THE SINFULNESS OF Evil Thoughts: OR, A DISCOURSE, Wherein, The Chambers of IMAGERY are Unlocked: The Cabinet of the HEART Opened. The Secrets of the INNER-MAN Disclosed. IN The particular Discovery of the Numerous Evil Thoughts, to be found in the most of Men, with their various, and several Kind's, sinful Causes, sad Effects, and proper Remedies or Cures. Together with Directions how to observe and keep the HEART; The highest, hardest, and most necessary work of him that would be a Real CHRISTIAN. By JO. SHEFFEILD Pastor of SWITHINS London. London Printed by J. H. for Samuel Gellibrand, at the Golden Ball in Paul's Churchyard. 1659. To the Worshipful THE MASTER, WARDENS, ASSISTANTS, And the rest of THE Right Worshipful Society OF SALTERS, His Honoured PATRONS. Much honoured Gentlemen, THE many Favours I have received from you, ever since my coming to this place, and especially your bestowing so freely of late (the first fruits of your Patronage) a Presentation for my continuance, upon the unanimous and concurrent desires of my loving Neighbours of Swithins, after many years conversing together, hath deeply engaged me in duty, and thankfulness to you and them; And having nothing else to return in way of requital, besides my humble thanks, and my hearty prayers, whereof the one are fit to be proclaimed upon the housetop, the other more fit to be in silence and secrecy presented unto God, I was willing to give unto you, and to the world, a public and solemn testimony of the honour and Christian respect, which from my heart I bear to your whole Society in general, and to yourselves in particular, by presenting this ensuing Discourse into your hands. It treateth of the Thoughts and inwards of the Heart, the greatest business we have to look unto; if we would be Christians indeed, not in the Letter, but inwardly in the Spirit, and have our praise not of men but of God. Many others I confess, have to their deserved praise, and to the great benefit of the Church written of the same subject; but none, that I know, so particularly as here you will find; yet am I not commending myself, or this Discourse, while I say this (being not so much a stranger to my own tenuity) unless to your Candour and favourable acceptance: If you shall please at your best leisure to peruse and read it, I hope you will not altogether repent your time and pains bestowed. But if yourselves, or any other (any one soul) shall reap any benefit hereby, I shall rejoice and bless God for my poor pains and time so well bestowed. Now that it may as the seed upon the ground, or the rain from heaven upon the seed, prosper, to that which it is sent abroad, I shall follow it with my prayers, for a plentiful, and effectual blessing upon you and it, as being Yours, ever engaged to serve You: JO. SHEFFEILD. THE EPISTLE TO THE READER. READER, MAny Learned, in their several Professions, have put forth profitable Discourses, One De occulta Philosophia, another De secretis naturae, another De morbis secretis, a fourth of Stratagems of War, a fifth of Policies of State, others of the Anatomy of man's body, of the Circulating of the blood, etc. Useful and profitable all. But the Proper subject of a Divine is to handle the Mysteries, of Godliness, and withal to detect the Mysteries of ungodliness. Solomon in his great wisdom did not only Contemplate the Excellency of Wisdoms paths and precepts, but gave his heart also, to understand and find out the ways of folly, sin and madness. Here have I undertaken as hard a task as any, (I would I could say I had as well performed it; To will was present) propounding to myself to write of this occult Mystery of iniquity, the secret diseases of the soul, the Stratagems, Policies, and depths of Satan, the Anatomy of the heart, and the Circulating of flesh and blood in our hearts and thoughts. I hope I have undertaken a task not more hard and painful to me, than profitable and useful to thee. Some have traveled far, into unknown Lands, to show thee the fruits of their pains, travel and expenses; I show thee only thyself. Some have compassed Seas and Lands, and given thee the Longitudes, Latitudes, the dangers of passages; my design is to bring home my travels to thyself, and to show thee the dangers of thy own heart; that as in water face answers face, so in my heart, thou mayst see thy own, the Methods of Satan, the Gulfs of sin, the Straits to heaven; the various and uneven ebbings and flow of this sea or lake in thy heart. Some have told us, in their Travels, they have discovered strange Countries, Creatures, Fruits. They relate of Terra del fogo, Insulae Latronum, they have seen Mountains flaming with Brimstone, Dens of Lions, the Lake of Sodom, Fountains of pitch, Dead Seas, Scalding springs, Frozen lakes. Here is the Land of fire, Island of Robbers, Brimstone mountains, Sodom's Lake, a Fountain of pitch in thy own heart. Thou needst not go into far and remote Countries to see strange and fearful sights; In the Map and Microcosm of thy heart thou mayst see all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 1 Joh. 5. 19 whole world lies in this wicked one. Orbis in Urbe, was said of Rome once, Orbis in Cord, may be said of this Mystical Babylon. A world of wickedness, lies in this narrow heart, yet are there none that seek to make discoveries of this New unknown World. Man is the silliest of all Creatures; they all preserve themselves, destroy their enemies; Man destroys himself, and spares his enemies, those of his own house. Man though he pretend to all knowledge, yet is of no understanding, but brutish in his knowledge, knowing J●● 10. 14. nothing of what he ought to know; in vain doth he profess all Arts, when he knows not his own heart. Scire tuum nihil est, nisi te scire hoc tibi scire est; Et tua mens nequam, si noverit omnia sequam. In vain doth the Grammarian teach Congruity of speech, while he corrects not the incongruities of his own heart. The Logician studieth Syllogisms, and the way of disputing subtly, and is not able to deal with the Sophistry and fallacies of his own heart. The Astronomer casts his eye up to heaven, as if he had perfectly passed all lower studies, he numbers the Stars, takes the height of heaven, observes the motion of the several Planets, but knows not the uncertain motion of this one Planet, this little, lowest Planet. The Geometrician measures both Seas and Lands, and hath not yet the measure of his own heart. The Mathematician by his instruments measures Circles, Squares, or Angular figures, hath no measure for this Centre, cannot measure this Triangle, much less bring it into Square. The Traveller seeks to know all Kingdoms, Cities, Nations, Languages, habits, manners, customs, Laws, and knows none of these in his own heart. Tecum habita, nec te quaesiveris extra. Man mind thyself, there is a hid treasure in thy own ground; Dig but deep enough and thou wilt find it (to be sure) either the good treasure of the good heart, or an evil treasure of an evil heart. But nature, and art, and all industry fall short here, yea Grace itself, (as now imperfect) comes not up to a full understanding of his own heart. The heart is deceitful above all things, and desperately wicked, who can know it? saith the Prophet, Jer. 17. 9 The bodies of the trees are seen, the root lies deep and unseen; The heads of springs unseen, the waters seen and tasted: Heart-work is the hard work. Abyssus es tute tibi, said the noble Mornay. Infernus tibi, I may say. Here art thou at a loss, at thy ne plus ultra, at a terra incognita, at a Mare congelatum; when thou comest to the heart, there is no sailing further. This is the place which the Vulture's Eye spies not, and here lies a Carcase which the eagle's sight or smell discovers not. We often find in the bottom of Wells, Frogs and Toads, when the waters are fair above; Go to the bottom and thou knowest not what thou shalt espy: Thou wilt tell me another tale, and say, I told thee not the one half. Under the Grass lurks the Snake, and under the Ground Corn, in the deep Well are the Spies hid. He 2 Sam. 17. 19 Prov. 28. 26. that trusteth in his own heart is a fool in the wise man's Judgement, when it speaks fairest, believe it not, there are seven abominations within it. It is like the Lapwing, it will call, and send thee further off, when thou comest closest to it. Who can understand his own errors? saith holy David. Many are subtle and inquisitive to know the policies of States, Interests of men and times, Errors in Governors, the Heresies and Errors that have of old, and do at present, pester the Church. But who can understand his Errors? man's understanding is very large, be that is Learned, can understand every Language, every Science; But commonly, the most understanding man is the most ignorant Christian. Is not the wisdom of this world foolishness 1 Cor. 13. 