Idolatrous thought What a world of Idolatry spirituall Idolatry is committed in our thoughts and yet few of us take notice therof There be two waies wherby we are guilty of high Idolatry by thinking 1. By turning the true God into an Idol of our own fancy 2. By exalting the Creature into the place of God 1 It is a common thing for mans carnall imagination to turn the true God into an Idol therefore the Ephesians before their convertion are said to be Eph. 2. 12. without God in the world For though the wisest of the Gentils did acknowledge one Infinite Being Creator of Heaven and Earth yet because they did not in their minds rightly conceive of God sutable to his spirituall Excellencies they had no God but meer Psal 96. 5. Idols Quest What are those Idolatrous thoughts wherby the mind of man turneth the Infinite God into an Idol Answ There be six gross thoughts which do notoriously possess the heart of every man by corrupt nature 1. Carnall men conceive there is no all-present Being they think that God is confined to a certain place shut up in Heaven and not present in all places Thus by denying the Omni-presence of God the mind of man imagines God to be such a one as he is not and so turneth him into an Idol 2. That sinners are guilty of this Idolatrous thought is evident by the Scriptures as Job 22. 12. 13. Eliphaz doth personate wicked men and brings them in speaking of God in their hearts as if he were confined to the highest Heaven Is not God on high in the Heaven Behold the height of the Stars how high they are How should God know Can he Judge it Omnipresence is an essentiall property Jer 23 24. 1 King 8. 27. Psal 139. of God and therfore they that conceive of God as included in any place or excluded from any place as circumscribed defined or contained in the Heaven of Heavens as personally fixed to any one place as present in neer and not in remote places they do hereby turn God into an Idol of their own brains 2. Carnall men conceive there is no all-ruling providence of God whereby he observeth and ordereth all things in the world particularly they imagine that God walketh in the circuit of the Heaven not minding or regarding what is done here on Earth either to reward the righteous or to punish the wicked sinners setled on their Lees say in their hearts The Lord will neither do good nor Psal 10 11. evill 2. They conceive that the great God doth not look upon small matters done on Earth wheras t is his Glory to behold small low things and things on Earth Psal 113. 5. 6. 3. Carnall persons think that there is no all knowing power who doth see and take notice of all their actings that these are their common thoughts is manifest by divers Texts as Psal 10 13. The wicked mans says in his heart That is he thinks God hath forgotten he hideth away his face he will not see or not at all respect for ever If he do see our waies yet he quickly forgets them and Psal 94. 7. The wicked say The Lord shall not see neither shall the God of Jacob Iob 22. 12 13. Ezek 8. 12. Esa 29. 15. regard it How should God know Can he discern through dark Clouds These are the Hellish thoughts of men in their actings of sin wherby they conceive God to be like themselves and turn him into an Idol yea a Heathenish Idol that have hath eyes and see not 4. Men by corrupt nature are apt to think that there is not an All-powerful Being they have low slight thoughts of Gods power they think he hath but little strength or can do but little with it Job 22. 17. What can the Almighty do against them or for them Esa 5. 19. Let us see what God can do let him make speed let him hasten his work that we may see it We have heard much talk by our Preachers of the power of his anger let him do his utmost he can do us no great hurt these are the presumptuous thoughts of evill men 2. Poor Souls at their first looking towards Christ are apt to limit the power of God and to think thus in their hearts if our sins were of a lighter and lower nature we could then conceive they might be pardoned but can God pardon such black bloody sins crying capital Crimes prevarications and proclamations as we are guilty of Can he subdue these Anakims our predominate lusts can hee soften our stony hearts and quiet our turbulent affections which we cannot think how it can be done So when we are brought into the Mount and all outward means fail we are ready to think can God deliver us can he provide for us c. By this limiting the power of God in our thoughts we conceive him like to our selves in a finite perfection and therby we turn him into an Idol of our own fancy 5. Ungodly ones conceive God to be all mercy and no justice They think to find life in the way of death they continue in a course of sinning and yet they imagine that no evill can come unto Amos 6. 3. 9. 10. them they say in their heart we shall have peace though we walk on in the stubborness Deut. 29. 19 20. of our hearts c. By these presumptuous mens thoughts take away the Justice Truth of God and make him all mercy one who will not punish sin nor perform his threatnings and so they make him an Image of mans imagination 6. Carnall men do think that God is like to themselves they have low carnall conceits of his glorious spiritual perfections This the Thought-searcher declares against those wicked ones Psal 50. 21. Thou thoughtest surely that I was like unto thee that I was and would be as thou art There is a strange proness in mens corrupt minds to think that God is like to man they do frame conceits of the essentiall and personal properties and operations of God according to those imperfect perfections properties and actings that they see in themselves Hence it is that the Scripture tels us that God is not a man nor as a man Wherunto Numb 23. 19. 1 Sam. 15. 25. wil yee liken me saith Jehovah Which speeches do import that there is a pronesse in our carnall imaginations to change the Infinite God into the likeness of man Yea what sin is there to which wee are more inclined then to these Idolatrous thoughts If we take notice of our daily thoughts we shall find sad experience herof we bless our selves that we are no Idolaters wheras the heart of every man by corrupt nature frames a thousand false Gods in its thoughts every undue unsutable thought and imagination that we have of God is a framing of a false God in our minds we must think nothing of God but what he declares of himself in the Scripture
