that which is devised and plotted in the thoughts of mans heart so Salomon speaking of an heart which God hateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finxit formavit finxit mente cogitavit imaginatus est Vnâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fictio aut figmentum cogitatio Munster sayth it is framing or thinking thoughts of wickednesse Prov. 6. 18. Whereby t is evident that the meaning of this Text is plainly this The whole frame and fabrick of mens thoughts every thought framed and formed by their hearts was evill 2. They were altogether wicked there was no good in any of their thoughts these Giants of the old world had not one good thought in their mindes like those in Psal 10. 4. 3. All their thoughts were altogether wicked every day col-haiom all day long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the dayes of their life that is perpetually without ceasing and it repented Jehovah that he had made man c. God hath no passions nor contrary affections for he is unchangeable but this grieving and repenting are spoken after the manner of men and the intent of these speeches is to hold forth these two things 1. That mans evill thoughts are exceedingly offensive and provoking to God 2. That God would now destroy his creatures that he had made This is cleerly expressed in vers 7. And the Lord said I will destroy Man whom I have created from the face of the earth botb Men and Beasts For as the Gen. 1. 26. Gen. 3. 17. Rom. 8. 20. Beasts were made for man so they became subject to vanity and destruction through mans iniquity The sense and intendment of the words being thus cleared I will now endeavour through the light and assistance of the great searcher of the thoughts to open the mysterious qualities of the Thoughts and 1. the mystery of iniquity which worketh in every mans thoughts untill they are really renewed This Scripture that I have opened doth clearly discover the horrid hatâ—full iniquity and impiety of mans naturall corrupt thoughts and the deadly effects and fruits therof In the opening of this first mystery I will discover and demonstrate the iniquity of mans naturall thoughts 1. In certain generall positions 2. In sundry particular actings wherby the manifold mysterious ways of sin working in mens thoughts will more evidently appear 1. Position The thoughts of every man and woman by corrupt nature are exceeding sinfull and profane For the full understanding of this position there be two things that I must demonstrate 1. That there are thought-transgressions 2. That the thoughts of all unregenerate men are full of wickedness and vanity 1. There are thought-sins much sin is acted in our thoughts carnal thoughts are sinfull evils The Scripture tells us expresly that the thoughts of mans heart Gen 6. 5. and 8. 21. Jer. 4. 14. are evill vain and wicked That there is sin enough in mans thoughts to provoke God to destroy a whole world and to curse the earth We have a full Text Prov. 24. 9. the thought of foolishnesse or of a foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing is sin 1. The thought of the fool is sin Thus Piscator reads it that is all the thoughts of ignorant unsanctified men are sin 2. The thought of a foolish thing that is of that which is vain empty unprofitable is sin thus things that are vain and unprofitable are said to be foolish Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 4. foolish speaking which is there condemned is vain unprofitable talk So Titus 3. 9. foolish questions are such as are unprofitable and vain The law of God is broken not only by vile filthy thoughts but also by vain foolish idle thoughts It is an Hebraism as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir iniquitatis 3. A thought of foolishnesse that is a foolish thought a vain empty thought thus the Scripture calls a wicked man a man of iniquity Esay 55. 7. 4. A foolish vain thought is sin that is a great sin thus in the Scripture phrase sin is often put for a most sinfull and damnable act as Deut. 15. 9. Joh. 15. 24. If I had not done among them the works that none other man did they had not had sin that is so great sin and James 4. 17. To him that knoweth to do good and doth it not to him it is sin a very great sin Now because men usually think that they may take more liberty in their thoughts then in their visible works I will therefore give in Reasons from Scripture whereby it will more evidently appear that all irregular thoughts are sinfull evils 1. Evill thoughts are transgressions Reason 1 of the holy Law of God which commands and calls for the love and service of our thoughts as well as of our words and works Mat. 22. 37. Jesus said unto him thou shalt love the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. 12. 30. Luk. 10. 27. withall thy heart and with all thy thoughts thus the words are in the originall and thus learned Passor reads them If God must be loved with our whole mind then certainly he must be honoured and served with all our thoughts which are the actings of the mind The Royall Law is spirituall binding our thoughts to obedience Rom. 7. 14. as strictly as our words and works 2. Mans thoughts are censured and Reason 2 condemned by the word of God Heb. