health thereby 3. Dividing between the body and his convenient rest he is working or watching or plodding when it is more then time he were in his bed 4. Between rest and sleep by night his body is laid down to rest but his sleep departs from him or when he begins to sleep his cares make him turn himselfe upon his bed and raise him up before his time Eccle. 2. 23. 5. Between the mind and Cheerfullnesse Pro. 17. 22. or contentednesse the cheerfull mind is as good as a medicine the carefull mind is as a consumption in the bones 6. Between labour and delight the Lord Deut. 12. 18. would have his people to rejoyce in all the workes of their hands and to joyne labour and delight together as those who serve a gracious master these bereave themselves of allowed outward comfort disquieting themselves in vain and onely eat the bread Psal 127. 2. of carefullnesse and drink the water of affliction Now though there be no comparison between worldly joy and Godly sorrow the least drop of Godly sorrow is more worth then the whole sea of worldly joyes yet between even naturall and worldly joyes and sorrowes there is a great difference joy and delight as much exceeding naturall or worldly sadnesse as the light doth darknesse or health doth sicknesse an ounce of Godly sorrow is more worth then a pound of carnall and sinfull joy but an ounce of naturall and honest joyfullnesse in thy labours is more worth then a pound of affected sadnesse and heart pinching carefullnesse 7. Between industry and piety God would have us both industrious and religious not slothfull in businesse fervent in spirit Ro. 12. 10. serving the Lord The worldling thinks businesse goes not forward if Religion and piety be not laid aside The Christian goes to schoole to the Ant and to the spider too The one labours for her food The other seeketh to get into the Kings houses The good houswife described Pro. 31. as shee eateth not the bread of idlenesse so she is Pro. 31. 20. 27. full of good workes of piety and charity 8. Between diligence and dependance The Codly Christian hath learned to joyn diligence and dependance together because he reades in one chapter these two Proverbes set near together The hand of the diligent maketh rich Pro. 10. 4. and v. 22. The blessing of the Lord it maketh rich The worldling saith away dependance sancta diligentia ora pro nobis and help me saint diligence he throwes away the keyes of heaven with Julius the second and trusts onely in his arme of flesh and as Esau lives by his sword not his faith Gen. 27. 40. 9. Between providence and providence divine and humane as if I could not shew my self provident unlesse I destroy and distrusted Gods providence or could not be Curatus unlesse Episcopus also or nisi sublato Episcopatu a Curate unlesse Gods Episcopacy and oversight be removed I must take care for my self faith the worldling whom have I to take care for me besides my self Beast who takes care of the fowles of the heaven and beasts of the earth and shall he not as much care for thee oh Maâ— 6. 30. thou of little faith 10. More and worse divisions yet They divide between the Christian and his duty Be carefull for nothing but in all things by prayer supplication intercession and giving Phil. 4. 5. thankes let your request be known to God Cares and Prayers dwel not together Though Melancton said once Si non curarem non orarem If I had not many cares I should have made but a few prayers yet commonly the Christian saith otherwise Si non orarem magis curarem If I had prayed lesse I must have cared more Prayer either weakens cares or cares drive out prayers So he that hath most cares of the world hath as we say no care in the world of spirituall duties hearing reading meditation The Epicure makes short graces we say and long meales The worldling short graces and meales too and onely long daies workes He feares undoing no way but by serving and trusting God And gives more credit to the worlds Cursed proverb then to all Solomons divine proverbs viz. He that is religious shall dye a begger 11. Worse divisions yet between the duty and the heart in duty The duty is slubberd over but the heart hath been otherwise employed he is like a child who asketh blessing and lookes another way He heares without attention he prayes without affection his heart goes after his covetuousnesse all sermon time and when will the Sabbath be gone is his constant Sabbath meditation He likes Amen better then all the prayer and the grace of our Lord Jesus above the whole sermon 12. Between a spirituall seed time and harvest The thorny ground had a most lovely and hopefull seed time better by far then the high way ground yea then the stony that heard with joy and beleeved Mat. 13. 20. 22. early These go very far yet come to no maturity and perfection These never persevere up spring the thornes of worldly cares and all is choaked he is a knowing man he was a great hearer he continues a civil man but the world comes in upon him and his heart is set upon it he never holds out but the great husband hath spoiled the good Christian The Asses are cared 1 Sam. 10. 2. 1 King 2. 40. 46. for till the Son is lost with Kish The servants are sought for till thy self art lost with Shimei more ado for a lost groat Lu. 15. then a lost soul 13. Yea not to multiply particulars they divide between many things that are of affinity and should joyn to help each other 1. They divide between cares and cares 1 Cor. 7. 34. 2 Cor. 7. 11. 1. Cares of the world lawfull and moderate cares which are allowed and commended and carefullnesse for the soul and for the things of the Lord which are more commended 2. Between Gods cares and our cares 1 Pet. 5. 7. There is both Gods care and ours Casting all your care upon him for he careth for you The world casts in care upon you you are to cast it out It is Gods worke to care for you this burden will break your back if you cast it not upon the Lord. 3. Between Calling and calling Thy generall calling and thy particular which are made to be mututall helpers of each other but here the general calling of Christianity is neglected that the other may be more attended Hag. 1. 9. 4. Between Labour and labour that for bread which perisheth is preferd before that for bread which endureth to eternall life Jo. 6. 27. when as both are in their place and measure to be laboured for 5. Between Rest and rest he either takes away the sabbath out of the decalogue and resteth not or he separates spirituall rest from bodily his body rests it may be a Church time
passion then to say winâ— water passion is in a man he is overcome of wine drowned in the water full of passion as the like phrases To be in darknesse to be in the flesh signifie to be wholly so full of darknesse nothing but flesh c. 4. Baptisme hearing joyning and continuing in the best and purest Church Exstasies Raptures admirations greatest Expressions of affections nay faith yea the Holy Ghost too in many common giâ—ts and the greatest Liberality and contribution of the largest summe of mony put into the best handes nay the greedieâ—t desire and tâ—irst of the most eminent gifts and to be a Communicator of them profit nothing but are all in vain where wicked thoughts lodge and are harboured All those soremmed were in this soul Hypocite Magus yet was he in the gall of birternesse he was baptized beleeved and seemed to be so far affected and transported above the common sort that he was in an Extasie or Rapture so the word signifies He had also the Holy Ghost as it may seem for divers had who could say Lord have not we propl esied in thy name and in thy name cast out Devils and done many mighty workes yet will Christ professe to them I never kâ—ew â—ou Besides it is said when Mat. 7. 22. Heb. 6. 4. Peter and John came they bid their hands on them that they might receive the Holy Ghost and this Magus was one of that number And again Simon offered mony not that he might receive the Holy Ghost for that he had already but that he might have like power to give or confer the Holy Ghost Therefore look well to your selves you Professors and look well to your heâ—rts and to your thoughts 5. Nothing but deep Solemne and Particular Repentance Repent of this thy wickednesse and hard praying and beginning all anew will help where these evil thoughts have taken root in the heart All the prayers of the Church without thine own Pray ye unto the Lord for me said he all thy own prayers without Repentance all General reâ—entance without a particular bitter bewayling of this evil in the heart will leave thee but in a doubtfull and desperate state 6. Nay it is well if any prayer and all the repentance in the world will be accepted in such a case He gives no absolute promise nor yet so much as a conditionall But a bâ—re perhaps if perhaps thy sin may be forgiven thee q. d. I will not say what true Repentance â—ccompanyed with eâ—rnest prayers may do for they do much with God and have saved many a poor soul But in this case I say Look well to thy Repentance and how thou prayest that it be not common and slight prayer and overly Repentance for if thy after-Repentance be no better then thy former faith and thy future prayers no better then thy present profession all is desperate The man and his mony his faith and repentance his prayers and profession will all perish together 7. The malignity of evil thoughts is as witchcraft Rebellion is as bad as witchcraft 1 Sam. 15. 23. these worse it seemes These make the case of a professor worse then sorcery witchcraft or any other sin in time of our Ignorance Simon the Sorcerer may be pardoned and received into the Church when he beleeves Simon the Professor is cast out for his evil thoughts and left in a hopelesse condition without repentance Here I say again look to it Professors look more narrowly to your hearts and thoughts after conversion then on all your evil wayes before 8. From what he Replies Pray ye for me c. where evil thoughts are entertained they deaden prayer There is no prayer used where these are harboured nor can such in their greatest distresse when they are put upon it and pressed earnestly to it and when their life and salvation lies upon it know how to go about to pray But like an Image or stock he stands and all he saith for himself is Pray ye for me q. d. I can't pray if my life lay on it what ever comes on it if other good peoples prayers will not help me I am a damned person I have never been used to this duty of prayer that you so presse me to And here ye Prophane ones and Professors both look to it 1. Ye Prophane Job 15. 