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
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
whatsoever we think and conceive of God either contrary or otherwise then he hath revealed of himself is the turning the true God into an Idol as there is a changing the Glory of the Incorruptible God into the externall likeness of men and other Creatures by Ethnick Idolaters that great sin for Rom. 1. 23. which the Gentiles stand Indited so there is a changing the glory of God into the internal likeness of mens fancies by mis-conceivings and wrong apprehensions of God in their minds this is spirituall Idolatry wherof we are exceeding guilty in our thoughts as 1. When we conceive God to be like to man in any of those glorious perfections virtues or affections that are attributed to him 2. When we measure the Infinite power of God in our thoughts by that limited weak power that is in man as because men cannot forgive great trespasses done against them we are apt to think that God cannot pardon our great transgressions Isa 55. 8 9. 3. When we conceive God to be that which he is not this is thought-Idolatry 4. When we imagine any thing of God that imports the least imperfection or deficiency as 1. When we think that God is changed by our Actings Prayers Humiliations c. 2. Or that he is a gainer by our Services wheras the Scripture declares that strong man Geber man in his highest strength of acting cannot be profitable Iob 22. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God Job 35. Psal 162. Luk 17. 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geber the name of man in respect of his strength 3. If we think that we can oblige God as a Debtor to us or 4. That there can be the least addition to his Essentiall Glory by all that glory that we give unto him in our acknowledgments these are Idolatrous thoughts which do change the glory of God into the likeness of our selves and so make him an Idoll It is a provoking sin to conceive amiss of God in any of his glorious Attributes when we do not speak that is right of him in our thoughts It was the great sin of Eliphaz and his two friends that they did not speak that that Iob 42. was right of God Their mis-speakings of God did proceed from their mis-conceivings of him Qu. If every undue thought and mis-apprehension of God in our minds be horrid hatefull Idolatry O then how may we conceive and think of God aright according to Scripture Discoveries Answ There be divers divine Principles and Rules that I shall present unto you for the rectifying of your thoughts and apprehensions in conceiving of God and his glorious Attributes 1. The Properties or Attributes of Proprietates divinae naturae seu essentiae sunt attributa Dei essentialia quibus essentiae divinae veritas ac Majestas nobis innotescit ab aliâ—s distinguitur Wedclivus God wherby the Majesty and Glory of the divine Essence is manifested to us are essential Perfections in God for whatsoever is in God the same is God these Attributes differ not from the divine Essence Gods power is himself his mercy is himself and not different from his Essence 2. These Attributes in God are one most pure simple Act. 3. They are all absolute Properties in God and so distinguished from those Relative Properties wherby every person in the glorious Trinity hath his own subsistence 4. These Essentiall Attributes Omniscience Omnipotency Mercy Eternity c. are all equally in all the three Persons as equally possessing the Divine Being 5. They are the peculiar properties of Rom 16. 27. Matth. 19. 17. 1 Tim 6. 15. God possessed by him alone God is only wise He alone is God and King of Kings 6. All these Attributes are affirmed and spoken of God as truly in the abstract as in the Concrete God is not only mercifull but Mercy it self he is Attributa Dei sunt ipsissima Dei essentia 1 John 1. 5. 4 18. Joh 8. 12. 7. wisdom it self light life and glory it self this cannot be spoken of any Creature whatsoever God is goodness and truth it self he is so light that in him there is no darkness 7. Those Attributes that are in some respect communicable to the Creatures they are in God principally and originally in the Creatures secondarily and by participation as wisdom mercy and holiness c. whatsoever is good in the Creatures it is first in God as the Fountain t is in the Creatures but as in the Cistern 2. This Excellency is in God most eminently Infinitely above all degree and measure 8. The Attributes of God are all Eternall Psal 105. 8. Jam. 1. 17. Psal 136. 1. 100. 5. Psal 117 2 Num. 23. 10. Infinite Unchangable and Immeasurable his Attributes are not mutable Accidents but his very Essence they are Infinitely in God at one time as well as another his love and mercy are like himself Infinite and Immutable 9. The Attributes and Excellencies of God admit no intrinsecall intention or extention augmentation or diminunition in themselves though God may Non recipiunt magis minus manifest more of his power grace and mercy in one externall work then in another more to one Creature then to another 10. There is no priority in the divine Attributes themselves but only in regard In seipsis non admittunt prius aut posterius In Gods externall works som one attribute may have the preheminence as power in creation Rom. 1. 19 20. Mercy in the glorious work of redemption of us for all these Attributes are one divine Essence 11. The Attributes of God are not contrary one to another but have the sweetest harmony among themselves yet in their effects and operations Justice and Mercy are contrary Mercy pardons and spares Justice punisheth and condemns sinners 12 In the attribution of any essentiall perfection or property to God there must be an abstraction and removing of all imperfection that accompanies such like properties in the Creatures and the perfection therof must be conceived with the greatest height of Eminency and Excellency in him All wisdom and power all grace and holiness all sweetness of affections they are in God and from him and the way wherby we come to conceive these glorious properties which be in God is 1. By feeling the power and comfort therof in our selves 2. By observing those Excellencies in their measure to be in the best of Creatures whence we arise to apprehend and take notice of what grace and love what wisdom and strength what mercy and goodness c. is in God by the beams of these that we see in the Creatures for whatsoever is excellent in the Creatures is first in God it is in the Creatures by participation and derivation 3. By Gods manifestation of himself to us by those properties in the Scriptures and this is the surest neerest and cleerest way wherby we attain to right conceptions and apprehensions of Gods glorious Being But now in