9 with God? The heart is versute and deceitful above all things, who can know it? Man hath affected the Knowledge of all things; since the Fathers eat that sour Grape off that Tree of Knowledge, all the children's teeth have been set on edge after it. He knows the nature of herbs, trees, plants, spices, metals, minerals, yet who can know it! He knows a thousand faces at first sight, a thousand voices, at first word, yet to his dying day knows not the face and voice of his heart; Who can know it! This is thy A. B. C. Reader, if thou art a young Christian; And this not thy Alpha but Omega too, if thou be the greatest Student, and a professed Artist. The skill, pains, and industry of man hath surprised Cities, overrun Kingdoms, changed Governments, hath tamed all Creatures, Beasts, Birds, Serpents, he hath caught, kept, tamed, caged, taught them all to change their natures. But two little members (yet two microcosmes) in himself, none hath known, tamed, or changed, nor can be. The less microcosm the tongue, (in which is a world of deadly poison) which is but the Jam. 3. 6, 8. Cistern, some few have tamed. But the heart the greater microcosm, the fountain that feeds this Cistern, none hath tamed; only God who made it, and keeps the Key of it, tames, changeth and governs it. Thou must beg of him to give thee a Key to let thee into thine own heart, and to give thee a lock, bolts, and bars to keep it in. For my part, I am more afraid of the Errors of my own heart, then of all the Doctrinal Errors broached and vented in the World: And am more afraid of what is within and flows from the heart, then of whatsoever enters the mouth. The poison of the most venomous serpent, only endangers others, preserves herself; but ours, the most pestiferous poison, hurts, ourselves most, ourselves only. How sad is it that we who affect neatness and cleanliness, so much in every thing, should be so careless and slight here? If we have rich clothes, they must be kept and laid up clean, If fair linen, it must be washed and worn clean; If plate, it must be scoured bright, and used clean; If but brass and pewter, it must be scoured too, and kept clean; An ordinary entertaining Room must be always kept clean; A Garden must be weeded and kept clean; A neat Watch, dust must not take it, but it must be daily looked to and kept clean: But the heart, which is the choicest apparel, linen, plate, vessel, garden, entertaining room, watch, is above all neglectings neglected, as if it had been said, above all keeping, keep these other things, out of which are only the issues of vain and earthly delights, but above all neglecting, neglect thy heart, out of which are the issues of eternal life and eternal salvation. I speak not this as if I could say, I have made my heart clean, but as Tertullian said of his Book of Patience; Langu●nt●s cum vacent a sanitate de bonis ejus tac●re non norunt. Ita miserrimus ego semper aeger Calorious impatientiae, qua● non ob●inco, patientiae sanitat●m, & suspirem, & invocem, & peror●m nec●sse est. Tert. de pat. He was the more pleased to write of Patience, because he wanted and bewailed the want of Patience; as the sick man, saith he, largely commendeth the blessing of health, which he now knows the more how to prise because he wants it. My case thou wilt see in the last Chapter, in a sad self-bemoaning Soliloquy. Reader, thou seest all men labour to attain to the perfection of their Professions, be not thou a puny in thine; This is the best discovery of a growing Christian, when he is more skilled in himself, versed in his own heart; when thou art grown acquainted with the wants, diseases, wiles; with the state, cure, order, government of thy heart; when thou art wholly taken up in the observing, regulating and keeping of thy heart, than art thou the grown Christian. To study Books may make thee a Scholar, to study the Scriptures may make thee a Preacher, to study Men, a Politician; but to study the man thyself, and thine own heart, makes thee a well grounded & well grown Christian. There be four Books must be well studied and compared together to make an accomplished Christian. 1. The book of Providence is not to be a despised Legend, nor to be studied alone. 2. The The Book of Scripture is to be compared with the Book of Providence, rightly to understand it, or thou wilt become an Atheist. 3. The Book of Conscience, which is to be conferred with the Scripture, or thou wilt prove a mere formalist. 4. The Book of books, Christ Jesus, to be brought home to conscience, or thou wilt be a dead and heartless christian. Deal with no one of them alone, or thou wilt prove but a piece or shadow of a Professor. But bring Scripture and Providence, Conscience and Scripture, and Christ and Conscience together, and thou hast done thy work, so shalt thou come behind in no gift, waiting for the appearing of Jesus Christ; Which is the Prayer of Thy Companion in the Spiritual Warfare. Jo. SHEFFEILD. The Contents. Chap. 1. Context opened in sundry observations, and the grand observation (the subject of the whole discourse) propounded. pag. 2 Chap. 2. The Doctrine explained, proved, and confirmed, by sundry arguments in the Text. p. 14 Chap. 3. Several other reasons from other Scriptures. 22 Chap. 4. The several kinds of evil Thoughts, whereof some transient, some deliberate. 39 Ch. 5. The several kinds of deliberate Thoughts, referred to three heads. 45 Ch. 6. Sins of thoughts in respect of God; and first in having no thoughts of God. 50 Six kinds of Atheism. ibid. Ch. 7. Of Low thoughts of God. 58 Ch. 8. Of Atheistical thoughts. 61 Chap. 9 Of Injurious and Erroneous thoughts. 68 Ch. 10. Of Blasphemous thoughts. 70 Ch. 11. Of Politic thoughts. 76 Ch. 12. Of Gross and Superstitious thoughts. 81 Ch. 13. Of Hard thoughts of God. 84 Ch. 14. Of Despairing thoughts. 87 Ch. 15. Of Presumptuous thoughts. 98 Ch. 16. Of Murmuring thoughts. 110 Ch. 17. Of Careful thoughts. 112 Ch. 18. Of Carnal thoughts. 127 Ch. 19 Of Doubtful, distrustful, and fearful thoughts. 128 Ch. 20. Of Reasonings and Irrational thoughts. 132 Ch. 21. Of Hypocritical thoughts. 139 Ch. 22. Of Evil thoughts in reference to our Neighbour. 142 The Evil Eye. 143 Eight evil eyes. ib. Ch. 23. Many other Evil thoughts, 1. Censorious. 151 Sevenill Judges. 152 2. Contemptuous thoughts. 154 3. Over weening thoughts. 155 4. Cunning craftiness. 156 5. Revengeful and malicious. 158 7. Uncompassionate. ib. 8. Vile and sinful wishes. 159 Ch. 24. Of Evil thoughts in respect to ourselves. 160 1. Impure thoughts. 161 2. Ambitious. 162 3. Thoughts of Security. 164 4. Self-magnifying. 165 5. Projecting thoughts. 166 Ch. 25. Of the Melancholy thought. 167 And the sinful Merry thought. 171 Four kinds of Mirth. 172 Four kinds of Evil Mirth. 176 Chap. 26. Of thoughts of Self-Murder. 181 Ch. 27. Of Careful thoughts. 186 Vain thoughts. 196 Ch. 28. The first Use. 200 Thought is not free. ib. Ch. 29. All are to be humbled for their thoughts. 204 Ch. 30. Third Use of Information. 1. Of the difference between the Laws of Men and the Law of God. 214 2. A worse difference between God's holy Law and our vile hearts. 215 3. Where the difference lies between the unfound and the sincere. 216 4. What a busy work it is to be a Christian. 217 5. How far a Hypocrite may go, instance in Simon Magus. 219 Ch. 31. Contains, 1. A Use of Terror, to such as harbour Evil thoughts. 226 2. Comfort to the godly soul, whose good thoughts are the best part of his sanctification. 229 3. Resolution how to judge of the thoughts. 230 Ch. 32. Use of Exhortation. 1. To know and keep the heart. 238 2. To repent of Evil thoughts. 242 3. To Fly to Christ. 244 Ch. 33. An Use of Examination, with certain notes to try whether the thoughts be good or evil. 246 Ch. 34. Of good desires. 253 Eight Conclusions concerning good desires. 253 Four Rules to know them by. 260 Rule 1. Desire's good when the Object good. 260 What their Object is. ib. Rule 2. When they flow from a right spring. 263 The right spring of desires. ib. Rule 3. When their properties and effects are right. 265 Sundry properties of such desires. ib. Rule 4. When attended with their right Companions. 273 The many Companions of such desires. ib. Chap. 35. Directions how to keep the heart. 276 Prov. 4. 23. Explained and enlarged upon. ib. How the heart is to be observed if evil. 279 How to be preserved if good. 280 1. In Tenderness. ib. Four Notes of a tender heart. ib. 2. In Humility. 281 Three Considerations to keep the heart humble. ib. 3. The heart must be kept up in due height. 282 Three Helps hereto. ib. 4. The heart must be kept clean. 282 Three Helps thereto. ib. 5. To be kept in Faith. ib. Three Helps thereto. 283 6. To be kept in holy fear. ib. Three Helps thereto. ib. 7. To be kept in readiness and willing. nesse. ib. Three Helps thereto. 284 8 To be kept in steadiness. ib. Three times especially when to be so kept. ib. Several helps to prevent evil thoughts. 285 Ch. 36. An admonition to Simon and his followers. 292 Ch. 37. A sad Soliloquy or meditation upon the evil of the thoughts. 296 THE SINFULNESS OF Evil Thoughts Act. 8. 22. Repent therefore of this thy wickedness, and pray God, if perhaps, the thought of thy heart may be forgiven thee. NONE will think this passage The Preface. of Scripture, at the first sight, to be like the Carcase of the Judg. 14. 8. Lion which Samson found, and therein a swarm of Bees, and so sweet an Hony-comb; but more like the Carcase of a Dead Dog, wherein is to be seen nothing but a Swarm of Vermin, and a Comb full of the Gall of Bitterness. But wait a while, and I hope you will find out of this Eater may come Meat, and out of this strong unsavoury smell may come some sweet. It is not like, I confess, to that sight which Moses beheld with admiration and delight, a Bush burning not Consumed, wherein the Exod. 3. 