4. ones who cast off fear and restrain prayer before God you who will not use to pray in peace and do not ordinarily cannot pray in distresse nor when you should Extraordinarily But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would-be this great one stands like a great block and saith Pray ye for me But it is our own meat which nourisheth our own faith that saveth our own prayers that are heard The child shall not dy for his fathers transgression nor shall he live for his fathers obedience and holinesse The child haply may be nourished by what the mother eates but nature inableth the little Infant to draw that nourishment from the mother and make it his owne But the child is not saved by the parents faith unlesse it joyn and make the parents faith and holinesse his own 2. Look to it ye Professors that ye begin not at the wrong end with common and General faith and baptisme resting there and neglect repentance and solemne prayer least ye find your own faith false faith and outward priviledges to deceive you and others prayers unable to help you 9. Lastly Consider how vain and foolish these evil thoughts received and harboured make and leave the heart to dream of separating sin and punishment as inseparable as night and darknesse as winter and cold he is only troubled at the punishment not at all sensible of his sin Pray ye for me saith he that none of these things which ye have spoken come upon me But in vain it is to presume we may Eat the forbidden fruit and not dy and to pray that though we hold on in sin God should hold off the punishment Thus shall we leave Magus as we found him bound in the bond of iniquity and leave those reasons which we have from him and from the Text and call in some other from other Scriptures CHAP. III. Sundry other Reasons of the Point from other Scriptures Reas 1. THE evil thought is the Original sin or the original of sin They are Originale peccatum or at least Originale peccati They are the little sparkes of Hell by which the whole world is set on fire The spawn of which all sin is bred The seed of the Serpent The Egge of the Cockatrice or Crocodile Strange it is that so great a monster as the Crocodile whose body is sometimes Thirty foot long and his taile as long as his whole body whose Throat so wide that he can swallow an heifer whole should yet be bred of an Egge no Heylia bigger then a Turkies But more horrid it is that the worst monster sin is bred of a lesse egge an
garment seamlesse woven throughout and all one piece Or like Solomons Temple whose outside was stone inside gold especially the Sanctum sanctorum 1 Kings 6. 30. whos 's very floor as well as roof was gold within and without or like his Chariot the pillars whereof were of silver but the bottom was of gold Cant. 3. 10. The sincere soul must not onely see he be the same within that without like Noahs or Moses Arke the one pitched within as well as without with pitch for water-service Gen 6. 14. the other overlaid with gold within and without for Divine-service and be like the twelve Exod. 37. 2. Gates of the New Jerusalem each of which where one solid entire pearl Rev. 21. 21. But he should rather strive to be more within then he seems without herein differing from other men as much as the building and framing of Gods City doth from all other buildings in the world We lay our foundations of course and rougher stone but build up with fairer But the holy Cities streets was paved with gold the wall was Jasper but the foundations exceeded all The foundations of the wall were garnished with all manner of precious stones Rev. 21. 18 19. What a rare speech was that of an Heathen We should alwaies so act and live as if we were Sic certe vivendum est tanquam in conspectu vivamus Sic cogitandum tanquam aliquis in pectus intimum inspicere possit quid enim prodest ab homine aliquid esse secretum nihil Deo clausum Interest animis nostris mediis cogitationibus intervenit Seneca in open view and so think as if there were some one looking into our heart For what doth it profit to be hid from man when nothing is to God He steps into our mindes and walkes in the midst of our thoughts 5. It informs us of another most sad and weighty point how far a hypocrite may go and how high he may fly yet at last fall low and perish in some unsuspected sin There be many die of Occult and unknown diseases who are opened when they are dead then it is seen what they died of but then too late but there be more die of unknown sins who would not have their hearts opened here as Lydias was that they might have lived But then it is too late when they are dead and gone themselves to come to the knowled of it Magus next to Judas is an example of an arch hypocrite as any in all the Bible he came on apace of a late Sorcerer a new Professor and all the talk and news of Samaria was of Simons conversion and extraordinary forwardnesse and piety He outstrips them all he hears believes is baptized continueth with the godly contributeth wondereth Omnia facit quae reliquos videt proestare imo his majora Aret. in loc more then all the rest and sits more close to the Preacher Who dips his hand usually so soon in the dish as the Traitor Here if any were in Scripture you may lively behold a falling star a washed swine a painted sepulchre sepulchre the unclean spirit going out and returning in his hopefull stepping forward and mounting upward and in his shamefull retreat and dolefull declination 1. How many steps are here of his ascent and hopefull exaltation which shew him to be a star washed painted and the unclean spirit going out 1. He heard 2. Believed 3. Was Baptized 4. Joyned with the Church and continued 5. Wondered Or was in a more than ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extacy or rapture he was at least seemed to be extraordinarily taken and affected with his new knowledge of the Gospel truths and his own state 6. He received the holy Ghost in some then common yet now extraordinary never sanctifying gifts As may appear 1. By that of Heb. 6. 4. where many are said to be partakers of the holy Ghost who do yet eternally miscarry partaking of the common gifts of the holy Spirit whereof some were peculiar to those times as to speak with tongues to prophesie 1. By interpreting Scripture written 2. By foretelling things to come as Agabus yea Balaam did who is said to have the spirit come upon him Num. 24. 3. and some gifts that are common to all ages as illumination conviction elocution utterance and acquaintance with the mysteries of Godlinesse 2. Many others have had the holy Ghost as appears by that plea which will be made by many Mat. 7. 22. 3. It is said they laid their hands on them v. 17. and they all received the holy Ghost of which number Simon was one 4. He offered them money it is said v. 18. not to have the holy Ghost which other believers had but to have power to give or sell the holy Ghost to others which power was peculiar onely to the Apostles 7. He was desirous of more gifts more eminent and Church-edifying gifts then he had already as it seems 8. He would not be sparing of his Purse but would let money go so he might have spirituall gifts He offered them money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number as Acts 4. 37. but store of money This word is rendered riches Mar. 10. 23. 9. He seemed somwhat affected with his sad condition so plainly layd before him Trepidum fuisse non est dubium Oâ—atio pctri ad cor penetravit sauciavit conscientiam Arct. in locum and so smartly set home by Peter He trembled saith Aretius no question was pricked in his heart and wounded and galled in Conscience 10. He is to be commended too that he did not storm and stomack at Peters reproof as many a one would have done but seems to take it in good part 11. He desires the prayers of others on his behalf which is very commendable so Paul often and the best of men have done 12 He desires they would pray for his soul that none of those evils might pursue and overtake him but that he might be out of the state of perdition and out of this gall of bitternesse Hitherto he runs well But Secondly Observe him further and you shall see the star falling that he was a swine still though washed a Sepulchre though painted and the unclean spirit returning 1. You may see here a change without a change a seeming but no reall change 2. An outward change before an inward in true godlinesse the inward goes first then the outward the hypocrite washeth the outside onely 3. Here was a change in profession none in disposition In principles not affections 4. He was changed in company not alone when by himself 5. He was changed in head not in heart Vulpes pilos mutavit non moâ—es 6. His change was in gifts not in grace He had more of common gifts of Knowledge Utterance Illumination then of Conscience and Sanctification 7. He had more of unsound grace then true more Faith then Repentance more Historicall Faith