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
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
Judges in the Land they would do this or that they would surpass others in prudent righteous administrations self deniall c. like children or frantick persons they imagin themselves Princes Nobles States-men Rulers Rich men c. They think if they had as great Estates as some have in what a height of pomp and pleasure they would live for gorgeous apparrell delicate diet c. men fancy to themselves high places and possessions and in the thoughts therof they pride and felicitate themselves almost as much as those that really enjoy the things themselves 5. The fifth and highest degree of Fifth degree Pride is when men imagine a kind of Deity in themselves now there be two selfe Deifying Thoughts whereby they are guilty of devilish Pride 1. When men think themselves equal with God 2. When they conceive themselves to be as gods 1. This is the most abominable height of pride when men think themselves equal with the most high yet some have risen up to this height of arrogancy as the King of Babel when he said in his heart I will ascend above the height of the Isa 14. 14. Clouds and will be like the most high such also was the pride of Ninive who Zeph 2. 15. speaks thus in her heart I am and there is none beside me Men are guilty of these self Deifying-thoughts two wayes 1. When they imagine a power in and of themselves equal with Gods power this was the pride of Nebuchadnezzar when he said Who is that God that can deliver you out of my hand 2. When men do arrogate and assume to themselves that honour and power that is proper to God alone this was the cursed pride of Herod when he assented to that blasphemous speech of the people and spake that in his thoughts which they spake with their tongues crying the voice of God and not of man this is that abominable arrogancy Acts 12. 21 22 of Antichrist who sitting in the Temple of God exalts himself above 2. Thes 2 4. Dan. 11. 36. all that is called God or worshipped That man of sinne is evidently the Pope of Rome as appears by his self goddifying Acts and Attributes for though under a politick pretence of self abasing he calls himself the servant of servants yet in the height of his arrogant thoughts he sitteth as God for he takes to himself that honour and power that is Gods Royal Prerogative 1. He claimeth a power to forgive sinnes past present and to come 2. To prescribe new Rules of worship 3. To make lawes to bind the Conscience properly 4. To open and shut heaven 5. To dispose of earthly Kingdomes at his pleasure 6. To dispense with the Moral Law and with Apostolical Constitutions 2. Men are guilty of these self goddifying thoughts when they think themselves to be as gods The Devil in the beginning made an impression of this Gen. 3. 4 5. 1 John 9. 7. proud thought upon our first Parents ye shall be as gods and we being in their loins when they sinned and descending from them by ordinary generation do receive that corruption from them whereby we are inclined to think thus proudly of our selves that we have a kind of Deity in our selves This I take to be the meaning of that place The Lord God said behold man is become as one of us three the Father 1 John 5. 7. the Son and the holy spirit Man is not become as God really and indeed for we are by our fall come to be as the Devil but men are as gods in their own proud imaginations hereby Jehovah would discover to Adam and all his posterity what thoughts of devilish pride are now rooted and revealed in their depraved natures by believing the Serpents deceitfull promises 8. This Pride of Thoughts is predominant in all unregenerate men predominant sinnes are of two sorts particular or universal 1. Every man in his carnal estate hath his particular master sinne which is predominant in his affections and whereunto he is most strongly carried this we call the sinners bosome-beloved-sinne in some 't is avarice in others ambition c but Pride is an universall predominant sinne which raigns and revels in all unsanctified men as their great Goliah Ob. Some will say we find not this pride of thoughts working in our hearts Answ 1. They that are most fill'd with this pride do least feel it in themselves the lesse we discern it in our selves the more it domineers in us 2. The deeper sight and sense we have of this sinne the more we are delivered from it 9. This pride of thoughts is a Capital and Radical sinne it produceth many damnable evils and dangerous Superbia est caput atque causa omnium delictorum scriptum est enim initium peccati omnis superbia Augustinus prior est in vitus superbia non enim invidia parit superbiam sed superbia parit invidiam Aug. fruits as 1. Discontent with our present condition pride makes men think themselves greater than the greatest outward mercy 2. Ambition whereby men seek great things for themselves Jer. 45. 4 5. 