said I will blot out Man whom I have created from the face of the earth from man unto beast unto the creeping thing and unto the fowle of the heavens for it repenteth mee that I have made them IN these words we have three things presented to our view 1. The Bill of Indictment which is brought in against the men of the old world 2. The evidence which is given in 3. The dreadfull sentence that passeth upon them 1. The Indictment stands still upon record in the first vers The wickedness of men was much great on the earth Their iniquity was now filled up and come to be intollerable Here are four circumstances that doe extreamly aggravate their wickednesse 1. It was Vniversall both in respect 2. Pet. 2. 5. of persons and places It was not a few men that were guilty but all except a very few neither was it committed in som one part or corner of the earth but in all places it was much on the earth 2. This wickednesse of the old world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in terra was Superlative and transcendent it was now grown up to a full height 3. It was an Inveterate wickednesse along time continued seven hundred years at least This impiety of the old world began to rise at the birth of Enos for then began men profanely to call on the name of Gen. 4. 26. Jehovah Enos was borne when Seth was 105 Gen. 5. 8. anno mundi 235. years old and the world 235. as a learned man observes 2. About the time of Henochs translation it began to be of much strength 4. This wickednesse of the old world was now incurable and incorrigible divers means had been used to restrain and reclaim them but they hated to be reformed and desperately hardened themselves against all 2. The grand capital condemning wickedness which is alledged against the sinners of the old world is the evil of thier Vers 5 thoughts all their thoughts were evil continually They were filled with Idolatries adulteries murthers blasphemies and sundry other notorious sins yet we find not these particularly alledged in the Bill of indictment but their thoughts rather these are the chief evils for which they stand here indicted 2. The evidence is the highest that can be the great Judge himselfe was an eye-witnesse against them Jehovah saw the wickedness of men 3. The sentence it selfe speakes the most dreadfull and dismall desolation that hath been seen since the world began the Lord denounceth a universall cutting off of Man and Beast from the face of the earth Vers 7 In the beginning of the Chapter God had declared against the wickednesse of men and prefixed a certaine tearm of years wherein he would wait for their repentance he had also predicted the time of their excision except they repented but these Gigantive fighters against God are so far from repenting for sins past that they go on dayly to fill up the measure of their sins Therefore at length God prepares to take revenge upon these Rebels this is the sum and scope of these words And Jehovah saw Thus 't is in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vidit Hebrew when Jehovah saw Thus some read it But was he ignorant what would be the event was he deceived in his expectation Oh no this is spoken after the manner of men and it imports these four things 1. Gods most accurate inspection and attention to all the actings of men even the most secret thoughts of their hearts 2. it shews us what are the Epicurean Atheisticall imagination of sinners they thinke that God doth not see or take notice what men act upon the earth Psal 10. 11. They say in their hearts God hath forgotten he hides his face Job 22. 13. that he may not see for ever 3. It signifies Gods gentleness and long sufferance beyond what can be in man in that being so long and greatly provoked by these Giants yet doth not hasten down his judgements 4. It speaks to us his great justice and wisdome that he doth not pronounce sentence against the most desperate sinners till matters are exactly weighed and looked into God from eternity foreknew the impenitency of men and immutably decreed his judgements And that every imagination of the Act. 15. 18. thoughts of mans heart was only evill continually In these words the Spirit of God discovers 1. what was the great provoking wickednesse of those notorious sinners of the old world 2. The fountain of all that superfluity of sin which brake forth in their lives it was their evil thoughts the whole fiction of their thoughts Tremelius and Junius render thus and every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omne figmentū Cogitationum figment and thought of mans heart was only evill at all times But acording to the Hebrew t is thus to be read every fiction of the thoughts of his heart that is 1. Whatsoever mans heart formeth and thinketh or formeth by thinking thus Piscator very expresly 2. The whole frame of the thoughts of their hearts was evill wicked onely evill every day and all the day long Every word in the text hath its weight to aggravate the wickednesse of these men The heart of man according to Philosophers is the seat of life but in the Scriptures it is the seat of the soule and principall of the understanding minde will affections and motions it is put here chiefly for the minde and thinking power in mans soul his heart is the shop wherein all his thoughts are formed and forged and they are called the fictions of mans heart and all these are said to be evill in naturall men not one excepted Now that thoughts are here to be taken properly for the musings and imaginations of mens hearts is evident by comparing Gen. 8. 21. which answers to this Text. Where God in mercy gives us this promise saying I will from henceforth curse the earth no more for mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause though the imagination of mans heart be evill from his childhood By imagination here is meant that which the mind and understanding by thinking frameth and deviseth as chap. 6. 5. thus Mr. Perkins and others Quamvis figmentum cordis id est cogitationes cordis Piscator expound it Piscator sayes that this figment or imagination of mans heart is the thoughts of the heart We have the like expression of mans thoughts in 1. Chron. 28. 9. Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searcheth all hearts and understandeth every imagination or fiction of the thoughts that is the whole frame and framing of the thoughts The Hebrew word jetzer signifies any thing that the heart first imagins formeth c. And in this sense Mr. Perkins takes thoughts in any text for the framings and devisings of mans thinking power as is evident by his own words By thoughts or imaginations in Gen. 6. 5. sayes he can nothing else be meant but
are the naturall seed and off-spring of our thoughts 3. The thoughts of men are the beginners and first movers in all evill they make the first motion between sin and the Soul In all the sins that they do act their thoughts are the first movers they propose the Object they procure a Conference between the heart and the object they bring them together and so bring forth sin into act they present alluring Objects as profits pleasures preferments beauties c. till the hearts of sinners be drawn away from the sight of God and his Law and their affections taken and this in the absence of the things themselves Position 4. 4. Corrupt thoughts are Lording evils the thoughts of all carnall men do exercise a Lordly power over them they rule as strange Lords in them Eph 2. 3. The Apostle declaring the state of all men before renewing sayes expresly That the time was when we all had our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Facientes quae carni cogitationibus libebant Passor conversatlon in the lusts of our flesh doing the wills of the flesh and of the thoughts So it is in the Originall Text and thus Passor reads it The flesh Lordeth it over mans thoughts and the thoughts over his affections and actions Position 5. Mans carnall Thoughts are hostile Evils they are Enemies yea enmity against God 1. They are Enemies up in armes against the Lord of Hosts they warr against him continually When the Lord comes to subdue our Iniquities in us the chief Capitall Enemies that are cast down and conquered by the Sword of the Spirit are our thoughts and imaginations 2 Cor 10. 4 5. Luke 1. 