and set him at thy right hand 1 Chron. 28. 9. Psal 139. 2. The eye of the Master awes and reacheth the Scholar and the presence of the Commander keeps the souldier from routing and disorder 6. Plant the word of God as battering Engines against any evil thought approaching and take this enemy off before he come too near 2 Cor. 10. 4. Heb. 4. 12. Especially such Scriptures as do levell directly against thy thoughts If thy thoughts be vain discharge these Scriptures as Gods Ordinance against them Jer. 4. 14. Rom. 1. 21. Ephes 4. 17. If wanton Mat. 5. 28. If passionate Mat. 5. 22. If malicious apply that 1 Joh. 3. 15. If covetous apply Col. 3. 5. If carnall apply Rom. 8. 5. Keep this two edged sword ever turning at the door of thy heart that thou mayst secure the tree of life 7. Attend diligently thy honest calling Employment gives not a portion onely but protection and is as necessary for the soul as for the bodies health and subsistance Give not ear to every idle diverting thought stir not but follow thy businesse Say with Nehemiah I am about a better work I am Neh. 6. 3. not at leisure to parley with every one that envies my peace and would interrupt my proceedings Nothing keeps the knife or plow share so bright as continuall usage nothing causeth rust but want of use It is so with the mind The hour of Idlenesse is the hour of Temptation Satan tempts the Busie man the Idle man tempts Satan Get an honest calling first then walk painfully in it 8. Look well to thy outward senses those Cinque-Ports as one cals them When the Suburbs are fired the City will soon be taken if the Enemy be possest of the Out-works he will ere long make a breach into the Castle Sometimes the eye hath affected the heart but more often infected it Eve and David Lam. 3. 51. were betrayed by their sight and upright Noah by his tast and palate It is not enough that we may sleep securely that there be no thief within the house of our Domesticks but we must look to the doores and windowes that they be made fast 9. Make a Privy search ever and anon and keep a privy sessions often in thy own Jurisdiction and set up a Court Martiall that execution may be done upon mutinous rebellious and all disorderly thoughts and having in readinesse ever to revenge all disobedience It is a shame that we should cast up 2 Cor. 10. 6. our shop at least once the year and besides a many washings of linnen and scouring of vessels we should have some Solemnâ— scourings and some great and generall washing and whitening of all once or oftner in the year and it may be thy heart hath not had one day of examination and enquiry into it all thy life 10. Call in God to help thee in thy search Two eyes see more then one as holy David often when he was most buisie to look into himself yet being full of holy jealousie least he should overlook prayes Lord examine me and prove me try my reines and my heart for thy loving kindnesse is before mine eyes and I have walked in thy truth Psal 26. 2 3. and Psal 139. throughout When he had been searching and scanning himself he calls in God to help him in his heart Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me and lead me in the way everlasting v. 23 24. Oh it is a happy boldnesse that an upright heart mens sibi consciarecti hath before God if our heart condemne us not upon a through search then have we boldnesse before God 1 Jo. 3. 21. and can lay all before him as confidently as honest Jacob leads Laban into his tents and Judah and his brethren opened their sacks and say search all my stuffe and see what thou canst find Gen. 31. 32. How happy is he that can say with Peter Lord thou knowest all things thou knowest that I love thee Jo. 21. 17. 10. Holy humble and servent prayer is another excellent meanes to make and keep the heart clean from evil thoughts and at some times the onely way to rid the heart of these messengers of Satan sent to buffet us As the North wind drives away the raine and as Thunder purgerh the aire so doth fervent and frequent prayer purge the heart and drive away those soaking showers of evil thoughts and without prayer it is as impossible to keep the heart clean as it is to keep the house clean without washing or sweeping Pray with Solomon 1 King 8. 59. considering the untowardnesse of our hearts The Lord incline our hearts unto him to walk in all his ways and to keep his commandements and his statutes and his judgments And when thy heart is in a good and holy frame pray with David 1 Chron. 29. 18. O Lord God of Abraham Isaac and Israel keep this for ever in the imagination of the thoughts of the heart of thy people and prepare or stablish their heart unto thee 11. Holy and serious purposes of heart are an excellent underkeeper of the heart under God and after prayer Thus did Daniel keep himself from being defiled Daniel purposed in his heart Dan. 1. 8. And thus did Barnabas exhort the primitive Christians That with purpose of heart they would cleave to the Lord Act. 11. 23. But they must be Serious purposes and resolutions de praesenti not de futuro joyned with present performance not put off by future promises as Pharoah Felix and that disciple did who said Lord I will follow thee but I must Lu. 9. 59. first see my father buried 12. Get and learn that excellent and heavenly art to extract some profitable morall or divine meditation out of every object and occurrent Solomon by this exercise raised himfelf to that high pitch of wisdome he could not see the Ant Spider and Conies he could not look upon the drunkards eyes the beggars rags and the sluggards hedge but he took out divine observations thence to adde to his own wisdome and to inform his reader so above all that greater then Solomon teacheth us this heavenly art who upon mention of Leaven mustard-seed fishers nets seed sowen and every thing raised up his own and his hearers mindes to heavenly contemplations 13. Art thou troubled with evil thoughts be not then too much alone if thy thoughts are sad and black hellish thoughts It was Gen. 2. 18. not good for man to be alone in his integrity much lesse now it is good yea necessary to be sometimes alone sometimes in a closet Mat. 14. 23. Mar. 1. 35. Lu. 6. 12. or solitary place by thy selfe as thy Saviour often was but it is dangerous for some to be too much alone such as are of a Melancholy disposition Satan will take advantage upon thy Solitude as he did upon Eve He set not upon Christ
to perform duty Pray Magus Let wicked men pray let them sing Psalmes let them hear I do not say let them be wicked It is their sin if they do not pray is not their sin to pray Say not my children shall not pray nor be taught to pray till they be holy and sanctified As some pray by the Eph. 6. 18. Jude 20. Luke 11. 13. spirit so others pray for the spirit first Refuse not to joyn with such who are no Saints in singing praying c. which are the proper works of Saints Let wicked ones pray I say but let them repent as well as pray Repent of this thy wickednesse and pray c. 8. Wicked and desperate sinners after conviction reproofe and plain admonition are to be given over and left to themselves and Gods Judgment with their blood running upon their own heads Let the dart be left sticking in their side Let them take Rev. 22. 11. their course and be filthy still and let the word take its course and become a favour of death to death to such Here is no place for foolish pitty and casting Gospel Pearls before such swine The Godly Minister is unto God a sweet savour of Christ in them that are saved and in them that perish 2 Cor. 2. 15. None of these observations do we intend to stand upon But the ninth and last which we shall fasten upon is this Doct. Sinfull thoughts got rooted and entertained in the heart put a man into a very sinfull and wofull condition Or thus If such sinfull thoughts be received and entertained in the heart without true and serious Repentance of them and Earnest prayers against them the man is in a hopelesse and desperate state CHAP. II. The point explained Prov'd and confirmed by sundry arguments in the text FIrst I say for the opening of the termes in the position Thoughts finfull fixed rooted entertained such was this in Magus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 machinatio Beza Cogitatio nimium dilute redditur Significatur his vafrum Simonis commentum Leigh It was in his heart and the two wordes used here signifie fixed and deliberate thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. which is more then a transient injected sudden thought or inconsiderate Imagination And the other word in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred thought signifies more properly machination project designe purpose of the heart Secondly Peter would never have begun with such an Execration of his motion or used such an Imprecation on his Person Thymony perish with thee or thy mony and thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go into Perdition together for so is the Grammaticall reading nor would he have concluded with such a peremptory sentence of Condemnation nor would he have so Rattled and Terrified him if his sin and danger had not been very great nor lastly would he have doubled all his Arguments if it had not been to leave him sensible of so great a mischief and throughly to waken and warn others 1. He tells him twice of his thought v. 20. and 22. 2. He tells him twice or thrice of his state 1. Thy heart is not right in the sight of God 2. Thou hast neither part nor lot in this matter 3. Thou art in the gall of Bitternesse and bond of Iniquity Thirdly He calls upon him to a double duty Repent and pray Fourthly And to drive him out of all his security and to force him out of his sloth he makes him no absolute promise nor so much as conditionall neither but leaves him in doubt yea a double doubt 1. If 2. perhaps He saith not so much as Joel 2. 14. Who knows but the Lord may repent but all he saith is Perhaps and as if that were too much yet he puts in another If If perhaps the thought of thy heart may be forgiven thee For the evill of thoughts consider these other Scriptures Pro. 6. 18. among those six things which God hateth The heart that deviseth wicked Imaginations is one Pro. 15. 26. The thoughts of the wicked are an abomination to the Lord. Esay 55. 7. Let the wicked forsake his way and the unrighteous man his tboughts Jer. 4. 14. O Jerusalem wash thy heart from wickcdness that thou mayst be saved how long shall thy vain thoughts lodge within thee When the Pharisees carped at some acts of our Saviour and reasoned in their hearts it is said Jesus knowing their thoughts rebuked them saying wherefore think you evill in your hearts Often it is said Mat. 9. 4. in the Gospel Jesus Christ took notice of their thoughts Luke 11. 19. and Luke 24. 38. Why do thoughts arise in your hearts By all which proofes it appears how much evil is in the evil thought Reasons There be many reasons at hand in the Text. 1. These Proclaim what we make of God of the Gospel and the wayes and servants of God Thy mony perish with thee because thou hast thought that the gift of God may be purchased with mony q. d. What a thought hast thou conceived what dost thou think of God of the Holy Ghost the gift of God of the Gospel and of us Thou art all for mony thy selfe thou thinkest God is so at least we are so and that the Gospel and gift of God is but a devise to get more mony Thy mony and thy thoughts perish together 2. These thoughts lay open the heart and shew the temper of it more then any outward action or expression Phisiognomy doth not so declare the constitution of the mind not the Pulse of the heart nor the urine of the disease as the thoughts do the state and frame of the heart if thou wilt take the paines to observe them Vrina est meretrix and baptisme profession hearing wondering mony giving are no better shew not the Christian to himself so much as the thoughts Thy heart is not right saith Peter because thou hast harboured such a thought in the sight of God Jer. 4. 14. Wash thine heart how long shall vain thoughts lodge within thee Where vain thoughts are lodged the heart is not clean 3. These to a Judicious and discerning Eye leave in a most desperate state what ever Ignorant wicked or self-deceiving persons may dream to the contrary I perceive saith Peter I know thou thinkest not so ill of thy selfe or thy state I perceive that thou art in the very gall of bitternesse and in the bond of Iniquity That is thy heart and state is as bad can be as bitter as gall Thou art as fast in sin as if bound to it with chaines It is more saith Beza then to have Gall or bitternesse in him as it is more to be in wine or to be in the water or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extra se erat v. 13. Idem verbum v. 9. non eodem sensu acceptum ibi Magus prestigiisf acinavit dement avil spectatores hic ipse quasi in Extasi positus totus obstupuit to be in