3. Vain boasting whereby they speak of themselves their gifts and eminencies more than is comely 4. Hypocrisy whereby men make profession of those gifts and graces that really they have not or of a higher measure than indeed they have 5. Obstinacy and persisting in error against clear light when men are ingaged in a corrupt opinion they will not be convinced their error may daily be overthrown but their pride will not yield to the truth Quest How shall we know whether our differing in opinion from brethren proceed from pride or from conscience and want of convincing light Answer When men behave themselves humbly and meekly when they cannot see what their brethren do this argues it is from conscience not from Pride and Obstinacy but when they appear haughty lofty and censorious and think that those that dissent from them are wilfull and will not see the truth or els do act against their light this shows that such are acted by a spirit of pride and not by Conscience humility thinketh no evil 6. Pride of Thoughts is the cause of Division Contention and striving one against another in word or deed Prov. 13. 10. onely by pride cometh contention all contention is imputed to pride that is indi ed for the common disturber of peace 1. Pride makes men prove to be injurious to others 2. Out of these injuries arise strifes and brawlings 3. Out of contentions murder often breaks forth Hamans pride filled his heart with an insatiable thirst after the blood of the Jews The wicked Hest 3. Psal 10. 2. Micah 18. 1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 8. 1. c. 12 1 2. 3. mans persecuting the afflicted proceeds from his pride this was the cause of those contentions among the Apostles we may judge of the cause by the cure It is an elegant speech
shall strongly fence our hearts with humility against privy pride as against a close undermining and most dangerous enemy and the more carefully and watchfully for those Reasons 1. Other sinnes grow from pestilent pernicious roots as earthly mindednesse from unbelief oppression from avarice murder from malice adultery from idlenesse c. but Spiritual Pride springeth from a fair and unsuspected fountain even from the Contemplation and Consideration of the largenesse of our spirituall discoveries our enlargements in good duties and Eminencies in grace 2. This sinne doth secretly wind it self into the hearts of godly men with a slie and peculiar kind of insinuation for when upon the apprehension of their inlargements in grace and good actions they seem to disclaim pride of thoughts they may be proud that they are not proud and that they are more sensible of their pride and corruptions than others are so endlesse are the mazes of Satans circular temptations this is the last and most subtil encounter whereby he surpriseth the Saints 3. There is no height of grace no depth of discoveries no eminency of holinesse attainable in this life that can secure us from the assaults of privy pride and hazzard of surprizall Paul that great Apostle in whom there was a matchlesse concurrence of divine graces who laboured more abundantly than others in the work of Christ and was exceeding sensible of his own nothingnesse in all these and was exercised with variety of all manner of afflictions notable means to keep the heart of man in an humble frame yet lest he should be exalted out of measure through the abundance of Revelations he was buffeted with the messenger of Satan 2 Cor. 12. 7. 4. Pride is the most pestilent incompatible opposite that grace hath and therefore he that is most sanctified fights most against it 5 This Pride of Thoughts is the greatest enemy to the glory of God it doth as it were take the Crown from the head of the King of glory God hath declared that he will not give his glory to any other he is willing to give vs his mercy grace and strength his Sonne and his Spirit heaven and happinesse yea any thing except his Glory The comfort and benefit of all the good we do shall be ours but the praise therof must be wholly and solely given to God 6. This pride of thoughts brings temporall wrath even upon the Servants of God We have a remarkable place 2 Chron. 32. 25 26. Hezekiahs heart was lifted up therfore there was wrath upon him and upon Judah and Jerusalem untill they humbled themselves 7. Let us take heed how we harbour and nourish this Vâ—peâ— of spirituall pride in the bosom of our Souls least it perswade us to embrace some groundless singularity of unwarrantable opinions and dangerous errors or else it may by Gods judgment draw upon us deadness of heart dulness of zeal spirituall desertion c. which the Servants of God do infinitely more fear then any affliction that prophane men can possibly inflict upon their bodies or states or good name These reasons may justly move us to keep a strict watch over our hearts continually when we feel our thoughts begin to swell by looking upon our spirituall excellencies gifts or enjoyments let us presently crush and crucifie them and sharply check our selves in these words What hast thou that thou hast not received 2. When pride begins to give the least part of the praise of our good actings and enlargements to our selves let us with indignation repell and reject it and say Not unto us not unto us but to thy name O Lord be all the praise Of thine own have we given unto thee in our holy and highest services Quest What must we do to subdue and keep down these swelling thoughts of pride Answ 1. Let us strive to keep the thoughts of our own nothingness vilenes unworthines always present w th us learn to say with Jacob I am less Genes 31. 10. Job 40. then the least of mercies and as Job did after he had been afflicted and came to see his ignorance arrogancy behold I am vile and as Abraham I am but dust and ashes and with David I am a worm Gen. 18. 27. Psal 22. 6. and no man yea with Paul O wretched man that I am Rom. 7. 