making 2. The Gospel tells us that poverty of spirit is the richest qualification They that are poorest in their own sense are best qualified for the riches of mercy Our Saviour requires no portion of those that come to him but meer poverty and emptinesse We have an excellent place Math. 5. 3. Blessed are the poor in spirit for theirs is the Kingdome of heaven They that are truly sensible of their own spiritual poverty nothingnesse vilenesse and wretchednesse have a reall title to all the treasures of mercy and pardons revealed in the Gospel Theirs is the Kingdome of heaven They are actually blessed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeca dictio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propâ—ie mendicos significat Jansen have a present propriety in the Kingdome of heaven and therefore the pardoning mercy of God is theirs It is observable that the first promise is made to the poor in spirit to beggars in spirit for that is the proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as have a spirituall sense of their own extream emptinesse basenesse and misery and are willing to receive life and pardon upon meer gift and free favour of God as the poorest beggar receives an alms Augustine and Chrysostome expound it of inward humality so that poverty of spirit is the first fundamentall qualification 3. A spirituall sense of our own great unworthinesse and vilenesse is our greatest inherent worthinesse The greatest worthies such of whom the Heb. 11 world is not worthy have no worthiness but onely in Christ Jesus 4. God is pleased to show mercy to those that can do nothing of themselves to please God Micah 7. 18. 5. The great God extends mercy to believing penitens not according to the largenesse of their qualification but according to the largenesse of his own free grace this is excellently held forth 1 Chron. 17. 19. in that thanksgiving speech of David O Jehovah according to thine own heart thou hast done al this greatnesse for thy servant that is al 1 Chron. 17. 11 12. this great mercy as is evident by the preceding words God promiseth great mercies and blessings to Davids seed he would build up Davids house and his sonne should build up an house for him Three eminent mercies are here promised to Davids seed that should be raised up after him in his Kingdome 1. God promiseth to be his father and to take him to be his sonne a mercy of mercies verse 12. 2. Though he fell scandalously yet he would still continue his mercy to him I will not take away my mercy from him c. verse 13. 3. God would establish his Throne for ever verse 12. 14. Now in verse 16. David falls into admiration of this great mercy of God towards him and his house David the King said what am TO Lord God and what is my house that thou hast brought me hitherto Thou hast done very much for me and spoken great mercies concerning my house What can David speak more to thee for the honour of thy servant for the great honour thou hast put upon him for thou knowest thy servant verse 18. thou ownest him in way of peculiar love and mercy O Jehovah according to thine own heart hast thou done all this greatnesse of mercy as if David had said it is not according to the largeness-of my heart in serving thee it is not according to the largenesse of my love towards thee nor according to the largnesse of my qualifications but according to the largenesse of thine own love bounty and good pleasure thou hast done all this mercy for me This is a precious ground of comfort to consider that the great God shows mercy to repenting souls according to the infinite largenesse and freenesse of his own heart as great Kings do give as Kings not as other men but like themselves answerable to the greatnesse of their persons and largenesse of their treasures so the Lord God shows mercy as an infinite God he pardons his people according to the infinite greatnesse of his own goodnesse and largenesse of his treasures We sinne as men as finite creatures but Jehovah forgives and gives as a God his mercies are infinite 2. Our spirituall qualifications at our first believing are small and weak our humiliation but as a drop of a bucket our faith but as a grain of mustard seed all our service but as a poore mite and therefore if God should pardon us according to the narrownesse and weaknesse of our qualifications how little mercy should we receive not enough to cover the least of our sinnes but when God forgives us according to the largenesse of his own heart what exceeding riches what overflowing fulnesse of mercy do we receive enough to pardon all the sinnes of our thoughts and wayes though exceeding great and manifold 6. God pardons us freely for his own names sake and not for any thing we have or can do this is evident by Gods own Declaration to Israel Isa 43. 24. 25. Thou hast wearied me with thine iniquities yet I I am he who blotteth out thy transgressions defections revoltings for mine own sake sayes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord God and will not remember thy sinnes Let us consider the extream vilenesse and unworthinesse of these men to whom the promise of mercy is here given 1. They had brought no offerings to God verse 23. they had performed no worship to him 2. They were weary of God and they wearied God with their iniquities they were burthened with Gods service Verse 22. 