evil thought The evil thought is the Devils Dam that the Succubus the Devil the Incubus It is the bed in which Satan lodgeth in which his brats are conceived and born The hot Sand in which this Ostridge layes and leaves his eggs which will hatch and bring forth of themselves Every man is tempted when he is drawn away of his own lust and enticed then when lust hath conceived it bringeth forth sin and sin when perfected bringeth forth death Jam. 1. 13. The evil thought is the Prima mater or materia Prima the first mother or matter of all sin capable of every form of evil It is the little end of the wedge which entring makes way for the great to follow The little Boy which let in at the window sets the doores wide open for all the greater Theeves to enter and carry all away The Devil is more modest or too much a serpent to say at first Curse God and dy Blaspheme cast thy selfe down headlong give me thy soule commit adultery and give thy self over to all uncleanness with Greedinesse he hath learnt a better and surer way he useth Art method Stratagems And as Pompey when he had in vain assaulted a City and could not take it by force devised this Stratagem In way of agreement he told them he would leave the siege and make peace with them onely desired he might leave a few weak and sick souldiers among them to be cured They let in when the City was secure let in Pompey's army So Satan desires but a look or a wanton thought at first he needes no more All the sin that is in the world had his rise from a thought all Jeroboams sin who did evil and made Israel to sin began here Jeroboam said in his heart If the 1 King 12. 26 people go up to Jerusalem to worship c. then shall the Kingdome return from me to the house of David c. all Judas his sin began in a thought yea Adams first sin and Eves began in a thought Satans temptation begat a thought that a look that a liking that a lusting that a tasting that enticing her husband that fellowship in sin that running from God that denying or defending the fact thence a floud of Belial and wickednesse which hath drowned the whole world a floud before the floud a floud more dreadfull and general then Noah's floud was that drowned bodyes this soules There eight escaped here not one That lasted about thirteen moneths then dryed up This continues to this day in its height Even from Adams fall to this day every Imagination of man is evil and onely evil continually Gen. 6. 5. And which is saddest of all This floud had its head in Paradise and from thence is divided into severall streames compassing the whole earth What is unbeliefe made up of but a heap of doubting and distrustfull thoughts What is Atheism but vile impious thoughts condensed What is malice but mischievous thoughts boyled up to a consistence The whole earth was once well watered by a little cloud no bigger then the palm of a mans hand The main Sea is made up of Rivers they of lesse springs they of many single drops multiplyed and those drops bred of a thin vapour which you would think had nothing in it So that a thin vapor is great grand mother to the Ocean and a thin slender thought to the greatest sin Cogitatio prava delectationem parit delectatio consensum consensus actionem actio cousuetudinem consuetudo necessitatem necessitas mortem An evil thought saith Bernard begets delight delight consent consent action an act a custome custome a necessity necessity destruction Reas 2. But though the evil thought be the original of sin yet it stayes not there but soon proceedeth to more ungodlinesse and frets like a Gangrene How great an Ilias malorum or volume of evils may be contained in a Nutshell Behold how great a matter a little fire consumeth From this one son of the Bond-woman proceed twelve Princes of darknesse Mar. 7. 21. After the evil thought follow adulteryes fornications murders thefts covetousnesse wickednesse deceit lasciviousnesse an evil eye Blasphemy pride foolishnesse One fly-blow taints the whole flesh The Leprosie taking a thread overspreads the whole piece of cloth warp and woofe or taking a stone overruns all the wall and fabrick of the house The waters of the sanctuary Ezek. 47. 3 4. rise not so fast as the flouds of ungodlinesse from the ancles at first to the knees then to the loynes then to the neck then over head and eares You may observe how Rom. 1. 21. vain Imaginations leade to uncleannesse v. 24. Uncleannesse to Vile affections v. 26. Vile affections soon grow up to a reprobate sense and then it follows they were filled with all unrighteousnesse v. 29 30 c. where a bead roll of above twenty sins comes trayling after And Eph. 4. 18 19. you may observe with what speed and increase this evil weed growes The thin vapor presently became a drop The drop made the spring the spring a River the River a Sea This I say that ye henceforth walk not as other Gentiles in the vanity of their mindes having the understanding darkned being alienated from the life of God through the Ignorance that is in them because of the blindnesse of their hearts who being past feeling have given themselves over to lasciviousnesse to work all uncleannesse with greedinesse Here is first the seed then the root then the blade then the ear then the full corn in the ear then there wants nothing but a sickle to cut down all and a fire to burn it Observe here the linkes of the chaines of darknesse the gradation of sin and the descent into Hell The first head of the lake of Hell is vanity of mind that overflowes the whole understanding and darkens it then followes alienation of affection then blindnesse or hardnesse of heart that begets Insensiblenesse unsensiblenesse of sin begets desperatenesse and unsensiblenesse of danger desperatenesse begets Impudence Impudence delight delight Insatiablenesse and thus thrusts into the midst of Hell and fixeth a gulf that there is no coming back See how much mischief ariseth from an evil thought It was a strange assertion of the Philosopher that the world was made up of Atoms but I may safely say the whole world of sin in our hearts and lives is made up of these Atoms of evil thoughts united Out of nine single figures the greatest numbers in Arithmetick are made up And out of four and twenty letters all the words and languages in the world are made so of a few evil thoughts all evil actions So that all sin may be said to be virtualiter vitialiter potius virtually or rather vitially in the evil thought comprehended and contained Reas 3. It is by the ill thought onely that the heart is defiled Mat. 15. 19. out of the heart proceed evil thoughts saith our Saviour and these
Professing not professed Atheist who Professeth to know love and honour God but by his workes denyeth him being abominable disobedient and to every good work reprobate as the Apostle saith Such lewd Tit. 1. 16. actions and conversations proclaim aloud that he hath denyed the God that is above as Job said Job 31. 28. 6. There is Interpretative or consequentiall Atheisme So the unbeleeving Gentiles are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 12. Without Christ and without God or Atheists in the world because strangers to him without Covenant promise ordinance and so much as pretence to the true Church and truth of religion So when we withdraw our dependance upon God and rely upon an arme of flesh or Satan seeking to witches and wizards This is by consequence or interpretation plain Atheisme for is there no God for thee in Israel to enquire of that thou sendest to Baalzebub the God of Ekron to enquire 2 King 1. 3. of him Now which of all these is the worst Atheist I shall not say They are all very bad and this first very Dangerous though we little regard it To have no thoughts of God The professed Atheist would dipsute God out of Heaven this Negative Atheist shuts him out of his own heart and saith with the Legionist What have I to do with thee Torment me not If Mar. 5. 7. he cannot say to God depart from me and cause the Holy one of Israel to cease before him as they say Job 21. 14. Esay 30. 11. Yet doth he by his evil heart of unbelief and uncogitancy depart from the living God We commonly reckon sins of commission sins as to ly steal or to think evil it may be But of omissions especially in thoughts who once taketh notice whose heart smites him for this I have no thoughts of my God My heart is like Jericho shut Josh 5. 1. up there is no such thought comes in there is no such thought goes out or peepes and breathes out There is none saith where is God my maker who giveth us songs in the night Job 35. 10. whereas God made man purposely for himself and gave man this Cogitative faculty chiefly for this end that he might in his mind and thoughts better meditate conceive and comprehend God then in his words expresse him It is a great and grievous offence the Lord complaines of it in the Prophet Jeremy My people have forgotten me dayes without number Out of sight out of mind But can a Mayd Jer. 2. 