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
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
if trading strength friends should fail what would become of us we shall want ere we dye the disciples had these or such like thoughts we have left all Parents Trades present Possessions to follow our Lord Jesus and he is in a poore low estate and how shall we we be fed and cloathed we may come to lack necessaries See how Christ reproves them for their distrustfull doubting Thoughts Matthew 6. Why are ye thoughtfull be not thoughfull Mat. 6. 25. 28. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying in your hearts what shall we eat c. Take nothought so one of our Translations reads it but not properly for food and rayment cannot be provided Luke 12. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian care without some thoughts There is first the thought of diligence which puts us upon our duty 2. The thought of diffidence which draws back our hearts from resting upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a doubtfull carking care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solicite anxie the promise This thought of distrust concerning temporals hath two ill properties which the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often used here doth plainly import it is is distracting thought which divides mans mind into divers parts casting this way and that way and the other way Faith unites our thoughts Cogito solicitudo est agritudo cum cogitatione saith Tully Anxie cum suâ—â—â—a animi sollâ—â—â—tudine cogitare Zanch. 2. It is a disturbing anxious Thought which tears and tortures our hearts up-the rack of discontent Quest When do these unbelieving thoughts mainly assault the Saints that so we knowing the hour of their coming may watch and not be overtaken Answer There be four special times wherein they are apt to assault us 1. In times of spirituall desertion when God withdraws the sensible sweet assurance of hâ—s favour we are apt then to say in our hearts as Asaph did will the Psal 77. 8 9. Lord forsake for ever and will he show favour no more doth his mercy cease to Eternity c. 2. In times of danger and passionate fears Psal 31. 23. I said in my hastning away namely through amazement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 20. 3. Psal 48. 6. or fear as the word commonly intendeth in my trembling hast the Greek calls it an extasie or trance so Psal 116. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In times of deep affliction temptation and triall Job in his sufferings had a sharp conflâ—ct with these thoughts of unbelief when he complains that God Job 16. 9. 12. did hate him and gnash upon him and as his enemy sharpen his eyes against him c. 4 When pangs of death are upon men Satans last assaults are commonly the most violent These thoughts of unbelief and doubting do greatly dishonour the glorious truth and mercy of God 2. They fill mens hearts with terrour trouble discontent and discouragement 3. They lead to desperation which is the height and depth of these thoughts of distrust they are contrary and contradictory to a spirit of faith which says to us Christ is thine he will never leave thee c. Gal 2. 20. â—ob 19 25. 5. Out of the hearts of men proceed thoughts of disobedience against God There is in all men by corrupt nature this rebellious thought I will not acquaint my self with the wayes of holinesse I will not walk in the path that is called holy Job 21. 14 15. sinners are brought in speaking thus to God depart from us we will not the knowledge of thy wayes Who is the Almighty thâ—t we should serve him this is yet more evident in Jer. 6. 16. where Jehovah speaks thus to the Jews si and in the wayes and behold and ask for the old way which is the good way and walk therein and ye shall find rest for your souls but they said we will not walk in thy wayes surely they durst not answer God thus obstinately with open mouths but their thoughts speak it impenitent sinners say in their hearts the Lord Christ shall Luke 19. 14. not reign over us we will not walk in those precise paths that preachers presse upon us Men do manifest this disobedient thought in their practice in that they sinne against the light of Gods word and cast off those duties that are so clearly commanded 6. Out of the heart of men proceed thoughts of injustice these tend directly to the dammage or hurt of our neighbour in his name body estate c. 1. Justice is a vertue whereby we are inclined to perform our duty to our neighbour in thought word and deed 2. The formal act of Justice is to give every man his due that which belongs unto him 3. The object of Justice is our Neighbour that is every one that is or possibly may be partakers of the same blessednesse with us Luke 10. 36 37. 4. This Justice is the summ and substance of the second Table 5. The Royall Law being spirituall forbids and condemns not onely unjust speeches works and gestures but also unjust thoughts of man against man Zach 7. 