2, 4. Lord was present, and out of which he spoke; But here you may see one of Satan's Hell-bushes, Burning with sin, nor yet Consumed, out of whom Satan spoke; yet be not afraid to draw near, and I hope we shall hear the voice of the Lord speaking, if not out of the Bush, yet to the Bush, or at least to us. Repent of this thy wickedness, and pray God, if perhaps, the thought of thy heart may be forgiven thee. CHAP. I. THIS Book of the Acts of the Apostles is as it were the New Testaments book of Kings and Chronicles, containing the Authentic Records of the most remarkable Passages in those Primitive, and purest times, and may deservedly be styled, The Acts and Monuments of the Apostles, and of the first Apostolical Churches; Wherein we have summarily set down the manifold Pains, Travel, Success, or opposition which the Apostles met with in their propagating the Gospel at first, and laying the happy foundation of Christian Churches, amidst a world of Infidels and Pagans. Yet among the Famous Acts of the Apostles, and memorials of some particular Saints, you find inserted, now and then, the foul, and infamous stories of some bloody Persecutor, or black hypocrite (a worse shame, and greater Blot to the Christian name and profession) yea we have inserted among the lives of Blessed Saints, Act. 13. 8. and 16. 16. the story of several execrable Sorcerers, the worst of men (as Elimas', and the Pythonisse, and this Simon) who made a stir in those Early days, to the no small trouble of the Church. But above all the rest, there never was a worse Fish caught by the net of the Gospel, than this Simon Magus, who gives us the occasion of this discourse; The Vilest Copronymus that ever received, and defiled holy Baptism: The foulest Ethiopian that ever holy water wet, and washed: whose Tripartite history is here briefly set down in this chapter, Naught in the whole, and each part worse than other. His first part was in Sorcery, his second in (show, better, indeed much worse) Hypocrisy; And his third worst of all, Apostasy and avowed Impiety. Yet is there a fourth part of his story written by Ecclesiastical hystorians, his further progress in all impiety, his opposition to the Gospel, the heresies which he Broached, The divine honours which he aspired to, The statues, and Images built to him, and to his strumpet Helen (as unto a Scortum suum Helenam peculiarem d●i vim esse asfirmabat. Alsted. new God) Simoni sancto Deo; and after all, his Tragical end, by breaking his neck, when he had threatened to forsake the world for receiving the Christian faith, and not regarding him, he made an attempt to fly in their sight to gain more credit to all he had said, but down he fell and broke his neck. And we may safely say there is another Fift part (which though) not written, will be found and discovered in the last day saddest of all, his present, and eternal damnation; His Going into Perdition with his money and Magic, after all his Rewards of divination, Divine honours, Popular adoration, Public statues, and Monuments; where we shall leave him, in the gall of bitterness, and in the bonds of his iniquity. Yet is this, as all other examples in Scripture, written for our admonition and instruction. And therefore I shall take a brief survey of the three parts of his written story, and make some short observations thereon, as we go along. His first part he acted, was of a Sorcerer at Samaria, where he set up and played his prizes, this is set down v. 9, 10, 11, 12. Here observe. Doct. 1. Into the most eminent and popular Cities, often enter the vilest impostors, Atheistical, and Diabolical Sorcerers, there they lurk, lodge, there they seek to set up, and play their prizes. 2. These Sorcerers, Astrologers, cheators do shamefully, and notoriously delude the silly multitude; He bewitched the people of Samaria, it is said. 3. These vile creatures cover and set off their Diabolical, and hellish pranks with specious titles, He gave it out, that he was some great one; That he was a man of rare skill, singular art, he could do wonders, Cure any disease, tell any man his fortune, etc. 5. These Magicians are not so mad and vain, to brag, and boast, but a many more are as mad and vain to believe them, cry them up, and follow them: He said v. 9 he was some great one. They overdo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cry him up, as the Great power of God, and think he is more than a man, all is lawful at least, and it may be, God hath given him a gift above all other men. To him they all gave heed, from the least, to the greatest, saying, this man is the mighty power of God. They dream of nothing less than doing these feats by the help and power of Satan. 6. These cheating companions are often long ere they are discovered, and given over: And to him they had regard, because that of long time he had bewitched them with Sorceries, v. 11. 7. Where the true knowledge of God comes, the gross impieties of these impostors are presently smelled out, detested, and abhorred: But when thy believed Philip preaching the things concerning the kingdom of God, and the Name of Jesus Christ, they were baptised both men and women. v. 12. Where the light of the Gospel gins to peep, and the least spark of religion enters, Satan falls as lightning, Magic vanishes; This Dagon cannot stand before that Ark of God. Aaron's Rod devoureth the Magician's Rods. As soon as Sergius Paulus receiveth the Acts 13. 12. Gospel, he hath no more to do with Elimas'. As soon as they of Ephesus were converted, they would not keep, much less Acts 19 19 use a Magic book, but made a fire of them. The second part follows, v. 13. Where you see the Scene changed, and a new part acted. Simon is a convert, a Christian, a Professor, a Believer, a devout Believer. Then Simon himself believed also, and when he was baptised, he continued with Philip and wondered, beholding the miracles, and signs which were done. Here the unclean spirit goes out, but it is to fetch in seven worse. Obs. 1. All is not fish that comes to the Gospel net; Some fish, some trash: In the purest Earthly Church, Some true Saints, Some hypocrites; Wheat and Tares in the same field; Chaff and Wheat in the same floor. The Gospel preached may have some operation on a soul, where it produceth not inward sanctification, Sol non omnes quibus lucet calefacit. The rising sun Bern. makes many a black cloud look with a Gilded look. 2. Simon beleeveth, is baptised, continueth, wondereth. Obs. Too fast to last, Too hot to hold out; of others v. 12. it is said, they heard, believed, were baptised. There is all: Magus outgoes them all. The hypocrites, and temporaries faith is all on a sudden, Velocior in principio, tardior in fine, The stony ground hath joy at first, when others begin with sorrow: Magus hath faith at first; Peter calls him back to Repentance, where he should have begun: A Gourd or Mushrumb may grow in a night, and whither in a night. True grace (as Church-work) goes slowly an end; Mar. 4. first the root, than the blade, than the ear, than the full corn in the ear The hypocrites growth is per saltum, first the full corn in the ear, but neither stalk, nor blade, nor root. Such another forward one was Saul, who took all his degrees per saltum 1. Sam. 10. 6. and 9 too, all of a sudden, he was turned into another man, and had another (not a new) heart, his change was at highest at first, he was not Renewed day by day, as other poor souls are content to be. The first time he ever was admitted into the Society of the Prophets, he commenced Doctor, and Prophesied with the best of them; in so miuch that the greatest notice was taken of h●m, What is this that is come to the son of Kish? Is Saul also among the Prophets? But the second time he came into their company, at Najoth in Ramah, there he put them down all, 1 Sam. 19 23, 24. When he came to Najoth the Spirit of God came upon him, that he went on and prophesied, and he stripped off his clothes also, and prophesied before Samuel in like manner, and lay down, or feil naked all that day, and all that night, wherefore they say, Is Saul also among the Prophets? They stood and Prophesied v. 20. he went on, he could run and prophesy: They strip off their lusts, he his clothes; they lay their hearts naked, he his body; They are raised up to heaven, he falls down and lays along on the earth; They go about their business, or get them some what to eat, at least must to bed when night comes, he was so full of his spirit, that he lay down naked all that day, and all that night. He neither eat, nor drank, nor slept, nor rose, nor stirred, nor spoke, but lay as in a trance all that time; he miss neither meat, nor drink, nor clothes, nor sleep: Here was an old Adami●e, and a famous Quaker indeed. But do you ever read that he prophesied a third time, or that he was ever the holier, or honester man for all this. Did he after all this prophesying cease to persecute David ever the more to his dying day? David is thought by some book learned men, to have a spirit of prophecy too, but he was silent here: But Saul and his bloody followers, who sought the life of David and Samuel, and took away the lives of so many Priests, they all prophesied, v. 20. But Samuel and David's spirit, and Saul and his Messenger's spirit were not alike. I read indeed a third time of his prophesying, mentioned 1 Sam. 18. 