32. forget her ornaments or a Bride her attire yet my people have forgotten me The wanton Lover hath his Mistresse so running in his mind that he weares her name in his hatband writes it in every leaf cuts it in every tree graves it in every glasse-window where he comes and should we forget the name of our God Some commemorate Psal 44. their Founders some praise their Benefactors some have their minds run on their Chariots some on their Horses some of their Bonds some of their Bags and shall not we remember the name of the Lord our God I have read of such a pestilentiall disease once at Athens as took away the memory of such as were infected with it that it is said they forgat even their own names A godly man will say with David Let my right hand sooner forget her skill to play and please me or her care to feed me and let my tongue cleave to the roof of my mouth and forget to speak rather than my heart should forget to think of God How divine was that of the Poet Praesentem Praebet quaelibet herba Deum He could he said read God in every Leaf and found his name written on every green Herb and what a shame is it to us if we cannot read God in every Leaf of Scripture and find his Name written in our hearts Holy Ignatius could say such was his Love to Christ and desire after him that if his heart were opened when he was dead they should find Jesus Christ written there It is a strange story which I have had from very good hands that Mr. Donne a known Chirurgeon of this City took out of the heart of a Gentleman who died of Love a Stone having much of the resemblance of the Centlewoman beloved such impression it seems naturall affection may make Oh that the Love of Christ were set as a Seal as a Signet Cant. 8. 6. upon our hearts that we might have Christ formed in us we should never fail of this suit nor dy of this disease Some have been sick of this Love none have died It is said that the Armes of the Duke of Roan which are Fusils or Lozenges are to be found in all the Wood and Stone of his Country and that the Armes of the Shugburyes in Warwick-Shire which are Stars are found in every stone of the Manor of Shugbury So that break a Stick or Stone in the one or any Stone in the other and you have a Fusil or a Star Oh that our hearts did bear the resemblance of God and Efsigies of Christ whose we are and whose Effigies and remembrance we should ever bear in our minds But alas I fear if many of our hearts should be opened we should find as Q. Mary said Callis there the world there Vanity written there No thoughts of God there Their heart as the first Chaos without form and void and nothing but a meer vacuity and darknesse withâ—ll covering the face of this Deep the heart Be astonished O Christian and ashamed Oh Atheist that thou shouldest have room for thoughts of husband wife parent child treasure pleasure of businesse and disports and none for God Canst thou not forget a friend a Patron a Benefactor and canst thou forget God Oh how sad is it that the Pulse of our thoughts is beating from morning to night whether we eat drink labour rest walk or talk still the thoughts are stirring with a restlesse motion thaâ— among all these thoughts we should have none of God For an Ephah full of thoughts of the world as heavy as Lead yet carried on with ease as with wings the wings of the wind there should not be so much as an Omer full of thoughts Zech. 5. 8. of God That when head akes back is ready to break and braynes to crack with a load of cares and thoughts of the world thou shouldest not have so much as one single and serious thought of God Reader consider this Is this to be a man or beast a Christian or worldling You cannot serve Mat. 6. 24. God and cleave to Mammon Had any of us who live at London a Father or Child at York an Estate in New-England our minds would be there sometimes there would be writing and sending and enquiring and discoursing and going thither too may be and can we say we have relations and expectations and treasure in heaven a Father a Saviour an
There do the damned gnaw their tongues for anguish and blaspheme the God of heaven out of despite And as it is the case of the damned who are past all hope of mercy so it is onely the case of such unhappy miscreants yet on earth to entertain such thoughts as are without God and without hope Either desperately siâ—â—ing while they open their mouth against heaven or sinfully despairing as wretched Spira who sometimes blasphemously wisht that he might be above God Such wish that there were no God no soul no Law to forbid sin no hell to punish sin no judgement day Heaven they give for lost mercy not to be obtained Gods wrath not to be appeased and his displeasure not to be indured and undergone They have despised mercy despighted grace rejected Christ resisted the holy Ghost as enemies they have carried themselves to God and as an enemy they look to find him Hence that hatred of God departure from him despaire of all indeavours a desperate saying to God Depart from us and at last which is the utmost which Satan can perswade or wish To curse God and die Oh the rage of man oh the malice of Satan oh the poyson of unbelief and despair what fire and brimstone comes out of this Etna Yet haply a right gracious heart may be assaulted with these fiery darts our Saviour himself to what was he sollicited Even to renounce God and to devote himself to Satan There is none of these tempâ—â—tions but are common to men But God is faithfull who will not suffer you to to be tempted above that you are able but will with the temptation also make a way to escape that you may be 1 Cor. 10. 13. able to bear it as the Apostle saith The busie flies will be sometimes hovering and buzzing about the purest meat so doth this Beelzebub the God of flies as his name signifies seek to taint or terrify the purest heart with these injections these come hovering and fluttering about a godly heart as Abrahams birds but he riseth up and driveth theâ— away but they light and settle on a wicked heart as the birds on the Bakers head there the interpretation is sad and ominous Job was afraid least his sons though brought up religiously might curse God in their hearts He knew they durst not speak an ill word of God in his hearing nor think irreverently of God when they were to call upon him in prayer But how far they might forget themselves when they were warmed with good cheer and mirth this holy and jealous Father was much afraid therefore he sent and sanctified them and offered burnt offerings For Job said it may be that my sons have sinned and cursed God in their hearts Job 1. 5. Thoughts of this nature were darted into Jobs wives heart and took fire she was overcome by them and by her they were handed to her husband Curse God and die This old mischievous Engineer Satan will be casting these Squibs at us to try if they will either fire or fright us and these Granadoes he is often throwing into well fortified hearts knowing well that if they ly a while and break there they make bloudy execution but our wisdome is to catch these Granadoes before they break and settle and throw them back upon him then they will mischief him not us Or do as the Gardiner who espyeth the weeds springing up where he set good herbs who cries out I wonder how you come here I sowed better seeds here is no place for you what envious one hath sown these tares he plucks them up and his garden is kept clean I intended not to extenuate or excuse these blasphemous and cursed thoughts for they are the greatest sins the child of Beliall can conceive and travel with neither need I to aggravate them for they are the greatest trouble a child of God can be exposed to Yet are sometimes such thoughts darted in by Satan and words to like purpose are sometimes bolted out even from the child of God but it is when he is not himself but overclouded with passion overwhelmed with temptation or disordered by some violent disease which hath distempered not his faith onely but his reason But our comfort is God can distinguish between our diseases and our sins between our constant temper and a transient distemper between our voluntary transgressions and our involuntary and bewailed suffrings between Satans act and our passivenesse as he did between Josephs Mistresse tempting and Joseph resisting and slying Shee was looked upon as foully guilty as if the sin had been committed but he as innocent as if he had never been tempted Besides the Scripture saith There is pardon for Blasphemies and Blasphemers All sin and blasphemy shall be forgiven to men All passive or Maâ— 12. 31. involuntary Blasphemy this is not the Blaspheming of the Holy Ghost which is never forgiven for that is alwayes allowed voluntary willfull obstinate and unbewailed Paul had been a Blasphemer in his Ignorance and Peter a worse in his inconsideratnesse but both pardoned Paul because he knew not what he did Peter because he liked not what he did but repented of it Bernard saith Satan doth cast in Offert horribiliâ— de divinitate terribilia de fide mirabilia de fidei institutione et in alveolo ment is venenifer as ingerit potiones quas in consesssione evomere peccator oneratus exhorret thoughts horrible to think about God terrible things about faith and Scripture promises and casts in such poisonous potions into the soul that the burdened patient sick to death with them dare hardly venture to vomit up by a holy confession In the law there was a provision made that if fire did break out and catch thornes so that the stacks of corn or the standing corn or the field were consumed there with he that kindled the fire should be liable to make restitution Exod. 22. 6. The Lord doth know what an Incendiary Satan is and how that by his thornes or firebrands the stack and standing corn is set a fire the trouble is ours at present but the damage will be charged upon him Yet in this case our duty is to bestir our selves as fast as we can to quench this fire and preserve as much of the corn as we can by stopping the flames Or to do as Hezekiah did upon the receipt of that blasphemous letter humble thy self extraordinarily Rend thy clothes put on sackcloth go into the house of the Lord spread the railing letter before the Lord cry out this is a day of trouble indeed and of rebuke and blasphemy for the children are come to the birth and there is no strength to bring forth lift up thy own prayers call for help from others if so be that the Lord will hear all those railing blasphemies and reprove the words which he hath heard and put a hooke into the nostrils and a bridle into the Jaws of this infernall Sennacherib and cause him to