10. Let none of you think evil against his brother in your heart Quest What are those thoughts of unjustice that men conceive against their neighbours Answer They are of five sorts As first dishonouring thoughts 2. Murdering 3. Adulterous 4. Thievish 5. False accusing thoughts 1. The hearts of men by corrupt nature are full of dishonouring thoughts against those who are set over them these are sins against the Fifth Commandement the least contemptible vnworthy * Mat. 5. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raka legi semper ita scriptum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reka vel Rika sonaâ— vacuum subaudi judicio ratione cerehro veuitque a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod etiam Hebraice significal evacuare Tremel Raka Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est interprete Hesychio Hyeronime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vacuus vanus absque cerebro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr vacuus inanis binc voxilla convi ii Syrerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanus cerebro vacuus levis Buxtorf Juniâ—â— thought against those that are in place over us whether Magistrates or Teachers or Parents or Masters or Husbands is a breach of the Law of God and a striking at the image of his authority 2. Vile reproachfull thoughts against their neighbours these are of three sorts 1. when we think despicably of them in respect of their outward state or stature 2. In respect of their gifts 3. In respect of their spirituall estate 1. * When we shall think thus with our selves such a man is a poor sneake a worm a base contemptible fellow in regard of me a meere shrub c. 2. When we have these or such like thoughts such a man is far inferiour to me in gifts and parts he is no body he is Raca an empty fellow these are dishonouring thoughts condemned by the Law Matth. 5. 22. Whosoever
must be regulated 2. It is such a knowledge of good and evil as is intrinsecally and indelibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. rooted in mans nature * Chrysostome tell us that this naturall Law is a radical fundamentall knowledge planted in the being of man 3. The Law of nature is a comprehension of certain first principles belonging to the right ordering and regulating of mans thoughts and works for the principall scope of this naturall dictate and direction is for action and not for speculation There are certain undeniable principles that a rationall being will freely grant and presently yield unto they are drawn up in some short Axioms or propositions such as these That which is good and honest must be embraced and acted That which is evil must be avoided what thou wouldst not have done to thy self do not thou that to another Happinesse is to be sought after 2. Then there follow certain particular principles as God is to be worshipped Parents must be honoured Justice is to be done Men must live temperately c. 3. From these clear and unquestionable premises Reason draws several Conclusions that have the impression of natures seal upon them and so are undeniable asnamely blasphemy murder adultery theft lying and such like are evil and therefore must be abhorred and avoided The Law of nature is the birth of that originall eternall Law God is the Archetype Primitive supream eternall Law the perfect Rule of all Righteousnesse 1. The Law of nature is a stream flowing forth in time into the natures of the sonnes of men from that original fountain of all Law it is a Copy transcribed from that eternal Law and implanted upon the heart of a rational being 2. It is the first born of this eternal Law having the preheminence of primogeniture and so claiming a double portion The Law of nature was in being long before Moses received the two Tables before there was any Prophet or Judge in Israel yea before Noah preached or Enoch prophesied It was contemporary with Adam This was the Scripture that God gave men in the infant age of the world they carryed this Bible in their hearts continually 5. The Law of nature is the summe and substance of the written moral Law there is a sweet agreement and consent between these two Royall Lawes they differ not in substance but in circumstance and in respect of the manner of delivery the natural Law is the summary abridgement of the moral Law of Moses 6. God hath written this Law in the Quam Deus omnium creator singnâ—orum hominum pecto ribus infudit heart of every man Ambrose thus defineth this naturall Law it is that which God the Creator infused into every mans breast it is written with the finger of God in the heart of man as Philo saith an eternal Deity graved this Law of nature in mans immortall mind that is the Pillar that holds forth thâ—s natural truth This Royall Law of nature is a sacred Manuscript written by a Deity it is the Scripture of God in mans heart it is a Bible of Gods own printing the Apostle calls it the work of the Law written in mens hearts Rom. 2. 