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It is a Iudge of the thoughts of the heart it passeth sentence upon them as a Judge 2. The word rebukes and sentenceth the sinner for his thoughts 1. Cor. 14. 24 25. The Vnbeliever is rebuked and judged of all that prophecy for what for the secret thoughts of his heart which are made manifest by the searching Ministery of the Word The Law reproving mans thoughts clearly proveth that thoughts are transgressions of the Law yea the Lord Christ who first gave the Law and best knew the true intent and extent of his own law doth sharply rebuke the Scribes for their evill thoughts Mat. 9. 3. 3. Evill thoughts are abominations Reason 3 which are exceeding hatefull unto God Prov. 13. 26. tis expresly said that the thoughts of an evill man are abomination unto Iehovah He hates them with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 height of hatred as the word properly imports Nothing is the object of Gods hatred but sin Salomon speaking of a heart which God hates saith it is framing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aversari abominari significat omnibus sensibus ab aliqua re Mollerus thinking thoughts of wickedness Prov. 6. 18. Reason 4. Man 's own thoughts are defiling evils They make him guilty and filthy in the sight of God Every vain thought arising out of our hearts fastens filth upon our minds and guilt upon our Consciences this the great Law-Giver himself declares in Marc. 7. 22. from within out of the heart of men proceed evill thoughts
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
and finally 2. The Soul of God signifies height and intensiveness of affections as when Gods Soul hateth wicked men and their performances it signifies his rejection Psal 11. 5. Esa 1. 14. of them with the highest hatred and abhorrency 3. Gods rejoycing to do good to his people with all his Soul is his shewing mercy to them with the greatest height fulness and freeness of Fatherly love and complacency 2. The members of the body are attributed to God as Head Face Hâ—art c. 1. By the Head of God the Scripture understands the Essence of the Deity it self which is above all things and wherunto all things are subject 1 Cor. 11. 3. Dan. 7. 9. 1 Cor. 11. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater scilicet Phil. 2. 6. 7. 8. God is said to be the Head of Christ wherby we may conceive this Mystery that Christ was subject to God so far as in our flesh he subjected himself to God the Father For as the Son of God is of one Essence with the Father he is equal with him God the Father is the Head of Christ 1. In respect of his humane nature in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater Christi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mediatorisque personam sustinentis caput est which regard the Father is said to be greater then he Joh. 14. 28. 2. In respect of his Office as sustaining the person of a Mediator 2. The Face of God signifies that Divine strength grace and mercy wherby Psal 27. 8. Gods manifesteth himself and is known by his people as we by the face are known to others the face is that wherby one man is known from another in respect of his person Gal. 1. 21. I was unknown by face unto the Churches 2. Gods face is his favour and good will in the manifestation therof Dan. 9. Psal 4 6. 17. this is call'd the shining of Gods face upon his people Psal 80. 3. 19. Psal 31. 16. 3. The face of God signifies his presence in his Church and publike Ordinances wherin the faithfull have the Vision and Communication of God 1 Sam. 29. 19. Jonas 1. 3. Psal 51. 11. Gen. 4. 14. 16. From thy face shall I be absent or banished 4. It signifies Comfort flowing from the manifestation of Gods favour Psal 69. 17. Hide not thy face from thy Servant for I am in trouble shine upon me and comfort me Psal 31. 16. 5. The face of the Lord signifies open Levit. 17. 10. 26. Gen. 32. 20. Lam. 4 16. Jer. 3. 13. Psal 21. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger the face sheweth forth favour or wrath pleasure or displeasure 1 Pet. 3. 12. The face of the Lord is upon them that do evill Psal 34. Psal 21. 10. In the time of thy face that is of thine anger as the Chaldee Paraphrast explains it Ezek. 15. 7. 6. Gods face is his glory as it is in the perfection of it Exod. 33. 20. 23. It is the Glory and Majesty of the Divine Essence as it is in it self which cannot be seen by the eye of mans understanding because the mind of mâ—n cannot comprehend God who is Incomprehensible Job 11. 7. 1 Tim. 6. 16. R. Menachem well interprets that Exod. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text saith he Observe how he saith not my face thou shalt not see but shall not be seen as if he should say There is no power in any Creature to comprehend it 3. Eyes are attributed to God wherby we must conceive 1. His mercifull mighty and watchfull providence Psal 34. 15. 2 Chron. 16. 9. Gods eying of his Children is not a bare intuition but a putting forth of his strength to help and assist them and to resist their Enemies 2. The knowledge of God is Omniscience Prov. 15. 3. Gods eye is in every 2 Chron. 36. 12 Psal 11. 4. place to behold good and evill He knoweth all things most cleerly as if he beheld them with eyes 4. The Apple of his Eye signifies that that is most dear and precious to God Psal 17. 8. Zach. 2. 8. every part of a mans Eye is most tender and is kept Deut. 32. 