10. with his Javelin in his hand, but it was both a mad and counterfeit prophesying; Junius renders it, prophetico more se componebat: and the Chaldee render it, Insaniebat. He was mad. This by the way. 3. He believeth, and is baptised:] Outward profession justly gains admission into the Christian Congregation. Our Judgement is of charity, not certainty; Is of the outward man, not of the heart. 4. Take in hypocrisy with profession, and there is a faith makes one worse than Infidelity; a Baptised person, worse than an unbaptized; a Christian worse than a Pagan: Grace if counterfeit, Ordinances if rested in, Duties if slightly performed, do leave us as far from the Kingdom of heaven, as no grace, ordinance, or duty at all. Simon as good a Sorcerer still, as an unsound professor. The third part of his story, where we see the Ogdoas malorum spirituum (as Irenaeus speaks) seven new worse spirits returning with the former, is set out from the 14. to the 24. v. containing his demands and carriage to Peter, and Peter's answer and carriage to him. Here doth Magus show he had obtained what before he aimed at, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some great and prime one Vulgo existimatur Patriarcha h●reticorum, No. Test. Alsted. in Iniquity: He would not be one of the Thirty, but the first of the Three of Satan's Grandees, he might now glory if Cain, Lamech, or Judas, if Ebion, Cerinthus, or Nicolas should be punished seven fold, surely Simon seventy fold: He obtained the Primacy and chief Patriarchship among all the fathers of Heretics: and he hath further obtained this Indulgence, that he and his followers in that black profession, should sit one at Satan's Right hand, another at his Left, in his fiery Simonem omnium haereticorum esse Patrem ex eo omnes haeres●s subsistunt, dixit Irenaeus. Ex hac amarissima Radice exortisunt Dositheamni, Cleobani, Georthoni, Masbothei, Adrianistae, Eutichistae, Cainistae. Theodoret. Region, or Kingdom. Seven several sorts of heretics, Ecclesiastical writers affirm to have sprung from this Hydra, or Serpent. But to return to this third part; It consists of his demands and carriage to Peter, and of Peter's Reply to him. In the former you see what he did, he offered money. 2. The occasion of it, when he saw that through laying on of the Apostles hands, the Holy Ghost was given. 3. His End, or the conditions upon which he was so ready to part with his money; Give me also this power that on whomsoever I lay hands, he may receive the Holy Ghost, saith he. Obs. 1. Some creep in to Christian Society as Spies, to see and observe what they teach, do, hold, and practice; He saw and marked their laying on of hands, and the giving the Holy Ghost. 2. Many that come in as Spies at first, go Judas v. 12. out as Spots at last. 3. One corrupt professor, seeks to corrupt another, yea the most sincere, and the most eminent, Simon Magus solicits Simon Peter. 4. Many make a gain of Godliness, and a Merchandise of Christian profession; Magus would not have given so freely, if he had not expected to receive as freely of others for the Holy Ghost, which he desired to buy, not keep; and intended to sell, not to give. 5. A cunning close hypocrite may lurk undiscovered a while, but after a while he lays open his own Impiety. Suo se indicio prodit. In the other, viz. Peter's carriage to him, four things considerable. 1. Peter rejects him, and scorns his motion with the greatest detestation, v. 20. Thy money perish with thee. 2. Convinceth him, both of his fin and danger, v. 20, 21. Because thou thoughtest that the gift of God may be purchased with money, thou hast neither part, nor lot in this matter, for thy heart is not right in the sight of God. 3. Admonisheth and counselleth him to two duties, Repent and pray, v. 22. 4. Concludes and pronounceth a sentence of condemnation against him, and so leaves him and gives him over, v. 23. I perceive thou art in the gall of bitterness, and bond of Iniquity. Obs. 1. Wicked (though gainful) motions are to be scorned; and refused by the Godly with the greatest detestation. Mat. 4. So Christ to Satan, offering all the Kingdoms of the world. Our hearts can't rise too high in Indignation against sin, and temptations to sin. 2. We should not countenance but disclaim such as are otherwise of our own religion, profession, society, or party, and hold and join with us, if they be not Godly and sincere. Christ would not receive a true testimony to his Divinity from a false Christ doth there rebuke Satan for his confession, as at other times for temptations. Dr. Reynold's. That confession was indeed a Temptation. fiend; nor Paul applause toh is Ministry from an enchanting Pythonisse, Acts 16. 18. 3. Rotten hypocrites are to be handled roughly, Sound Rattled, Roundly shaken up, and reproved sharply, what ever come on it. Sons of Belial are to be dealt with as Thorns, handled with Iron weapons, and thrust away with greatest Indignation, 2 Sam. 23. 6, 7. 4. That is the best Ministry and Gospel-preaching which searcheth the heart, sounds the depths of sin, and lays open the danger of an unsound or sinful state. 5. True Repentance is a necessary Gospel duty to be preached and practised; But Solemn and more than ordinary Repentance, after soul and fearful sins. 6. Repent and Pray] We should despair of none, but put them upon the use of means. If Magus could have repent, and would have prayed, Peter could and would have had hope of his well-doing for all that was passed. 7. Wicked men are yet to pray, and to perform duty; Pray Magus. Let wicked men pray, let them sing Psalms, let them hear; I do not say let them be wicked: It is their sin if they do not pray, is not their sin to pray: Say not, my children shall not pray, nor be taught to pray, till they be holy and sanctified. As some pray by the Eph. 6. 18. Judas 20. Luke 11. 13. spirit, so others pray for the spirit first. Refuse not to join with such who are no Saints in singing, praying, etc. which are the proper works of Saints. Let wicked ones pray, I say, but let them repent as well as pray. Repent of this thy wickedness and pray, etc. 8. Wicked and desperate sinners, after conviction, reproof, and plain admonition are to be given over, and left to themselves and Gods Judgement, with their blood running upon their own heads. Let the dart be left sticking in their side, Let them take Rev. 22. 11. their course and be filthy still; and let the word take its course, and become a favour of death, to death to such. Here is no place for foolish pity, and casting Gospel Pearls before such swine. The Godly Minister is unto God a sweet savour of Christ in them that are saved, and in them that perish, 2 Cor. 2. 15. None of these observations do we intent to stand upon. But the ninth and last, which we shall fasten upon, is this; Doct. Sinful thoughts, got, rooted, and entertained in the heart, put a man into a very sinful and woeful condition. Or thus, If such sinful thoughts be received and entertained in the heart without true and serious Repentance of them, and Earnest prayers against them, the man is in a hopeless, and desperate state. CHAP. II. The point explained, Proved and confirmed by sundry arguments in the text. FIrst, I say (for the opening of the terms in the position) Thoughts finfull fixed, rooted, entertained] such was this in Magus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 machinatio. Beza. Cogitatio nimium dilute redditur. Significatur his vafrum Simonis commentum. Leigh. It was in his heart, and the two words used here signify fixed and deliberate thoughts: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. which is more than a transient, injected, sudden thought, or inconsiderate Imagination. And the other word in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered (thought) signifies more properly machination, project, design, purpose of the heart. Secondly, Peter would never have begun with such an Execration of his motion, or used such an Imprecation on his Person, Thymony perish with thee, or thy money and thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go into Perdition together (for so is the Grammatical reading) nor would he have concluded with such a peremptory sentence of Condemnation, nor would he have so Rattled, and Terrified him, if his sin and danger had not been very great; nor lastly, would he have doubled all his Arguments, if it had not been to leave him sensible of so great a mischief, and throughly to waken and warn others. 1. He tells him twice of his thought, v. 20. and 22. 2. He tells him twice or thrice of his state. 1. Thy heart is not right in the sight of God. 2. Thou hast neither part nor lot in this matter. 3. Thou art in the gall of Bitterness and bond of Iniquity. Thirdly, He calls upon him to a double duty, Repent and pray. Fourthly, And to drive him out of all his security, and to force him out of his sloth, he makes him no absolute promise, nor so much as conditional neither, but leaves him in doubt, yea a double doubt; 1. If, 2. perhaps. He saith not so much as Joel 2. 14. Who knows but the Lord may repent? but all he saith is Perhaps; and, as if that were too much yet, he puts in another If: If perhaps the thought of thy heart may be forgiven thee. For the evil of thoughts, consider these other Scriptures. Pro. 6. 