31. He hath shewed strength with his Arme he hath scattered the proud in the thoughts of their hearts The thoughts of proud sinners do as it were pitch the field and set themselves in battell against the Almighty And it is a mighty work wherin the Lord of Host declares the exceeding greatness of his power to scatter and cast down the proud in these high thoughts that rise up against him This hostility of mans thoughts is cleerly held forth Col 1. 21. And you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were somtimes alienated and enemies in your mind by wicked works or by your mind in wicked works yet now hath he reconciled Unregenerate men are here expresly sayd to be Enemies in their mind That is their thoughts which are properly the actings and agitations of the mind the Original word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cogitatio mentis agitatio for the mind in the propriety of it signifies the thought of the mind In this Text we have these four discoveries Col 12. 1. 1. All carnall men are the declared Enemies of the great God 2. The main thing wherin God looks upon them as Enemies to him are their thoughts Sinners are Enemies in affections actions but chiefly in thoughts 3. The sins that do especially alienate and estrange men from the blessed God and all fellowship with him are their thoughts every raigning sin alienates men from God and builds a wall of separation Esa 59. 2. between God and them but mans crooked thoughts made that first alienation in Paradice that great partition wall that extends from one end of Eccles 7. 30. the earth to the other and reacheth up to Heaven and our thoughts still continue the great Dividers that keep us and our affections at such a distance from God and thus they are our grand Enemies which fight against our Souls 4. Wicked works are the naturall issue and off-spring of mens thoughts those works of wickedness acted by the Colossians did proceed out of the loynes of 1 Pet 1. 13. their minds 2. Mans carnall thoughts are enmity against God This I take to be the principall scope and intent of the Text Rom 8. 7. The wisdom of the flesh That is the wisest thoughts motions and actions of a carnall mind are enmity against God The Greek word that is translated Wisdom signifies the act of a carnall mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending thoughts discourse c. The wisdom of the flesh is the imaginaon and conceit of every man naturally sayes Mr. Perkins the minds of natural men and women their most prudentiall thoughts and purest imaginations in their carnall corrupted estate are sensuall Iam. 3. 15. earthly fleshly yea enmity against God This extream enmity which is in mens carnall thoughts stands in these two things 1. They do not yeild subjection and service to the Law of God 2. They cannot possibly submit to the Rom. 8. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law in its spirituality Enemies may be reconciled and become good Subjects but enmity it self can never put on love and subjection this enmity must be abolished and the Royall Law put into our minds before our thoughts can be brought into obedience to Christ Position 6. 6. The thoughts of men are the Formers and Framers of all the evill and errour wherwith they corrupt themselves and others whatsoever treason sinners do commit against the God of Glory it is prepared and plotted in the privy Chamber of their thoughts their affections are the treacherous Absoloms that do rise up and conspire against King Jesus but their thoughts are the crafty Achitophels that contrive and carry on the design these are the Shops wherin Pro 6. 14. all mischief is forged hammered out if men bring forth iniquity it is conceived in their thoughts and hatch'd in their imaginations the plat-form according Esa 59. 4. to which men do act the work of iniquity is formed in their thoughts these are the principalls the chief Plotters of all transgressions evill words and works are as it were sins at the second hand the very first life and freshest vigor of all ill is immediatly received and inspired by the flesh into our thoughts The seaventh Position 7. Man 's own corrupt thoughts are grand evils they are of a high and hainous nature they are sins out of measure sinfull Thought-sins are the worst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sins it is a remarkable speech of the learned Hebrews that sinfull thoughts are more heavy then the sin it self That is then sinfull works flowing from mans thoughts it is manifest by the Scriptures that the sins of mens thoughts are more sinfull then the sins of their words and visible works If the evill of their thoughts were put into one scale and the evill of their speeches and outward actions put together in the other their thoughts would be found the heaviest 1. I grant that the evill and demerit which is in the smallest sin is great because in mans least and lowest swerving from the Rule there is a violation of an Infinite Justice and holiness and a turning from an infinite good and therfore the guilt that springeth from thence is after a sort infinite 2. Yet t is clear by the Scriptures that
though it be his mind to work many changes he wills a change in the Creatures but never changeth his own will 4. Humane Actions are ascribed to Humane Actions God and these are both internall and externall as 1. Thinking of thoughts is attributed to God Jer 4. 28. 29. 11. hereby is signified his decree counsell Esa 14. 24. and purpose Psal 33. 11. The thoughts of Jehovahs heart shall stand for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever That is his Councells as t is there interpreted 2. God is sayd to lift up the light of his face Psal 4. 7. when he manifests his favour and goodness to his people in Christ who is both the light face or Exod 33. 14. presence of God Luk. 2 32. and the Angell of his face Esa 63. 9. according to this phrase t is sayd Psal 16. 15. In the light of the Kings face is life and his favour is as a Cloud of the latter Rain 3. When God is sayd to have respect Gen 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aspexit Respexit intuitus est cum delectatione significat gestum applicantis se ad rem gratam to the Faithfull and their Offering we may thus conceive that he approves favoureth and accepts of them Iehovah had respect to Abel and to his Offering 1. with delight as the Hebrew word implyeth and so one of the Greek Versions translates it 2. With favourable acceptation as the Chaldee Paraphrast explains it Levit 1. 3. 4. God is sayd to hide his face 1. When he declares his anger Psal 30. 8. 2. When he seemeth not to be affected with our miseries Psal 13. 2. 3. When he withdraws his favourable countenance and comfort which the Chaldee expounds the brightness of his face When we have not the comfortable sight and sense of Gods favour it imports trouble and grief Deut 31. 17. Ezek 39. 23 24 29. 5. God is at the right hand of his Psal 59. 2. Act 2. 25. people Psal 16. 8. wherby we must conceive his powerfull assistance and comfort when his help and protection is present in all dangers and distress 6. He turneth himself to us or returns Zach 1. 5. Psal 6. 5. when he manifests himself favourable to us removing the signes of his anger diseases warr c. and restores a prosperous Estate 2. When he pardons and subdues our Iniquities Micha 7. 19. 7. God is sayd to come to us when he gives us a further manifestation of his favour and presence and enlargement of grace and Heavenly comfort Ioh. 14 23. and vers 18. I will not leave you comfortless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will come to you I will not leave you Orphans Thus t is in the Original which condition is usually comfortable when God manifests himself as a Father and filleth our Spirits with the diffusions of his love and comforts of his Spirit he then comes to us 2. He makes his abode with us when he confirms us in the perpetuall confidence of his favour Ioh 14. 