24. and did burthen God with their sinnes yet God will freely and fully pardon these great sinners he will not remember their iniquities against them upon their returning to him but it is meerly for himself for his own sake it is his own good pleasure that moveth God to forgive them for the manifestation of his abundant goodnesse and mercy Yea God will have his people to know it that when he pardons them it is not for their sakes it is not out of respect to any qualification in them by way of merit or motive but meerly for his own sake Ezek. 36. 22. Say unto the house of Israel thus saith the Lord God I do not this for your sake O house of Israel but for my boly names sake In verse 21. God sayes that he spared them and shewed mercy to them for his holy Name wheras he might justly have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyed them for their sinnes as the Hebrew word here used imports chamal signifies to show mercy to those who by all right might justly be destroyed Ezek. 5. 11. 1 Sam. 15. 3. This consideration may mightily strengthen our faith in that our God extends pardoning mercy to us according to the infinite largenesse of his own heart and from the incomparable freenesse of his own grace not according to the inlargement of our qualifications nor for any thing we do or can perform Oh
hidden from men The meaning I take to be this the errors wandrings and vanities of my thoughts are more then I can take notice of or summe up they are above my knowledge from the guilt of these secret hidden sinnes those swarms of vain thoughts which break into my heart I pray thee O Lord cleanse me David did not harbour any secret lusts or wicked purposes in his heart but these secret sinnes from which he desires cleansing were his inward thoughts which are most properly the secrets of mans heart and of all other sins most innumerable Object But now some poore perplexed soul will be ready to object and say if evil thoughts be so immeasurably sinfull so full of provocation and these so innumerable in us how can I then hope to obtain mercy from God when I consider what swarms of loose idle earthly impure and impertinent thoughts proceed out of my heart every day and flie up and down in my soul and too often lodge within me I am at a stand and begin to think can God pardon my thought-sinnes To this I answer We must seriously consider the hatefull Answer nature and transcendent numbers of our evil thoughts that thereby we may be throughly humbled and abased in our selves and be sensible what extream need we have of Gods mercy in Christ but the greatnesse and multitude of these sinnes should not discourage or dishearten us in seeking mercy there is enough in Gods mercy to answer all our objections whatsoever there is a sufficiency of power and will in this mercy to pardon the thoughts of repenting souls notwithstanding all their black and bloody aggravations There be seven excellent considerations that may exceedingly quicken and strengthen our faith in believing the pardon of our thought-sinnes First Consideration 1. God hath multitudes of mercies to blot out the manifold sinnes of our thoughts Psal 51. 1. David having multiplied his sinnes in Psal 51. 3. the matter of Vriah he petitions for multitudes of tender mercies so Psal 5. 7. I in the multitude of thy mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will come into thy house c. So in Nehem. 9. 19. 27. God is said to have manifold mercies the Scripture expresseth the mercy of God in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misericordie viscera Singulare non invenitur qui◠multa sunt opera misericordiae Piscator plural number to set forth the multitude of his mercies The second Consideration 2. God hath abundance of mercy an overflowing fumes of mercy enough more than enough to cover all the sins of our thoughts hence it is that Gods mercy and pardoning grace is said to be abundant Exod. 34. 6. 1 Pet. 1. 3. and the faithfull are said to receive a redundancy of grace Rom. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now a man cannot be said to have abundance of riches unlesse his cup overflow unlesse he have an overplus more than enough we say there is abundance of water in the sea but we cannot speak so of a Pond or Cistern the sea hath an overfulnesse which is inexhaustible The third Consideration God hath a superabundancy of mercy Rom. 5. 20. his pardoning grace is said Rom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠Tim. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superabundo to superabound 1 Tim. 1. 14. the grace of our Lord was superabundant The glorious mercy of God over abounds in three respects 1. It abounds above all created Vnderstandings it is above all our knowledge it is in it self incomprehensible 2. There is a plenitude in Gods mercy far beyond all that mercy that all faithfull men and women receive in this world Psal 31. 20. Oh how great is thy goodnesse that thou hast laid up for them that fear thee and wrought for them that trust in thee before the sons of men when the Prophet comes to speak of this mercy he is at a stand as not able to expresse it in its superabundancy Oh how great how manifold is thy goodnesse It is farre above all that we can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak or conceive 2. That goodnesse and mercy that God worketh for the faithfull here in this world is exceeding abundant but that which is laid up and hidden with God for them is incomparably more abundant 3. This pardoning mercy is far above all the sin that can be in mens thoughts Rom. 5. 