10. Apple of his eye or the black the sight of his eye most diligently but the apple of the eye or the sight of the eye which is the eye light of the eye its self is kept with the chiefest care Hereby we must conceive the tender love of God and his exceeding great care of his people 5. The Eare of God signifies 1. His infinite knowledge of all things as if heard all things with the Eare. 2. His Psal 34 16. Psal 1 16. 2. 94 9. Psal 31. 3. readiness to heat and grant the request of his people 6. The Mouth of God is God himself revealing and opening his will to men Isa 40. 5. 2. The Lord Christ the glorious Thus August Gen 45. 12. compare with Gen. 4â— 23. Josh 9 14 Jer. 39. 17. Son of God who reveals and manifests God and his mind and will to us Joh. 1. 18. Matth. 11. 26. 27. The mouth is the Declarer and Interpreter of mans mind Interpreter is opposed to mouth for an Interpreter is another mans mouth Exod. 4. 16. by mouth there the Chaldee understands an Interpreter The mouth of Jehovah is the Oracle or answer of God 7. His Nose signifies fury kindled 8. By the hand of God we must conceive 1. His eternall and effectuall purpose concerning all things to be done Act 4. 28. Whatsoever thine hand and thy councel determined to be done Psal 10. 12. Psal 118. 16. Dan. 4. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 32 4 2. Gods mighty power working all things according to his purpose Act. 4. 30. Mark 6. 2. the hand is a type of strength 3. Divine Judgments inflicted on men as Act 13. 11. Paul speaking to Elymas saith The hand of the Lord shall be upon thee and thou shalt be blind Jug 2. 15. God hath protecting and blessing hands 2. Correcting hands 13. Revenging hands to fall into these is fearfull 4. The spirit and gift of Prophesie Ezek. 1. 3. The hand of the Lord was there upon Ezek. 37. 1. me When God comes upon the Sons of men by the power of his Spirit over-powring them and stirring up their Spirits to Prophesie raysing their Spirits to see Divine Mysteries and removing all Impediments that might hinder them in Gods Work 5. The Spirit of strength and fortitude The hand of the Lord was upon Elias 1 King 18. 46. 9. By the Arme of God we must conceive the greatness of his power manifested Luk 1. 51. Exod. 6. 6. either for the saving of his people or destroying of his Enemies Psal 93. 13. Mighty is thine Arme 1 King 8. 42. â— His mighty power working in the Gospel Isa 53. 1. 10. The Right hand of God signifies 1. His Glory Might and Majesty 2. Psal 110. 1. Psal 118. 15 16. His
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
from dead works 2. In a divine manner with holy and spirituall affection As 1. When it is performed with the affection of a child and filiall respects not from a spirit of bondage but from a spirit of love 2 Tim. 1. 7. 2. In a free and voluntary subjection to God the Law-giver and a sincere respect to all his Commandements Psal 119 6. 128. for men never obey God and his Law even when they do the works therein prescribed but when they do them with all submissive and loyall affections towards him who commands those duties James 2. 10 11. and that by vertue of his authority and command this is to do all in the name of Christ Col. 3. 3. A work that is Theologically and spiritually good must be directed unto a divine holy end the glory of God we must bring forth fruits of holinesse and finish our works that God gives us to do and do all the good that we have to do with a single respect unto God as Quicquid homo veluti recte fecerit nisi ad pietatem quae in Deum est referatur rectum dici non oportet our end that in all things God may be glorified John 15 8. and 17. 4. 1 Cor. 10. 31. this onely is to live unto God and to bring forth fruit unto him and not unto our selves Rom. 7. 4. Every good work must be done with a pure heart with fervency of spirit Chearfulnes and delight our hearts must be given unto God in every service All the Circumstances that accompany Augustin de fide operiâ—â—s an holy action must be right for an excellent work may be so misplaced or attended with such incongruous and unsuitable circumstances as that it may rather be a snare of Satan than a fruit of the Spirit in us 5. Lastly all our services must be presented and offered up to God upon that divine Altar Jesus Christ to make a good work compleatly acceptable it must passe through the incense and intercession of Christ who as he doth by his blood take away the guilt of sinne from our persons so by his intercession he covers and hideth the pollution and adherency of sinne that is in our services Eph. 2 18. 1 Pet. 2. 5. Christ Jesus Matth. 23. 19. is the Altar that sanctifies all our spirituall sacrifices Isa 56. 7. and 60. 7. Their sacrifices shall be accepted upon mine Altar and they shall come up with acceptance on mine Altar 3. A work is materially good when the materials of it are the things that God requires as prayer alms-giving c. Now though the matter of these duties be things that God commands to be done yet because the doing of them doth not necessarily and intrinsecally take in a sincere aim and respect to God but is onely reducible unto God and that so as that the same thing may be done with other respects for carnal men do all things with carnal self respects therefore the goodnesse of such works is not in the things themselves barely and abstractly considered in the work done but in the right spirituall manner of performing them such were the Pharisees praying and the sacrifices and services of those wicked Jews in Isa 1. 