18. among those six things which God hateth, The heart that deviseth wicked Imaginations is one, Pro. 15. 26. The thoughts of the wicked are an abomination to the Lord. Esay. 55. 7. Let the wicked forsake his way, and the unrighteous man his tboughts. Jer. 4. 14. O Jerusalem wash thy heart from wickcdness, that thou mayst be saved: how long shall thy vain thoughts lodge within thee? When the Pharisees carped at some acts of our Saviour, and reasoned, in their hearts, it is said, Jesus knowing their thoughts, rebuked them, saying wherefore think you evil in your hearts. Often it is said Mat. 9 4. in the Gospel, Jesus Christ took notice of their thoughts, Luke 11. 19 and Luke 24. 38. Why do thoughts arise in your hearts? By all which proofs it appears, how much evil is in the evil thought. Reasons. There be many reasons at hand in the Text. 1. These Proclaim what we make of God, of the Gospel, and the ways and servants of God. Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. q. d. What a thought hast thou conceived, what dost thou think of God, of the Holy Ghost, the gift of God, of the Gospel, and of us? Thou art all for money thyself, thou thinkest God is so, at least we are so, and that the Gospel and gift of God is but a devise to get more money, Thy money and thy thoughts perish together. 2. These thoughts lay open the heart, and show the temper of it, more than any outward action or expression: Physiognomy doth not so declare the constitution of the mind, not the Pulse of the heart, nor the urine of the disease, as the thoughts do the state and frame of the heart, if thou wilt take the pains to observe them, Vrina est meretrix, and baptism, profession, hearing, wondering, money giving, are no better, show not the Christian to himself, so much as the thoughts. Thy heart is not right, saith Peter, because thou hast harboured such a thought, in the sight of God. Jer. 4. 14. Wash thine heart, how long shall vain thoughts lodge within thee? Where vain thoughts are lodged, the heart is not clean. 3. These to a Judicious and discerning Eye, leave in a most desperate state, what ever Ignorant, wicked or self-deceiving persons may dream to the contrary, I perceive, saith Peter (I know thou thinkest not so ill of thyself, or thy state) I perceive that thou art in the very gall of bitterness, and in the bond of Iniquity. That is, thy heart and state is as bad can be, as bitter as gall. Thou art as fast in sin as if bound to it with chains. It is more, saith Beza, then to have Gall or bitterness in him, as it is more to be in wine, or to be in the water, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Extra se erat, v. 13. Idem verbum v. 9 non eodem sensu acceptum, ibi Magus prestigiisf acinavit, dement avil spectatores, hic ipse quasi in Extasi positus totus obstupuit. to be in passion, then to say win●, water, passion is in a man; he is overcome of wine, drowned in the water, full of passion: as the like phrases, To be in darkness, to be in the flesh signify, to be wholly so, full of darkness, nothing but flesh, etc. 4. Baptism, hearing, joining, and continuing in the best and purest Church, Exstasies, Raptures, admirations, greatest Expressions of affections, nay faith, yea the Holy Ghost too, in many common gifts, and the greatest Liberality and contribution of the largest sum of money, put into the best hands, nay the greedie●t desire and thirst of the most eminent gifts, and to be a Communicator of them, profit nothing, but are all in vain, where wicked thoughts lodge and are harboured. All those soremmed, were in this soul Hypocite Magus, yet was he in the gall of birternesse; he was baptised, believed, and seemed to be so far affected and transported above the common sort, that he was in an Ecstasy, or Rapture, so the word signifies. He had also the Holy Ghost, (as it may seem, for divers had, who could say, Lord have not we propl esied in thy name, and in thy name cast out Devils, and done many mighty works, yet will Christ profess to them, I never known ●ou) Besides, it is said, when Mat. 7. 22. Heb. 6. 4. Peter and John came, they bid their hands on them, that they might receive the Holy Ghost, and this Magus was one of that number: And again Simon offered money (not that he might receive the Holy Ghost, for that he had already, but) that he might have like power to give, or confer the Holy Ghost. Therefore look well to yourselves you Professors, and look well to your heart's, and to your thoughts. 5. Nothing but deep, Solemn, and Particular Repentance (Repent of this thy wickedness) and hard praying, and beginning all anew will help, where these evil thoughts have taken root in the heart; All the prayers of the Church, without thine own (Pray ye unto the Lord for me, said he) all thy own prayers, without Repentance, all General repentance without a particular bitter bewailing of this evil in the heart, will leave thee but in a doubtful and desperate state. 6. Nay it is well if any prayer, and all the repentance in the world will be accepted in such a case. He gives no absolute promise, nor yet so much as a conditional. But a b●re perhaps (if perhaps thy sin may be forgiven thee) q. d. I will not say what true Repentance ●ccompanyed with e●rnest prayers may do (for they do much with God, and have saved many a poor soul) But in this case, I say, Look well to thy Repentance, and how thou prayest, that it be not common and slight prayer and overly Repentance, for if thy after-Repentance be no better than thy former faith, and thy future prayers no better than thy present profession, all is desperate: The man and his money, his faith and repentance, his prayers and profession, will all perish together. 7. The malignity of evil thoughts is as witchcraft, (Rebellion is as bad as witchcraft) 1 Sam. 15. 23. these worse it seems. These make the case of a professor, worse than sorcery, witchcraft, or any other sin in time of our Ignorance: Simon the Sorcerer may be pardoned and received into the Church when he believes; Simon the Professor is cast out for his evil thoughts, and left in a hopeless condition without repentance. Here I say again, look to it Professors, look more narrowly to your hearts and thoughts after conversion, then on all your evil ways before. 8. From what he Replies, Pray ye for me, etc. where evil thoughts are entertained they deaden prayer. There is no prayer used, where these are harboured, nor can such in their greatest distress, when they are put upon it, and pressed earnestly to it, and when their life and salvation lies upon it, know how to go about to pray. But like an Image or stock he stands, and all he saith for himself is, Pray ye for me. q. d. I can't pray if my life lay on it, what ever comes on it; if other good people's prayers will not help me, I am a damned person, I have never been used to this duty of prayer that you so press me to. And here ye Profane ones, and Professors both look to it. 1. Ye Profane Job. 15. 4. ones, who cast off fear, and restrain prayer before God; you who will not use to pray in peace, and do not ordinarily, cannot pray in distress, nor when you should Extraordinarily. But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wouldbe, this great one stands like a great block, and saith, Pray ye for me. But it is our own meat which nourisheth; our own faith that saveth; our own prayers that are heard. The child shall not die for his father's transgression, nor shall he live for his father's obedience and holiness; The child haply may be nourished by what the mother eats, but nature enableth the little Infant to draw that nourishment from the mother and make it his own: But the child is not saved by the parent's faith, unless it join and make the parent's faith and holiness, his own. 2. Look to it ye Professors, that ye begin not at the wrong end, with common and General faith and baptism, resting there, and neglect repentance and solemn prayer, lest ye find your own faith (false faith) and outward privileges to deceive you, and others prayers unable to help you. 9 Lastly, Consider how vain and foolish these evil thoughts received, and harboured, make and leave the heart to dream of separating sin and punishment (as inseparable, as night and darkness, as winter, and cold) he is only troubled at the punishment, not at all sensible of his sin. Pray ye for me (saith he) that none of these things which ye have spoken come upon me. But in vain it is to presume we may Eat the forbidden fruit and not die, and to pray that though we hold on in sin, God should hold off the punishment. Thus shall we leave Magus as we found him, bound in the bond of iniquity, and leave those reasons which we have from him, and from the Text, and call in some other, from other Scriptures. CHAP. III. Sundry other Reasons of the Point from other Scriptures. Reas. 1. THE evil thought is the Original sin, or the original of sin, They are Originale peccatum, or at least Originale peccati. They are the little sparks of Hell, by which the whole world is set on fire; The spawn of which all sin is bred; The seed of the Serpent; The Egg of the Cockatrice, or Crocodile: Strange it is that so great a monster as the Crocodile, whose body is sometimes Thirty foot long, and his tail as long as his whole body, whose Throat so wide that he can swallow an heifer whole, should yet be bred of an Egg no Heylia. bigger than a Turkeys. But more horrid it is that the worst monster sin, is bred of a less egg, an evil thought. The evil thought is the Devil's Dam, that the Succubus, the Devil the Incubus. It is the bed in which Satan lodgeth, in which his brats are conceived and born, The hot Sand in which this Ostrich lays and leaves his eggs, which will hatch and bring forth of themselves. Every man is tempted, when he is drawn away of his own lust, and enticed; then when lust hath conceived, it bringeth forth sin, and sin when perfected, bringeth forth death, Jam. 1. 