20. where sinne hath abounded grace superabounds in forgiving believing penitents there is an overflowing fulnesse of evil in mans thoughts James 1. 21. but there is an exceeding abundant overabundant overfulnesse of mercy in God The fourth Consideration 4. God hath plenty and variety of pardons multitudes of pardons as we have multiplied our thought-pollutions he will multiply his pardons upon our repenting and returning as is plainly declared Isa 55. 7. the Prophet exhorts the unrighteous man to forsake his own thoughts and then Jehovah will have mercy on him Now because this objection of the multitudes of their thought-provocations the numberlesse multiplyings of their evil Thoughts might come in to discourage poor souls in seeking mercy therefore he purposely addes that the Lord will multiply to pardon for so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words are according to the originall he will multiply his pardons answerable to the multiplyings of their thought-pollutions 1 The God of mercy hath an inexhaustible Treasury of pardons that can never be spent he is a God of pardons as he is called Neh. 9. 17. Thou art a God of pardons gracious and mercifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God hath variety of pardons for all sorts of sinnes for all kind of evil thoughts and wayes that men are or can be guilty of 2. God hath abundant Riches of mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condonatio the Scripture speaking of the riches of mercy and grace riseth high in expressions 1. God is said to have Riches of grace and glorious mercy Eph 2. 4 Rom. 2. 4. Rom. 9. 23. by Riches of glory is meant his Riches of mercy which is his glory 2. A depth of Riches Rom. 11. 33. oh the depth of the Riches c. oh the bottomlesse depth of the riches of Gods mercy by comparing this place with Rom. 12. 1 it is evident the Apostle speaketh of the Depth of Mercy 3. God hath the highest Riches of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summas opes Eph. 2. 7. a supereminency magnificence and superlative sublimity of pardoning grace These expressions do clearly import these two things 1. That God hath an over sufficiency of mercy 2. variety of all kind of mercies both forgiving and giving mercies Jehovah gives and forgives according to his manifold mercies Neh. 9. 19. 27. 1. God is called the Father of mercies he begets mercies for his people every day 2. Jehovah is the God of mercies he createth new mercies every morning Lam. 3. 22. 23. he hath variety of healing mercies suitable to the variety
of our miseries he hath variety of pardoning mercies suitable to the variety of our sinnes 1. Oh what multitudes and variety of pardons do we receive at our first coming to Christ when God forgives ten thousand Talents to us 2. What variety of mercies do concur in the pardoning of our daily trespasses 3. There is a multitude of mercies that meet in the pardoning of every sinne that wee commit Psalme 51. 1. The fifth Consideration 5. The pardoning mercies of God are past all number there are such multitudes of mercies in God for repenting souls as are beyond number and numbering The greatest Arithmetician is not able to calculate and summe them up this is elegantly expressed in Psal 40. 5. Many O Lord my God are thy wonderfull works that thou hast done and thy thoughts that are to us ward they cannot be reckoned up in order unto thee if I would declare and speak of them they are more then can be numbred they mightily increase above telling or numbring Quest What are these Thoughts of God towards us Answer They are Thoughts of mercy and forgivenesse his works of mercy that he doth in and for his people are many and marvellous but his thoughts of mercy are innumerable that this the reall meaning of the words evident 1. If we compare them with Isa 55. 8 9. my thoughts saith Iehovah are not your thoughts c. but as the Heavens are higher than the Earth so are my thoughts c. See Ier. 29. 11. 2. This Psalm is a propheticall declaration Compare Heb 10. 5. with Psal 40. 7 8 of Gods sending his sonne into the world to save lost man by the oblation of himself in this manifestation of Christ there was a world of mercy manifested all mercies meeting and concenterating in this one mercy 2. All Gods thoughts and intentions of mercy towards us are in Christ Eph. 1. 3. 4. all his works and wayes of mercy come to to us in Christ Gods thoughts of mercy that he thinks towards believing souls are so innumerable that they cannot be numbred yea saith the Prophet if I would number them they increase so mightily in number they are so strong in number that they are more than I or any can number 2. Gods thoughts of pardoning mercy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far more innumerable than mans thoughts of iniquity can be there are incomparably more thoughts of mercy and forgivenesse with God than can be thoughts of vanity and wickednesse with us we are but as it were of yesterday it is not many years ago since we began to think thoughts of iniquity against God but his thoughts of mercy have been from everlasting and reach to everlasting Psal 25. 