4. There be some works that are so essentially intrinsecally good in themselves that if they be done they must needs be spiritually and divinely done because they have relation to God in their very acting and do intrinsecally and in the substance of the work respect God as namely a sincere love and fear of God a trusting in God and waiting upon God These actions are so inherently good that though they may be imperfectly done by us because not done with all that strength and height of spirituality and sincerity that the Law requires yet they can never be done prophanely and selfishly and so displeasing unto God Now it is evident that carnall men by the principles of nature acted and improved may do things morally good such works as have relation to men are good in the sight of men and tend ro the good of men 2. They may do works materially good such works whose goodnesse doth not necessarily consist in the doing of them but in the spiritual manner of doing them but then they perform them onely in a carnal selfish manner not divinely and spiritually Natural men cannot do a good work spiritually and obedientially they cannot do it with a filâ— all submissive affection unto God 1. Because they are not quickned and acted by the spirit of Christ Rom. 8. 9. Gal. 4 6. 2. Every good work that is spiritual is vital for the spirit quickneth But now both the persons and performances of carnal men are dead Heb. 9. 14. Therefore though the works of naturall men in respect of the substance or matter thereof seem very specious and glorious unto men who judge according to the sight of their eyes and do measure the intention and affection by the work that they see and not the work by the intention and affection which they cannot see yet to God who seeth not as man seeth such works are abomination because they are diâ—ected to their own corrupt ends and done with carnal affections Luke 16. 15. 3. Natural men by the strength of Principles of naâ—ure cannot do those works â—hat are essentially and inherently good They cannot sincerely and spiritually love God nor fear him nor trust in him because they are living actions coming from the spirit of life 7. The Law of nature is of divine authority the omnipotent God is the authour thereof he is the giver and graver the contriver commander and publisher of it Hence it is that 1. It hath an efficacious influence and the highest binding vertue upon mens consciences no created power in heaven or earth can absolve them from their obedience thereunto 2. This Law is an indelible and immutable rule yesterday and to day the same for ever it ties all people and persons with an impartiall hand it shines upon all Nations and times with a perpetual light none can claim exemption from this natural Law unlesse they can cease from their rationall being This divine writing cannot totally be defaced or blotted out in the worst of men 8. This Law of nature as it is in its latitude does bind men in the Court of Conscience Natural Conscience is the Center of natural Principles it dictates what the law of nature requires applies it and so incites and ingageth men to the observation thereof yet sometimes Conscience erroniously incites men to those Acts which were never dictated by any divine Law 2. Conscience reflects upon what is done and so calls men to a strict accompt for every violation of natures Law accusing them when they act contrary to it and excusing them when they walk up to it Rom. 2. 15. 9. Every violation of the Law of nature is exceeding injurious to God and to mans own being 1. It is a secret contempt of that supream Lord
shall find that God requires the obedience of our thoughts as well as of our speeches and visible actions We must labour to bring every thought into a sincere subjection to God Our thoughts must be guided by the written Counsell of God Prov. 20. 18. Establish thy thoughts by counsell That is we must take counsell at the word of God how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dispose and order our thoughts We should not conceive a thought in our minds unlesse we have counsell and direction from Gods word Renewing Grace that comes into the soule by the preaching of the Gospel is effectuall to bring into captivity every thought to the obedience of Christ 2 Cor. 10. 4 5. Grace first brings in our thoughts to Christ and then our words and works Every thought of the heart must bow the knee to King Jesus he must have his Throne in our thoughts then he is said to rule in our hearts when our aime and indeavour is to order all our thoughts according to the rule of his word The spirituall law of God commands and calls for the love and service of our thoughts Matth. 22. 37. Thou shalt Mâ—rk 12. 30. Luke 10. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love the Lord thy God with all thy thoughts he must be served with all our minde that is with our thoughts the actings of our minde It was the earnest desire and endeavour of David to order his thoughts as well as his words according to Gods will as in his sight Psal 19. 