13. The evil thought is the Prima mater, or materia Prima, the first mother, or matter of all sin, capable of every form of evil. It is the little end of the wedge, which entering, makes way for the great to follow: The little Boy, which let in at the window, sets the doors wide open, for all the greater Thiefs to enter and carry all away. The Devil is more modest (or too much a serpent) to say at first, Curse God and die, Blaspheme, cast thyself down headlong, give me thy soul, commit adultery, and give thyself over to all uncleanness with Greediness, he hath learned a better and surer way, he useth Art, method, Stratagems; And as Pompey when he had in vain assaulted a City, and could not take it by force, devised this Stratagem; In way of agreement, he told them he would leave the siege, and make peace with them; only desired he might leave a few weak and sick soldiers among them to be cured; They let in, when the City was secure, let in Pompey's army: So Satan desires but a look, or a wanton thought at first, he needs no more. All the sin that is in the world, had his rise from a thought; all Jeroboams sin, who did evil, and made Israel to sin began here: Jeroboam said in his heart, If the 1 King. 12. 26 people go up to Jerusalem to worship, etc. then shall the Kingdom return from me to the house of David, etc. all Judas his sin began in a thought; yea adam's first sin, and Eves, began in a thought; Satan's temptation begat a thought, that a look, that a liking, that a lusting, that a tasting, that enticing her husband, that fellowship in sin, that running from God, that denying, or defending the fact, thence a flood of Belial and wickedness, which hath drowned the whole world (a flood before the flood) a flood more dreadful and general than Noah's flood was, that drowned bodies, this souls; There eight escaped, here not one; That lasted about thirteen months, than dried up, This continues to this day in its height; Even from Adam's fall to this day, every Imagination of man is evil, and only evil continually: Gen. 6. 5. And which is saddest of all, This flood had its head in Paradise, and from thence is divided into several streams, compassing the whole earth. What is unbelief made up of, but a heap of doubting, and distrustful thoughts? What is Atheism, but vile impious thoughts condensed? What is malice, but mischievous thoughts boiled up to a consistence? The whole earth was once well watered by a little cloud no bigger than the palm of a man's hand. The main Sea is made up of Rivers, they of less springs, they of many single drops multiplied, and those drops bred of a thin vapour, which you would think had nothing in it; So that a thin vapour is great grand mother to the Ocean, and a thin slender thought to the greatest sin. Cogitatio prava delectationem parit, delectatio consensum, consensus actionem, actio cousuetudinem, consuetudo necessitatem, necessitas mortem. An evil thought, saith Bernard, begets delight, delight consent, consent action, an act a custom, custom a necessity, necessity destruction. Reas. 2. But though the evil thought be the original of sin, yet it stays not there, but soon proceedeth to more ungodliness, and frets like a Gangrene. How great an Ilias malorum or volume of evils may be contained in a Nutshell! Behold how great a matter a little fire consumeth! From this one son of the Bondwoman proceed twelve Princes of darkness. Mar. 7. 21. After the evil thought, follow adulteryes, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, Blasphemy pride, foolishness. One fly-blow taints the whole flesh: The Leprosy taking a thread, overspreads the whole piece of cloth, warp and woof; or taking a stone, overruns all the wall and fabric of the house. The waters of the sanctuary Ezek. 47. 3, 4. rise not so fast as the floods of ungodliness, from the ankles at first to the knees, then to the loins, then to the neck, then over head and ears. You may observe how Rom. 1. 21. vain Imaginations lead to uncleanness, v. 24. Uncleanness to Vile affections, v. 26. Vile affections soon grow up to a reprobate sense; and than it follows, they were filled with all unrighteousness, v. 29, 30, etc. where a bead roll of above twenty sins comes trailing after. And Eph. 4. 18, 19 you may observe with what speed and increase this evil weed grows; The thin vapour presently became a drop, The drop made the spring, the spring a River, the River a Sea. This I say that ye henceforth walk not as other Gentiles, in the (vanity of their minds) having the understanding darkened, being alienated from the life of God, through the Ignorance that is in them, because of the blindness of their hearts, who being past feeling have given themselves over to lasciviousness, to work all uncleanness with greediness. Here is first the seed, than the root, than the blade, than the ear, than the full corn in the ear, than there wants nothing but a sickle to cut down all, and a fire to burn it. Observe here the links of the chains of darkness, the gradation of sin, and the descent into Hell. The first head of the lake of Hell is vanity of mind, that overflows the whole understanding and darkens it, then follows alienation of affection, than blindness or hardness of heart, that begets Insensibleness, unsensibleness (of sin) begets desperateness (and unsensibleness of danger) desperateness begets Impudence, Impudence delight, delight insatiableness, and thus thrusts into the midst of Hell, and fixeth a gulf, that there is no coming back. See how much mischief ariseth from an evil thought. It was a strange assertion of the Philosopher, that the world was made up of Atoms, but I may safely say, the whole world of sin in our hearts and lives is made up of these Atoms of evil thoughts united. Out of nine single figures the greatest numbers in Arithmetic are made up; And out of four and twenty letters all the words and languages in the world are made; so of a few evil thoughts, all evil actions So that all sin may be said to be virtualiter (vitialiter potius) virtually, or rather vitially in the evil thought comprehended and contained. Reas. 3. It is by the ill thought only that the heart is defiled, Mat. 15. 19 out of the heart proceed evil thoughts, saith our Saviour, and these defile the man. It is not what we see, hear, read, eat, drink, touch, taste, nor what we are tempted to which defiles, but what we think. There would be no murders, adulteries, fornications to defile, if it were not for evil thoughts. Joseph was solicited to unchastity, our Saviour tempted other ways but neither defiled, because no entertainment given in the thoughts. And joseph's Mistress, Ananias, Saphira, Simon Magus, though not outwardly tempted, were inwardly defiled, because of evil thoughts. These are the unclean birds which defile their own nest. The Poison in the Toad or Serpent, hurts not itself, but others only, this poison of evil thoughts kills itself, not any other; no man is defiled till the heart defiled, the heart not defiled till the thought. Reas. 4. These are Primitiae & Primogeniti Diaboli, the first fruits, and firstborn of the Devil. Our Saviour ranking many unclean and foul sins, sets an Imprimis on evil thoughts in that place forenamed, out of the heart proceed evil thoughts, adulteryes, fornications, etc. as if this was the unclean spirit that brings in all the other twelve unclean spirits, more wicked than himself, for so they are, murder, adultery, blasphemy, etc. are worse much than only bare thoughts. This is the Beelzebub or the Prince of Devils, whom all the rest do follow and attend upon. These are the males of Edom or firstborn of Hell, which if destroyed, no fear of being overcome by all Satan's forces. These the wells of Moab, which the Israelites are commanded to stop up, 1 King. 3. 19 These the first fruits of Hell, as good thoughts are the first fruits or blossoms of the spirit, the seed of God, the Initialls of grace; when a young convert can do but little, cannot yet believe, pray rejoice, much less suffer, yet can he desire, he hath some motions, wishes, long, stir of his spirit, Ejaculations, some sigh, sob, groan, here is true grace; So are the evil thoughts, the porch or broad gate by which you enter into that wide way which leads to destruction. They say that witches have no power to hurt a man till they get or borrow somewhat of him, and if he give or lend them but the least thing to the value of a halfpenny, they have enough now to do their will upon him. I am sure it is so with Satan, have thou nothing to do with him thou art safe, but if thou lend him but an ill thought, he hath thee now under his power. It is but small policy to let an enemy into the outworks, in hope to drive him out after; make good thy ground: So to let Satan into the thought, and to think to drive him back by reasoning and disputing it with him, will endanger all. Reas. 5. We should the more carefully look to our thoughts, because they give us the best and truest way and means of knowing ourselves: The man is known by his heart, the heart by the thought, Animus cujusque is est quisque, and cogitatio cujusque est animus cujusque; Such as the heart is such is the man; and such as the thought is such the heart. Pro. 23. 