faith apply the pretious blood of Christ Jesus for the cleansing of their consciences from the guilt of their dayly thought-defilements . There is nothing that more moveth godly men every day to fly to the perfect righteousnesse of their Saviour , then these sinfull stirrings of their hearts ; when they feele vain thoughts rising , and find something in themselves alwayes intising them to sin , and intermingling it selfe with their best performances .

2 They labour by the power of Gods Spirit to purifie their hearts from the filth of evill thoughts : They doe not onely sweep their hearts , but they wash and thorowly cleanse them continually , Jer. 4. 14.

The house whereinto the unclean spirit Matth. 12. 43 , 44. re-enters , is said to be swept ; some grosser evills are swept out ; but this house whereinto the King of Glory enters , and takes up his dwelling , must be washt .

1 From those darling thought-defilements which stick so close to our affections .

2 From all unprofitable loose wandring thoughts .

3 From every thought that may any way defile our minds .

The hearts of Moralists and Formall Professors , are onely swept , not washt ; they may sweep out thoughts of Atheisme , Blasphemy , and such like black and bloody thoughts , but they take no care to wash their hearts from vain , roving and earthly thoughts .

So then , 't is evident that evil thoughts may rise in the hearts of good men , but they doe not rest there ; they will come in , but they are not welcome ; they enter in , but are not entertained ; they will break into their hearts , but their hearts are for ever broken off from them .

There are two corrupt Fountaines from whence evill thoughts have their originall rise : That old adversary Satan from without ; and the old man Sin within ; both which have a continuall influence upon the best men living .

1 The Devil delights to suggest and inject evill into the Saints rather then others ; he knowes how torturing and terrifying unholy thoughts are to holy men .

2 There are in renewed men remainders of corruption , which sends out Armies of vaine corrupt thoughts , which war against the new man . Now whiles the cause remaines , the effect cannot totally cease . So that the purest souls cannot be free from the rising of impure thoughts : Yea , multitudes of vaine impertinent thoughts may violently enter into the hearts of good men , and much disturb and distract them in prayer , and holy performances , by their eruptions , interruptions , knockings , and breakings in ; but they doe not lodge in their soules , they cast them out of doores with horror and hatred , as Thieves that come to rob their soules .

There be three speciall Considerations that may support the Saints in their continuall conflict and combate against evill thoughts .

First , That 't is not the coming in of vaine thoughts , and their passing thorow the heart , but their lodging and Jer. 4. 14. resting there which is inconsistent with sanctifying grace .

Secondly , Evill thoughts rising up , and breaking into the hearts of the Saints , if they doe not consent to them , but abhor and repell them with hatred and humiliation , and faith in Christ , they shall not be laid to their charge , neither should they hinder their chearfull and comfortable walking .

I grant the first stirrings of evill in the mind , proceeding from within out of our hearts , though not lodged nor allowed of , yet they are our sins , and must be our sorrowes , because they are the fruits and actings of sinfull corruptions remaining in us : But when we are carefull to crush these evill motions at their first rising , and to confesse them to God in our daily prayers , and doe fly to the righteousnesse of Christ for covering , they shall not be imputed to us , neither should they interrupt our spirituall joy and peace .

Thirdly , Though evill thoughts may break into the hearts of good men , and often over-power them , yet there is a vast difference between the evil thoughts of men regenerate , and men unregenerate : There are three maine Differences .

1 Evill thoughts in carnall men come from naturall corruption acting in its full strength , vigour and violence . They spring from a superfluity , or over-flowing fullnesse of sin within them : James 1. 21. As a Fountaine casts out her waters . so a corrupt heart casts out wickednesse . Jer. 6. 7. A Fountaine being over-full must have a vent : so the over-abounding fulnesse of sin , which is in the hearts of carnall men , will break out into their thoughts Gen. 6. 5. Psal. 14. 2. continually , filling and defiling all their imaginations .

But evill thoughts in renewed men are the issuings forth and stirrings of corruption , conquered , and crucified , and in a dying condition ; this corrupt fountaine dryes up more and more .

2 Evill thoughts proceeding out of 2d Difference . the hearts of carnall men are not resisted and rejected with detestation , but received with delight . But gracious soules maintaine a continuall combate , and fight against all corrupt thoughts .

I grant there may be some kind of resistance of wicked thoughts in men unsanctified : But it is

1 Either a meer naturall resistance , proceeding from naturall conscience , which abhors and fears some kind of black thoughts ; as thoughts of Blasphemy , Atheisme , Self-murder , and such like ; or else it is the meer fruit of common grace , and temporary perfections , such as is found in formall Hypocrites .

2 It is a particular resistance : Unregenerate men may resist some particular thoughts , some grosse notorious thoughts , but they harbour sundry carnall sensuall thoughts , which they feed upon with delight .

3 Their resistance of sinfull thoughts is selfish and servile , it is because of some externall misery and dishonourable issue whereunto they lead ; they know that the strength of wicked thoughts may produce wicked works , and wicked works may produce shame and suffering in the world .

But in all sanctified persons there is a strong , constant , spirituall , and radicall resisiance of all unsanctified Thoughts

1 'T is Vniversall ; they resist every Thought that resisteth the law of God ; their heart riseth up against every imagination that riseth up against God .

2 It is radicall ; the frame and bent of every sanctified heart is strongly set against all evill , both in thought and affection .

3 It is spirituall : The Saints resist all evill thoughts .

1 Because they dishonour God , and hinder the shining of his glory in their Thoughts .

2 Because they hinder and hurt them in his glorious service .

3 They fight against their soules .

4 Their spirituall love to God and his Law , moves them to hate vaine Thoughts , Psalm 119. 113.

3 Corrupt Thoughts acting in carnall men , add more strength to their 3d Difference . corruption , they increase the strength and activity of sin : But evill thoughts rising in good men , doe tend to the further subduing and weakning of corruption in them : The more they feele themselves assaulted by sinful thoughts , the more they seek unto God in the 2 Cor. 12. use of all holy means for the further mortifying of their sinfull corruption : They pray more fervently , their cryes and groans are heightned and encreased ; and when they have been overtaken with vaine thoughts , they double their after-vigilancy .

Sixthly , Sanctifying grace inables and inclines us to that spirituall obedience and service that God requires in our thoughts ; it formeth and conformeth our thoughts and imaginations to Gods will , and keeps them in continuall subjection thereunto . This conformity and captivation of the thoughts of our hearts to the Soveraignty and rules of Grace , is of speciall and precious consequence . Men will grant that their words and works must be in subjection to God , but how few doe rightly understand and really practice thought-obedience ?

●f we search the Scriptures , we 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 M●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 hearts , so far as they are renewed , to holy spirituall meditations ; it brings in heavenly principles which are the seeds of heavenly thoughts , and thereby the minde is actuated and inclined to godly meditations .

2. Grace fills our hearts with sanctified thoughts . Every good man hath a good Treasure in his heart : that is , a Mat. 13. 35. Treasure of Grace to supply his thoughts , a stock of precious Truth to fill and furnish his thoughts continually . Psal. 1. 2. It is made the property of a godly man , That his will is in the law of Jehovah , and in his Law he doth meditate , Psal. ● . or shall meditate ; that is , usually meditateth day and night , or by day and by night ; that is , continually . The Hebrew word here ( for meditate ) imports 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 study and exercise of the minde in musing .

1. A gracious mans will is in the Law of God by way of conformity and holy affection . 2. His minde is upon Gods Law and Doctrine by continual meditations : he spends much time , day and night , in thinking upon the precious precepts and promises of God , the purity and excellency of his word , and the marvellous mysteries manifested therein . The thoughts of sanctified men are of a farre more heavenly temper and higher nature , then the largest heart of the best unregenerate man doth or can possibly comprehend : formall professors may have their mindes busied in the highest considerations which nature , art , morality , or temporary perfections can attaine unto ; they may sometimes with joy think upon the promises of life , the happiness of the Saints , salvation that is in Christ , the glory of Heaven , and the like ; though these thoughts never have any roote or long residence in their hearts , they quickly glide away ; the word of God is not rooted and implanted in their thoughts , they are far from making it their exercise , to meditate upon the Law of God day and night .

The thoughts of formall hypocrites doe feed most upon the comforts of this present world and the sweetnesse of their darling sinne : they have a full tast and present feeling of the pleasures of their sweet sin , and present posession of earthly contentments ; but no reall and sound assurance by saving faith , and universality of spirituall obedience , of the joyes and glorious things of Heaven : and therefore they doe greedily follow and fix upon the present things of this life , with consent of their erring judgement , delight of heart , and most of their thoughts : but as for spirituall affaires , the glory of God , that one necessary thing , the state of their soules , &c. These things take up the thoughts of hypocrits , but at reversion , by accident and very seldome : and when they they come into their hearts , their entertainment is very cold and strang , their abode short , and while they stay they are apprehended and injoyed with much wearinesse and weaknesse .

It is the speciall prerogative of sanctified men to have their hearts fill'd with holy meditations : the thoughts are never so well and welcome to their hearts , as when they are taken up with the deep mysteries of Gods word , and with a holy wisedome studying how they may exalt Christ , and inlarge his kingdome in themselves and others . That this is no idea or idle abstraction that I now propose , appears pregnantly and plentifully in Davids practise , who notwithstanding the strong allurements ordinarily incident to Princes Courts , though the cares and government of a large kingdome laiy upon him , and that he was still followed with troubles and vexations which might much have disturbed and distracted his thoughts , yet the Law of God did still principally take up his thoughts , and that day and night , as himselfe professeth , Psal. 119. 97. Oh how love I thy Law , it is my meditation continually . His thoughts did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 feast and fill themselves all the day long upon the glorious truths of Gods word with sweetest satisfaction : this is the practise of all sanctified men and women , they meditate upon the word of Christ most contentedly and continually because they love it far before and above all earthly excellencies .