24. To keep down the pride of mens thoughts the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanhedr fol. 38. Col. 1. Hebrew Writers present this consideration that the Flye and the Worm did precede man in the worke of Creation That is the most contemptible creatures the Fly and the Worm are our elder brothers at the first Creation 2. Consider that we our selves are vile worms Job 25. 6. Man is a worm and the son of man is a worm T is twice spoken to make the deeper impression upon our hearts a Worm is one of the vilest of Creatures and the Hebrew word here used as one observes signifies the least and meanest of worms such as breed in Cheese and Flesh Exod 16. 34. the worst sort of worms as Lice and Vermine every man is a worm the greatest wisest and best of men are worms worms they are and to worms they must shortly return How unsutable are lofty thoughts to Isa 41. 14. poor low worms 3. Men are compared to the basest and worst of things to the least and lowest things as 1. To the dust which is troden on both by men and beasts 2. To the dust of a ballance 3. To the drop of a Bucket Isa 40. 4. To a shadow which flyes away which hath no entity or subsistence 5. To vanity which is worse then a Psal 39. 62. shadow 6. Men are compared to nothing Isa 40. 2. Let the best and most mortified men turn the eye of their conscience from the fruitless and dangerous speculation of their own worthiness and fasten it a while upon their corruptions and infirmities upon their neglects of duties and many defects in godly exercises and executions of their calling wants and weakness in prayer and inward devotion their dulness and deadness in good performances their Omissions of opportunities of doing good and occasions for the enlarging of the Kingdom of Christ Their cold and sometimes cowardly prosecution of good causes c. and out of this consideration they will be so far from self-conceitedness and high thoughts of their own gifts and virtues that they will find just cause to continue and encrease their humiliation and to stand upon their guard against spirituall pride 3. Let all godly Christians consider that whatsoever they enjoy in spirituall Excellencies beyond others is from the free favour meer mercy of God not from any thing in themselves yea whatsoever gift they have whether of body or mind of honours or outward possessions of nature of grace they are given unto them by the liberall hand of God out of the bottomless depth of his own bounty 4. consider that we are
come unto us We must not conceive that death or hell can or will really make a league with any sinner but these are their own presumptuous thoughts and secure imaginations that they are in no danger of death or hell that though wrath should overthrow the whole Land yet themselves should have an Ark of Preservation the Covenant is onely in their own thoughts yea men are apt to cry peace peace in their own Thoughts when destruction is even at doore These Thoughts of security do exceedingly prevail in these last dayes as they did in the old world this we find foretold by Christ Matth. 24. 37. As it was in the dayes of Noah so shall it be in the dayes of the coming of the Son of man they did eat and drink and marry wives and give in marriage untill the day that Noah entred into the Ark and they knew nothing untill the flood came and took them all away Objection Noah had preached to them of the flood many years and prepared the Ark in their sight how then is it possible that they should know nothing of it Answer It was in the apprehensions and affections of those secure men of the old world as if they had known nothing they believed nothing they were not affected with it 2. They were as secure in their own Thoughts as if they had known nothing they thought themselves free from all danger till the flood appeared Yea the best men are apt to be overtaken with secure Thoughts when outward blessings overflow David confesseth this sin against himself Psal 30. 6. I said that is in my heart in my safe quietnes or tranquility I shall not be moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eternity David being set upon the mountain of prosperity doth think himself above all trouble and adversity he fancies and frames to himself a kind of Eternity in his outward tranquility that he should never see any more changes thus much the Hebrew words import This was Jobs infirmity in his prosperity and glory he said in his heart I shall die in my nest and I shall multiply my dayes as the sand my root was spread out by the waters c. and my glory was fresh in me Job 29. 18. 19 20. if these secure Thoughts so over-power righteous men what prevailing power have they over those that are still under the power of sinne and Satan Worldlings blesse themselves in their riches they imagine themselves in safety as persons beloved and blessed of God because they prosper in the world Psal 10. Luke 12. 19. This cursed thought of security is the chief Zeph. 3. 5. cause of sinners impenitency induration God hath sent his Prophets Ministers in all ages to cry against mens sinnes and to call them to Repentance Jer 48. 11. Zeph. 1. 12. and yet the wicked will not learn to be ashamed they refuse to return they are settled on their lees frozen in their dregs Where is the man that stirs up Jer 8. 6. Acts 2. 37. Matth. 24 39 himself to say what have I done what shall I do though judgements be threatned sinners will know nothing till the beesome of wrath sweep them away they think themselves free from all danger of deathand destruction even when they are nearest to it and so while they imagine that they are sailing toward heaven they suddenly sink into hell 10. Out of the hearts of men proceed overheightning Thoughts of their sufferings in the day of distresse they think their troubles are greater and their crosses heavier than indeed they are men are apt to lessen the evil of their sinnes and to greaten the evil of their sufferings little afflictions they conceive to be great and great afflictions Jonah 4. 