15. Question What is this work of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law which is written in the hearts of the Gentiles Answer It is the sentence and summe of the Royall Law which is to love God above all and our neighbour as our selves though the Heathens have not the law of Moses written in letters and Sillables yet they have the thing it self comprehended in the Law they have a writing within that discovers not onely external actions prescribed in the law but also internal acts 1. Because the internall acts of obedience are the principal work of the Law 2. It is evident that the Gentiles had the knowledge of divers internal essential duties contained in the Law 3. They are condemned for the vanity of their Thoughts and vilenesse of their affections which are inward violations of the law Ephes 4. 17. Rom. 1. Ob. It may be objected that it is the peculiar priviledge of Gods elect people who are in Covenant with him to have the law written in their hearts and engraven in their minds Jer. 31. 33. Heb. 8. â— 9 10 11. Heb. 10. Whereunto I answer 1. There is a natural writing of the Royall law in mans heart Rom. 2. 14 15. the light and law of nature is implanted in every mans heart at their natural birth or coming into the world Iohn 1 9. 2. There is a supernatural evangelicall writing of the Royal law in the hearts of the Elect people of Christ at their new birth by the spirit of grace coming into their hearts This Evangelical writing is the fruit of the promise and the priviledge of regenerate persons onely 2. There is a very great difference between the writing of the work of the moral Law in the hearts of Heathens and the writing of the law it self in the hearts of holy men Gods gracious writing of his Lawes in the hearts and minds of his people in the work of regeneration imports an opening of their understanding by Christ to discern the spiritualnesse penetration compasse and mysteriousnesse of the holy law Luke 24. 45. Rom. 7. 14 Heb. 4. 12. Psal 119. 96. 2. A creating and implanting new holy principles and propensions agreable to the Royall law whereby they are inabled to perform a spiritual Evangelical obedience unto God But the naturall writing that heathens and all natural men have in their hearts gives them onely a generall knowledge of certain practical principles and a naturall strength to do many duties of the law in a moral way but they are still strangers to those new principles of spirituall knowledge and Gospel obedience that are in renewed men Question what are those good things that meere natural men may do by the principles of nature implanted in their hearts because it is said expresly that the Gentiles do by nature the things contained in the Law Rom. 2. 14. Answer they may do things that are morally and materially good but they cannot do those things that are Theologically and spiritually good they cannot do those things that are essentially and intrinsecally good 1. A work is morally good when it is good in relation to manners and in order unto men when it is good in the sight of men good unto humane purposes and by way of example or edification to others who judge as they see 2. A work is divinely and spiritually good when it is good in relation to Religion and in order unto God a good work is then done divinely and spiritually when it is acted 1. From a divine principle from the spirit of life from Christ living in us from a new Principle of life and holinesse Gal. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. put into us by the spirit of regeneration 2. When it proceeds from a living faith purifying our hearts
or allowed by them 2. Evil thoughts against our neighbour are either thoughts with consent or without consent 1. Evil thoughts with consent of will are such as men conceive in their minds against their neighbour and do also really desire and purpose in their hearts to practise these are directly forbidden in the fifth sixth seventh eighth and ninth commandements 2. Thoughts without consent are the evil motions of mans heart against first his neighbour to which his will never gives consent these are condemned in the tenth Commandement the whole Law is spirituall in every branch thereof but this last precept hath a height of spirituality There be two special sinnes which are directly forbidden in the tenth Commandement Thou shalt not covet 1. All thoughts of mind wishes and desires of heart after that that is anothers contrary to contentation it condemns the very first risings of our desires after any thing that God hath given to another though we would have it without fraud or violence as by giving him the full worth of it in money or otherwise 1 Kings 21. 2. The former Commandements doe forbid together with the outward Act the inward desire of another mans goods to his hurt or dammage for as desire after another mans wife is adultery Matth. 5 28. so the desire of any others house or beast wrongfully is stealth 2. This tenth precept condemnes the first motions of concupiscence arising in and from our hearts though not consented to it is purposely set in the last place as conducing to the exposit on of the former precepts which do condemn the outward facts and inward motions of Concupiscence rising with consent whereby they are really distinct from the last Commandement which must forbid something not directly forbidden in the other Commandements Thirdly evil thoughts are condemned by the Evangelical law of grace and faith as may evidently appear by these seven arguments 1. The Gospel commands sinners to forsake their own thoughts and to turn to Jehovah in their Thoughts and works Isa 55. 