1. They think upon the glorious precepts of the royall Law because therein Gods holy will is manifested .

2. Their thoughts doe feed upon the exceeding great and precious promises of the Gospel , because in them with special security are conveyed to them all the rich treasures of mercy and forgiveness , of spiritual joy and peace , light and life , Grace and glory .

3. They spend their choycest thoughts upon that rich and royall pearle Jesus Christ , their daily thoughts with greatest joyfulnes and oftenest meditation run after it and sweetly refresh themselves with the glory and comfort of it .

If a poore man upon the way should finde a precious orient pearl , with what greediness would his eyes gaze upon it ? his excesse of joy would easily command and confine his sight to such a rare enriching object , how would his eyes and thoughts be taken therewith ? Even so after a man by the hand of saving faith hath laid sure hold upon the pearl of great price , Christ , with all his fullnesse of Grace and glory ; the heart is presently so filled with holy affection and admiration , that for ever after it spends the most , the dearest , and the noblest thoughts upon this heavenly pearl : and the thoughts once one the winge are so cheared raised and taken with the spirituall beauty thereof , that they follow and fly up with continuall encrease of fervency and longing , untill they come unto the clear vision , and plenary possession of it in heavenly glory , and those endlesse joyes of the life to come .

4. The Saints doe solace and satiate their hearts with thinking on that surpassing great love and superabundant Grace of God appearing to their soules in Jesus Christ : they are never so sweetly satisfied , as when they are meditating upon the excellent beauty of Gods glorious being , his infinite goodnesse , and immeasurable greatnesse , and those bottomlesse treasures that are hidden in Christ .

5. They are much in the fore-thoughts of the glorious things to come . That honour , holinesse , and happinesse that the Saints shall have with Christ in the world to come ; those rivers of heavenly pleasures , and plenitude of joy , that they shall enjoy in Gods presence for evermore .

But the thoughts of all unregenerate men are earthly sensuall and sinfull ; they are commonly either rooting in the earth , or drowned in pleasures , or running after preferment , or ranging up and down idlely & prophanly , or fruitlesly melancholly .

Wherein doe the good thoughts of Quest. sanctified men mainly differ from the good thoughts of formall professors and all kinde of unsanctified ones ?

It is evident that unsound professors Answ. may have good thoughts sometimes , as well as good affections , and speeches , which proceed from the thoughts ; they may have thoughts materially good , but not spiritually good .

Men may begin to have better thoughts of the Saints , and of the holy path then formerly ; & worse thoughts of themselves and their own wayes , yea thoughts against their old wayes ; yet there is a vast difference between the good thoughts of renewed men , and of the best kinde of unrenewed men .

1. They differ in the principle from whence they rise . The good thoughts of formall hypocrits proceed either from outward principles , as

1 From the convincing power of Gods word which may fall upon them with that conviction and terrour , that it may somewhat alter their thoughts and affections , and produce thoughts of humiliation , of reforming their ways &c. Their thoughts may tast of the good word , though they cannot feed upon it .

2 From the strength of afflictions , which may worke in them thoughts of seeking God , and returning to him .

3 The spirit of God casts in many Psal. 78. Hos. 5. ult , & Chap. 6. 1 , 2 , 4. good thoughts into their hearts . Or 2. The good thoughts of formalists and temporaries proceed from principles of nature improved assisted and raised by the addition of common gifts and graces Heb. 6. of the holy spirit .

But the good thoughts of sanctified men proceed from a new living principle implanted in their hearts from the holy Law put into their minds . Heb. 8. 2d Difference .

2. Good thoughts doe not lodge with any setled abode in the hearts of hypocrites ; they passe as strangers through their mindes , they are as a burden to them . If their thoughts doe sometimes glance upon divine objects , they are quickly off againe ; good thoughts in such men doe spend their life in their birth , as they arise , so they glide and passe away without any spirituall fruit or profit to their owne soules .

But holy thoughts in holy men have their constant abode , they are their daily exercise and delight ; the word of God dwels in their thoughts .

Eightly , Sanctifying grace settles , fastens and keeps the minde upon good thoughts : there is a strange unsteadinesse and unsetlednesse in our hearts so far as they are fleshly : when they have taken in and entertained good thoughts , yet they will not be long intent on them , unlesse they be fixed and established by an Act of Grace . There is the greatest reason that divine spirituall things should attract and draw out the attention and intention of our mindes . God is a most glorious soule-satisfying object , the thoughts of whose excellencies should swallow up all other thoughts : yet we may finde by sad experience that our minds are apt to be most unsteady in our thoughts of God .

2. Our thoughts are apt to be unstable and unsetled in all Religious performances : As

1 In prayer , when all earthly impertinent thoughts should stand furthest off , yet how often doe they creep in , and carry away our mindes from God , and from attending the present service .

2 When we are hearing Gods word how unfixed are our thoughts ? how often doe they run out to worldly unsutable objects ? But so far as renewing Grace prevailes and possesseth our hearts , it healeth and mortifies this unsteadinesse , and keeps our thoughts close to divine objects .

2. Grace puts us upon the carefull and constant use of all holy means and helps for the setling and fixing of our thoughts upon good things .

What means must we use to fix and Quest. fasten our minds to holy and profitable meditations ?

1. Cry unto the God of all Grace , Answ. for strengthning stablishing Grace : let us confesse and bewaile our thought-unsteadinesse , and entreat God to fix our thoughts on heavenly things .

2. In our dayly meditations let us present variety of good objects to our thoughts , that so our mindes may walke from truth to truth , from promise to promise , from one precious object to another . Variety of fresh objects doe much refresh the minde .

3. We must carefully guard our outward senses , that they wander not after vanities : our eyes and eares are often the occasions of our thought-wandrings .

Ninthly , Sanctifying Grace sets up a holy Regiment in our thoughts and imaginations , it sets bounds to them , and implants a heavenly wisedome to rule and over-rule them : this is the peculiar prerogative of sanctified me and speciall character of sincerehearts For ,

1. They alone doe hate and abhor idle loose wandring thoughts , of which formall professors either take no notice at all , or not much to heart .

2. Regenerate men doe establish ( as it were ) a gracious Government amongst their thoughts , to keep out confusion , disorder , loosnesse , and rebellion : they set bounds and limits to the multitudes of thoughts and imaginations that daily arise : they labour to keep them within the compasse of divine rules by erecting a holy order of rule and Government amongst them : They confine their Thoughts to a reverent and feeling meditation upon Gods word and works ; to a care of conscionable managing the affaires of their calling .

Onely sometimes , but sparingly , with many Cautions , exceptions , and seasonablenesse , they let them out to honest Recreation .

Whatsoever Thought is wandring without this compasse , or within it unsincere and selfish , is sinfull and exorbitant . If the Saints take any Thought stragling without these limits , or any inticers to vanities and impertinencies , any obtruders and disturbers of the holy order and peace of their Thoughts , they presently apprehend them by the vigilant eye of their spirituall wisdome ; they examine them by the Law of God , and condemn them in the Court of an enlightned conscience , and so cut them off in time by the power of Grace , and the sword of the spirit , by repelling and crushing them at their first rising in their hearts .

Many flatter themselves from a conceit of an impossibility of ruling their Thoughts and imaginations , and are ready to lay all upon naturall weaknesse , &c. They think it impossible to order and over-power their Thoughts , being so divers in kind , sudden in their motion , and so innumerable in themselves .

But such must know , That if we be truly sanctified , we have a new light , life , and might from Christ , whereby we are inabled to doe all that God Commands , evangelically . Sanctified persons have

1 Such a light as discovers not onely dunghills , but motes themselves , even the least flying imaginations , and abaseth their soules for them .

2 They have a new Divine strength whereby they are able by degrees to subdue and subject their Thoughts to Gods will : And if vain loose Thoughts presse in upon them ( as they are as busie as little Flies in summer ) yet they will not lodge them , but they cast them out with hatred and horrour .

Tenthly , Sanctifying Grace implants ability and aptnesse in the mind to gather and extract holy profitable Thoughts out of all objects that are presented to it from all things that we see or hear . We are by nature barren and empty of heavenly Thoughts ; but Grace coming in doth spiritualize our minds , & the mind so far as it is spiritual spiritualizeth all objects , ordinary occasions , & occurencies , turning them into heavenly , spirituall Thoughts , and usefull Meditations .

1 A renewed heart is ready to raise holy Thoughts out of all providentiall Acts of God . It is the property of godly wise men to Observe the wonderfull Psal. 107. last . works that God doth for the sons of men , and to draw forth Divine meditations out of all Divine dispensations . The mercies of God doe raise and occasion thankfull obedient Thoughts in their hearts .

2 Gracious hearts doe extract humble meek submitting Thoughts out of 2 Sam. 16. 11. all sufferings , crosses , losses , and reproaches that befall them . What precious , praisefull , and contented Thoughts did Job raise out of his sufferings ? But Job , Chap. 1. & 2. carnall men extract Thoughts of discontent , murmuring , and complaint out of their sufferings .

3 Grace teacheth the Saints to draw forth and distill holy , spirituall , and profitable Thoughts out of all Creatures that are presented to their eyes . When they look up to the Heavens , their hearts are raised to think of the infinite glory , wisedome , and power of God .

2 When they see the Sun , they think of the Sun of righteousnesse , and his plenitude .

3 When they behold fruitfull Trees , they think of the Trees of righteousnesse that bring forth their fruit in due Psal. 1. season .