15. The words of my mouth and the meditation of my heart shall be to thy will in thy sight O Jehovah This reading I take to be nearest the Hebrew And so the Syrick Ad voluntatem thus the interlinear reads it The meditation of my heart shall be according to thy will O Lord. And so the Arabick The thought of my heart shall be according to thy will God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accept of nothing but what is according to his revealed will But now though Grace doe in some measure subdue and subject our thoughts to Gods will yet there is still a stifnesse and inflexibility remaining in our minds so far as they are carnall they are unwilling to bow to the Scepter of Christ and they are apt to rebell against his royall Law and to go astray continually but when our thoughts begin to stray and wander Grace brings them in againe to the paths of Christ it layes a solemn charge upon them not to wander any more and bindes them to subjection if ever we will prove our selves to be savingly sanctified it must be our chiefe and continuall care to serve and glorifie God in our thoughts as well as in our words and works God must be sanctified in our hearts and glorified with our Isa 8. 1 Cor. 6. 20. 21. soules by giving up all our thoughts and affections to his will There is a thought-service that Jehovah expects and exacts of his people as well as a tongue-honour and worke-service Oh therefore let us labour to render withall reverence and zeale unto the Father of spirits a continuall cheerfull thought-service most purely and abundantly and the rather because it is so exceeding pretious and pleasing to God There be foure things that doe commend and declare the surpassing excellency and preciousnesse of this thought-worship and service 1. It flowes more immediatly from the heart that that God chiefly desires and wherein he principally delights he calls for our heart as that which carries the whole man with it thoughts are the free and immediate productions of mans heart 2. No created power can hinder our thoughts from serving God and converses with him opportunities abilities and means may faile for outward performances but the heart is alwayes at leisure and liberty to think graciously and spiritually 1. All the powers of this world yea all the powers of Hell cannot hinder a sanctified heart from an invisible fellowship and fruition of God with thoughts of sweetest rapture and reverence of love and lowliest adoration 2. They cannot restraine it from bathing it selfe in that open fountaine the precious blood of Jesus Christ with thoughts of unspeakable peace joy and triumph 3. Nor from closing and clasping about the pretious promises of life or diving into the unsearchable depths of Grace and mercy with thoughts of faith and highest admiration 4. They cannot hinder a gracious heart from being as a mountaine of incense sending up a spirituall sacrifice of praisefull admiring thoughts to the God of mercy 3. This thought-service is the most spirituall service it is ordinarily full of spirituallnesse intention and life because it is nearest the object of adoration The streames which are next the well-head are purest and strongest the more spirit and life is in our service the more precious it is The best men though they may strive to doe their best every way yet they shall finde different degrees in their abilities to performe and in the actuall discharge of their duties to God their works doe not allwayes answer exactly to their words their words cannot fully express the thoughts of their hearts the thoughts of their hearts come infinitly short in conceiving of the excellency of Gods majesty mercy might and glorious perfections The thoughts of sanctified soules laying hold with immediate and neerest embracements upon that al-glorious object the Lord God and his sweetest attributes give him the glory of his infinite excellencies with more life heartinesse and heavenlinesse then their words or actions can doe 4. A constant thought-service is the surest signe of heart-sincerity John 4. 24. That worship that is most spirituall hath most truth of heart in it If mens change in words and works and all visible carriage were angelicall yet if their thoughts were not brought into subjection to Gods will they were still limbs of Satan A constant striving to subject all our thoughts to Christ is the most sound and undeceiving evidence of our uprightnesse this inward thought-service being secret and invisible is clothed with more certaine sincerity and hath a more speciall acceptance with God Seventhly Sanctifying Grace fits mans heart for divine meditations and fills it with holy heavenly thoughts it begets an inward fitnesse and freenesse to entertaine sanctified thoughts and brings in fulnesse of good thoughts by corrupt nature our mindes have not onely an emptiness of all holy thoughts but also an unfitnesse and aversnesse to take in holy thoughts carnall men are unfit and unwilling to set themselves to think of God and divine mysteries to enter into serious thoughts of their sins of their last end of the last judgement they have no minde to think what they have done what they are doing or what they shall doe they would have God depart from their thoughts and all Job 21. thoughts of a holy God and his wayes depart from them But when sanctifying Grace falls upon us it implants a freenesse and aptnesse in our