6. Remember thy tender mercies Iehovah and thy kind mercies for they are from eternity In effectuall calling we actually obtain mercy but Gods mercy hath been towards us in respect of his own thoughts and purposes from everlasting he hath been thinking thoughts of mercy from eternity Psal 103. 17. The sixth Consideration 6. The mercies of God are transcendently great surpassing greatnesse is a glorious property often ascribed to the mercy of God in Scriptures as Num. 14. 18 19 The Lord is of great mercy forgiving iniquity and transgression pardon I beseech thee the iniquity of this people according to the greatnesse of thy mercy So Ps 57. 9. 10. I will praise thee O Lord for thy mercy is great c. Neh. 13. 22. O my God spare me according to the greatnesse of thy mercy Yea Gods mercy is called greatnesse 1 Chr. 17 19. O Iehovah according to thin own heart thou hast done all this greatness for thy servant in making known all thess greatnesses thus the words are in the Hebrew and in the margine when poore contrite souls consider the transcendent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnitudo magnificentia greatnesse of pollution and provocation which is in their thoughts and that beyond all their other sins they are apt to be disheartened and to think can God pardon but let such remember that the greatnesse of Gods pardoning mercy is infinitely above all the greatnesses of evil and guilt that can be in their thoughts There be two things wherein the greatnesse of Gods mercy doth most ominently consist 1. His mercy is greatly extended 2. It is greatly powerfull and both these are grounds of unspeakable comfort 1. The mercy of God is of greatest extension all the extensions and dimensions that make up greatnesse do meet in the mercy of God 1. Mercy is said to be extended Ezra 9. 10. we were bondmen yet our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extendit hath not forsaken us in our bondage but hath extended mercy to us c. 2. It is greatly extended Magnitude according to the Metaphysicks is the extension of a thing according to length latitude and depth they make greatnesse to consist in three dimensions but according to the Scriptures there be four Quantitas continua est secundum quam res est extensa secundum magnitudinem hoc est I ongitudinem latitudinem profunditatem Scheibler Metaphys l. 2. c. 6. extensions or dimensions concurring in that greatnesse that is ascribed to the mercy of God Eph. 3. 18. heighth depth length and breadth 1. There is a surpassing superlative heighth in the pardoning mercy of God far above all that heighth of sinne and wickednesse that can be in mens thoughts this will appear most clearly in four things 1. The mercy of God is as high as the heavens the heavens are the greatest visible heighth Psal 36. 5. Thy mercy O Lord is unto the heavens and thy faithfulnesse reacheth unto the clouds so Psal 57. 10. Thy mercy is great unto the heavens and thy truth unto the clouds Psal 103. 11. In both these places the mercy and truth of God are raised high but mercy is set higher than truth his truth reacheth unto the clouds but mercy unto the heavens the reasons may be these 1. Because God extends his mercy beyond his promises there was mercy to lost man before there was any Gospel promise it was mercy to give us the first promise Gen. 3. 't is mercy to give us any promise 't is mercy to continue promises after so many forfeitures and failings on our part 2. Mercy is Gods exalted attribute he accounteth his mercy his chiefest glory now under the Gospel Rom. 9. 23. Eph. 3. 16. 2. The mercy of God is higher than the heavens Psal 108. 4. Thy mercy is great above the heavens and thy truth reacheth to the clouds or skies mercy is Gods Royall Throne Now suppose that the sinnes of our thoughts appear like high mountains reaching up to the clouds yea that we have heaped up mountain upon mountain till they reach unto the heavens yet the mercy of God is far higher for that is above the heavens this Consideration may exceedingly raise the faith of
humbled souls in believing the pardon of their thought-pollutions 3. Gods thoughts of mercy to repenting sinners are as far above their highest thoughts and apprehensions that they have of Gods mercy as the heavens are above the earth this is evident by the testimony of the God of mercy Isa 55. 8 9. as the heavens are higher than the earth so are my wayes higher than yur wayes and my thoughts higher than your thoughts It is spoken of Gods thoughts and wayes of pardoning mercy to returning sinners as is apparant by verse 7. there Jehovah promiseth to show mercy and to multiply pardons answerable to the multitudes of their thoughts and evil wayes Now there be two grand objections that some sorrowfull souls are apt to make against their closing with mercy offered 1. Their Thoughts have such an heighth of malignity and sinfulnesse by reason of their horrid nature and numberlesse swarms that they cannot think how God should pardon them 2. That their wayes have been so highly injurious and offensive to God that if any man should do but the thousand part of that trespasse to them that they have done against God they could not forgive them how hard is it for us to passe by small injuries c To both these objections God answers my thoughts of pardoning mercy saith he are as far above all your apprehensions thereof and my wayes of mercy are as far above all your wayes of forgivenesse to men as the heavens are above the earth When ye think thus with your selves we could not possibly forgive any man in case of so great wrong and ye cannot conceive any reason why I should forgive you yet know that my thoughts and wayes of mercy are as infinitely above all yours as the heaven is above the earth Men are revengefull in their dispositions and will not forgive but Jehovah is a God of mercies and ready to forgive he hath the mercies and power of a God an infinite incomprehensible mercy and power and therefore he can pardon where men cannot yea beyond what they can possibly think and conceive Jer. 3. 