7. this Repentance is a Gospel duty it is often joyned with Remission of sinnes which is a Gospel benefit 2. The Gospel Word being accompanied with the holy spirit convinceth men of their evill thoughts 1 Cor. 14. 24. 25. 3. It censures and condemns mans thoughts as a judge Heb. 4. 12. This Word of God that is so full of power and life that worketh so efficaciously Heb. 4 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of God is quick convenit hoc vorbo Dei sed praecipue evangelico Dicebantur critici nomine etiam a latinis usurpato homines acris judicii c Estius on mens hearts and thoughts which judgeth the thoughts of the heart must needes be the glorious Gospell of Christ 1 Because it is the Gospell that is the. Ministry of life and the ministration of the spirit 2 Cor. 3. 6. 8. It is called the Law of the spirit of life in Christ Jâ—sus Rom. 8. 2. it is a quickning word John 6. 63. the Savour of Life This gospell word of God is living efficiently it hath a soul-reviving soule-raising virtue instrumentally it is the outward meanes whereby the Spirit of Life infuseth life into our dead soules James 1 18. Joh. 17. 17. The Law of Works cannot make alive dead men Gal. 3. 21. 3. 'T is the Gospell that discovers and directs in the way to eternall life This Evangelicall Word is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Critick a curious Judge and observer of the Thoughts of mans heart it censures very sharply 4. The Gospel of Christ conquers and casts down the thoughts from their Throne in mans heart 2 Cor. 10. 4 5. 5. True Gospel faith casts out all evil thoughts as enemies to King Jesus it purifieth our hearts from the power and pollution of vain thoughts Acts 15. 9. 6. It captivates the Thoughts of men to the obedience of Christ 2 Cor. 10. 5. 7. In the Gospel-Covenant there is a giving of Laws to the thoughts of sanctified persons Heb. 8. 10. I will give my laws to their thoughts saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus the words are in the originall 4. Evil thoughts are condemned by the concurrent consent of the whole Scripture 1. They are condemned by Moses and the Prophets Gen. 6. 5. and chap. 8. 21. Deut. 15. 9. Psal 10. 4. and 14. 1. Psal 94. 11. Psal 119 113. 118. Prov. 12. 20. and 15. 26. Prov. 24. 9. Eccles 4. 8. Isa 55. 7. Isa 57. 11. Jer. 4. 14. and 18. 18. Eezch 11. 2. Hos 7 15. Micah 2. 1. 2. Evil thoughts are condemned by our Lord Jesus and his holy apostles Matth. 9. 4. and chap 15. 19 20. Matth. 16 7. Mark 7. 21. and 8. 17. Luke 1. 51. Mar. 16. 1 Cor. 14. 24 25. 2 Cor. 10. 4 5. James 2. 5. Fifthly it will appear that thoughts are not free if mankind be considered in a threefold estate 1. In the estate of originall purity 2. In the state of original pravity 3. In the apparition of grace 1. If we look on men in their paradise perfections 1. As creatures they ow all possible service and subjection to their gracious Creator in their spirits as well as in their bodies both being framed by his omnipotent hand for himself 2. As good creatures made after the Image of Gods wisdome and righteousnesse at first in Adam they were filled with glorious power and perfection in their spirits and fitted to perform a spirituall obedience to the Law by a compleat conformity of all their thoughts and works 2. If men be considered in their originall guilt and filth it will appear that their thoughts are bond slaves and captives to sin and Satan they are not sufficient to think a good thought of themselves 2 Cor. 3. 5. 2. All the thoughts of naturall men are altogether evil from their childhood Gen. 6. 5. and 8. 21. 3. These evil thoughts do bind them over to condemnation for the violation of the holy spirituall Law so that the thoughts of carnal men are so far from being free from sin that they are free to nothing but sin 1 Cor. 3. 20. 3. If mankind be considered in the apparition of grace in Christ it will be evident that thoughts are not free 1. The Lord Christ suffered for us in soul and body yea his greatest sufferings were inward and invisible that thereby he might satisfie divine justice for our soul sins and thought-transgressions the iniquities of our thoughts and works were laid upon him Isa 53. 2. As our Thought sinnes had the greatest hand in the death of Christ so the death of these grand radicall sinnes was chiefly intended in the death of Christ he dyed to redeem us from our vain thoughts which are the chiefest part of our vain conversation 1 Pet. 1. 3. As we desire that our whole man should be glorified by Christ we must give up the whole inward and outward man with all
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
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 inwâ—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 ANDREVVS 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 â—ur highest praises and perforâ—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
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.