23. 8. God is sayd to descend and ascend Gen 11. 7. 18. 20. 21. These Phrases may seem to imply that God was not there before that he is in Heaven and not on Earth That we may have right apprehensions of God we must know 1. That he doth not move from place to place or change his place who fills Heaven and Earth 2 These Scriptures speak of God after the manner of men and do assure us that God had a certain knowledge of these things and of all that men do on Earth 3. God descends when he worketh some new thing on Earth that he had not done before Thus the Son of God descends from Heaven not by mutation of place but by assumption of flesh and manifestation of himself therin 4. When God manifests that things done on Earth are not unknown to him 5. When he brings forth his power indeed and shews himself to be near unto us Ezod 3. 8. 9. God Returns to the high place or to the height when he doth as it were go up to the Throne of Iudgment Psal 7. 8. for Thrones were set on high when 1 King 10. 19. he executes Judgment from Heaven upon sinners 10. Laughing is ascribed to God Psal 2. 4. Prov. 1. 26. When he is sayd to laugh at wicked men it is to shew these four things 1. How far he is from helping them 2. How easie t is to destroy them Psal 59. 9. Prov. 1. 26 28. compared Psal 2 4 5. verses compared 3. It signifies his furious anger against them even to the rooting of them out 4. That he whuld no more pity them in their greatest miseries then men are wont to pity those at whose death they laugh and jest Thus when God is sayd to laugh and deride his Enemies it implies their dreadfull punishment it is spoken of God after the manner of men that he laugheth and is angry with sinners and the like expressions not that he hath such passions as men O no but because he doth such things as men use to do when they are moved with such passions or affections and as the Hebrew Doctors say The Law speaks of God according to the language of the Sons of Adam 5. Humane Subjects are attributed to Humane Subjects God as 1 A Throne Psal 9. 48. Esa 6. 1. A Throne is a high Seat full of Majesty and Glory fit for Kings and Judges to Revel 4. 10. sit in 1 King 10 13. 19. 2. It signifies Kingdoms and Dominions Dan. 9 7. By the Throne of God we may conceive these three things 1. Divine Majesty and the Kingly power of God who is King of Kings 2. Triumphant glory 3. Judiciary power Psal 9. 4. Thou satest in the Throne judging right Gods Revel 20. 11 12. sitting upon a Throne is a representation of his imperiall Glory Power and Judiciary Majesty 2 Chron. 18. 18. Thrones are not for standing but sitting 1 King 2. 12. and Chapter 22. 10. 2. A Foot-stool is attributed to God Psal 110. 1. This holds forth the absolute power and dominion that he hath over his Creatures 2. Things are under the feet of the Lord Christ as a Foot-stool two wayes 1. By way of subjection as Servants unto him and thus Angels and Authorities and Powers are made subject to him Ephes 1. 21 22 1 Pet 5. 22. 2. By way of Victory and insultation and so all the Enemies of Christ are put under his feet which is the most proper way for the Members of Christ are indeed under the Head the Sheep of Christ are in his Hands and the Lambs Joh. 1. 10. 28 of Christ are in his armes and bosom but the Enemies of Christ are under his Esa 40. 11. feet to be trampled upon till their blood be squeezed out 6. Humane Adjuncts are attributed to 6. Humane Adjuncts God he is sayd to rest and to be wearyed to sit to be
safe from all danger 2. The protecting refreshing mercy Psal 91. 10 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God is compared to a shadow the Saints do lodge in the shadow of the Almighty in the shadow of the clouds of the glory of the Almighty as the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explain it in his protection as the Greek saith shadow is often used for defence and protection as Psal 121. 5. Jehovah is thy keeper Jehovah is thy shadow Isa 51. 16. and 49. 2. as the shadow of a great tree protects from the beams and smiting heat of the Sun so doth the Omnipotent protect his people from the fiery assaules of the devill and hurting power of outward evils 2 Jehovah is their shadow of strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shadow is sometimes taken for strengâ—h as Numb 14. 9. Their shadow is departed from them that is their strength as the Chaldee expounds it so in Isa 30. 2. 3. By the way and paths of God we must conceive the acts of his providence Psal 77. 20. Psal 103. 7. Iob 40. 14. Psal 25 10. whereby he orders governs and disposeth all things these are the wayes wherein God walketh wayes of mercy and wayes of judgement works of justice and works of grace 4. Divers names are given to God by Psal 31. 3. Psal 41. 2. a Metaphor or similitude 1. He is called a tower a fortress or munition a strong hold to flee unto when a man is chased and in danger a high Defence a refuge Ps 18. 3. for as in high fortified towers men are in safety above the reach of their enemies so in the powerfull protection of God we are safe and secure from the hurting power of all enemies and evils 2. He is called the Horn of our salvation 2 Sam. 23. 3. that is the power that defends and saveth us as horns are a Psal 18. 3. Amos 6. 13. Hab. 3 4. Luke 1. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defence to wilde beasts a horne signifies power and glory Psal 92. 11. 3. A Rock Psal 18. 3. Jehovah my rock my rock God is often called a rock a rock of habitation a rock whereto his people may flie and there dwell safe 4. A shield Psal 3. 4. a shield about me or for me that is a protector a defender to us a shield round about us Psal 144. 2. Gen. 15. 1. Deut. 33. 29. Psal 84. 12. 5. God is called a strong habitation Psa 71. 3. a dwelling place to his people Psal 90. 1. so that as a mans house is a place of safety security and rest wherein he resteth and refresheth himself after his travels and labours so God is the safety resting place of his people in his love and mercy they do sweetly solace satiate and secure themselves continually Thus I have given you divers directions how to conceive rightly Spiritually of God 1. In his proper attributes that are essentiall to him 2. In his Metaphorical attributes which are spoken of God by way of similitude and after the manner of men that so we may not fall into thought-Idolatry by undue thoughts and misconceivings of God whereby we turn him into an idol of our own fancy 2. Men do act idolatry in their thoughts by setting up in their thoughts an idol of their own brain in the place of the true God this is done two wayes 1 When they think and imagine some other thing besides the true God to be their chiefest good thus voluptuous men imagine sensuall carnall pleasures to be the best thing Phil. 3. 19. Covetous men apprehend earthly riches to be the best good as is evident Psal 4. 7 Their desires are most strangely carried after Covetousnesse is called idolatry Col 3. 