1. The heart of man being inlarged and raised by divine grace is able to think of high and admirable mercies yet when the most inlarged hearts have gone as high as is possible for a created heart to rise in conceiving of Gods mercies yet even then Gods thoughts of mercy to Repentants are infinitely above and beyond their largesthoughts It is very observable that God sayes not that his wayes and thoughts of knowledge and wisdome but his wayes and thoughts of mercy are as far above mans as the heavens are above the earth indeed as God is above men which is infinitely The great God argues from the immense heighth of his mercy purposely to heighten and 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
Scripture promises 2 Pet. 3. 3 4 and threatnings they think they are meere notions that God intends no such matter c. 3. Men come to the places where the word of God is opened there they hear their personall pollutions discovered and dreadfull woes declared against them for their sinnes punishment without end beyond imagination but how few be there that tremble at Gods word and do turn from their iniquities most men walk on in those wayes which the Scripture sayes do lead to all miseries and woes Now what is the reason that men are not affected and wrought upon at the hearing of the reproofs threats of Gods word it is because their minds are filled with this blasphemous thought that there is no truth in these terrible threatnings 3. A third blasphemous thought which prevails with sinners is that religion is nothing but State policy that it is a politick device and design of prudent men to keep people in awe to take up their studies and thereby to keep them from sedition 4. Carnall men are possessed with this blasphemous thought that the worship and service of God is vain and unprofitable Job 21. 15. the wicked man is brought in saying thus in his heart what profit shall I have if I pray unto God this also was the cursed conceit of the Jews in the prophet Malachies time Mal. 3. 14. they are indicted for thus saying It is a vain thing to serve God and what profit is it that we have kept his Commandements 2. Yea this blasphemous thought may sometimes assault and captivate the servants of God we find that precious man Asaph overtaken with this black thought when he said Certainly I have cleansed my heart in vain and washed mine hands in innocency Psal 73. 13. this wicked thought prevailed too much with Job in his passion as appears by the charge that Elihu brings against Job 35. 3â— and 34. 7. 9. him thou hast said what profiteth it thee and what availeth it me to purge me from my sinne hereby it is manifest that there is in every man by corrupt nature a pronenesse to this thought of blasphemy This abominable thought is apt to rise in the hearts of righteous men occasionally As 1. In the prevailing of passion and temptation 2. When they meet with great troubles crosses and discouragements in the world for then they are apt to think of the prosperous estate of prophane men who perform no service to God and yet in outward appearance may seem to be in better case than themselves at present hereupon they begin to think what avails it us to walk precisely but now there is a vast difference between the Saints and the sinner in the manner of thinking and matter of the thought 1. Prophane men speak it in their hearts proudly purposely and presumptuously but Asaph speaks it in a passion and it is not his renewed part speaks it but sinne dwelling in him Rom. 7. 17. 2. Wicked men have base vile thoughts of Gods service they say it is a lying vanity or vain falshood to serve God as the Hebrew word Shau properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psai 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Mal. 3. 14. But Asaph sayes in vain without profit in respect of my outward condition have I â—ollowed after holinesse and innocency 2. When the Saints are themselves they have the highest thoughts of Gods service that it is most gainfull and glorious 3. Godly men would serve God upon his command though there were no gain but godlinesse it self If they can exalt God this they think to be great gain and carnall men have mercenary spirits they cannot serve God without present profit Who are those that do think the ser-service Quest of God to be lying vanity 1. Those that constantly neglect personall Answer and family prayer and praises Morning and Evening 2. They have no care to teach their children and servants in the wayes of God 3. Slightnesse and superficialnesse coldnesse and carnality of affections in prayer hearing Gods word c. doth plainly declare that men think it a vain thing to serve