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 w th 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 â—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
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 impulâ—u naturali ratione eis dictante quid honestum quid â—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 thâ—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 moâ—all Acts ordained for the gâ—od and welfare of rationall creatures sufficiently made knowne by the Law-giver Lex est regula menâ—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
world The time shall be when this world and time shall be no more but the mercy of God to his people hath no end no interruption 2. Mercy is drawn out to eternity this is confirmed by six and twenty everlasting that are spoken of the mercy of God in one Psalm to make the deeper and stronger impression upon the hearts Psal 136. of the faithfull the mercy of Jehovah is to everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The length of this divine mercy is from everlasting to everlasting upon them that fear God Psal 103. 17. he had thoughts of mercy from eternity in his Electing love in Christ Oh what strength of comfort may be drawn out of this immense length of mercy that which greatly troubleth poor souls is the lengthening of the iniquity of their thoughts Oh say they we have lived in thought-pollutions in the inward acting of speculative filth and folly in vain wanton wicked thoughts these forty yea threescore years we have drawn out the sinnes of our thoughts to a very great length therefore how can we believe that there is any mercy for us This Consideration should lengthen our sorrows and heighten our self abhorrency yet know that there is an incomparable greater length in divine mercy then can be in mans thought defilements the length of Gods mercy is from eveâ—lasting to everlasting now what is the length of threescore years to eternity Secondly as the mercy of God is greatly extended in all the dimensions thereof so it is greatly powerfull As there is a power in the wrath of God that passeth our knowledge Psal 90. 11. so there is a power in his pardoning mercy passing all created understanding this mighty power of Gods mercy appears herein that he is able by a word speaking to pardon the greatest height of sinne Now for the clear understanding of this glorious mystery we must know that in the justification of a sinner remission of sinnes and righteousnesse is given by an act of Royall Prerogative and power in God he speaks and pronounceth a sinner pardoned he saith unto him live Ezech. 16. 6. It is an act of omnipotency to pardon sin the superlative greatnesse of Gods power is manifested in forgiving his people as is most evident Numb 14. 17 18 19. And now I beseech thee let the power of my Lord be great according as thou hast spoken saying the Lord is long suffering and of great mercy forgiving iniquity and transgression pardon I beseech thee the iniquity of this people according to the greatnesse of thy mercy in showing great pardoning mercy God shows great power This is the exceeding greatnesse of Gods Prerogative and transcendent power of his mercy that he can take men that are most ungodly in themselves and speak them the most righteous men in the world if he do but reckon and declare a sinner pardoned and justâ—fied he is really pardoned and justified from all his sinnes Thâ—s doth infinitely manifest and magnifie the power of Gods free grace and mercy in Christ that if he do pronounce a sinner forgiven he is fully and for ever acquitted from the guilt of all his sinnes if God be pleased to account and reckon a man righteous by the righteousnesse of Christ Jesus imputed he stands compleatly righteous in Gods sight this is the highest declaration of the omnipotency of Gods mercy that he is able to pardon the greatest sinner by a word in the word of this King of Kings there is power Infinite power Oh therefore let repenting souls consider that though the sinnes of their thoughts be exceeding great and innumerable heightned with all the aggravations that Satan and their own distrustfull hearts can put upon them yet there is that infinitenesse of power in Gods mercy that if he be pleased but to speak the word onely they shall be fully cleansed from the guilt of all their thought-sinnes The seventh Consideration Seventhly There is an All-sufficiency in the blood of Jesus Christ to cleanse the foulest sinners from all the iniquities of their thoughts 1 John 1. 7 9. with him there is plenteous redemption Psal 130. 7. 1. Consider that all the iniquities of our thoughts and wayes were laid upon Christ our surety Isa 53. 