4 When they see springs of water , they are drawne to think of the well of lives , and water of life .

5 When they look upon their daily bread , they think of the bread of life .

6 When they behold the grasse , and flowers of the field , they take occasion to consider the brevity and uncertainty of mans life .

4 Sanctified persons doe strive to spiritualize all earthly sensible things in their Thoughts . They make their fancy serviceable to them in spiritualls . When fancy shall present earthly honours , pleasures , profits to their Thoughts , they take advantage thereby to raise their hearts higher , and to think thus with themselves , What is this to the true honour , to those enduring riches of glory , and those Rivers of purest pleasures prepared in heaven ? A sanctified heart will make every Creature a ladder to heaven , by extracting heavenly Thoughts : It turnes earthly things into heavenly Meditations : Here is a large field for our imagination to walk in , with much spirituall gaine .

If a feast be so refreshing , what is the continuall feast of a good conscience ? Pro. 15. 15. What are the spirituall revivements of the Gospel ? If the meeting of friends be so comfortable , what will the meeting together of the Saints in heaven be ? If a dark Dungeon be so loathsome , what is the eternall Dungeon of darknesse ? While we are in the body , the soule hath not onely a necessary , but a holy use of the fancy , and of sensible things whereupon our imagination worketh . What is the use of the Sacraments , but to help our soules by our senses , and our faith by imagination ? Sometimes the ministring of some excellent Thought from what we heare or see , proves a great advantage of spirituall good to our soules .

Herein the power of sanctifying grace appears , it makes our hearts fruitfull in these heavenly extractions : All objects , accidents , ordinary occurencies and opportunities , doe occasion holy usefull thoughts in sanctified soules .

11 Renewing Grace inables us to discerne the various times and seasons of holy Thoughts , and wisely to suite them thereunto . Good Thoughts are then the fruits of Grace , when they are seasonable , and suitable to all occasions offered by God . The dew of sanctifying Grace falling upon us , doth sweetly season and soften our hearts , and puts them into a true spirituall temper ; and then our Thoughts are active and addrest with holy affections to apply themselves to the condition of the times , and variety of occasions offered for the advancement of Gods glory , and the advantage of our owne soules . As

1 In sad sorrowfull Times , if Gods judgements be threatned out of the word , or executed from heaven upon the Nation or place where we dwell . When the Church wears her mourning Garment , when iniquity , blasphemy , errors , and damnable doctrines doe overflow throughout the Nation , in such black and dismal days , the thoughts of sanctified hearts are suited and sorted answerably , they then willingly entertain Thoughts of sorrow and sadnesse , trouble and trembling , horrour and humiliation .

2 In good and gladsome times , when mercy and salvation are wisely and seasonably proclaimed out of the word of life , when Divine truth hath a free passage , spreads and prospers , when the Churches of Christ are in peace and purity , &c. they are then full of lightsome joyfull , and thankfull Thoughts .

But the Thoughts of formall Professors , though they are fill'd with gladnesse , or sadnesse , according to the increase or decrease of their earthly comforts ; yet they are not much wrought upon by spirituall occurrences and occasions , either by Nationall mercies or judgements ; either by the prospering of the Churches Cause , and truth of Christ , or by the abounding of error & iniquity in the places where they dwell , so they may be free from suffering in their owne persons and outward comforts , and their private temporall felicity be not endangered by publick judgements , their Thoughts continue dull and formall , without any extraordinary impression .

3 Grace formeth and frameth our thoughts suitable to that holy spirituall rest that we keep upon the Lords Day , which is our Christian Sabbath . This is a maine triall of the sanctification of our hearts , & sincerity of our thoughts , when we doe carefully and cheerfully entertain and observe the holy Sabboth with a seasonable suitable frame of sanctified Thoughts

1 The Sabbath-day is as it were the Fayre-day of the soul , wherein it should furnish it selfe with new spirituall strength , with more knowledge , grace , and comfort in Gods Ordinances .

2 It is the spirituall Feast-day wherein our thoughts should feed and feast upon those glorious joyes , heavenly pleasures , and happy rest which never shall end , upon the precious Promises of the Gospel . Upon this holy resting day our Thoughts should be raised up to that rest of eternity that our soules and bodies shall enter into , when we shall fully rest from all our labours , troubles , temptations , and turmoiles , when we shall sin no more , and sorrow no more . This is to spiritualize the Sabbath , when our Thoughts doe solace and satiate themselves in God our Resting-place , and in the Resting-place promised by God .

Sanctified persons doe not onely cease from doing their owne wayes , and Isa. 58. 13. seeking their owne wills , and speaking a vaine word on that day : but also in some good measure they make it the very delight of their hearts , and the constant work of their thoughts , to consecrate the Christian Sabbath as glorious to the Lord . They doe not onely give rest to their bodies , from worldly businesse and servile works of their calling ; but also they empty their hearts , and disburden their Thoughts of all earthly cares , that so they may wholly attend and entertaine the holy motions of Gods spirit , and spend their Thoughts in holy extraordinary meditations , suiting the holy Feast-day of their soules .

I grant , that the holiest men living come short of that height of thought-holinesse , and uprightnesse , that the Royall Law requires : But

1 It is the purpose , bent , and longing desire of their hearts to keep the Lords day holy in all their Thoughts ; their aime is to order every Thought according to the Law of the Christian Sabbath .

2 They cry unto God to fill and sanctifie their Thoughts .

3 They doe earnestly endeavour after that holy heavenly frame of Thoughts that is sutable to the Lords holy day .

4 They have a fore-vigilancy , and an after sorrow ; if at any time they be turned awry from this Thought-holinesse , by company , or their owne corruption , they are much grieved for it , they repent , and seek unto God to pardon their sins past , and to possesse their hearts with more conscience , care and circumspection for time to come . But formall Professors though they may on the Lords day abstain from their servile labours , from their ordinary sins and vanities , and may outwardly and customarily perform Religious duties , and may have some good thoughts sutable to the bare solemnity of the time , yet they cannot possibly make the Sabbath the delight of their hearts , as is required ; they cannot keep a Sabboth in Isa. 58. 13. their thoughts , by holy heavenly meditations sutable to the spiritual rest of that day ; they cannot separate their thoughts from earthly affaires and sensuall contentments ; they cannot keep them off from week-dayes businesses , nor keep them in to Divine meditations on the Lords day . The best of unregenerate men cannot endure an entire and exact keeping of the Sabbath , it is not a Jubilee to their hearts , and the joy of their Thoughts .

12 Grace teacheth us to fill up the vacuities or empty places of our Time with holy thoughts and heavenly meditations .

For the clearing up of this truth , take knowledge of these foure things .

1 The whole time of a Christians life is a time of doing the will of God . There is no time for idle irregular thoughts or actions ; there is no time for sinning , no time for the mind to stand idle .

2 There be certain pauses and cessation times wherein we sit down and are not employed in body or mind , as at other times . We have our vacations , our leisure-times , wherein we are not busied in the work of our Calling , or in Religious duties , as prayer , reading , &c.

3 At such times commonly we have our worst Thoughts : Our minds are never wors imployed , then when we are out of employment : Our vacant times are our most dangerous times ; for then vain earthly exorbitant Thoughts doe most break in upon us , and most strongly prevaile . These are the times wherein sinfull thoughts , and Satanicall injections doe most intrude and throng in upon us .

4 Grace coming into our soules begets a holy care and constant endeavour to fill up these empty times with heavenly and profitable Thoughts . It is a maine duty in our exact walking , and a speciall act of true wisedome , to redeem these vacant times from vanity , and iniquity , Ephes. 5. 15 , 16. See that yee walke circumspectly , not as fooles , but as wise , redeeming the time , because the dayes are evill .

These empty spare times are opportunities Col 4 5. for holy spirituall Thoughts ; Therefore it must be our wisedome

1 To redeem these vacant Times from sin , Satan , and the world , that have so often enslaved them , and have filled them , up with loose prophane Thoughts .

2 It must be our continuall care to fill up our leisure spare times with sanctified meditations . Spirituall things that really conduce to the service of God , and most neerly concern us in respect of our eternall estates , are enough to fill up all our Thoughts in our vacant seasons , if every houre had the length of a day . They that doe not wisely redeem their leisure times , and spend them in Divine profitable meditations , are the greatest spentriffs and wasters in the world ; for time once past can never be recalled ; opportunity being lost can never be regained .

13 Sanctifying Grace teacheth us to spend our solitary times in holy precious and profitable Thoughts .

1 In our solitary seasons , when we are alone by our selves , withdrawne from all company , we have the fittest freest opportunities for Divine meditations , and thought-conversings with God .

2 At such times we are in greatest danger to be beset and assaulted with vaine foolish noysome Thoughts from the flesh within us , and with Satanicall injections from without ; therefore Grace being implanted in our soules , doth quicken us to a constant practice of these three Rules , which are of precious consequence .

1 It teacheth us to single out some special Divine profitable matter whereon to fix our Thoughts all the while we are alone , that thereby

1 We may prevent and avoid the ordinary intrusion of idle impure Thoughts , and impertinent wandrings .

2 That we may not be guilty of wofull trifling out and wasting our precious time .

3 That we may keep our minds and all the powers of the soule in holy action and imployment , that our Thoughts may not grate and grind one another , and so wast themselves in a barren melancholly . Whensoever we are alone , we have a fit opportunity to reflect upon our selves , to commune with our owne hearts , to enter into serious Thoughts of expostulation and examination concerning our spirituall estates , Oh my soule ! how stands the case with thee in respect of thine eternall estate ? What assurance hast thou of propriety in Christ Jesus , of thy pardon by his blood , of thy new-birth by his Spirit ? What growth doest thou find in grace ? What weakning of sin , what strengthning of graces doest thou find since the receiving of the Lords Supper ? What hast thou gained by such a Sermon ? What victory hast thou obtained over that particular sin which most assaulteth thee ? How hast thou served God in and with thy house ?