God why do men labour so hard in their Trades and Callings rising early neglecting no opportunity they apprehend that it is for their profit therefore the neglect of holy duties or carnall carelesse performance thereof must needs proceed from this base thought that there is no profit in the service of God Job â—1 15 4. A fourth grand evil thought which proceeds out of the hearts of men is a thought of diffidence and infidelity there be divers thoughts of distrust wherewith believers are often overtaken As 1. Unbelieving thoughts in respect of Gods forgiving mercy we are apt to think with our selves can God pardon Rebels such scarlet sinners as we are can he accept of so unworthy wretches 2. In respect of giving if God do not presently give in mercy upon our prayers we are ready to think thus God regards not our petitions he hath forgotten to be merciful he hath forsaken Psal 77. 8 9. us he will not help us c. 3. In respect of delivering mercy when we are in the mount and the sentence of death seemeth to be passed upon the means how are our minds filled with thoughts of unbelief can God deliver can he prepare a table in the wildernesse Psal 78 19 20 can he give water out of the Rock Carnall Reason sayes it will not be sense sayes it shall not be distrust sayes it cannot be These thoughts of unbelief dâ—d sometimes overpower faithfull David as when he said in his 1 Sam. 27. 1. heart I shall perish one day by the hand of Saul and Psalm 116. 11. and Peter also Matth. 14. 30. 31. 4. In respect of Gods owning accepting mercy what thoughts of unbelief do often captivate the Saints they are apt to think surely God is our enemy we are not his children we are hypocrites castawayes we have no faith no grace c this unbelieving thought took hold upon David Psal 31. 23. I said in my hastning away I am cut down before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine eyes I am cut down like a dry tree for the fire I am cut off from thy favour this is the import of the Hebrew text the Greek translates it I am cast away these were the thoughts of Jonas Jonah 2. 5. in his affliction I said I am expelled driven away from before thy face I am cast out of thy favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. In respect of continuing mercy what thoughts of unbelief do overtake weak believers they are apt to think surely we shall not hold out to the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expulit we shall one day fall by the hand of such a lust or temptation we shall faint in the day of tryall 6. In respect of temporall mercies what distrustfull thoughts do rise in our hearts as how shall we and ours be provided for
world The time shall be when this world and time shall be no more but the mercy of God to his people hath no end no interruption 2. Mercy is drawn out to eternity this is confirmed by six and twenty everlasting that are spoken of the mercy of God in one Psalm to make the deeper and stronger impression upon the hearts Psal 136. of the faithfull the mercy of Jehovah is to everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The length of this divine mercy is from everlasting to everlasting upon them that fear God Psal 103. 17. he had thoughts of mercy from eternity in his Electing love in Christ Oh what strength of comfort may be drawn out of this immense length of mercy that which greatly troubleth poor souls is the lengthening of the iniquity of their thoughts Oh say they we have lived in thought-pollutions in the inward acting of speculative filth and folly in vain wanton wicked thoughts these forty yea threescore years we have drawn out the sinnes of our thoughts to a very great length therefore how can we believe that there is any mercy for us This Consideration should lengthen our sorrows and heighten our self abhorrency yet know that there is an incomparable greater length in divine mercy then can be in mans thought defilements the length of Gods mercy is from eveâ—lasting to everlasting now what is the length of threescore years to eternity Secondly as the mercy of God is greatly extended in all the dimensions thereof so it is greatly powerfull As there is a power in the wrath of God that passeth our knowledge Psal 90. 11. so there is a power in his pardoning mercy passing all created understanding this mighty power of Gods mercy appears herein that he is able by a word speaking to pardon the greatest height of sinne Now for the clear understanding of this glorious mystery we must know that in the justification of a sinner remission of sinnes and righteousnesse is given by an act of Royall Prerogative and power in God he speaks and pronounceth a sinner pardoned he saith unto him live Ezech. 16. 6. It is an act of omnipotency to pardon sin the superlative greatnesse of Gods power is manifested in forgiving his people as is most evident Numb 14. 