black feind in a Prophets mantle an Israelite with a Babylonish Garment and wedge of Gold in his tent a Syrian outwardly cleansed in heart a Rimmonite a disciple with a Bagge and a devill with an holy Soppe a Psudo-nicodemite by day with Christ by night with the High Priests in their Conclave a bastard Moses who puts on a vaile when he appeares before God or before Israel puts it off when he comes into his closet or among his companions He hath ever a cloven foot a cloven heart and cloven tongue that you may know whose child he is He haltes between God and Baal God and Rimmon God and Mammon God and Molech He hath a cloven foot with one knee bowing to God with the other to Rimmon he hath a cloven or double heart with one heart embracing God with the other Mammon a cloven tongue too he can swear by God and sweare by Malcham too He can pronounce Zeph. 1. 5. Shibboleth and Sibboleth too and can speak the language of Canaan and the language of Ashdod both These will needs pursue Christ and profession as Asahell dogged Abner whom he would have been shut off that he might not have destroyed him Turn thee 2 Sam. 2. 22 aside to the right or left hand and take any other mans spoils or garments but leave me But he would not turn aside from following him Till Abner lift up his spear and smote him under the fift rib These had better be any thing then Professors and follow any one then Christ He will at length give them their deaths wound All their sacrifices are abomination as being offered with leaven and wanting the Salt of sincerity What an Israelite and steale and dissemble Lev. 2. 13. Josh 7. 11. Jer. 42. 20. Ez. 33. 32. Act. 5. 1. Ezek. 14. 4. too as Achan Protest promise and vow and yet dissemble as Johanan hear make loves and dissemble as Ezekiels hearers Professe and dissemble as Ananias Preach and dissemble as Judas Beleeve and dissemble as Magus Come before God with Idoles in your hearts Ah Sirs God will not be mocked God will not be enquired of by such God will answer them by himself All Idols are abomination but the Idol in the heart is the greatest All falshood is abomination to the Lord falsity in a ballance falsity in the speech but most of all in the heart As truth commends every thing that good is and makes it much better so falsity debaseth every thing that seemes never so good and makes it stark naught what more delightfull to heare then good news It is good if true we say So are gold Jewels Pearls highly valued if true not counterfeit A true professor and a true Israelite indeed who knows his worth how highly doth Jo. 1. 47. God esteem him a Prophet how highly is he honoured in the Church above another professor but he must be a true Prophet an Apostle above a Prophet if a true Apostle The Messias above them all but it must be the true Messias then And God above him too but it must be the true God On the other side how doth falsity debase every thing A false ballance bad a false tongue worse a false heart worse still a false Professor worse yet a counterfeit Apostle or false Prophet worse yet A false Religion or fained Gospel worse still But a false Christ and a false God worst of all Kings proceed against such as traitors who adulterate their Coyn and stamp their Image on base mettall what will be done to them can we imagine that shall be found guilty of adulterating Gods Coyne and stamping the Image and superscription of God and the Effigies of holy profession upon a base drossy heart and spotted life CHAP. XXII Of Evil Thoughts towards our Neighbour VVEE are now come into another field of Tares without Wheat or into another Room of the Chambers of Imagery where is a new discovery of more Abominations yet Or among another army of enemies against whom we must oppose our selves as Israel when come over Jordan were to encounter with the Canaanites nearer home We are to speak of a second sort of ill thoughts which concern our Neighbour and of these are very many kindes we shall point at some of the chief of them Whereof the first is The evil eye Mar. 7. 22. mentioned in the Inventory of the evil heart Out of the heart proceed evil thoughts adulteries fornications c. an evil eye There be many evil eyes in the world And these are as clear indications of the mind in many cases as the tongue or hands Solomon saith the wicked winketh with the eye Prov. 6. 13. and speaketh with his feet The eye is the tongue of the soul more then the feet and Ubi amor ibi oculus So Ubi odium ira c. ibi oculus many sins as adultery lust pride envy disdaine revenge murther are as legible in the eye as in the act Some of which onely hurt the person himself as adultery in the eye defiles the beholder the other not being at all defiled murder in the eye kills the beholder the other not being touched so pride c. Yet alwaies it intends the evil of his neighbour 1. The Eye of envy is a very bad and sore Eye the disease of hell the first sin of Satan say some Divines which threw him out of heaven because envying that man an inferiour creature should be dignified above his angelical nature in the intended assuming of our humane nature by the Son of God but certain it was his first sin after his fall when he came down full of rage against God and envy at man standing whom he now wished to be almost and altogether such as himself in his bonds of sin and misery It is a fly alwaies bred in dung a vice onely found in a base low and malignant spirit which joyes in and seeks the hurt and downfal of others and grieves at and hinders the good of others Thus was Saul Eye-sick when he saw David honoured by the people in their songs and dances Saul was very wroth and said they have ascribed to David ten thousands to me but thousands what can he have more but the Kingdome And Saul eyed David with an observing mischievous and envious eye from that day and forward Saul was well 1 Sam. 18. 8 9. content that David should adventure his person when he sate still but could not brook it that he should have any share in the peoples affections and acclamations but he thinks his own honour eclipsed Jonathan he eyed David too but that was with an Eye of respect his heart was knit to him he loved him as his own soul as we say he could 1 Sam. 18. 1. not tell whether he might hear him or see him he could never look enough on him But Saul eyed him as if he would have run him through with his Eyes as well as with his Javelins He
thee and set them in order before thee I shall Psal 50. 21. conclude this use of terror with those words of terror that follow Oh consider this ye that forget God least he teaâ— you in peeces and there be none to deliver Certainly if you see not the uglinesse of this sin till then it will befall you as it hath befaln some curious Gentlewomen who have been sorely disfigured with the small Pox who when they have seen themselves in the glasse have run besides themselves not thinking it possible they could have been so ill so will all these not onely run mad but into despair which is much worse upon that discovery then of their sinfull thoughts 2. Here is also an use of singular comfort to the Godly whose thoughts though they are oft vain and not so good as he could wish are the best part of his Sanctification though he is short in duties and performance yet his thoughts especially his deliberate thoughts his intentions aimes purposes desires are all sincere That he can humbly and gladly say search me O Lord and try my heart try me and know my Psal 139. 23. 1 Job 3. 21. thoughts If we have this confidence in our own thoughts we shall have confidence before him Canst thou say with David I hate vain thoughts and check them I Psal 119. 113. Psal 139. 17. love good thoughts and entertain them Oh how precious are thy thoughts to me O God How great is the sum of them In the multitude Psal 94. 19. of my thoughts within me thy comforts delight my soule It is well said saith Austin The flesh lusteth against the spirit and the Velimus nolimus habemus eas concupiscentias blandiuntur stimulant insestant surgere volunt Premuntur non extinguntur non quod â—ultis poteslis Quid vullis ut non omnino sint concupiscentiae malâ— sed non potestis exercete bellum sperate triumphum Aug. De pugaa animâ— Psal 94. 11. 1 Cor 3. 20. spirit against the flesh that these are contrary the one to the other that we cannot do what we would Why what is that we would we would that there were no concupiscence or lust at all But we cannot will we nill we we have them they tickle intice insult and would command Suppressed they are extinguished they are not c. 3. This serves for resolution of a great objection I have many an ill thought therefore what will become of me There are moates in our clearest Sun-shine and vain thoughts there are in the best men when employed in the best duties yea there is vanity in the best thought Hence it is said the Lord knoweth the thoughts of men that they are vain and Paul addeth The thoughts of the wise they are vain Hereupon it is said that the Lord was moved in his Covenant of grace to pitty and pardon mankind Gen. 8. 21. The Lord smelled a Savour of rest and said in his heart I will not again curse the ground any more for mans sake for the imagination of mans heart is evil from his youth And Gen. 6. 5. It is said that every imagination of the thought of his heart is onely evil continually A hard saying but a true saying which is thus to be understood 1. Every thought of every unregenerated person is onely and wholly evil like tree like fruit To the defiled and unbeleever is Tit. 1. 15. nothing pure 2. Every thought in a beleever that is Ex tam sordidâ— sonte ne guttâ— quidem bonitatis profluere potesi Paraeâ—â— in locum his own is evil we have not the matter of one good thought in us of our own we have not sufficiency as of our selves to think any thing When we think evil we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Satan when he speakes aly speaks of his own The earth brings forth weedes of her self she is the naturall Mother of them to the corne she is but a Nurse The hearts of the Godly are naturall mothers to ill thoughts nurses at best sometimes unkind nurses to bring up and cherish good thoughts the children of the spirit of God The good thought is as welcome to the Godly heart as the Angels to Lots house but it comes aliunde and superne it comes from above and seemes as they unwilling to enter under our roof therefore must be intreated and pressed upon greatly to get them in Gen. 19. 3. But the evil thought like the impudent Sodomites unsent for presse to come in to the best heart as they into Lots house and no bars or doors are able to keep them out without the help of God v. 9. 