2 In our alone times we must consider what speciall sins doe most fight against our soules , and interrupt our peace , and cry unto God with extraordinary intention of spirit , for mortifying Grace .

3 We have now fit opportunity to fall into praisefull admiring Thoughts of God , his superabundant grace and mercy , wisdome and all-sufficiency , &c. or into some other holy meditation .

4 After we have spent some time in heavenly meditation , we may busie our Thoughts about some lawfull affaires of our Calling .

2 Grace teacheth us to withstand 2d Rule . and repell with all godly jealousie and care two dangerous evills .

1 Thoughts of pleasures from our youthfull sins , and unregenerate time , which at such solitary seasons are ready to make re-entry and return into our soules , and doe strive with much eagernesse , being assisted with the Devills craft , to re-insnare and pollute us with sensuall filth and folly , and renewed guiltinesse . It is a provoking sin to Ne redeamus in corde in Aegyptum hoc enim monet Apostolas , Rom. 6. 21. quem ergo fructum , &c. Augustin . think of old defilements with new delight ; this is to return into Aegypt in our hearts .

In this case Grace makes us exceeding fearfull and vigilant , least the Devil transforming himselfe should delude us in the glory of an Angel ; and by the flashes of his counterfeit light , cast into our hearts some secret sparks of lust ; for in our solitary musings we may recall and think of the abominations of our former wayes , especially of that sin that was our darling delight , upon purpose to lament , bewaile , and abhor our selves for them , thinking to be more seriously humbled for them ; and yet without a very watchfull eye , the Devill casting in some secret Thoughts of wonted sinfull sweetnesse ; That which was intended by us for a renewing and re-acting of repentance , Recordari volo transactas foed●tates meas , & carnales cor ruptiones anin a meae , non quo ● eas amem , sed ut amem Te Deus meus . Aug. Conses . lib. 2. may cursedly end in the re-acting of old sins , and re-injoyment of filthy pleasures in our Thoughts Grace coming into mens soules breaks the very heart of that sweet sin of their carnall estate , and their hearts from all delightfull Thoughts thereof . And as in a besieged City , where the greatest and most dangerous breach is made , there the Inhabitants concur with chiefest care and highest resolution to fortifie and make resistance : Even so , sith the Saints know that before their calling , their delightfull darling sin did most fearfully wast their soules , and wound their consciences : they set their thoughts with strongest resolution , and much indignation to resist and repell , abominate and abandon all delightfull thoughts of that sin .

2 Grace makes men carefull at such solitary times that they doe not act any new sin in their thoughts and imaginations , as sins of speculative wantonnesse , worldlinesse , ambition , revenge , discontent , dishonouring Gods providence , by unnecessary mistrustfull forecastings of fearful accidents upon themselves , families , posterity , goods , and Nation , &c. Some Sons of Belial there are , who make no conscience of acting all manner of uncleannesse , and horrible pollutions in their hearts , by the meer work of imagination : Yea , many who carry a counterfeit heaven in their outward behaviour , doe harbour execrable hells in their thoughts .

3 Sanctifying Grace teaches us to 3d Rule . make use of these solitary times as golden opportunities for Divine conference and comfortable converse with our God in secret . It drawes up our thoughts to a summary view , and serious consideration of those great mercies that God multiplies upon us ; and fills our hearts with many joyfull , lowly , and most thankfull thoughts . Grace seasons some part of our solitary time with holy musings and soule-talkings with God ; and this is a clear character whereby the Saints are differenced from the best of carnall men .

Morall persons and formall professors cannot thus fill up their solitary times with holy Meditations ; yea , of all things they love not to be alone for thought-speakings with God , and with their owne hearts . They may affect solitarinesse upon some private business , for the more profound contriving of worldly matters , for a more free , but filthy acting of heart-adulteries , and thought-fornication : to feed upon dull and fruitlesse melancholly , to let their thoughts range and run riot into a world of vaine imaginations : But to be alone onely for this purpose , that the minde may more freely fix upon Divine objects , and impartially enquire into the spirituall estate of their soules , they cannot they will not endure it : But godly men delight to be alone , that they may be more with God , and have more freedome for godly thoughts .

14 Sanctifying Grace teacheth us to watch over our thoughts continually , with holy wisedome and godly jealousie . Our hearts are like to a besieged City , liable every moment , both to inward commotions and risings , and outward assaults .

1 The fountaine of Originall corruption , though the main stream and bloody issue be stayed and stopped by the sanctifying power of Christs death , yet it doth still bubble up rebelliously , into vaine loose impure thoughts .

2 The Devil watcheth all opportunities to cast in his fiery darts to set our thoughts all in combustion , and to fill them with fiery lusts ; therefore we ought to set a watchfull Guard over our thoughts , and Keep our hearts above Prov. 4. 23. all keeping , as we are commanded . We must Guard and keep our thoughts more then any thing that is watched or guarded , whether City , house , or treasure : The eye of vigilancy should never be off from our hearts . The thoughts are the entry of mans heart , and therefore must be kept with a strong guard . As they that would keep out Theeves , doe strongly guard the entry of their house , so they that would preserve their hearts from theevish lusts , must carefully keep their thoughts . If this entry be unguarded , there is a free passage for Devils and all defiling sins to enter into mens soules .

The hearts of morall men and formal professors lies commonly open without speciall guard and settled government : Though their words may be watched over , and their outward actions reformed , yet they cannot endure the restraint and regulation of their inward thoughts and imaginations . The continuall confinement and keeping in their thoughts by a narrow watch , is a yoke that they cannot bear . It may be out of Principles of naturall light , and some generall apprehensions of the powers of the world to come , they may be so far carefull about their thoughts , that if some kind of black and monstrous thoughts doe rise up , inticing them to grosse and infamous sins , which would bring an odious blot upon their names , or danger in the world , or breed much terrour and torture in their consciences , they presently set against them , abandon and expell them .

Thus formalists may have a slight superficiall mis-guided care , and oversight of their thoughts at some times , but they cannot make it their chief and continuall care to watch over all their thoughts at all times , because the Mystery of iniquity working in their thoughts , was never yet opened to them by the power and light of saving grace . The keeping of their hearts is to them the last and least of a thousand cares .

But all sanctified persons make it the greatest care , and one of their chiefest Christian labours , to guard their hearts , and guide their thoughts , and to keep them alwayes in a holy humble heavenly frame . Our hearts will not keep in order and frame one moment , without a strict watch and guard . The hearts of carelesse men are like a River that hath no bounds nor banks , which runs out every way . We may take a view of this sanctified watch that grace sets over the thoughts , in these five Points .

Grace teacheth us to keep a continuall watch over our thoughts .

1 That we may timely discover , and wisely defeat the Devils stratagems and policies , whereby he labours to take and corrupt our thoughts .

1 Sometimes he assaults us by suggestions raised from the occasions and advantage of

1 Our naturall Constitution and temper .

2 Of our outward temporall condition , either prosperity or poverty , honour or contempt .

3 Of our infancy or growth , weaknesse or strength in Christianity

4 Of our particular calling , company , place where we dwell , or the like .

2 Sometimes Satan sets upon us with his owne more fearfull immediate injections , which are divers . Sometimes he comes add rest in his owne likenesse , and hellish blacknesse , as when he casts into mans mind thoughts of distrust , and doubting about the truth of heaven , and of the heavenly word of God , concerning the certainty of the Divine Being , of Gods providence and omniscience . For such hellish horrible thoughts as these against God and his glorious truth , are sometimes offred to the most sanctified soules : But they doe not wrestle or dispute with these hell-bred thoughts ; they doe not muse upon them , they doe not reason and parly with them , nor pore upon them ; for thence perhaps would follow some inclinations to Atheisme , prophanenesse , and other fearfull consequences . But at the very first approach and appearing of those monstrous thoughts , they abandon and abominate them to the very pit of hell , whence they came : They cry unto God against them , and are much humbled by them , and thence clearly see they are none of theirs , but the Devills

2 If the Devil prevaile not in this ugly black shape , he at other times puts on the glory of an Angel , and perhaps may bring into our minds good things , but unseasonably , that thereby he may deprive us of some greater good ; as at the Preaching of the word , he will cast into our minds good meditations , that so he may take off our attention , and take away the precious seed from us . With these and a thousand more such like vexations and sore troubles in their thoughts , Satan pursues and perplexeth the people of Christ .

2 Sanctifying Grace sets a strong watch over our hearts to resist and repell all delightfull thoughts of old sins , that our soules be not re-infected with the remembrance of former sinfull pleasures ; for as often as we think upon the passages and circumstances of sins past , with a new delight , our soules are defiled with a new staine , and fill'd with more guiltinesse . The sensuall sweetnesse of mens bosome sins hath taken such plenary possession of their affections in the time of their ignorance , that it will be tempting and solliciting of the Saints with continuall baites and allurements , that if it cannot draw them to the re-committing of the outward act , yet it will strongly intice to the enjoyment of it in their thoughts : And if they be not exceeding watchfull continually , it will presently ensnare and take their thoughts .

Here then is the difficult act of holy wisedome , and watchfullnesse over the thoughts , that we have learned to abhor and repell all allurements of old sinfull pleasures , and to smother the very first motions that would draw us to delightfull thoughts thereof , by considering of the many wounds those sins have formerly given to Christ , and to our owne soules . This is a sure evidence of much growth in grace , when we are able to think of old sins without new delight , when we can represent them to our minds onely for renewing of repentance , and deeper humiliation , and then dismisse them with loathing and hatred . It is one of the Devils deepest deceits and designes , whereby sometimes he is too hard for the wisest Saints , he labours to corrupt their affections with the thoughts of the bosome sin of their carnall estate .