8 9. to be incomparable and insupportable Job in his manifold trialls was overtaken with these overheightning thoughts his deep complaints speak out his thoughts Job 6. 1. 2. 13. Job answered said Oh that my griefs were throughly weighed and my calamity laid in the ballance together for now it would be heavier than the sand of the Sea c. what is heavier than a mountain of sand yet Job conceives his calamity heavier so the Church Lam. 1. 12. thinks her great sufferings to be superlative and surpassing all others Behold and see if there be any sorrow like unto my sorrow which is done unto me yea what man living can clear himself from these Thoughts 1. In case of inward Sufferings we are apt to think thus never any so overwhelmed with troubles and terrours as we are None ever so tempted and buffeted by Satan as we none ever tormented with such horrid blasphemous injections as we are never any waited so long for comfort and assurance as we 2. In outward sufferings we are full of such Thoughts as these was there ever any man that had such crosses losses pains pressures and distresses as we behold see if any misery be like to ours Now the reason why men do overgreaten their sufferings in their thoughts is 1. Their looking upon their sufferings more than their sinnes 2. Their judging of afflictions by sense more than by faith 3. Their eying the fleshly dark outside of affliction more than their spiritual inside 4. The smallnesse of their strength and Prov. 24. 10. unfitnesse of their spirits to suffer the will of God Quest What must we do to cure and crucifie these sinfull Thoughts which are so apt to beset us in afflictions 1. Learn to conceive rightly of our Heb. 12. Psal 25. Rom. 8. 20. sufferings in their divine causes fruits and effects the afflictions of the Saints do come from the highest love are ordered by the highest wisdome and end in the greatest mercy When our apprehensions are rectified the cure is half wrought 2. Duly weigh in our thought the demerit of our sinnes for which we are worthy to be destroyed 3. Consider that the worst that befalls the Saints here is to prevent the worst namely eternal condemnation 1 Cor. 11. 31 32. that they might not be condemned with the world 11. There is a spirituall barrennesse and emptinesse of good Thoughts in all carnall minds it is expresly said of evil men that their Thoughts are onely evil continually from their childhood Gen. 6. 5. 8 21. Now where there is nothing but evil there good is wanting altogether spirituall good Thoughts are totally wanting in naturall men The spirituall mysteries of the Gospel enter not into our Thoughts untill 2 Cor. 3. 5. 1 Cor. 2. 9. we become spirituall if we duly observe the daily frame of our Thoughts we may find an apparant want of good Thoughts in our selves This defect will appear in four things specially 1 We are extreamly defective in the serious Thoughts of the presence of Gods all searching eye how few there be that set God alwayes before them in their Thoughts and think with themselves that God beholds all their thoughts and wayes that he
and Law-giver who in so much wisdome and goodnesse did put this Law into mens hearts and oblige them to observe it for their own good 2. So far as men decline and depart from this Law so far they run into misery and expose themselves to punishment and perdition this is most evâ—dent Rom. 2. 12. for as many as have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without â—aw shall also perish without law and as many as have sinned in the law shall be judged by the Law Ob. They that have sinned without the law c. this seems a Paradox no law and yet transgression Rom. 4. 15. every sinne is an anomie the breach of some law 1 John 3. 4 Answer It is true where there is no Law at all neither written nor unwritten neither naturall nor positive there can be no transgression but of the laws of God we may thus distinguish according to the different manner of their delivery There is a Law written unto man in the Scriptures and there is a law written in mans nature by his maker there is the law publisht to man by Moses and the law proclaimed in man by the voyce of reason these agree in substance but differ in circumstance in manner of delivery every man hath a law written in his heart The meaning of the words is this they that sinne without the written Sine lege scilicet scripta quae dicitur lex Mosis Piscator Law of Moses shall perish without the written Law of Moses that is without imputation of the writing of that Law that shall not adde to the weight of their sins nor lay a greater guilt or aggravation on their consciences in as much that God did not vouchsafe that mercy to them he requires no more of any than he committed to them Quer. By what Law then shall the Heathens perish who have sinned without the Scripture Law Answer They shall be condemned by that Law which they have transgressed namely the Law of nature or that Law written in their hearts 10. The Law of nature is so exact that it obligeth the whole man it binds men to do service to their Creator with their whole mind will and affections with all possible freenesse and fervency chearfulnesse and complacency intensivenesse and integrity Natures Law is not content with a visible bodily exercise but calls for obedience in our most inward thoughts and affections 2. It binds men to do good and to do it well all the strength and binding vertue of this Law dependeth upon the Soveraign power and authority of the Lawgiver 11. This Law of nature is so equall that it is not capable of any abatement mitigation or alteration in the least Tittle 1. Because there is not the least rigor in the principles and precepts of this Law they are pure equity 2. Natures Law is conversant about such Acts as are most intrinsecally and inseparably such 1. There is such a naturall beauty and intrinsecall lovelinesse in some good Acts and Objects as must needs assure