3. In our best thoughts there is a mixture of evil as in our best graces In the softest heart there is hardness in the strongest faith somewhat of unbelief in the most sincere heart som hypocrisie so in our thoughts our best is vanity all our righteousnesse are as filthy rags 4. That good which is in them is not perfectly good but it is weak cold livelesse flagging fading 2. But yet all ill thoughts argue not a heart to be bad there are volatile transient evil thoughts which stay so short a while as to make no impression thus it is with the Godly Elias himself might easier shut up heaven by his prayer then shut out all evil thoughts out of his own heart Now it is not the birds flying over the sacrifice that hurts it if they light and settle not the flying birds pick not up the seed sowen but they that are suffered to stay Aswarm of flies buzzing about our mear taint in not but when one staies on it and blowes it then it leaves the matter for the filthy vermin to be engendered of Nehemiah had many a message sent to him to take him off from his worke he would not stir a foot to parly with them so the work was not at all Neh. 6. 3. hindred Thou must do so with an ill thought leave not thy businesse enter no parlies let them go as they come 3. Ill thoughts that are onely injected and Cogitatio immunda non inquinat cum pulsat nisi voluntatem per delectationem sibi subjugat Voluntate sua cadit qui cadit Bâ—rn ejected as fast may trouble shall not condemn us as good thoughts injected or transient argue not a good heart but when entertained God casts in a good thought sometimes into a wicked man he casts it out presently the Lord casts in another he casts it out again and so never entertaines any This is to resist the holy Ghost Act. 7. 51. when he stifles and checks them So Satan casts in an evil thought into a good heart he casts it out he casts it in again he casts it out as fast and there is nothing but casting in and casting out this is to resist Satan Jam. 4. 7. 1 Pet. 5. 9. And to keep our selves pure The enemy casts in grandadoes we cover all with
oh that I had a treasure a stock a spring of such thoughts I should never be weary of them Lastly good desires concerning which we shall make a particular digression in the next chapter CHAP. XXXIIII Of Good Desires THE Desires do as much discover the heart and thoughts as any thing else And because oft Hypocrites are apt to shroud themselves under this pretence of their good hearts because of some good desires and to think themselves to be much better then they are The wicked boasteth of his hearts desire and the covetous blesseth himself in Psal 10. 3. this respect when the Lord abhorreth him And on the other side godly ones not taking notice how much good is in a right good desire think themselves worse then they are I shall take a little paines 1. For the incouraging of the one to tell him how much good is in a good desire 2. For the undeceiving of the other to tell him what desires are good and when And the first I shall lay down in Eight Conclusions 1. There is so much good in good desires that it is almost all the godly have to speak and reckon of Make an Inventory of a Christians State and search every room if you find not these you find nothing and if you set these down you set down all he is worth Inprimis In his heart a few good desires Item In his best duties and prayers a few good desires Item In all his acts dealings and whole life a few good pious and honest desires Lastly the Summatotalis is so many good desires Hence the godly have oft mentioned their desires Esa 26. 8 9. They are mentioned twice as if they had nothing else to set down Nehem. 1. 11. Psalm 38. 9. As Daniel was called a man of desires so may Dan. 10. 11. every Christian being wholy made up of good desires 2. Of these God taketh speciall notice he Psal 10. 17. 1 King 8. 18. Cant. 1. 6. and 4. 7. heareth the desire of the humble he saith in as much as it was in thy heart it was well when we say I am black he saith thou art all fair thou hast good and fair desires As the new wine is found in the cluster and one saith destroy it not there is a blessing in it so will I do for my servants sakes that I may not destroy them Esa 65. 8. all in the cluster of good desires there is a great deal of good new wine put into the bottle of the new heart And God will not have one good desire destroyed but hath a blessing in store for it 3. These if the heart could be lookt into be ript open do shew better what is there of grace or sin then any thing else A wicked man is better known by his desires then words or deeds he may keep in ill words forbear evil acts is never free from ill desires Neither he nor Satan do alwaies tempt ly steal murder commit adultery but dost thou desire So many sinful desires so many sins a man may be guilty but of one act of murder or adultery yeâ— be a thousand times a murderer or adulterer because of so many such desires Pharaoh had slain Moses Haman Mordecai Saul David Amnon had ravished Tamar long before if they could have had their desires God doth set them down so many times a murderer incestuous c. So is the godly man measured by his desires Dost thou desire to pray repent believe mortify sin honour God benefit his Church This is to have done so much as thou desirest yea the godly is a thousand times better in his desires then he can be any other way He aimes at the mark in his desires though he shoot still short or wide By his good will he would have every duty performed perfectly every sin destroyed might he have his will had his sins all one neck as Caligula wished of the Romane Senators he would give the blow and he makes that vow that Israel did Num. 21. 2 3. If the Lord will deliver these Canaanites into his hand he will destroy them utterly and call that day Hormah that is utter destruction 4. Good desires are ever the first preparations unto grace to let it in As the day comes in by the breaking of the cloudes so grace by the breaking of good desires Psal 10. 17. Thou hearest the desire thou preparest the heart 5. They are not the preparations onely for but the first buds and blossomes of grace The first beginning of grace and the appearance of it is seen in the change of the desires as the woman conceived with child yet knows not whether she be with child or no but she observes there is a change in her somewhat is the matter she hath less stomack to former diet she long 's and desires that which formerly she cared not for and never thought off So the godly now begin to loath sin and to desire grace 6. Yea further These are the very life and soul of grace as the flame is of the fire as natural life is preserved in the appetitive faculty it begins and ends with it so spirituall life in the spirituall appetite and concupiscence Gal. 5. 17. The spirit lusteth against the flesh and the flesh against the spirit The life of sin is preserved not in the continuall acts of sin but in the continuall love of it So life of grace not alwaies continued in the apparent acts and exercises of it but in the desires after it 7. To go yet higher These are the very perfection and the highest pitch of grace on earth Divines speak of many perfections here on earth 1. Of parts not degrees 2. Comparative not absolute 3. Inchoated not attained Poor perfections all God knowes But the 4th Of desires is above them all Parts Comparative Inchoated fall short as Caro concupisciâ—a â—versus spiritum spiritus adversus carnem c. ut â—on quod volumus facimus Quare quia veâ—mus ut nul lae amnino sint concupisentiae sed non passumus Aug. well as Degrees absolute attained but desires rise higher My duties parts graces are imperfect saith the godly soul my desires are perfect duties low desires high duties smoak desires flame my duties creep of all four and cannot go my desires have four wings like that creature Dan. 7. 6. that had four feet and four wings my performances do but creep and leave me on the ground my desires are winged and carry me up to heaven Yea higher yet what will you say if we tell you desires are the best perfection of heaven where there is nothing of imperfection and that not onely among the spirits of just men now made perfect but among the Angels themselves who were never lesse then perfect There are many perfections in heaven of degrees absolute compleat There is perfection of knowledge love joy peace of all grace and glory all perfections Yet I may safely say this
of desires is above all the rest The holiest Saint and highest Angel even when they do love adore and magnifie God do cover their faces because they fall short of his perfections such is their imperfection not their sin the imperfection of their nature not of their state Gods infinite perfections being not to be reached with any measure of finite graces Onely desires come in to help out all these rise up higher and strive to reach Gods highest praises and to give him the full of his perfections so that where tongues and prophecy and faith and love it self cease or fall short desires carry all before them 8. Lastly These desires as they are the first and highest of graces so they are the last and lowest and the standing dish of grace and shews the minimum quid sic of a Christian when nothing else is to be found While life remaines desires continue when desire ceaseth nature is spent the man is dead or dying Eccies 12. 5. All that the poor soul hath to say for it self somtimes is this Psal 38. 9. Lord thou knowest all my desire my groaning is not hid from thee Rom. 7. 18. To will is present my desire ceaseth not yet to thy name and to the remembrance of thee Esa 26. 8. I will look still after thee and toward thy holy Temple though I am cast out of sight and all thy waves and billowes have gone over me Jonah 2. 4. I cry out as my dying expiring Saviour I thirst I stretch out my hands unto thee my soul thirsteth for thee as the thirsty land hear me speedily O Lord my spirit faileth hide not thy face least I be like to them that Psal 143. 6. go down into the pit I pant Psal 42. 1. I long Psal 63. 1. I faint Psal 84. 2. All is well The fire is not out while there is a spark grace is not dead while there is one desire left Ly down again Samuel the lamp of God is not yet gone out The Lord may call 1 Sam. 3. 