9. Affection follows opinion and that which a man affects most he must needs think best of Perkins earthly goods whatsoever men do chiefly desire that they conceive to be the chiefest good that which is chiefest in their affections is chiefest in their apprehensions 2. When the stream of mens thoughts runs freely and fully into this present world and the maine things thereof when they spend the strength of their thoughts more upon the creature than upon the Creator more upon earth than heaven they are hereby guilty of idolatry by setting up the creature in the place of God in their thoughts whatsoever it is upon which we commonly bestow our first waking thoughts and the chief of â—ur day thoughts especially in our vacant hours that is our god 3. The third evil thought which proceeds out of the heart of men is a blaspheming thought now the blaspemies which run through mans corrupt mind are exceeding many and monstrous but there are four special thoughts of blasphemy which do possesse the hearts of carnal men 1. They think the Gospel of Christ to be foolishnesse 1 Cor. 1. 21. 23. the Gospel in it self is divine Wisdome but in the thoughts of the unbelieving Grecians and other Gentiles it was foolishnesse 1. That salvation is preached by Christ crucified life by his death this the world conceives to be a foolish thing 2 That salvation is communicated by preaching this they think is more foolish 3. That faith is dispersed by so simple and low a way of preaching this they conceive to be most foolish Natural men have vile thoughts of the spiritual mysteries of the Gospel as that the eternal God should become man in time that Christ by death should free men from death by his poverty make them rich that men must accuse abhor and condemn themselves and look for all life righteousnesse and acceptance from Christ that they must be nothing in themselves and all in another that when they are weak in themselves then they are strong that men should be as having nothing and yet possesse all things that they must be fools that they may be wise that men of years must be born again c. carnal men conceive John 3 4. these to be foolish notions yea they are foolishnesse unto them Cor. 2 14. 2. A second blaspemous thought which possesseth corrupt minds is this that the law of God is falshood the truths of the Gospel which do contradict their carnal reason men conceive to be foolishnesse and the threat of the Law that do crosse and curse their corrupt affections they imagine to be untruths words that shall never take hold upon them That sinners are possest with such wicked thoughts against the Law is evident 1. Because they are apt to blesse themselves in their thoughts against the threats and terrours of the Law saying in their hearts that they shall have peace notwithstanding they continue in their evil wayes that no evil shall come upon Deu. 29. 19. 20 Micah 3. 11. them 2. They deride and mock at the judgements denounced in the Law as those presumptuous scoffers did Isa 5. 19. men that walk after their own lusts do in their thoughts mock at
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
of our miseries he hath variety of pardoning mercies suitable to the variety of our sinnes 1. Oh what multitudes and variety of pardons do we receive at our first coming to Christ when God forgives ten thousand Talents to us 2. What variety of mercies do concur in the pardoning of our daily trespasses 3. There is a multitude of mercies that meet in the pardoning of every sinne that wee commit Psalme 51. 1. The fifth Consideration 5. The pardoning mercies of God are past all number there are such multitudes of mercies in God for repenting souls as are beyond number and numbering The greatest Arithmetician is not able to calculate and summe them up this is elegantly expressed in Psal 40. 5. Many O Lord my God are thy wonderfull works that thou hast done and thy thoughts that are to us ward they cannot be reckoned up in order unto thee if I would declare and speak of them they are more then can be numbred they mightily increase above telling or numbring Quest What are these Thoughts of God towards us Answer They are Thoughts of mercy and forgivenesse his works of mercy that he doth in and for his people are many and marvellous but his thoughts of mercy are innumerable that this the reall meaning of the words evident 1. If we compare them with Isa 55. 8 9. my thoughts saith Iehovah are not your thoughts c. but as the Heavens are higher than the Earth so are my thoughts c. See Ier. 29. 11. 2. This Psalm is a propheticall declaration Compare Heb 10. 5. with Psal 40. 7 8 of Gods sending his sonne into the world to save lost man by the oblation of himself in this manifestation of Christ there was a world of mercy manifested all mercies meeting and concenterating in this one mercy 2. All Gods thoughts and intentions of mercy towards us are in Christ Eph. 1. 3. 4. all his works and wayes of mercy come to to us in Christ Gods thoughts of mercy that he thinks towards believing souls are so innumerable that they cannot be numbred yea saith the Prophet if I would number them they increase so mightily in number they are so strong in number that they are more than I or any can number 2. Gods thoughts of pardoning mercy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far more innumerable than mans thoughts of iniquity can be there are incomparably more thoughts of mercy and forgivenesse with God than can be thoughts of vanity and wickednesse with us we are but as it were of yesterday it is not many years ago since we began to think thoughts of iniquity against God but his thoughts of mercy have been from everlasting and reach to everlasting Psal 25. 6. Remember thy tender mercies Iehovah and thy kind mercies for they are from eternity In effectuall calling we actually obtain mercy but Gods mercy hath been towards us in respect of his own thoughts and purposes from everlasting he hath been thinking thoughts of mercy from eternity Psal 103. 17. The sixth Consideration 6. The mercies of God are transcendently great surpassing greatnesse is a glorious property often ascribed to the mercy of God in Scriptures as Num. 14. 18 19 The Lord is of great mercy forgiving iniquity and transgression pardon I beseech thee the iniquity of this people according to the greatnesse of thy mercy So Ps 57. 9. 10. I will praise thee O Lord for thy mercy is great c. Neh. 13. 22. O my God spare me according to the greatnesse of thy mercy Yea Gods mercy is called greatnesse 1 Chr. 17 19. O Iehovah according to thin own heart thou hast done all this greatness for thy servant in making known all thess greatnesses thus the words are in the Hebrew and in the margine when poore contrite souls consider the transcendent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnitudo magnificentia greatnesse of pollution and provocation which is in their thoughts and that beyond all their other sins they are apt to be disheartened and to think can God pardon but let such remember that the greatnesse of Gods pardoning mercy is infinitely above all the greatnesses of evil and guilt that can be in their thoughts There be two things wherein the greatnesse of Gods mercy doth most ominently consist 1. His mercy is greatly extended 2. It is greatly powerfull and both these are grounds of unspeakable comfort 1. The mercy of God is of greatest extension all the extensions and dimensions that make up greatnesse do meet in the mercy of God 1. Mercy is said to be extended Ezra 9. 