and attract a rationall being 2. There is such an inherent deformity and inseparable malignity in some evils that the light of reason must needs Quaeâ—am sunt mala quia prohibentur sed alia prohibentur quia sunt mala say the Shcool-men loath and abhor them insomuch as if there were no externall written Law yet a rationall being that walks up to the light of reason would abhor and flie from sundry evils and close with dives good Acts. Quer. How is this Law of nature made known to men Answer God hath set up an intellectual lamp in their souls by the light whereof they can read the Law written in their hearts there is the light of reason implanted in mens mind which manifests certain practicall principles and is to warn them in the name of their maker to flie from such irregular inordinaâ—e Acts which have an inseparable blacknesse and ilnesse in them and to close with those Acts and objects that have an internal beauty and native lovelinesse For this end God hath lighted up his Prov 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu sâ—m Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic ali◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatur de homine tantum animam hujus ratione â—â—aeditam denotat Schindler The Hebrew Doctors dostill look upon this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that that does expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animam rationis participem Candle in the soul Prov. 20. 27. The understanding of a man is the Candle of the Lord the pâ—oper meaning of this place I take to be this that God hath breâ—thed into all men reasonable souls which are as so many Candles and Lamps of light to discover their Creator and his Royall Law of Nature to them Question When are these Principlss of natural light put into men Answer At their coming into this world as is evident John 1. 9. Christ is the true light that lightens every man that cometh into the world that is every man who is born into this world This cannot be be meant of the spiritual light of grace that light of life that hath eternal life in it John 17 3. for the elect onely receive that new light at their new birth that is a light from the Lord and in the Lord Ephes 5. flowing from their union with Christ But this Text John 1. 9. speaks of the light of nature which is a common benefit that men receive by and from Christ thus Cyril took this light for the light of nature and natural reason because of the universal Enunciation and so do many of our Reformers following him it is universally and necessarily of true the light of nature which is in infants radically Christ lightens every man Jew and Gentile without respect of persons with natural light which shines upon both with an impartial beam I grant that the great things of Gods written Law and the divine light flowing from thence was the peculiar priviledge Rom 9. of the Jews 2. That by means of those beams of of heavenly truth that shined more peculiarly upon them the Jewes had even those natural notions much clarified and refined from those clouds and mists which mans originall corruption casts upon them but yet they have no greater portion of the light of Nature than all men have so that Jew and Grecian Barbarian Scythian bond and free men all these are one in respect of nature and natures Law and natures light There are three things wherein Jews and Gentiles are one 1. In the darknesse of corrupted nature Rom. 3. 2. In the light of natural principles John 1. 9. 3. They are one so farre as they partake of a new nature in Christ 3. It is evident that this natural light is a common gift that every man receiveth by and for Jesus Christ though none but believers have eternal life and salvation by him John 3. 16. 3. The third thing to
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
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
hearts so far as they are renewed to holy spirituall meditations it brings in heavenly principles which are the seeds of heavenly thoughts and thereby the minde is actuated and inclined to godly meditations 2. Grace fills our hearts with sanctified thoughts Every good man hath a good Treasure in his heart that is a Mat. 13. 35. Treasure of Grace to supply his thoughts a stock of precious Truth to fill and furnish his thoughts continually Psal 1. 2. It is made the property of a godly man That his will is in the law of Jehovah and in his Law he doth meditate Psal ◠or shall meditate that is usually meditateth day and night or by day and by night that is continually The Hebrew word here for meditate imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 study and exercise of the minde in musing 1. A gracious mans will is in the Law of God by way of conformity and holy affection 2. His minde is upon Gods Law and Doctrine by continual meditations he spends much time day and night in thinking upon the precious precepts and promises of God the purity and excellency of his word and the marvellous mysteries manifested therein The thoughts of sanctified men are of a farre more heavenly temper and higher nature then the largest heart of the best unregenerate man doth or can possibly comprehend formall professors may have their mindes busied in the highest considerations which nature art morality or temporary perfections can attaine unto they may sometimes with joy think upon the promises of life the happiness of the Saints salvation that is in Christ the glory of Heaven and the like though these thoughts never have any roote or long residence in their hearts they quickly glide away the word of God is not rooted and implanted in their thoughts they are far from making it their exercise to meditate upon the Law of God day and night The thoughts of formall hypocrites doe feed most upon the comforts of this present world and the sweetnesse of their darling sinne they have a full tast and present feeling of the