2. He hath suffered all that wrath and punishment which was due to the sinnes of all his people and thereby he hath made a plenary satisfaction to divine justice for the same he hath payed all their debts to the utmost farthing 3. God the Father hath accepted of this satisfaction of Christ for his people and manifested this acceptation in that he raised him again from the dead let him out of prison took off the bonds of death and received him into glory Rom. 8 33 34 4. Christ Jesus by his sufferings hath obtained a plenary redemption and remission of sinnes for all believing sinners Heb. 9. Eph. 17. 5. If our hearts be really broken for and from our evil thoughts the God of mercy will multiply his washings of us in the blood of Jesus Christ Psal 51. 2. David prayeth for a multiplied washing Psal 51. v. 4. according to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his iniquity multiply wash me much wash me that is throughly wash me again and again in the blood of Christ Rev. 7. 14. 1 John 17 9. Jer. 4. 14. the Hebrew Hereb or Harbeth signifies properly to multiply and doth most fitly suit Davids present case who had so multiplied his iniquities in the matter of Vriah Objection but now some perplexed Object souls will be ready to object and say these are precious grounds of comfort were we but sufficiently qualified we now begin to see that the mercies of God are great and manifold sufficient in themselves to pardon the multiplied multitudes of our thought-transgressions but we are most vile wretches not worthy of the least crumb of mercy we can do nothing that can please God that can move him to shew mercy we have not a broken frame of spirit we cannot be so bitterly affected and afflicted in spirit for all the wickednesse of our Thoughts as we desire had we but that depth of humiliation and heighth of spirituall qualifications that we see in some Saints we could then believe the forgivenesse of all our evil thoughts were our hearts so inlarged in duties and carryed with that over-powring strength against the the corruption of our thoughts and works as they should be we might then have some hopes of pardoning mercy but when our spiritual wants are so great our humiliation so little our strength against sinne so weak how dare we think that any mercy belongs to us how can we venter upon these precious mercies Whereunto I answer 1. Who made this a condition of the Answ Gospel-covenant that men must have such a heighth of Contrition and mortifying strength so great inlargements in graces and performances c. before they may lay hold upon pardoning mercy surely this condition is not of Gods
shall find that God requires the obedience of our thoughts as well as of our speeches and visible actions We must labour to bring every thought into a sincere subjection to God Our thoughts must be guided by the written Counsell of God Prov. 20. 18. Establish thy thoughts by counsell That is we must take counsell at the word of God how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dispose and order our thoughts We should not conceive a thought in our minds unlesse we have counsell and direction from Gods word Renewing Grace that comes into the soule by the preaching of the Gospel is effectuall to bring into captivity every thought to the obedience of Christ 2 Cor. 10. 4 5. Grace first brings in our thoughts to Christ and then our words and works Every thought of the heart must bow the knee to King Jesus he must have his Throne in our thoughts then he is said to rule in our hearts when our aime and indeavour is to order all our thoughts according to the rule of his word The spirituall law of God commands and calls for the love and service of our thoughts Matth. 22. 37. Thou shalt Mâ—rk 12. 30. Luke 10. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love the Lord thy God with all thy thoughts he must be served with all our minde that is with our thoughts the actings of our minde It was the earnest desire and endeavour of David to order his thoughts as well as his words according to Gods will as in his sight Psal 19. 15. The words of my mouth and the meditation of my heart shall be to thy will in thy sight O Jehovah This reading I take to be nearest the Hebrew And so the Syrick Ad voluntatem thus the interlinear reads it The meditation of my heart shall be according to thy will O Lord. And so the Arabick The thought of my heart shall be according to thy will God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accept of nothing but what is according to his revealed will But now though Grace doe in some measure subdue and subject our thoughts to Gods will yet there is still a stifnesse and inflexibility remaining in our minds so far as they are carnall they are unwilling to bow to the Scepter of Christ and they are apt to rebell against his royall Law and to go astray continually but when our thoughts begin to stray and wander Grace brings them in againe to the paths of Christ it layes a solemn charge upon them not to wander any more and bindes them to subjection if ever we will prove our selves to be savingly sanctified it must be our chiefe and continuall care to serve and glorifie God in our thoughts as well as in our words and works God must be sanctified in our hearts and glorified with our Isa 8. 