10. we were bondmen yet our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extendit hath not forsaken us in our bondage but hath extended mercy to us c. 2. It is greatly extended Magnitude according to the Metaphysicks is the extension of a thing according to length latitude and depth they make greatnesse to consist in three dimensions but according to the Scriptures there be four Quantitas continua est secundum quam res est extensa secundum magnitudinem hoc est I ongitudinem latitudinem profunditatem Scheibler Metaphys l. 2. c. 6. extensions or dimensions concurring in that greatnesse that is ascribed to the mercy of God Eph. 3. 18. heighth depth length and breadth 1. There is a surpassing superlative heighth in the pardoning mercy of God far above all that heighth of sinne and wickednesse that can be in mens thoughts this will appear most clearly in four things 1. The mercy of God is as high as the heavens the heavens are the greatest visible heighth Psal 36. 5. Thy mercy O Lord is unto the heavens and thy faithfulnesse reacheth unto the clouds so Psal 57. 10. Thy mercy is great unto the heavens and thy truth unto the clouds Psal 103. 11. In both these places the mercy and truth of God are raised high but mercy is set higher than truth his truth reacheth unto the clouds but mercy unto the heavens the reasons may be these 1. Because God extends his mercy beyond his promises there was mercy to lost man before there was any Gospel promise it was mercy to give us the first promise Gen. 3. 't is mercy to give us any promise 't is mercy to continue promises after so many forfeitures and failings on our part 2. Mercy is Gods exalted attribute he accounteth his mercy his chiefest glory now under the Gospel Rom. 9. 23. Eph. 3. 16. 2. The mercy of God is higher than the heavens Psal 108. 4. Thy mercy is great above the heavens and thy truth reacheth to the clouds or skies mercy is Gods Royall Throne Now suppose that the sinnes of our thoughts appear like high mountains reaching up to the clouds yea that we have heaped up mountain upon mountain till they reach unto the heavens yet the mercy of God is far higher for that is above the heavens this Consideration may exceedingly raise the faith of
humbled souls in believing the pardon of their thought-pollutions 3. Gods thoughts of mercy to repenting sinners are as far above their highest thoughts and apprehensions that they have of Gods mercy as the heavens are above the earth this is evident by the testimony of the God of mercy Isa 55. 8 9. as the heavens are higher than the earth so are my wayes higher than yur wayes and my thoughts higher than your thoughts It is spoken of Gods thoughts and wayes of pardoning mercy to returning sinners as is apparant by verse 7. there Jehovah promiseth to show mercy and to multiply pardons answerable to the multitudes of their thoughts and evil wayes Now there be two grand objections that some sorrowfull souls are apt to make against their closing with mercy offered 1. Their Thoughts have such an heighth of malignity and sinfulnesse by reason of their horrid nature and numberlesse swarms that they cannot think how God should pardon them 2. That their wayes have been so highly injurious and offensive to God that if any man should do but the thousand part of that trespasse to them that they have done against God they could not forgive them how hard is it for us to passe by small injuries c To both these objections God answers my thoughts of pardoning mercy saith he are as far above all your apprehensions thereof and my wayes of mercy are as far above all your wayes of forgivenesse to men as the heavens are above the earth When ye think thus with your selves we could not possibly forgive any man in case of so great wrong and ye cannot conceive any reason why I should forgive you yet know that my thoughts and wayes of mercy are as infinitely above all yours as the heaven is above the earth Men are revengefull in their dispositions and will not forgive but Jehovah is a God of mercies and ready to forgive he hath the mercies and power of a God an infinite incomprehensible mercy and power and therefore he can pardon where men cannot yea beyond what they can possibly think and conceive Jer. 3. 1. The heart of man being inlarged and raised by divine grace is able to think of high and admirable mercies yet when the most inlarged hearts have gone as high as is possible for a created heart to rise in conceiving of Gods mercies yet even then Gods thoughts of mercy to Repentants are infinitely above and beyond their largesthoughts It is very observable that God sayes not that his wayes and thoughts of knowledge and wisdome but his wayes and thoughts of mercy are as far above mans as the heavens are above the earth indeed as God is above men which is infinitely The great God argues from the immense heighth of his mercy purposely to heighten and strengâ—hen the faith of bruised souls who cannot think how God should pardon such a world of wickednesse as they have acted in their thoughts oh therefore when our thoughts are at a stand in apprehending and conceiving mercy let us learn to believe above all our own thoughts 4. The mercies of God have a heighth above all that is or can be written of them exceeding high and glorious things are spoken of Gods mercies in the holy Scriptures but the heighth thereof is above all that tongue or pen can possibly expresse as there are Curses written and not written for disobedient sinners Deut. 28. that is the curses and miseries prepared for wicked men are farre greater than are written in the Scriptures so there be mercies written and not written the Scriptures cannot hold and contain all that mercy that is in God for his people because his mercy is infinite and incomprehensible Secondly there is an unsearchable depth in the pardoning mercy of God beneath the deepest guilt that can be found in mans thoughts Psal 86. 13. Thy mercy is great towards me and thou hast delivered my soul from the lowest hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes David The heavy weight of our thought-wickednesse sinks our souls as deep as the lowest hell in respect of demerit but the great depth of Gods mercy raiseth believing souls out of the deepest hell to the highest heavens The judgements of God are a great deep Psal 36. 7. but his mercies are a greater depth they are a bottomlesse sea sufficient to swallow up mountains of thought-pollutions as well as mole hills Micah 7. 19. Gods pardoning mercy is compared to the depths of the sea he will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depths of the sea 1. Observe There are many depths in this sea of mercy if we fear that one depth will not be enought let us consider that there are manifold depths 2. God promiseth to bury all the sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In profunda maris of his people in the depths of mercy which must needs include all the sinnes of their thoughts and wayes though never so many and great Thirdly there is a boundlesse breadth in the mercy of God a latitude beyond all limits Psal 103 12. as far as the East is from the West so far hath he removed our Transgressions from us by his pardoning mercy What a vast distance is there betwixt the East and the West of all visible latitudes this is the greatest now suppose that there be an exceeding great breadth of evil in our Thoughts yet there is a breadth in the mercy of God beyond it there is a latitude and largenesse of power in his mercies to remove all this evil farre from us Fourthly the mercy of God hath an immeasurable length beyond all times mercy is extended and stretched out at length Psal 36. 