3 Grace sets a continuall watch over the thoughts , to discover the first stirrings of sin in our hearts , and so to crush and crucifie all evill thoughts in their first rising : It teacheth us to hold a waking jealous eye over those many baites and lures which come from remaining corruption ; and to repell and suppresse every exorbitant thought which drawes to sin at the first moving thereof .

Sanctified persons doe labour by all means to stop and stifle the first sinfull sensuall thought , and to crush these young Cockatrices while they are in hatching , to mortifie sin at its first appearing in their thoughts . They know full well , that if they doe not smother and surprise evill thoughts at their first stirring in their minds , they will presently corrupt their understanding , the understanding their wills , the will the affections , and their affections once enraged , and having the reines ( like wild Horses ) will carry them headlong into abundance of sins . Oh what a world of mischief and misery doe men bring upon themselves by giving way to the first wicked thought ? Sin is like Eliah his cloud , at the first small , but afterwards it covers the whole heaven : Deeply then doth it concerne us with jealousie and trembling , narrowly and continually to watch and take notice of the first motions of our hearts , to tread downe evill thoughts as soon as they arise , not suffering them to stay or take any place in our minds . We must shut the door against vaine thoughts , and not give them the least entrance : We must not admit them , and then dispute with them .

Sinfull thoughts are the fore-runners of much sin coming after : Men had never come to such a height of sin , if evill thoughts had not led the way ; they prepare the way , they open the door and let in all other sins . Corrupt thoughts are of a most contagious nature , they are mens sins , snares , and scourges , in that their hearts are affected and infected with them : All the evill which is in their affections , actions , and speeches , begins in their thoughts : That which is last in their worke , is first in their thought . Sin is conceived 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Joma . Col. 1. in their minds , before it is brought forth into practice . The Devil cannot work his will upon mens affections , or prevaile over the will but by the thoughts .

1 A sinfull thought is cast into their mind .

2 This evill thought begins to draw the heart aside from the consideration of Gods all-searching eye , to the sight and survey of the pleasures and profits of sin .

3 It having the heart now by it self , allures , inticeth , and perswades it to consent , holding a conference with the will about the sensuall sweetnesse and contentment which is to be found in earthly pleasures , riches , honours .

4 Then the will entertaines the evill motion , consents and complies ; and now sin is compleated and finished in their hearts , though it never break forth outwardly .

5 Their affections add heate and strength , their heart travels with iniquity , and so by the help of opportunity sin is brought forth in their visible conversations : Then followes the often acting the same sin with delight , whence the heart of man is wofully hardned , and totally turned into sin , and so the sinner now fitted for destruction . If we doe not stop and stifle sin when it first stirs in our thoughts , we are in danger of falling by degrees into the depth of sin , and we know not whether ever we shall stop or stay untill we come to the depth of hell .

Therefore we must watch to discover and suppresse every evill thought at its first moving , especially those which are most fundamentall , which are the principall roots out of which others doe rise , as doubting , questioning thoughts of Gods providence , and care of his children , of his omniscience , omnipresence , justice , &c. Thoughts of deferring duties , slighting Ordinances : Thoughts against the necessity of circumspect walking , &c. When these Ephes. 5. 15. and such like Atheisticall thoughts and principles of Satans , doe take place in mens hearts , they keepe out good thoughts , and block up their soules against the entrance of soule-saving truths , and do corrupt all their thoughts and wayes .

4 Sanctifying Grace sets a watch over our thoughts in the performance of all holy duties .

1 To keep out all loose wandring wicked thoughts that they doe not enter into distract and disturb us in Gods work ; therefore we are commanded to watch unto prayer , and in prayer , to watch and pray . We must watch in hearing Gods word , set a strong Guard at the doore of our hearts , and the windowes of the soule , that no worldly distracting thoughts come into take off the attention and intention of our minds in good performances .

2 To keep out unseasonable impertinent good thoughts in religious performances . Thoughts materially good , when they break their ranks , and come into the mind disorderly , out of their due season and place , are sinfull . We are apt to think of good things unseasonably , and unsuitably to the present service ; as when we are in the act of hearing Gods word , or prayer , some good thing that we had heard or read formerly , some good note that we had forgotten , will now readily offer it selfe to our thoughts , whereby our minds are distracted , diverted , and carried away from the present performance , and our good works weakned and corrupted .

2 This mis-placing of good thoughts proceeds from our corrupt Natures , whereby we are apt to fix our thoughts upon any thing rather then what God at present calls unto .

3 It is the grand policy of our adversary the Devil to cast in good things into our minds unseasonably in hearing the word , or prayer , thereby to take off the attention of our minds from the present duty , and so to lame our sacrifice . He knowes that wicked thoughts will be abhorred and rejected by godly men , but good things injected may more easily have admission and reception with them .

5 Grace teacheth us to watch over our hearts continually , that we may be ready to give a wise and humble entertainment to the holy motions of Gods blessed spirit . There be good houres and good messengers of Gods sending , golden opportunities , wherein he useth to give a meeting to his Children , and breaths good thoughts into them , these we must embrace and cherish ; for as carnall men doe freely admit and embrace earthly corrupt thoughts ; but they reject and suppresse good motions and stirrings that tend to repentance , and mortification : so renewed men strive to shut out vaine thoughts ; but they sincerely desire with speciall reverence and all holy greedinesse to entertain all good motions put into their hearts by Gods Spirit , howsoever occasioned , whether by the Ministry of the word , reading the Scriptures , Christian admonition , or by some extraordinary mercy or affliction any way at any time they highly esteem all good motions grounded on the word of God ; they feed and improve them to the utmost , with meditation , prayer , practice . If men begin once to neglect godly motions , by degrees they grieve the blessed Spirit , at length they quench the Spirit . God doth often punish mens slighting of these heavenly motions , by leaving them to the vanity of their own thoughts , and to Satans horrid injections .

15 Grace begets a holy jealousie and suspition of our owne hearts and thoughts ; and this doth exceedingly quicken and strengthen our spirituall vigilancy . There is still much deceit in Jer. 17. 9. our hearts , so far as they are carnall , and though we have taken up resolutions to watch over our thoughts , yet sin is apt to break in and captivate our thoughts , if we be selfe-confident . They that are most suspitious of their owne hearts , are least overtaken with evill thoughts , because such are much in prayer unto God , and resting upon God , from whom they receive strength to stand and withstand sinfull thoughts , and Satanicall injections .

16 Sanctifying Grace raiseth high and holy thoughts for the advancement of Gods glory , and the spirituall advantage of our owne and others soules . The thoughts of gracious persons are ordinarily working for the promoting of Gods service , and good causes , for the procuring of true good to their brethren , especially in spiritualls , for the encreasing of Grace in themselves , and spirituall assurance and comfort against the day of triall ; for the keeping of a good conscience in all things , and the acting of self-deniall .

But the Thoughts of carnall men are all for self-ends , and selfe-satisfactions , how to get great things for themselves in this world , and to be great in the opinion of others , and to fullfill their fleshly lusts . They that spend their Rom. 13. 14. thoughts and studies for selfe , how they may satisfie their owne sinfull affections , and attain their carnall ends , are superlative sinners , they are Masters of the Art of sinning . We have an elegant expression in Prov. 24. 8. The man that thinketh to doe evill , they Prov. 24. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shall call him a Lord of wickednesse ( so the words are in the Hebrew . ) That is , the man that bends his thoughts to fullfill his owne sinfull desires and corrupt affections , shall be called a Lord , that is , the chief and greatest of sinners . 2 A Possessor of all wickednesse ; a most wiced man in whom is a confluence of all sin .

Lastly , Sanctifying Grace puts us upon a carefull constant use of all holy means that God hath appointed for the preserving of us from the prevalency and pollution of all evill thoughts . Prov. 4. 23. God commands men to keep their hearts above all keeping . That is , in the diligent use of all good means to strive to keep their hearts from entertaining and lodging evill thoughts , to keep them from all thought-defilement . Thus David Resolves to use all holy helps and means for the ordering of his thoughts , according to Gods will . Psal. 19. 15.

What speciall means hath God in his word directed us to use for the preserving Quest. of us from the prevailing power and pollution of evill thoughts ?

There be divers precious Preservatives Answ. that may be helpfull to us in keeping of our Thoughts .

The First Preservative .

1 LAbour to settle a holy Government in our fancy , & to keep our imaginations within the compasse of Divine Rules . Mans imagination must be cast downe , before his thoughts can be brought into captivity to the obedience of Christ , 2 Cor. 10. 5. Imaginations are properly the operations of the fancy , which is a power of the soule placed between the senses , and the understanding . The phantasie is the imagining power , as the mind is the thinking power in man . Fancy is that which the learned call Imagination and opinion . Phantasia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aliter dicitur imaginativa . Alstedius . Mans imagination of it selfe , if ungoverned , is a wild ranging thing , it mis-leads his thoughts , and fills them with vanity and sensuality , and his life with unnecessary troubles ; it is the great troubler of Israel .

1 Imagination is a shallow superficiall apprehension of outward good or evill things taken from the senses .

2 The fancy doth greatly prize and value sensible good things , which are present and sutable to mans corrupt nature .

3 Mans imagination over-rules his judgement , untill it be filled with a new light and strength . Hence it is that the best things if accompanied with sensible inconveniencies , as sufferings , losses , reproaches in the world , &c. are by carnall men mis-judged for evill things . 2 The worst things , if they be attended with pleasure , profit , and sensible contentments , are by corrupt men mis-judged for the greatest good .