7. As he thinketh in his heart, so is the man, saith Solomon. God is said, Pro. 16. 2. to weigh the spirits, when he tries the weight of the man; so much spirit, so much good weight, all else is light: And when he searcheth the heart to take measure of it, he looks upon the Imagination of the thoughts, 1 Chron. 28. 9 and by them Judgeth what the heart and man is. And thou Solomon my son, know thou the God of thy fathers, and serve him with a perfect heart, and with a willing mind, for the Lord searcheth all hearts, and understandeth all the Imaginations of the thoughts. As the Goldsmith weighing a piece of plate, takes it out of the case, or paper, etc. takes away the dross, or dirt, if any stick to it, and searcheth if it be hollow, whether there be no deceit, and gives you for so much silver, or gold, no more; so God in weighing man, knocks off this and that, and reckons only so much spirit, so much weight. Or as the Tailor, in taking measure pulls off the upper garments, etc. so God that he may take a true measure of us (or we of ourselves) strip off all till he come to the heart and spirit. Reas. 6. These evil thoughts are so much the more dangerous, because men do more securely live in them, as being out of Cognizance of the world, therefore the wicked oft boasteth himself, Psal. 10. 3. and oft blesseth himself in his hearts desire, he saith, who seethe, who can say black is mine eye? They search out iniquity and accomplish a diligent search, because the inward thought of every one of them, and the heart is deep, they say who shall see them, Psal. 64. 56. The evil Thoughts are the dark Cloister, or the Chambers of Imagery, wherein are to be seen the greater abominations. There are Ezek. 8. strange forms of creeping things, all abominable beasts, and all the Idols of the world portrayed upon the wall. As the heart of the godly one is a Well sealed, so the wicked is as Solomon's Whore, a deep ditch, and a narrow pit; so deep as not to be sounded to the bottom, so narrow as not to be looked into, as deep as Hell, and as dark as Hell. Bernard complained his heart was like that great deep in which are Reptilia sine numero; how much more, may it be said of the wicked, his heart is the great deep, in which are things creeping innumerable, small and great beasts; There go the greatest ships, Psal. 104. 25, 26. (and are no burden, want no Sea-room) there is the great Leviathan (the greatest creature, and monster in nature) who doth play therein. The great Sea is not more full of various creatures, which harbours and fosters them all, than the heart of sinful thoughts; Who can tell the number of creeping Lusts, and crawling Corruptions? There are the great beasts and small, sins of all sorts, some more heinous and horrid thoughts, some more vain and frivolous, and there is only room for the great ships to ride, and the great Leviathan to sport, whom the lesser Rivers cannot receive; so in the heart are the greatest and foulest of sins no where else to be bestowed. And because the heart and thoughts are so deep and indiscernible to man, he is apt to think they are so to God; therefore do these Atheists in these close chambers of their Imagery say, The Lord seethe us not, the Lord hath forsaken the earth, we are out of Ezek. 8. 12. and 14. 3. men's sight and Gods too; Or otherwhile, these hypocrites dare come into God's sight, with these Idols in their heart, and take the boldness to inquire of him, and pray to him, as if he only saw as man seethe, and could not judge, but by outward appearance, nor search the heart. And therefore you may observe throughout the Scripture, those are branded as the most notorious offenders, and threatened with the heaviest judgements who do harbour these sinful thoughts in their hearts. woe to them that seek deep to hid their counsel from the Lord, and their works are in the dark, and they say, who seethe us, and who knoweth us? Surely your turning of things upside down, shall be esteemed as the potter's clay. For shall the work say of him that made it, he made me not? Or shall the thing framed say of him that framed it, he hath no understanding? Shall not he that made the eye, see, and he that made the heart understand? as much as the Potter who made the vessel, knows the mould, and make, and measure of it? Esay 29. 15, 16. see also, Ezek. 8. 12. Psal. 10. 11, 13. 64. 4, 5, 6, 7. 94. 7, 8, 9, 10. Reas. 7. But as deep and dark as they are, the Lords eye is upon them, and observeth every one of them. The Lord knoweth the thoughts of men that they are vain. Yea he understandeth the thoughts a far off, (Psal. 139. 2.) or long before, as well as we know what the harvest will be by the seed, and that a company of croaking frogs will follow, when we see the spawn. First, He knoweth our thoughts a far off, that is, long before they break forth in any Act. Deut. 31. 16. 19 Behold saith the Lord to Moses, thou shalt sleep with thy Fathers, and this people will rise up and go a whoring after other Gods, etc. For I know their imaginations which they go about, even now, before I have brought them into the land which I swore unto them. Secondly, He knoweth the thoughts a far off, that is, long before we think it; as Elisha told Hazael, what outrageous acts he should commit when he should be King of Syria, 2 King. 8. 13. when it was the furthest end of his thought that either he should be so great a person, or so vile a monster: Is thy servant a dead dog, saith he, that I should do thus? The Lord Ezek. 38. 10. forseeth what thoughts, counsels, projects, ambition, greatness, and high places will engender. Thirdly, As he knoweth what we never yet acted, or what we never yet imagined, so, what we never shall act, (but what we have in our thoughts) if we were not hindered; he therefore telleth David, that the men of Keilah had such a purpose to deliver him up into saul's hands; though Saul never came thither, and David never stayed to try, 1 Sam. 23. 12. Will the men of Keilah deliver me into the hand of Saul? and the Lord said they will deliver thee up. The inward man of the heart, is the only privileged place where external Courts have no jurisdiction to exercise, and the several Thoughts are the Casus reservati, the Cases reserved only to Divine Cognizance, but here therefore doth God show his Sovereignty, and heavenly Prerogative most. He sets up his Throne in the heart, gives out commands to the thoughts, he binds them in chains (of duty) for obedience, and binds them in chains (of wrath and darkness) for disobedience. Here doth he exercise his Legislative power, here doth he keep a daily Visitation, and here doth he chief exercise his Judicial Authority. Other causes may be tried below in man's day, at man's Bar; The Thought-knowing is reserved to God's day, and the judging to his Bar. There are only five who have to do with the Thoughts. 1. The Father, 1 Chron. 28. 9 Solomon my Son, know the God of thy Father, and serve him with a perfect heart and willing mind, for the Lord searcheth all hearts, and understandeth all the imaginations, etc. 2. Jesus Christ (which is an Argument of his divinity) Rev. 2. 23. All the Churches shall know, that I am he which searcheth the hearts and the reins. And I will give to every one of you according to your works. 3. The holy Ghost. 1 Cor. 2. 10. The Spirit searcheth all things, yea the deep things of God. 4. The Word, Which is God's Law, and hath his power and authority committed to it: In his name to bind and lose; save and destroy, as the Law of the Land hath the power of the supreme judicatory. For what is the Law, but an Omnipresent (unseen) Magistrate, or Parliament. So the Word of God is God's Vicegerent, hath Godlike Power and Jurisdiction, Heb. 4. 12. For the Word of God is quick and powerful, sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts, and intents of the heart. So, 2 Cor. 10. 4, 5. The weapons of our warfare, (the Word and Gospel which we preach) are not carnal, but mighty through God, to the casting down of strong holds, casting down imaginations, and every high thing exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. 5. The Conscience is God's Delegate, and the Laws Officer, in his own Precincts, to take an account of the thoughts, to examine them, check, restrain or censure them, and upon all occasions to make a privy search in the heart as oft as it will. The Spirit of Prov. 20. 27. Rom. 2. 15. man is the candle of the Lord, searching the inner parts of the Belly. So that if Conscience do his office right, it must be as those living creatures, full of eyes within, and look narrowly to the thoughts; and if thou wilt do any Rev. 4. 