10. extend thy mercy to them that know thee draw out thy mercy at length as the word in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extraxit protraxit protendit signifies and as it is in the margine in this sense the word is used Psal 85. 6. Wilt thou be angry with us for ever wilt thou draw out thine anger to generation and generation 1 God extends and draws out his mercy towards his people unto thousands of generations as is evident Exod 20. 5. 6. compared with Exod. 34. 7. Doing mercy unto thousands of them that love me c. that is to the thousand generation yea to many thousand generations the Hebrew word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generation is not in the Hebrew neither Exod. 20. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the fifth or sixth verse but is supplied in the Greek and Chaldee version There is the like phrase in Exod. 34. 7. keeping mercy for thousands that is as Thargum Jerusalemy explains it for a thousand generations Luk. 1. 50. his mercy is on them that fear him from generation to generation Here generation is expresly mentioned This world shall not continue to thousands of generations we are now in the last dayes of this
terrour and torment in that siery lake thoughts accusing shall be their executioners filling their souls with sorrows beyond imagination 1. Wicked men shall then study over their sinnes and every sinne shall be as a fiery dart at their hearts Oh that sinners would seriously consider this that though in this world it be a delight unto them to look back and survey their old sins yet in hell nothing will be more bitter tormenting to them than the thoughts and remembrance of them Every passage and circumstance in every sinne which they have committed will then be as so many sharp swords at their hearts This setting of mens sinnes in order before their thoughts shall fill their consciences with innumerable stings of terror and torture their thoughts will be all hell and horror at the sight of their sinnes 2. Impenitent sinners shal then think of the glorious blisse of the Saints in heaven and of their own woful wretched estate in hell 3. They will think of their own wilfull neglect and rejection of mercy offered in the Gospel How they have turned their backs upon the blessed and bleeding entreatings of the Lord Christ and this very Thought will be a continuall hell to their souls yea the very Hell of Hells Oh what unconceivable Torture Tribulation and anguish will fall upon wicked men when they shall still be thinking of that beatificall enjoyment heighth of honour and glorious salvation that they have wilfully and eternally lost The Mystery of Holinesse working in the thoughts of all sanctified persons 2 COR. 10. 4 5. For the weapons of our warefare are not carnall but mighty through God to the pulling down of strong holds Casting down imaginations and bringing into captivity every thought to the obedience of Christ I Have opened the Mystery of iniquity which worketh efficaciously in the thoughts of all those that are not Regenerate The second great point that now followes to be handled is the Mystery of Sanctity that worketh in the thoughts of all those who are truly Sanctified In this Text this is cheifly observeable That the power of sanctifying Grace which comes into the soule by the preaching of the Gospel doth first and principally show it selfe in casting down changing crucifying and captivating mens thoughts The first and great work of the spirit of Grace in the conversion of sinners is upon their Thoughts I will draw up what I intend to insist upon into this doctrinall Truth That Sanctifying soule-quickning Grace Doctrine which is conveyed by the ministry of the word of life doth primarily and principally put forth it selfe upon mens thoughts For the clear understanding this Truth three things must be premised First That there is no self-sufficiency in mans corrupt minde to think one holy spiritual thought this the Scripture clearly witnesseth 2 Cor. 3. 5. That we are not sufficient of our selvs as of our selvs to thinke any thing that is any good thing according to divine rules we have not the least aptnesse or ability by corrupt nature to think a good thought when we think a divine spirituall good thought it is by the Grace of 1 Cor. 15. 10. God 1. We are by corrupt nature all over flesh we have rotten corrupt minds full of fleshly principles full of pride and contradiction against the Spirit and 2 Cor. 10. 5. Ephes 4. 21. Truth that is in Jesus We have fleshly wills and affections sinfull corruption is as a chaine upon all our faculties as an iron gate that keeps out any good thought or corrupteth it when it comes in The thoughts of carnall men are altogether fleshly Rom. 8. 5. The frame of mans heart must be sanctified before it can frame one sanctified thought as a man is so he thinks and imagins as the tree is so is the fruit as the treasure of the heart is such is that that Mat. 12. 15. comes from it an evill heart cannot think well impure mindes will not admit of pure holy thoughts to enter Wickednesse comes from the wicked as the proverb is 1 Sam. 24. 13 What can be expected from vaine men whiles they are altogether vanity but vaine thoughts Their hearts are alwayes either weaving spiders webs or hatching Isa 59. â—â— Cockatrices eggs they are thinking vanity or mischief 2. If the bent and relish of our wills and affections be not changed they will set our imagination on work to devise satisfaction to themselves for there is a mutuall reflux and working betwixt the imagination and affections Mans imagination stirs up his affections and as the bent of the affections stands so imagination worketh Secondly in our new birth there is healing quickning renewing Grace infused into our soules whereby we are freely inclined to spirituall good thoughts and works This infused implanted Grace is called in the Scriptures the life of Christ or Christ living in us the image of Gal. 2. 20. 2 Cor. 5. 17. Ezek 11. Christ the image or impression of his Graces The new creature a new heart and spirit a new frame of heart and spirit put into us it is the implanting of holy principles inclinations and dispositions whereby our natures are made conformable to the sweet pure holy nature of Christ and agreeable to all divine rules in some measure Thirdly this regenerating Grace or new divine life put into our soules is the immediate principle of all our holy thoughts and workes Actions come from powers and are suitable thereunto holy spirituall Acts cannot come from unsanctified powers and faculties living thoughts cannot proceed out of dead mindes In mans naturall life there is 1. The soule which is the principle of life 2. Life it selfe 3. Acts of life These three are inseperable So in the spirituall life there is 1. The quickning spirit 2. The vitall being 3. Living Acts and these are inseparable This new life is an active power whereby the soule is inabled to Act and move towards God All our holy thoughts and works are the fruits and actings of this divine life in us there must be a power and principle of holiness put into mans heart before it can think holy thoughts every thing acteth according to its being an evill tree cannot bring forth good fruit Carnall mindes cannot thing spirituall thoughts These things being premised I now come to the Doctrine it selfe in the opening whereof I must First demonstrate that renewing converting Grace doth primarily and principally put forth it selfe upon mans thoughts Secondly I will declare what are the powerfull precious operations of sanctifying Grace upon the thoughts First that sanctifying Grace after the change of the frame of our hearts doth first and chiefly worke upon our thoughts I thus demonstrate 1. Evill thoughts are the radicall seminall sinnes which corrupt our judgements affections and all our actions therfore it is necessary that our thoughts should be first cleansed cured and changed by Grace Sinne entred into our first parents by their thoughts crooked thoughts were