4 Mans fancy presents to his mind earthly riches , honours , outward enjoyment , as glorious things , wherein is much happinesse and contentment to be had . The thoughts and life of many men is almost nothing else but a vaine fancy ; that which mainly-sets their thoughts on work , is how to please their owne fancy , which formeth and imagins an excellency and happinesse in earthly injoyments ; and in comparison of which it contemnes all true excellency and happinesse : Hence arise those earthly covetous ambitious Thoughts which are predominant in mens hearts .

5 Imagination worketh upon mans affections , and affections upon his thoughts . The reason why sinfull imagination works so strongly upon the mind , is , because it raiseth the affections answerable to the good or evill which it apprehends , and the affections stir the thoughts .

Things work upon the mind in this order .

1 Some object is presented .

2 Then it is apprehended by imagination as good or as evill .

3 Our affections are stirred up suitably to our apprehensions of the object .

4 The affections work upon our mind , filling it with suitable thoughts . Imagination is the first wheele of the soule , it stirs it selfe , and other powers of the soule are stirred by its motion ; if that move amisse , it moves the other wheeles amisse with it ; And therefore the well ordering of this is of the greater consequence ; for usually as mans imagination conceiveth , so the mind thinketh , the judgement concludes , the will chooseth , the affections are carried , and the outward man acteth

6 This Imagination doth exceedingly corrupt our thoughts .

1 By false representations of things to the mind , which begets thoughts by the help of the fancy .

2 By forging matter out of it selfe without ground , and so offering it to the mind to work upon in its thoughts .

3 As our imagination is an ill instrument of the understanding to devise vanity and mischief .

7 Mans corrupt imagination frameth and shapeth every thing as it selfe pleaseth ; it makes evill good , if it please the senses , and good evill , if it be displeasing to the outward man . Whereupon the thoughts of mans heart are full of unsettlednesse and unquietnesse , vanity and falshood .

So then , mans naturall imagination must be cured , rectified , and sanctified , before his thoughts can be holy and gracious .

1 Therefore we must pray that God would be pleased to erect a holy Government in our hearts to order , regulate , and restrain this licentious faculty , our fancy .

2 Labour to keep downe these disorderly Risings of our fancy , and to bring our imaginations into the obedience of Gods truth .

3 For the well ordering and bounding of fancy , consider the principall use thereof ; sense and imagination is properly to judge what is comfortable , or uncomfortable , good or evill to the outward man , not what is morally or spiritually good , or ill .

The Second Preservative .

2 WEE must present all things to our minds , as the Scripture presents them to us : This will be a good means to keep our thoughts from feeding upon empty windy fancies .

1 Present to our minds the Reality of spirituall Riches , Pleasures , Honours , and Injoyments .

2 The Emptinesse of earthly riches , pleasures and honours , which are but shadowes in comparison of those true reallities that the Gospel discovers . The Spirit of God sets forth these earthly things as empty and dangerous things , calling them vanity , uncertain riches , Eccles. 1 2. Luke 15. 9. Prov. 23. 5. unrighteous Mammon , Thornes , yea , Nothing .

The Third Preservative .

3 WEE must propound True objects for the minde to work upon in its thoughts . Our fancy is prone to raise false objects , and thereby false conceits and foolish thoughts in us . Our best way to take off our thoughts from false objects , is to fix them upon true objects : As

1 To think of the infinite greatnesse and goodnesse of God , and his peculiar perpetuall love to us in Christ .

2 The plenitude of Grace and Glory that is in Jesus Christ .

3 The high and heavenly Mysteries revealed in the Scriptures ; the exceeding great and precious promises of the Gospel .

4 The reall possessions , preferment , and Royal priviledges of the Saints .

5 The great day of judgement that we must all appear before the Lord Christ , and be made manifest what we are , and what we have done , and be strictly accountable for all our thoughts , words , and works .

6 Let us think of Heaven , that Paradise of all glorious perfections , plenitude of blisfull joyes , and Rives of purest pleasures , flowing from the immediate vision and injoyment of God for evermore .

The feeding and fixing of our minds upon these high and heavenly objects will be a means

1 To preserve us from vain sensuall thoughts .

2 To produce thoughts of true holinesse , it will draw us to think thus with our selves , If these things be so indeed , then must we frame our thoughts and wayes suitable to these holy Principles .

The Fourth Preservative .

4 WEE must labour to Set bounds to our fancies , and put bonds upon our thoughts . There is still some remainder of wildnesse in our fancy , and unsettlednesse in our minds after renewing ; therefore we must confine our thoughts and imaginations within the compasse of Scripture Rules . Lay a strict command upon them not to stray , or turn aside from the straight path ; and if they begin to wander , and run out , it must be our wisedome and endeavour ,

1 To restrain and reduce them presently , to stop these waters at their first breaking out , and not to give the least way to the inordinate irregular risings of our thoughts , and rovings of our fancy .

2 To fasten our thoughts to the Crosse of Christ . Consider how cruelly we have pierced the Lord of Life , by our thought-sins , and that he died to redeem us from our vain thoughts .

3 To confine our thoughts to some heavenly , precious , and profitable objects , as the appearing of Gods Grace , the Glorious appearing of Christ , and our appearing before him .

2 If our imagination break loose and defile our minds , and memories , yet let it not defile our wills : Give not the least consent to these sinfull motions , but tread them downe at their first rising , before they move to the practice of any thing .

3 We must never entertain groundlesse imaginations : Let us crosse and crush those imaginations which crosse the grounds 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 fl●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 WEE 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. 1 Sam. 2. 3. eye . He seeth and knoweth all the Creatures that we make in our hearts , our thoughts and imaginations . When vaine ungodly thoughts doe assault us , we should think thus with our selves , God is present , he stands by , and look on , he seeth my thoughts . This apprehehension will be a powerfull means to fence our thoughts against evill . We have an excellent place for this , Job 31. if we compare vers. 1. and v. 4. together , it is one continued speech . I have made a Covenant with mine eyes , why then should I thinke of a Job 31. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maid ? Doth not he see my wayes , and number all my steps ? What was the reason that Job durst not yield to a vaine impure thought ? Because God seeth it , ( saith he ) he beholds my wayes : That is , the secret wayes of my heart , my thoughts . God takes notice how many thoughts I think , and what they are : So that Job's eye was fixed upon Gods eye , and this fixed and overpowred his thoughts , that he durst not take liberty in his thoughts .

1 Let this impression be alwayes upon our hearts , that God stands by and takes a strict view of our thoughts , and will call us to a reckoning for them . This will be an excellent means to keep us from the prevalency of those evill thoughts that assault us .

2 Consider that God doth not stand by as a meer looker on , but he takes such notice of all the thoughts that passe through mens hearts , that he ponders and weighs them , as it were , to give them the fruit of their thoughts . Mens sinfull thoughts are laid in one ballance , and the righteous judgements of God in the other : To his Children he gives correction , but he weighs out punishment , wrath , and damnation to wicked ones .

3 Let us consider who it is that knows our thoughts ; it is the all-knowing , all-powerfull God , whose eyes are as flaming fire , and his feet like brasse .

There is no man but needs an increase of faith in this truth ; for if the infinitenesse of Gods presence and knowledge were firmly believed , it could not be , but that we should be more carefull and eyefull of our thoughts , and wayes , then we be : Therefore for a clearer conviction and plenary perswasion of this truth , I will present two eminent places , one is in Ephes. 4. 6. One God , who is above all , and in you all , and through all .

1 God is above all ; he looks down and beholds all that men think and doe on earth ; as a man that stands above in a high place , can see all that is done below .

But it may be objected , though a Object . man be above , yet there may be some corners , dens , and caves , wherein men may hide themselves from the eyes of him who is above them .

God is said to be above all , and through Answ. all , and in you all ; he is in us , in our hearts and spirits , by his all-knowing eye , and all-searching presence ; God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . seeth every corner of our hearts , every thought and secret of our hearts : He looks through us , through our hearts , as a man looks through a clear glasse . This is more plainly held forth , Psal. 139. 1 , 2. O Jehovah ! thou hast searched me , and knowne me , thou knowest my downe-sitting , and mine up-rising ; thou understandest my thoughts afar off . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 My familiar thoughts , my neerest and most inmost thoughts , as the Hebrew imports .

Jehovah knowes the thoughts of men afar off , because he knowes the Principles that are within their hearts , and what they would act if occasion were offered : As a man that knowes what roots are in his Garden , he can say , this and this will come up in the spring , though no Flower appear for the present . Oh therefore let us labour to keep this apprehension alwayes present with us , that God beholds and takes notice of all our thoughts .

The Tenth Preservative .

10 WEE must be mainly carefull to give up our first thoughts to God , at our awaking in the morning : This will be a good means to keep our thoughts close to God all the day following . This was Davids constant practice , as appears , Psal. 139. 17. When I awake , I am still with thee . That is , in my thoughts , I am still meditating of thee . When we awake , we should first fill our minds with the thoughts of God .

1 Of his greatnesse and goodnesse ; of his mercy that is renewed every morning .

2 Of his presence with us , his all-searching eye that is over us , and his mighty hand that is with us to assist us in doing his work , and to resist all evils and enemies for us .

3 We should fix our first thoughts every day upon that great and glorious end for which we have our life and being , and how every thing we doe , and that befalls us , may be reduced , ordered , and made serviceable to this high end , Gods glory . The setting of our thoughts in a holy order every morning , will much conduce to the right ordering of our thoughts ; it will prevent and keep out those earthly sensuall vanities which doe attend at the door of our hearts to make the first entry , and to take up our thoughts for all the day . Those objects that doe first take possession of our thoughts in the morning , do much prevaile with our thoughts the day after . The perfuming of our spirits with some gracious meditations at our first awaking , will much sweeten our thoughts all the day .