3. â— thee yet and come to thee again and again what is there in hungering and thirsting poverty of spirit and mourning more then a few desires yet all those are called blessed yea and they shall be blessed Will you hear what other eminent and exâ—erienced Divines have said in this case to the comfort of poor souls and those that are lowest and least in the Kingdom of God Mr. Perkins saith The desire to believe in the In his grain of mustard seed want of faith is faith Though as yet there want firm and lively grace yet art thou not altogether void of grace if thou canst desire it thy desire is the seed conception or bud of what thou wantest Now is the spring time of the inguafted word or immortall seed cast into the furrows of thy heart Wait but a while using the meanes and thou shalt see that leaves blossoms and fruits will shortly follow Austin saith Let thy desires be before God and he which seeth in In Psal 36. secret shall reward thee openly Thy desire is thy prayer and if thy desire be continuall thy prayer is continuall In another place The In Expos Epist. Joh. tract 4. whole life of a Christian is an holy will and desire Luther saith The more we feel our unworthynesse and the lesse we find the promises belong to us the more we must desire them being assured this desire doth greatly please God who desireth and willeth that his grace should be earnestly desired Beza saith If thou find not thy heart touched inwardly pray that it may be Resp ad act Col. Monpil touched for then mayst thou know that this desire is a pledge of the fathers good will towards thee Chemnitius saith When I have a good desire though it scarcely sheweth it self in some little and slender sigh I must be assured the spirit of God is present and worketh his good work Ur sin said Faith in the most holy is not perfect Lo. Com. neverthelesse whosoever feels in his heart an earnest desire to believe and a striving against his doubts both may and must assure himself that he is indued with true faith Holy Bradford to Mr. Jo. Carelesse Thy sins are undoubtedly pardoned c. for God hath given thee a penitent and believing heart that is an heart which desireth to repent and believe for such a one is taken of him he accepting the will for the deed for a penitent and believing heart indeed Famous Knox Albeit sometimes thy pain be so horrible that you find no release or comfort neither in spirit nor body yet if thy heart can onely sob unto God despair not you shall obtain your hearts desire Many more such like expressions we might produce out of our later Writers but these may suffâ—ce 2. For the other thing to know when desires are good I shall lay down four Rules to know it by Rule 1. Desires are then good when the Object of them is good The Object of good desires is manifold 1. The first and principall Object of our Te nontua non te propter tua sed te propter te tua post te propter te best desires is God himself not his but himself Esa 26. 9. With my soul have I desired thee To desire the things of God every one doth his blessings the worldling his salvation the prophanest his gifts graces favour the hypocrite himself for himself above all riches grace life heaven it self is onely the desire of the truly Godly Oh how like an Angel did he sing that said Whom have I in heaven but thee and what do I desire in earth in comparison of thee Few of us that sing that Psalm Psal 73. 25. with our understanding can say I sing thus in my spirit and understanding also 2. Next to God blessed for ever Jesus Christ the delight of God is to be the desire of our eyes He is called the desire of the nations Hag. 2. 7. The Church can say I am my beloveds and my desire is towards him as well as my beloved is mine and his desire is towards me Cant. 7. 10. 3. Covenant relation to God through Christ This next to God and Christ to be desired Thus dying David said He hath made with me an everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire 2 Sam. 23. 5. 4. Spirituall gifts 1 Cor. 14. 1. and saving grace much more which flow from the Covenant Neh. 1. 11. for though all gifts Gratis data non gratum faciunt are of grace freely given yet they are noâ— alwayes given with grace to sanctify 5. The Ordinances are to be desired Psal 26. 8. 84. 1 2. The Word Acts 13. 7. 1 Pet. 2. 2. The Sacrament Luk. 22. 15. Thus did Christ himself What manner of Christians then are they that have no delight in the Word and that say of the Table
the least sins when matters are small or doubtfull 1 Sam. 24. 5. much more for foul and manifest sins 2 Sam. 24. 10. Thus it was with David in both those places 3. It feares to partake of other mens sins Num. 16. 4. 4. Flies appearances and shewes of evil 1 Thes 5. 22. Num. 32. 6. Et sequ Josh 22. 16. 2. The heart must be keep in humility Wines are kept best in lowest Cellars the heart in lowest temper An horse may be kept too low but all the danger of the heart is keeping it too high Esa 57. 15. The lowest heart is the fittest habitation for the most High God God is called Deus optimus maximus but Jesus Christ in respect of his humility was Optimus minimus Three things should keep our hearts humble 1. Gods Excellency Esa 6. 2 3 5. Job 42. 6. 2. His many and undeserved mercies Gen. 32. 10. 2 Sam. 7. 18. Nothing doth so kindly humble a gracious heart as Mercies nothing so unkindly puffs up an ungracious heart 3. Thy own great sins Thus it was with Paul 1 Cor. 15. 9. 1 Tim. 1. 13. Never was there a viler sinner then I never more grace shewed from God 3. The heart must be kept up also in due height 2 Chron. 17. 6. Jehoshaphats heart was lifted up in the wayes of God Three things help to lift up the heart and shew it well lifted up 1. When we strive to walk worthy of God Cal. 1. 10. 2. To walk worthy of the Gospel Phil. 1. 27. 3. To walk worthy of heaven and the expectation of it 1 Thes 2. 12. 4. The heart must be kept clean and pure Psal 24. 4. and 73. 1. Mat. 5. 8. We may be too choice of our clothes and houses to keep them clean but cannot be of the heart Three things help to keep the heart clean 1. Oft washing some say Caput nunquam pedes raro manus saepe but Cor saepius saepissinie Jer. 4. 14. Wash thy heart that vain thoughts lodge not Say to them as we say to nasty and slovenly beggers here is no lodging for you 2. Often searching 2 Cor. 13. 5. 3. Frequent and fervent prayer Jam. 4. 7 8. Cleanse your hearts and draw nigh to God joyned Prayer is as Thunder and Wind they purge the ayre this the heart 5. The heart is to be kept in Faith Heb. 10. 22. Habak 2. 4. Three things help to keep the heart in Faith 1. To eye Gods promise this Faiths food and the life of the life of Faith 2. To eye and remember Gods past providences and our Experiences 2 Cor. 1. 10. He hath delivered and doth and will deliver 3. To study Gods alsufficiency Rom. 4. 21. What he promiseth he is able to perform 6. The heart is also to be kept in due fear The Child is well kept when kept in awe so is the heart This is the great heart-keeper and Covenant keeping grace Jer. 32. 40. Three things help to keep the heart in holy fear 1. A due sense of Gods dreadfull Name and Majesty Deut. 28. 48. 2. A due sense of Gods goodness Hosea 3. 5. 3. A continuall sense of our own weaknesse Prov. 28. 14. The child that fears a fall escapes a fall Vis in timore esse securus in securitate time as Bern. Fear in time of security makes secure in time of fear 7. In readinesse and willingnesse 1 Chron. 28. 9. Exod. 35. 2. Gods people are a ready and willing people And as it is a commendation to a man or woman to be handy and ready to be able to take our work and leave it so it is here Three things help to make us more ready and willing 1. Frequency and familiarity with duties Use makes perfectnesse By praying thou wilt learn to pray An instrument daily used is soon fit to play upon long disused asks much time to tune it How unfit must they needs be for prayer that pray not from sabbath to sabbath 2. To consider that God accepts a willing mind for the best deed 2 Cor. 8. 12. 3. All other service is unacceptable to God 1 Chron. 28. 9 10. Unprofitable for us 1 Cor. 9. 17. 8. In steadinesse Psal 108. 1. Act. 11. 23. Cleave to God with full purpose of heart Three times when we should look to keep the heart steady 1. In state of fullnesse The full vessel evenly carried tries the steady hand and head Phil. 4. 12. I can abound and not be proud be lifted up yet not be lifted up A hard lesson 2. In time of straits Psal 112. 8. His heart is established and doth not shrink and warp as unseasoned timber Job said I will not curse God is where he was I am where I was my faith where it was and my integrity I will not let go This another hard lesson 3. In earthly businesse to have the heart steady eying God I am in my calling God sees me This a high lesson The wicked his heart is steady and fixed on the world when at prayer he cant get the world out of his mind the godly have heavenly minds in earthly businesses 3. Wouldst thou be free from evil thoughts then get thy mind filled he which hath his chests his shop and his house filled but his mind empty is a poor man We must not do with our hearts as with our houses have the lower rooms furnisht and have nothing in the upper garrets but trash but have our upper roomes especially furnished Satan comes into the house that is empty swept and garnished But Jesus Christ chuseth to keep his feast in an upper room that is furnished Luke 22. 12. Take some good meditation promise Scripture read next thy heart to keep out wind every morning An empty addle heart is a fit bayt for Satan 4. Get a heart fixed as well as filled that thy spirit sit not loose about thee Keep thy loynes girt this bow continually bent arcum intentio frangit animum remissio It is too much looseness or unbending that breaks the mind as too much bending breaks the bow We love not a garment too big or shoes to slop about our feet We get our armes fixt get thy mind so and be ever and anon saying sursum corda The way of life is above to the wise that he may depart from hell beneath Prov. 15. 24. How safe was David when he could say O God my heart is fixed my heart is fixed Psal 108. 1. And the stable Psal 51. 12. spirit is that he prayes for as well as the right or new spirit The devil makes as good sport with an unfixt spirit as children do with light airy toyes the squibs bubbles and empty hoops which they drive before them or the paper Kite driven with the wind which though never so high mounted they can pull to them when they will these are taken captive by Satan at his will as the Apostle saith 2 Tim. 2. 26. 5. See the Lords eye still upon thee