3. Yet most properly thoughts are those musings of the minde which are acted in the Speculative part of mans understanding My purpose is to speake of Thoughts as they are taken in this last and strict sense for the distinct understanding whereof I will draw up what I conceive from the Scriptures in this description Thoughts are those musings and meditations conceits and considerations apprehensions and imaginations heart-speakings with and speculations of things which the mind of man frameth and formeth within it selfe by the help of fancy Thoughts are properly the actings and agitations of the minde therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitatio mentis agitatio mens Passor 2 Pet. 3. 1. Ephes 2. 3. Hebr. 10. 16. Cogitatio est actio mentis Zanch. Greek word Dianoia which is used for Thoughts signifies also the minde and agitation of the minde There are three things that must concur to make up a thought which is truly ours Thoughts are those first more simple motions and actings of mans mind which the Scripture calls musings meditations considerations ponderings heart-talkings they are those porings and parleys of our mind with objects presented to it A thought is 1. an Internall viewing or looking upon things let into the minde 2. a Soul-conception 3. a Speaking with our selves 4. the Acting of the minde in meditation 1. It is a Contemplation a beholding things in the minde there are mentall eyes as well as bodily Eph. 1. 18. the Apostle speaks there of the eyes of the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now when these internall eyes do actually look upon an object This is called a Thought 2. Thoughts are soul-conceptions as lusts are conceived in the hearts of men so are thoughts Isay 59. 4. they conceive mischiefe upon all objects presented the mind of man begets some thoughts 3. Thoughts are commonly called the speakings of the heart and in the heart when the minde talkes with the things that come into the soule with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that we desire and delight in feare or favour therefore in Deut. 15. 9. a Thought is called a word in mans heart or with his heart Keep thy selfe least there be a wicked word in thy heart thus it is in the Hebrew the Greek saith Math. 9. 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hidden word Deut. 9. 4. Speak not thou in thy heart saying Psal 14. 1. The foole hath said in his heart It is mans speaking in or within himselfe Mat. 9. 3 4. Psal 119. 15. Psal 120. 1. Gen. 24. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum puncto sinistro locutus est ore aut Corde cogitavit meditatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogito Colloqui sermocinari intrase id est apud se in animis suis Luc. 5. 21. Mat. 21. 25. It is observable that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suach which is used for meditation or thinking Psal 77. 47. 13. signifies both to think and to speak in the mind And the Greek word Dialogizomai which is often used in the New Testament signifies both to think and to talk within our selves that is in our mindes with our selves the minde is the mouth of mans soule thoughts are the language and speeches of the heart The objects presented to the mind are the companions with whom Hebraeis Dicere est cogitare our hearts converse and our thoughts hold discourse continually for he that thinkes of any thing with himselfe sustaines as it were a double person the thinking musing power is the common room or receptacle wherein all objects that come to speak with our thoughts or wills or affections do make their abode and walk up and down till the judgment can passe upon them 4. Thoughts are the actings and agitations of the mind in meditations 1. Thoughts are those conceits and Prov. 6. 14. meditations that the minde of man formeth and frameth within it selfe their rise is from within though the things presented to us bee from without Thoughts are the forgings of mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 6. 14. heart 2. The fictions and formings of the minde Gen. 8 21. 3. They are Webs spun and woven out of mans heart Egges of the mindes laying Esay 59. 4. They conceive mischiefe and hatch Cockatrice Egges and Vers 7. weave Spiders webs which are their thoughts of iniquity 4. Thoughts are creatures of the Gen. 6. 5. and 8. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Chron. 28. 9 and 29. 18. mindes making How many thousand creatures doth mans heart frame within it selfe every day hence they are expresly called the formings of the thoughts of mans heart the figments of mans heart that is thoughts are the creatures which the heart of man formeth makes continually out of the objects presented to the mind as the Potter doth his vessels out of the clay that is before him this is the propriety of the Hebrew word jetzer it hath much fulnes elegancy in it This is a clear character whereby we may discerne our owne thoughts from those that are meerly the Divels 1. There are evil thoughts which are altogether ours 2. Others which are Satans and ours together 3. There are wicked thoughts that are cast into our hearts onely from without namely Satans blasphemous thoughts which are presently cast out with abundance of abhorring and indignation Such thoughts being formed by the Divel and comming onely from without and no way from within they fasten no defilement upon us for t is that which comes from within us that defiles us Mat. 15. â—9 20 3. The minde of man formeth and conceiveth thoughts in and by it selfe or by the help of the fancy Quest Quest What is this fancy Answ Answ It is an inferior power of the soule which is placed in the middle of Sensus interiores sunt tres sensus communis phantasia memoria the interior senses and bordereth between the senses and the understanding This fancy is the former of many strange notions and conceits 2. The office of the fancy in relation Phantasia 2 est sensus interior gignens novas imagines to thoughts is to offer and present the appearances or likenesses of things to the understanding out of which the mind of man begets thoughts and meditations Phantasia menti offert phantasmata Piccolomineus the office of imagination is to minister matter to our understanding to work upon Whatsoever species representation or image of things appeares at any time in our fancies is at the same time imprinted in our understanding Imaginations are as the matter out of which our thoughts are formed Gen. 6. 5 6 7. Vers 5 And Jehovah saw that the wickedness of man was much on the earth and every imagination of the thoughts of his heart was onely evill every day Vers 6 And it repented Jehovah that he had made Man on the earth and it grieved him at his heart Vers 7 And Jehovah