pleasures of their sweet sin and present posession of earthly contentments but no reall and sound assurance by saving faith and universality of spirituall obedience of the joyes and glorious things of Heaven and therefore they doe greedily follow and fix upon the present things of this life with consent of their erring judgement delight of heart and most of their thoughts but as for spirituall affaires the glory of God that one necessary thing the state of their soules c. These things take up the thoughts of hypocrits but at reversion by accident and very seldome and when they they come into their hearts their entertainment is very cold and strang their abode short and while they stay they are apprehended and injoyed with much wearinesse and weaknesse It is the speciall prerogative of sanctified men to have their hearts fill'd with holy meditations the thoughts are never so well and welcome to their hearts as when they are taken up with the deep mysteries of Gods word and with a holy wisedome studying how they may exalt Christ and inlarge his kingdome in themselves and others That this is no idea or idle abstraction that I now propose appears pregnantly and plentifully in Davids practise who notwithstanding the strong allurements ordinarily incident to Princes Courts though the cares and government of a large kingdome laiy upon him and that he was still followed with troubles and vexations which might much have disturbed and distracted his thoughts yet the Law of God did still principally take up his thoughts and that day and night as himselfe professeth Psal 119. 97. Oh how love I thy Law it is my meditation continually His thoughts did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feast and fill themselves all the day long upon the glorious truths of Gods word with sweetest satisfaction this is the practise of all sanctified men and women they meditate upon the word of Christ most contentedly and continually because they love it far before and above all earthly excellencies 1. They think upon the glorious precepts of the royall Law because therein Gods holy will is manifested 2. Their thoughts doe feed upon the exceeding great and precious promises of the Gospel because in them with special security are conveyed to them all the rich treasures of mercy and forgiveness of spiritual joy and peace light and life Grace and glory 3. They spend their choycest thoughts upon that rich and royall pearle Jesus Christ their daily thoughts with greatest joyfulnes and oftenest meditation run after it and sweetly refresh themselves with the glory and comfort of it If a poore man upon the way should finde a precious orient pearl with what greediness would his eyes gaze upon it his excesse of joy would easily command and confine his sight to such a rare enriching object how would his eyes and thoughts be taken therewith Even so after a man by the hand of saving faith hath laid sure hold upon the pearl of great price Christ with all his fullnesse of Grace and glory the heart is presently so filled with holy affection and admiration that for ever after it spends the most the dearest and the noblest thoughts upon this heavenly pearl and the thoughts once one the winge are so cheared raised and taken with the spirituall beauty thereof that they follow and fly up with continuall encrease of fervency and longing untill they come unto the clear vision and plenary possession of it in heavenly glory and those endlesse joyes of the life to come 4. The Saints doe solace and satiate their hearts with thinking on that surpassing great love and superabundant Grace of God appearing to their soules in Jesus Christ they are never so sweetly satisfied as when they are meditating upon the excellent beauty of Gods glorious being his infinite goodnesse and immeasurable greatnesse and those bottomlesse treasures that are hidden in Christ 5. They are much in the fore-thoughts of the glorious things to come That honour holinesse and happinesse that the Saints shall have with Christ in the world to come those rivers of heavenly pleasures and plenitude of joy that they shall enjoy in Gods presence for evermore But the thoughts of all unregenerate men are earthly sensuall and sinfull they are commonly either rooting in the earth or drowned in pleasures or running after preferment or ranging up and down idlely prophanly or fruitlesly melancholly Wherein doe the good thoughts of Quest sanctified men mainly differ from the good thoughts of formall professors and all kinde of unsanctified ones It is evident that unsound professors Answ may have good thoughts sometimes as well as good affections and speeches which proceed from the thoughts they may have thoughts materially good but not spiritually good Men may begin to have better thoughts of the Saints and of the holy path then formerly worse thoughts of themselves and their own wayes yea
counterfeit light cast into our hearts some secret sparks of lust for in our solitary musings we may recall and think of the abominations of our former wayes especially of that sin that was our darling delight upon purpose to lament bewaile and abhor our selves for them thinking to be more seriously humbled for them and yet without a very watchfull eye the Devill casting in some secret Thoughts of wonted sinfull sweetnesse That which was intended by us for a renewing and re-acting of repentance Recordari volo transactas foedâ—tates meas carnales cor ruptiones anin a meae non quo â— eas amem sed ut amem Te Deus meus Aug. Conses lib. 2. may cursedly end in the re-acting of old sins and re-injoyment of filthy pleasures in our Thoughts Grace coming into mens soules breaks the very heart of that sweet sin of their carnall estate and their hearts from all delightfull Thoughts thereof And as in a besieged City where the greatest and most dangerous breach is made there the Inhabitants concur with chiefest