17 18 19. And now I beseech thee let the power of my Lord be great according as thou hast spoken saying the Lord is long suffering and of great mercy forgiving iniquity and transgression pardon I beseech thee the iniquity of this people according to the greatnesse of thy mercy in showing great pardoning mercy God shows great power This is the exceeding greatnesse of Gods Prerogative and transcendent power of his mercy that he can take men that are most ungodly in themselves and speak them the most righteous men in the world if he do but reckon and declare a sinner pardoned and justâ—fied he is really pardoned and justified from all his sinnes Thâ—s doth infinitely manifest and magnifie the power of Gods free grace and mercy in Christ that if he do pronounce a sinner forgiven he is fully and for ever acquitted from the guilt of all his sinnes if God be pleased to account and reckon a man righteous by the righteousnesse of Christ Jesus imputed he stands compleatly righteous in Gods sight this is the highest declaration of the omnipotency of Gods mercy that he is able to pardon the greatest sinner by a word in the word of this King of Kings there is power Infinite power Oh therefore let repenting souls consider that though the sinnes of their thoughts be exceeding great and innumerable heightned with all the aggravations that Satan and their own distrustfull hearts can put upon them yet there is that infinitenesse of power in Gods mercy that if he be pleased but to speak the word onely they shall be fully cleansed from the guilt of all their thought-sinnes The seventh Consideration Seventhly There is an All-sufficiency in the blood of Jesus Christ to cleanse the foulest sinners from all the iniquities of their thoughts 1 John 1. 7 9. with him there is plenteous redemption Psal 130. 7. 1. Consider that all the iniquities of our thoughts and wayes were laid upon Christ our surety Isa 53. 2. He hath suffered all that wrath and punishment which was due to the sinnes of all his people and thereby he hath made a plenary satisfaction to divine justice for the same he hath payed all their debts to the utmost farthing 3. God the Father hath accepted of this satisfaction of Christ for his people and manifested this acceptation in that he raised him again from the dead let him out of prison took off the bonds of death and received him into glory Rom. 8 33 34 4. Christ Jesus by his sufferings hath obtained a plenary redemption and remission of sinnes for all believing sinners Heb. 9. Eph. 17. 5. If our hearts be really broken for and from our evil thoughts the God of mercy will multiply his washings of us in the blood of Jesus Christ Psal 51. 2. David prayeth for a multiplied washing Psal 51. v. 4. according to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his iniquity multiply wash me much wash me that is throughly wash me again and again in the blood of Christ Rev. 7. 14. 1 John 17 9. Jer. 4. 14. the Hebrew Hereb or Harbeth signifies properly to multiply and doth most fitly suit Davids present case who had so multiplied his iniquities in the matter of Vriah Objection but now some perplexed Object souls will be ready to object and say these are precious grounds of comfort were we but sufficiently qualified we now begin to see that the mercies of God are great and manifold sufficient in themselves to pardon the multiplied multitudes of our thought-transgressions but we are most vile wretches not worthy of the least crumb of mercy we can do nothing that can please God that can move him to shew mercy we have not a broken frame of spirit we cannot be so bitterly affected and afflicted in spirit for all the wickednesse of our Thoughts as we desire had we but that depth of humiliation and heighth of spirituall qualifications that we see in some Saints we could then believe the forgivenesse of all our evil thoughts were our hearts so inlarged in duties and carryed with that over-powring strength against the the corruption of our thoughts and works as they should be we might then have some hopes of pardoning mercy but when our spiritual wants are so great our humiliation so little our strength against sinne so weak how dare we think that any mercy belongs to us how can we venter upon these precious mercies Whereunto I answer 1. Who made this a condition of the Answ Gospel-covenant that men must have such a heighth of Contrition and mortifying strength so great inlargements in graces and performances c. before they may lay hold upon pardoning mercy surely this condition is not of Gods
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
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
1 Sam. 2. 3. eye He seeth and knoweth all the Creatures that we make in our hearts our thoughts and imaginations When vaine ungodly thoughts doe assault us we should think thus with our selves God is present he stands by and look on he seeth my thoughts This apprehehension will be a powerfull means to fence our thoughts against evill We have an excellent place for this Job 31. if we compare vers 1. and v. 4. together it is one continued speech I have made a Covenant with mine eyes why then should I thinke of a Job 31. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maid Doth not he see my wayes and number all my steps What was the reason that Job durst not yield to a vaine impure thought Because God seeth it saith he he beholds my wayes That is the secret wayes of my heart my thoughts God takes notice how many thoughts I think and what they are So that Job's eye was fixed upon Gods eye and this fixed and overpowred his thoughts that he durst not take liberty in his thoughts 1 Let this impression be alwayes upon our hearts that God stands by and takes a strict view of our thoughts and will call us to a reckoning for them This will be an excellent means to keep us from the prevalency of those evill thoughts that assault us 2 Consider that God doth not stand by as a meer looker on but he takes such notice of all the thoughts that passe through mens hearts that he ponders and weighs them as it were to give them the fruit of their thoughts Mens sinfull thoughts are laid in one ballance and the righteous judgements of God in the other To his Children he gives correction but he weighs out punishment wrath and damnation to wicked ones 3 Let us consider who it is that knows our thoughts it is the all-knowing all-powerfull God whose eyes are as flaming fire and his feet like brasse There is no man but needs an increase of faith in this truth for if the infinitenesse of Gods presence and knowledge were firmly believed it could not be but that we should be more carefull and eyefull of our thoughts and wayes then we be Therefore for a clearer conviction and plenary perswasion of this truth I will present two eminent places one is in Ephes 4. 6. One God who is above all and in you all and through all 1 God is above all he looks down and beholds all that men think and doe on earth as a man that stands above in a high place can see all that is done below But it may be objected though a Object man be above yet there may be some corners dens and caves wherein men may hide themselves from the eyes of him who is above them God is said to be above all and through Answ all and in you all he is in us in our hearts and spirits by his all-knowing eye and all-searching presence God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeth every corner of our hearts every thought and secret of our hearts He looks through us through our hearts as a man looks through a clear glasse This is more plainly held forth Psal 139. 1 2. O Jehovah thou hast searched me and knowne me thou knowest my downe-sitting and mine up-rising thou understandest my thoughts afar off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My familiar thoughts my neerest and most inmost thoughts as the Hebrew imports Jehovah knowes the thoughts of men afar off because he knowes the Principles that are within their hearts and what they would act if occasion were offered As a man that knowes what roots are in his Garden he can say this and this will come up in the spring though no Flower appear for the present Oh therefore let us labour to keep this apprehension alwayes present with us that God beholds and takes notice of all our thoughts The Tenth Preservative 10 WEE must be mainly carefull to give up our first thoughts to God at our awaking in the morning This will be a good means to keep our thoughts close to God all the day following This was Davids constant practice as appears Psal 139. 17. When I awake I am still with thee That is in my thoughts I am still meditating of thee When we awake we should first fill our minds with the thoughts of God 1 Of his greatnesse and goodnesse of his mercy that is renewed every morning 2 Of his presence with us his all-searching eye that is over us and his mighty hand that is with us to assist us in doing his work and to resist all evils and enemies for us 3 We should fix our first thoughts every day upon that great and glorious end for which we have our life and being and how every thing we doe and that befalls us may be reduced ordered and made serviceable to this high end Gods glory The setting of our thoughts in a holy order every morning will much conduce to the right ordering of our thoughts it will prevent and keep out those earthly sensuall vanities which doe attend at the door of our hearts to make the first entry and to take up our thoughts for all the day Those objects that doe first take possession of our thoughts in the morning do much prevaile with our thoughts the day after The perfuming of our spirits with some gracious meditations at our first awaking will much sweeten our thoughts all the day It is a thing much to be lamented and laid to heart that Christians who professe themselves Heires of Heaven having matters of that weight and excellency to exercise their hearts upon should spend their thoughts upon trifles vanity and nothing as all earthly things will ere long appear Now one chief cause why mens hearts and heads are so fill'd with earthly sensuall thoughts is because they doe not season and strengthen their minds with thoughts of God and heavenly things at their first awaking The Eleventh Preservative 11 IT will be a precious means to keep us from evill thoughts if we be constant in holy fore-thoughts and after-thoughts every day 1 In the morning fore-thinking and resolving in the strength of Christ Jesus to watch over our thoughts all the day and to keep our hearts above all keeping that we offend not in our thoughts 2 We must keep a strict watch over our hearts the day following and though vaine vagrant thoughts doe crowd in yet take notice of them abhor and repell them complain to God against them 3 At night we must try examine our thoughts call them to account what they have acted how they have carried themselves the day past Take that course with our thoughts that men doe with idle Servants they set them their task in the morning and at the end of the day they call them to a reckoning this makes them carefull to doe their work The Twelfth Preservative 12 IF we would be kept from idle impure thoughts we must keep our bodies and minds close to the