1 Cor. 6. 20. 21. soules by giving up all our thoughts and affections to his will There is a thought-service that Jehovah expects and exacts of his people as well as a tongue-honour and worke-service Oh therefore let us labour to render withall reverence and zeale unto the Father of spirits a continuall cheerfull thought-service most purely and abundantly and the rather because it is so exceeding pretious and pleasing to God There be foure things that doe commend and declare the surpassing excellency and preciousnesse of this thought-worship and service 1. It flowes more immediatly from the heart that that God chiefly desires and wherein he principally delights he calls for our heart as that which carries the whole man with it thoughts are the free and immediate productions of mans heart 2. No created power can hinder our thoughts from serving God and converses with him opportunities abilities and means may faile for outward performances but the heart is alwayes at leisure and liberty to think graciously and spiritually 1. All the powers of this world yea all the powers of Hell cannot hinder a sanctified heart from an invisible fellowship and fruition of God with thoughts of sweetest rapture and reverence of love and lowliest adoration 2. They cannot restraine it from bathing it selfe in that open fountaine the precious blood of Jesus Christ with thoughts of unspeakable peace joy and triumph 3. Nor from closing and clasping about the pretious promises of life or diving into the unsearchable depths of Grace and mercy with thoughts of faith and highest admiration 4. They cannot hinder a gracious heart from being as a mountaine of incense sending up a spirituall sacrifice of praisefull admiring thoughts to the God of mercy 3. This thought-service is the most spirituall service it is ordinarily full of spirituallnesse intention and life because it is nearest the object of adoration The streames which are next the well-head are purest and strongest the more spirit and life is in our service the more precious it is The best men though they may strive to doe their best every way yet they shall finde different degrees in their abilities to performe and in the actuall discharge of their duties to God their works doe not allwayes answer exactly to their words their words cannot fully express the thoughts of their hearts the thoughts of their hearts come infinitly short in conceiving of the excellency of Gods majesty mercy might and glorious perfections The thoughts of sanctified soules laying hold with immediate and neerest embracements upon that al-glorious object the Lord God and his sweetest attributes give him the glory of his infinite excellencies with more life heartinesse and heavenlinesse then their words or actions can doe 4. A constant thought-service is the surest signe of heart-sincerity John 4. 24. That worship that is most spirituall hath most truth of heart in it If mens change in words and works and all visible carriage were angelicall yet if their thoughts were not brought into subjection to Gods will they were still limbs of Satan A constant striving to subject all our thoughts to Christ is the most sound and undeceiving evidence of our uprightnesse this inward thought-service being secret and invisible is clothed with more certaine sincerity and hath a more speciall acceptance with God Seventhly Sanctifying Grace fits mans heart for divine meditations and fills it with holy heavenly thoughts it begets an inward fitnesse and freenesse to entertaine sanctified thoughts and brings in fulnesse of good thoughts by corrupt nature our mindes have not onely an emptiness of all holy thoughts but also an unfitnesse and aversnesse to take in holy thoughts carnall men are unfit and unwilling to set themselves to think of God and divine mysteries to enter into serious thoughts of their sins of their last end of the last judgement they have no minde to think what they have done what they are doing or what they shall doe they would have God depart from their thoughts and all Job 21. thoughts of a holy God and his wayes depart from them But when sanctifying Grace falls upon us it implants a freenesse and aptnesse in our
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
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. 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