It is a thing much to be lamented and laid to heart , that Christians who professe themselves Heires of Heaven , having matters of that weight and excellency to exercise their hearts upon , should spend their thoughts upon trifles , vanity , and nothing , as all earthly things will ere long appear . Now one chief cause why mens hearts and heads are so fill'd with earthly sensuall thoughts , is , because they doe not season and strengthen their minds with thoughts of God , and heavenly things , at their first awaking .

The Eleventh Preservative .

11 IT will be a precious means to keep us from evill thoughts , if we be constant in holy fore-thoughts and after-thoughts every day .

1 In the morning fore-thinking and resolving in the strength of Christ Jesus to watch over our thoughts all the day , and to keep our hearts above all keeping , that we offend not in our thoughts .

2 We must keep a strict watch over our hearts the day following ; and though vaine vagrant thoughts doe crowd in , yet take notice of them , abhor and repell them , complain to God against them .

3 At night we must try & examine our thoughts , call them to account what they have acted , how they have carried themselves the day past : Take that course with our thoughts , that men doe with idle Servants , they set them their task in the morning , and at the end of the day they call them to a reckoning ; this makes them carefull to doe their work .

The Twelfth Preservative .

12 IF we would be kept from idle impure thoughts , we must keep our bodies and minds close to the work of our calling . As we must walk faithfully in a lawfull calling , so our minds must be fixedly intent on the businesse of our calling ; a diligent hand and intensive mind must goe together . This I take to be the meaning of that Scripture , Eccles. 9. 10. Whatsoever thy hand findeth to doe , doe it with thy might . That is , all that we have a calling to do , and all that we doe in our callings , we 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 must doe it with our strength ; that is , with strength of wisedome and knowledge , with strength of thoughts . That this is the meaning , is evident from the latter part of the verse , For there is no worke , or thought , or knowledge , or wisedome in the grave whither thou goest . There is no thought in the grave . So the Hebrew Eccles. 9. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 LXX . word signifies , and so the Greek Interpreters render it , and others also .

When we act in our particular callings according to Divine Rules , we serve God therein , therefore we must put forth the intention and strength of the mind , in the works thereof : The stream of our thoughts must run along with the works of our hands , and be confined within the compasse of our Callings , whiles we are acting therein : This will be an excellent means to keep in our thoughts from running out into vanity and vilenesse . 'T is impossible for idle men and women to be free from idle , foolish , and filthy thoughts . An idle life is a burden to it selfe , and it burdens mans mind with abundance of vain ungodly thoughts . If the body be not employed in labour as it should be , the mind will be intent on things that it should not , and perplexed with those troubles that it would not .

Idlenesse is the houre of Temptation , wherein Satan joynes with our imagination , and sets it about his own work , to grind his Greese ; For the mind of man is as a Mill , it either grinds that which is put into it , or else works upon it selfe , wearing and wearying it selfe in foolish and fruitlesse thoughts . When David was idle , how did his thoughts run out into folly and filth ? They that live without a Calling , or walk idlely and inordinately in their Callings , doe alwayes lye open to all kind of wicked thoughts ; therefore it is Gods appointment , that every man should make choyce of an honest vocation , and labour faithfully therein .

1 To set our thoughts on work , and to hold them doing in the works and concernments of our Callings : The spirits of men are active and restlesse , and will be busied some way or other ; therefore it must be our care to find them work , to keep our thoughts alwayes acting , either in the duties of piety , or works of our Calling , or in Divine meditations .

2 God hath appointed our vocations to set bounds to our thoughts , to confine them to their walk , that they may not run out to impurities or impertinencies . If the thoughts of men were left at liberty , they would run out on every side like a River that hath no bounds nor banks : But now we must take heed that we doe not burden our minds with many things : Over-much businesse fills mens hearts with dividing disturbing thoughts , and torturing cares .

2 Distracting care fills men with vaine earthly and wandring thoughts .

3. It wasts and weakens the mind , and so unfits it for any spirituall duty .

4 These thought-full cares are needlesse and unprofitable , they hinder and hurt us in our businesse .

Lastly , We must be much in prayer to God , that he would be pleased to purifie and sanctifie our thoughts , to settle them in a holy frame , and keep them free from defilement . The keeping & right ordering of mans thoughts , is above mans strength . We are not sufficient of our selves , as of our selves , to thinke one good thought , nor to keep out one wicked thought : We must commit our thoughts to Gods keeping and ordering , he is the onely King over them , and Keeper of them : Let us believe and plead that precious Promise , Prov. 16. 3. Rowle thy works unto Jehovah , and thy thoughts shall be established and ordered by him ; he will fix them upon Divine objects , and thereby free them from that disorder , distraction , and confusions which are apt to assault and annoy us . Oh therefore ! when vaine proud prophane thoughts begin to rise in us , and to war against us , we must cry mightily to God , and say , We have no power to stand and withstand these Armies of sinfull thoughts that come against us ; but our eyes are unto thee O Lord God for strength to resist them , and victory over them .

Remember ;

1 Where our strength is , 't is in the Lord Christ our head , and in the power of his might , Eph. 6. In his own might shall no man be strong .

2 That we have the Promise of present help , and future victory .

3 We must pray , and act faith , believe Gods power and Promise , and it shall be to us according to our faith .

4 As it must be our constant care to crush and suppresse every vain thought at its first rising ; so it must be our daily prayer that God would Cast downe our imaginations , and bring into captivity all our thoughts to the obedience of Christ .

FINIS .

ERRATA .

PAge 16. read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 17. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 21. line 5. for first r. fifth . p. 25. l. 10. r. Principle . p. 26. l. 15. for any , r. my . p. 37. l. last , r. softned . p. 40. l. 5. r. man . p. 41. r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . l. 23. r. out of . p. 42. l. 22. for he , r. she . p. 45. l. 2. for and , r. an . p. 53. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . l. 19. for giving , r. gaining . p. 65. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 69. l. 3. for they , r. their . p. 75. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 76. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 78. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 p. 83. l. 7. r. presumptuous principles p. 89. l. 8. for proud r. prone . p. 94. l. 23. for proclamations , r. provocations . p. 95. l. 16. r. presumptuous thoughts men . p. 98. l. 25. dele and. p. 99. l. 27. r. alone good . p. 100. l. 10. r. primarily . p. 103. l. 3. for to , r. of . p. 104 l. 3. for immediatly , r. immenfly . p. 111. l. 10. for is , r. his . p. 115. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . l. 20 for surely , r. freely p. 117. l. 22 for with , r. in . p. 118. marg. for ira . r. ire . p. 126. l. 3. r. comfortlesse . p. 130. l. 25. for inclinations r. valuations . p. 137. l. 26. for main , r. vain . p. 138. l. 29. r. dispensed . p. 143. l. 20. for and , r. but. l. 28. r. they that . p. 147. l. 11. for is , r. a. p. 164. l. 22. r. with his great . p. 166. l. 14. for foolishnesse , r. lowlinesse . l. 20 for gifts , r. graces . p 171. l. 17. r. reveted . p. 173. l. 4. for daily , r. easily . l. 30. r. prone . p. 178. l. 5. r. affectation p. 179. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 180. 1 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 181. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 182. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 p. 184. l. 17. r. inward . l. 29. r. shame . p. 199 l. 19. for first , r. fifth . p. 203. l. 10 r. overflow . p. 240. l. 3. r. they . p. 257. l. 5. for of , r. and. p. 263. l. 23. r. true of . p. 171. l. 13. dele first . p. 272. l. 13. r. last place . p. 318. l. 1. r. as the spring , actions and speeches as streams . p. 319. l. 23. r. morall . p. 343. l. 9. r. where . p. 344. l. 2. r. renewed . p. 369. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 375. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 411. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Mr Bisco Of the Mystery of Free Grace .

Mr Bisco's Treatise of the Thoughts .

The Man in the MOONE Discovering A Word of Knavery under the SVNNE .

Knaves her 's amongst you .

Stand honest men and you shall heare , How many Knaves will soone appeare , Their passage and their chiefe deceit , I am intended to repeate :

London , Printed for Charles Tyus , at the three Cups on London-bridge 1657.

The Man in the MOONE

WHoop sir , who comes here ? O t is my fat bellyed Host , with his Furkin o● foul Kitchinstuff , now cal'd my Landlady ; O what a bulk of Tallow do they carry about them ? enough to serve all the Kitchinstuff-Tubs about London : My Hostesse ( forsooth ) should have béen a Scrivener , for she wrights a very faire hand , after a large account ; those that are her guests had better pay them ready mony , then to let pale-fac'd chalk stand as a witnesse at the Bar , For my Landlady hath taught her score the Art of Perjury , that whosoever deales with chalk shall prove him to be a Knight of the post , and t is because hée 's a sworn servant to Guts and Garbidge .

Stand off Master Horsecourser , what do you mean to ride over me ▪ The nim●le Ia●e that you ride on has béen ● good Hackney , and now to cozen your Chap-men you have let him blood , gave him a drinch , And put a live Eale in his belly ; this makes him pr●●●ce and leap as if the D●vell were in him . But if the Horse ●new my mind , and would tosse you out of the Saddle , and break your neck , intr●th I would pay for your supper , and ●i● a farewell to misfortune , but by such an Accident she Hangman would loose both mony and a good suit of cloaths , and the Gallows want her due . O you are very well guifted for the order of your Trade you 'l swear and lye with ere a whore in England , before you 'l bait one peny of the price . And wil avouch one of your new molded spittles to be as fashionable a horse as any is in England .