care and highest resolution to fortifie and make resistance Even so sith the Saints know that before their calling their delightfull darling sin did most fearfully wast their soules and wound their consciences they set their thoughts with strongest resolution and much indignation to resist and repell abominate and abandon all delightfull thoughts of that sin 2 Grace makes men carefull at such solitary times that they doe not act any new sin in their thoughts and imaginations as sins of speculative wantonnesse worldlinesse ambition revenge discontent dishonouring Gods providence by unnecessary mistrustfull forecastings of fearful accidents upon themselves families posterity goods and Nation c. Some Sons of Belial there are who make no conscience of acting all manner of uncleannesse and horrible pollutions in their hearts by the meer work of imagination Yea many who carry a counterfeit heaven in their outward behaviour doe harbour execrable hells in their thoughts 3 Sanctifying Grace teaches us to 3d Rule make use of these solitary times as golden opportunities for Divine conference and comfortable converse with our God in secret It drawes up our thoughts to a summary view and serious consideration of those great mercies that God multiplies upon us and fills our hearts with many joyfull lowly and most thankfull thoughts Grace seasons some part of our solitary time with holy musings and soule-talkings with God and this is a clear character whereby the Saints are differenced from the best of carnall men Morall persons and formall professors cannot thus fill up their solitary times with holy Meditations yea of all things they love not to be alone for thought-speakings with God and with their owne hearts They may affect solitarinesse upon some private business for the more profound contriving of worldly matters for a more free but filthy acting of heart-adulteries and thought-fornication to feed upon dull and fruitlesse melancholly to let their thoughts range and run riot into a world of vaine imaginations But to be alone onely for this purpose that the minde may more freely fix upon Divine objects and impartially enquire into the spirituall estate of their soules they cannot they will not endure it But godly men delight to be alone that they may be more with God and have more freedome for godly thoughts 14 Sanctifying Grace teacheth us to watch over our thoughts continually with holy wisedome and godly jealousie Our hearts are like to a besieged City liable every moment both to inward commotions and risings and outward assaults 1 The fountaine of Originall corruption though the main stream and bloody issue be stayed and stopped by the sanctifying power of Christs death yet it doth still bubble up rebelliously into vaine loose impure thoughts 2 The Devil watcheth all opportunities to cast in his fiery darts to set our thoughts all in combustion and to fill them with fiery lusts therefore we ought to set a watchfull Guard over our thoughts and Keep our hearts above Prov. 4. 23. all keeping as we are commanded We must Guard and keep our thoughts more then any thing that is watched or guarded whether City house or treasure The eye of vigilancy should never be off from our hearts The thoughts are the entry of mans heart and therefore must be kept with a strong guard As they that would keep out Theeves doe strongly guard the entry of their house so they that would preserve their hearts from theevish lusts must carefully keep their thoughts If this entry be unguarded there is a free passage for Devils and all defiling sins to enter into mens soules The hearts of morall men and formal professors lies commonly open without speciall guard and settled government Though their words may be watched over and their outward actions reformed yet they cannot endure the restraint and regulation of their inward thoughts and imaginations The continuall confinement and keeping in their thoughts by a narrow watch is a yoke that they cannot bear It may be out of Principles of naturall light and some generall apprehensions of the powers of the world to come they may be so far carefull about their thoughts that if some kind of black and monstrous thoughts doe rise up inticing them to grosse and infamous sins which would bring an odious blot upon their names or danger in the world or breed much terrour and torture in their consciences they presently set against them abandon and expell them Thus formalists may have a slight superficiall mis-guided care and oversight of their thoughts at some times but they cannot make it their chief and continuall care to watch over all their thoughts at all times because the Mystery of iniquity working in their thoughts was never yet opened to them by the power and light of saving grace The keeping of their hearts is to them the last and least of a thousand cares But all sanctified persons make it the greatest care and one of their chiefest Christian labours to guard their hearts and guide their thoughts and to keep them alwayes in a holy humble heavenly frame Our hearts will not keep in order and frame one moment without a strict watch and guard The hearts of carelesse men are like a River that hath no bounds nor banks which runs out every way We may take a view of this sanctified watch that grace sets over the thoughts in these five Points Grace teacheth us to keep a continuall watch over our thoughts 1 That we may timely discover and wisely defeat the Devils stratagems and policies whereby he labours to take and corrupt our thoughts 1 Sometimes he assaults us by suggestions raised from the occasions and advantage of 1 Our naturall Constitution and temper 2 Of our outward temporall condition either prosperity or poverty honour or contempt 3 Of our infancy or growth weaknesse or strength in Christianity 4 Of our particular calling company place where we dwell or the like 2 Sometimes Satan sets