What I hear Master Confidence , O he 's a Student at Law . for when fools fall out then Knaves prosper ; the good cash out of some troublesome Curmudgions pockets makes the Lawyers laugh like a Carpenters dog with a rule in his mouth : whosoever féeds the crafty Lawyer fat ; shall besure to go with an empty belly : and if you starve your cause , you shall not have one jot of Law to help you : if you sue under form of paperous , your desperate case will be thrown over the Bar , like a perjerd Lawyer then may ye come home by wéeping crosse , and sing the Lamentation of a bad Market .

O the Baker beware of the Pillory , I promise you you were something néer the matter , O men of uneven size , Whose consciences are seard as hot as a new baked twelve peny loaf you must have the Governers of the Citty to look to your light weights , and light bread , you teach so fair an example for lightness , that some of your wives cannot chuse but be light , and make your horns too heavy for your heads , I 'd wish you mend your hand , els the poor prentices ( whose guts cryes Cubert ) will curse you for the small hapeny Loaves as they have for their breakfast .

Stand square sir , what doth your brains turn round like a Wind-mill ? Thou seamest to be a kind of an upright man , but I fear thou art a white Divell . O thievish Rascall , thou hast never a true finger on thy hand , ( except it be thy thumb ) nay this is not all , for thy T●le-dish of it self is conscionable , but when a handsom girle comes to the Mill to have her gryst ground , stra●t your man Thomas ( as you call it ) is ready mounted and with your fair words & promising her gryst tole-frée , you lay her down upon a bawdy sack , and enter into her con , cupisence : She as merry as the Maids runs home and tells her mother how the Miller had took no tole , but in half a year after she is queasie-stomackt , like a Gréen-sicknesse Girle newly come to a big belly , then her mother ( forsooth ) must carry her daughters water to the Doctor , for she complains of a Tympany , which makes her so swell about the middle , but the conclusion of all brings the Millers knavery to light , by the help of a Midwife .

Hey tosse what s here ? the picture of ill Luck , one that looks as if he had suckt his dam through a hurdle , O t is a Saint of the times , cal'd Porridge John , a great consputer , alwayes carring a Bible under his Arm , but never makes no use on 't , unlesse it be to vamp his own Opinion , And though it be never so false , it must stand for possitive truth , this fellow is a Divellish Cormorant , for at one breakfast in conciet he is able to swallow the greatest Church in England , the minister , Clerk , Bells , stéeple and all : his maw is the similitude of hell , nay for an ordinary colation he must have a twelve peny Loaf , a dozen of shéeps heads , And four Gallons of Porridge to stop his ungodly guts , The Butch●rs dogs of Smithfield-bars have cause to curse him for devouring their panches , O he 's a filthy swinyard , and if such fellows as these are the only Saints , sure enough the Divel has brought his hags to a fair Market .

Hey day , what more knaves still ? have a care sirra of your trappanning , lest you 'r clapt in a wooden pound for 't , & so is forc'd to take a view of the pictures at the Exchange , and to be a Surveyer of Leaden hall Market . when your face wil be daub'd with rotten Eggs : to make you look like a shitten clout or a sodden shéeps head . This Trappan is an errant pollitick Rascall , let al men defie him , as they do the Divel . for if he catches you in his clutches , hée 'l have no more mercy of you , then a dog of a Bear , or a Divel of a damn'd soul , his deceit , cunning and craft is so much , that it is not easily to be reckoned if Morbus Gallicus do not sease upon his bones , I do much marvel , for he kéeps company with none but common whores and to be sure before he 'l leave off his trade he 'l take up a worse where in time he may wear the Threecorner-cap at Tyborn , and smel the hot cakes at p●●ddington .

O Master broaker , that has remov'd two times without a Habies Corpius , from Long-lane to Hounds-ditch , And from Hounsditch into Charterhouse lain , this fellow bites the poor to death for whereas the good Act of Parliament , alows them six in the hundred , these Milaters of the Law , raises it to forty pound in the hundred Racking of their Debters intollerably ; Making no more conscience of his wayes , then a prick ear'd Saint doth to lye with his sister , O this fellow is a publick enemy to the State , And whereas thievs deservs hanging for stealing , so brokers deserves hanging for Extortion , let him go , and the Divel and six pence go with him , then he shall have mony and company , the cruelty of this hell hound first caus'd this Proverb to be in use , That a cunning knave needs no broker .

How now Master Spruce , you have plaid the taylor surely , you have got you New Clo●ths , new hat new shooes ; and stockins , new band and Cuffs , and a new shirt , but I wonder what s become of all the Army that marcht under your command , have you removed their quarters only at present til all your new things goes to Mistris Lavender , then your old bosom friends must be again your chiefest Companion , Well taylor , well , thou hast a fine Art in cutting thrée sléeves , for two , and casting one into hell , And bid the Divel take it , for you are oft troubled with such trifles , powder béef will not serve your turn , but you must have cabbidge with it , this is a custom that belongs to taylers , as the lash doth to a Bridewell-bird .

How now Master Doore-Kéeper , I sée you are a kind of a plain-fac'd gentleman , now since you came from Kingsland Colledge , and took your degrées in a hot-house , what though you have lost your Pimping place , now Damerus Page sings in New-gate you may live well enough with ketching of Mice against a wall . it will not hurt your nose , nor be offensive to the Common-wealth ; it was the using of Venus trade excessively that caus'd the bridge of your nose to fall , and your head to have a bal'd crown , there went the haire away , and now you must turn Fidler and get a sound poast to prop up your nose , else your musick will play nothing but the running of the Rats in Smithfield .

What 's here Jeremy's Ghost . a coarse rais'd from the dead , or an ayre spirit covered in a black suite , O Pinch-out the Vsurer , that hunger snouted rascall , who hath got a Red Herring a broyling in his bosome to serve him for his dayes dyet : good Master save charges let me perswade you to relieve the poore , if not to be liberal to your selfe and your friends and not to goe créeping about like a wandring Iew , looking as bleak in the face at winter as a wither'd face Band doth that hath béene carted upon a Shrove Tuesday : why will you starve your guts to increase your riches ? dost thou not know when thou art gon all 's gone ? spend frée with moderation , for that which is got over the Divels back wil be spent over the Dams belly : stand back with your short knife , your Mills and Iills and your impudent bulks that stare a man in the face whilst another picks his pocket , you have learn'd the slight of hand and can conjure better then any hocus pocus in England , you have your art at your fingers ends , as if you had serv'd seven years to the trade , and so come to be Frée-men of the City , being sworne at the Old dayly , your names is recorded at Newgate , your Copy seal'd with a Roman T. and your Indenture at last hang'd upon the files of Tyburn and there 's an end of a bad Market .

Stand off Master Ketch-po●e , you that can with your false warrants and counterfeit Writs to arrest poore sencelesse men that cannot read your subtilty , this knave is merciles , for if you fall into his clutches he drags you to Lobs pound as round as a hoope , give him his fées and that will stop his mouth , but without mony you must to Prison and there lye and perrish if the Creditor be no more mercifull then the Bayliffe : these kind of people are the Common-wealths Cormorants , that devoure whole Families at a Mouth-full , they have abundance of exploits , deceits , cunning , craft , treachery , traps , snares , false-hood , and perjury , that it is good for an honest man ( if he can ) to kéepe out of their company .

How now , what art thou whose head hangs down like a Bul-rush ? O it 's a Knight of the Post , a publike and a common for sworne Varlot this fellow for 12. pence shall sweare the richest man in England out of his estate , and oaths goes down with him as easie as a Sow sucks a Tub full of wash , and hath as good an appetite to forsweare himselfe as a big-bellied Woman long● for Butter-milk .

H● makes no Oates of his Oathes , as a horse does of chap hay , but with him they have as good a digesture as the best meales meat a man can eat at a table , a Halter ch●ak him and all those that are of his generation : and whilst knaves doe either hang or mend let all honest men sing with me this wholsome Ditty , called , an Item for honest men ,

The tune is , Ragged and Torne .

O What a mad world is this , that Knaves are in every Towne , For right must often t●ke wrong , since honesty is thrown down : The weakest must goe to the wall , the strongest themselves can defend , And poore men must pay for all ; for their troubles will never have end . Yet knavery still I defie , for I scorn to be of their crew . Though others doe flatter and lye , I 'm ragged and torn and true . I will not be like to mine host , that alwayes enlargeth his score , Nor yet a grand knight of the post , nor pimp for to wait on a whore : These callings are wicked and bad , and none but grand knaves that do use it , Whilst honesty sets very sad , 't is pitty that knaves should abuse it , For I still doe knavery defie , &c. The Lawyer and Broker are evill , the Millers a leacherous thiefe , The Usurer clings to the Divel , and the Taylor gets Cabbidge and beefe These all are expert in their trades , and know how to shirk and to shift , But those are the merriest blades that helpes a dead man at a lift , Yet knavery , &c. The ●aker and divelish Trappan , the File-cly and Ketchpole agree , To undoe and wrong every man , so wicked and bad now they be : They lay their traps and their Gins. and every politick snare , Is laid to break poore mens shins , unlesse you doe take speciall care . But knavery still I defie , &c. Then Item I 'de have you beware of those that dissemblers be , And those that speakes wondrous faire . whose hearts and their tongues disagree With Item take heed of your foes , and those that pretend are your friends For you may want mony and clothes , when as they have serv'd their own ends And Item still knavery defie , and all that belong to the crew . A penny these Items will buy , and so I doe bid you adieu . S. S. FINIS .