8. part of thy duty as thou oughtest, thou must admit Conscience to be Ex intimus, & a Secretioribus; to be thy Hushai, thy bosom friend, and of the Cabinet counsel, and say, thus and thus saith Ahithophel, but what sayest thou Hushai? Thus and thus my thoughts suggest, but what sayest thou Conscience: and it must be to thee a Sacratioribus too, thy Confessor or domestic Chaplain, to whom thou must give an account of all thy actions and intentions. And these are all who have to do with our Thoughts at present, but there is a day a coming, wherein God will lay open all enclosures, and discover all hidden things of darkness, turning each man's inside outward, and will make known the Counsels of the 1 Cor. 4. 5. Rom. 2. 15. 16. Eccles. 12. 14. heart, as the Apostle saith. And then all the world shall be made privy to our Thoughts, and be as well witnesses and judges of them, as of our Actions. Mean time, let the People of God be busy about ordering and judging their own thoughts, let them forbear to pry into other men's, judge nothing before the time (we shall come to judge and be judged too, soon enough) and let them patiently undergo all other men's censures, and misconstructions, (as unknown, yet well known; as deceivers, yet true men, 2 Cor. 6. 8.) and refer all to God, who will bring forth their righteousness as the light, and their integrity as the noon day. And then shall every one have 1 Cor. 4. 5. his praise of God, as the Apostle saith in the place forenamed. Lastly, Evil thoughts, as they are the first seed of Satan, and original of sin, as we said in our first reason, so are they the last refuge and strong hold which Satan hath to retire unto, when he is driven out of his outworks. He first hires these Cellars and Vaults below, when he intends the most horrid powder plot, and when he doubts open assaults, to foul actual sins may be repulsed, his last device and stratagem is, to lay a privy Ambuscado in the Thoughts. Therefore must all our batteries be made against these strong holds, to cast down imaginations, and to bring 2 Cor. 10. 4. into captivity every thought to the obedience of Christ. When we have with Joshua, destroyed all the enemies that appear abroad, we must at last destroy the Kings themselves, and the very chief of them, that were immured, and shut up in caves. After we have Josh. 10. 22. escaped shipwreck, as Paul, by flying the pollutions of the world, take heed this Viper fasten not on thee, but cast it into the fire, that thou be not destroyed by the Pollutions of the mind. Our most dangerous conflict of all is not with flesh and blood, no nor with Principalities and powers, (the foulest and fiercest devils) but with spiritual wickednesses. Always diseases of the mind are more dangerous then of the body, and sins in the mind, worse than carnal pollutions. It is as poison in the spring, or in the heart that presently disperseth itself all over. Who knows not that Error, heresy, atheism, unbelief, hypocrisy, are worse than carnal filthiness? Yet who considers it? All the sins of Satan which are worse than man's, are only spiritual wickednesses, not corporeal; as flesh and blood are not so dangerous as principalities and powers, so bodily wickedness in earthly things, are not so bad as spiritual wickednesses in heavenly or higher things. The one makes us like beasts indeed, but the other like Devils. Here look well about you Professors, you have an enemy in your bosom, a Dalilah in your bed; Satan is secure, you may go hear, pray, believe, be baptised, join with the godly in every duty, and be as forward to see to as the best; yet is he safe and you betrayed, if he can fasten one evil Thought, and get entertainment for a few sickly Soldiers, as Pompey's Stratagem was, (none of the most desperate and violent) yea give him but one, he desires no more; Possession in Law is kept, as well by one as twenty. Look to it then, I say. The Thought is Satan's reserve, and last charge; Keep him out here, thou art a Victor; yield here, all is lost. You Profane ones, your first and greatest work is, to wash your hands; Jam. 4. 8. but you Professors, your first and last work is, to purify your hearts. The filthy Leprosy sluck closer to Gehazi then to Naaman, so 2 King. 5. 27 will pollution of mind, stick more dangerously to a disciple, if he take not heed, than all profaneness to an ignorant man that never yet knew better. CHAP. IU. Of the several kinds of Thoughts. AND now I may say, I am in a Wood, or am entering into a wild field, being about to speak of Thoughts, or into a howling wilderness, being about to speak of Evil Thoughts. I am not entering into Jonathans' Wood dropping honey, but into Absaloms' which devoured more men than the 1 Sam. 14. 25. 2 Sam 18. 8. sword, and I may not say, as in our Proverb, where I cannot see Wood for Trees, but where for Wood & Trees, it is hard to see any way. Thoughts, some Divines rank into three sorts: Though I shall reduce them to two, as to our purpose, and insist mainly on one kind only, even the worst of the three. There are three kinds of thoughts, saith Learned and Acute Dr. Ames, conversant about Evil. 1. The first and most innocent whereof, is Lib. 3. the Conscient. ●. 20. about the simple and bare apprehension of Evil. 2. The second, is not so good, when together with the apprehension of the mind, there is also some inclination in the Will to consent. 3. The third and worst, is when deliberated upon, it hath gained a full consent and approbation. The first of these is without sin, for it was found in Christ, when being tempted, Mat. 4. he fully and sufficiently apprehended the Evil motion propounded, but detesled and abhorred it. Hence it is a Maxim, and resolved Case, Scire malum non est malum; barely to know evil is no evil. When Solomon meditated and wrote of the wicked wiles of the subtle Harlot, Prov. 7. 6, 7. When he gave himself to the Theory, to the studying and investigation of mischief, and madness, and folly. Eccles. 2. 12. he was not thereby defiled, but instructed. The Physician looking on the disease, is not thereby diseased, nor the Minister when studying or discoursing of the foulest nature of the foulest sins, and Satan's monstrous methods, and stratagems, is nothing thereby defiled; yet had we need deal warily and considerately, as the Dogs at Nile, lest we should be snapped; or as Ulysses amongst the sirens, stopped his servants ears, and bound himself to a Mast, that he might not be enchanted by their Songs. So should Ministers and students, herein do as those, who go by some ill and offensive savour, they stop their noses, or smell to some better sent, to prevent the offensiveness. The other two kinds have both of them their part of sin in them, and the later more. Holy Bernard makes also these three kinds, and resembleth the first to Dirt, which bes●otteth the body, when dashed on it, but makes no blunesse, or scar; when it is washed, there is no sign of it. The second he resembles to Blows, which cause bruises, blackness, wounds, those make deformed and sick and cause pain, but no death follows. But the third sort of deliberate entertained thoughts, he compares to a mortal Stab, or deadly wound, which neglected brings certain death. So may a good Christian be touched with the first, and troubled P●ccati cogitatio decolorat, affecntia vuluerat, consensus omnin● animam necat & oss a frangit. Idem. with the second, but let him take heed of the third, that he be not heart-stabbed, or have his bones broken with the last. Let no man, saith he, be regardless of the two former, for, etsi non sint mortiferae sunt certe periculosae, although they be not deadly, yet are they dangerous. But I shall, as I said, refer all ill Thoughts to two heads. There are some which are transient, unvoluntary, undeliberate, such are as the motes in the clearest sunshine, and not as congregated clouds, causing any darkness at all, and are inseparable from our clearest day and purest state. Ex toto caveri non possunt quamdiu in hoc corpore mortis peregrinamur a Domino. It is impossible to be wholly free from them, for any that yet carries about a body of death with him, saith the same Bernard. And hence it was that holy Austin was wont to pray, Educ me a necessitatibus meis. Lord deliver me from my unavoidable sins. My unavoidables are also inexcusables. These kind of thoughts, it is true, lesten not our Justification in the least, which is perfect and complete notwithstanding them, no nor do they spoil sanctification, though they grieve the Saint. Sanctification is nevertheless true notwithstanding these, the less perfect it is indeed, and perfection who looks for here? These moats are as inseparable from the mind, as the shadow from the body, and show all is not yet so clear below; our air not so pure, and our earth, when thick fogs ascend not, yet a dust there is. These are we to be humbled Daemonum est malas cogitationes suggerere, nostrum est cas illico expellere. Name in animo nostro eas jacere nostrae deputatur culpae. Voluntate sua cadit qui cadit, voluntate Dci stat qui stat. Bern. for, yet not to despair because of them, unless in thy self-sanctification, who can say his heart is clean? Prov. 20. 9 These we can no more help or hinder, than we can the flying of a bird over our heads, though we may hinder the birds resting on our head and building her nest there. joseph's Brethren could not hinder the putting of the money into their sacks, or the Cup into Benjamins, when they had not the keeping of their sacks themselves, but they could when they saw their sacks open, disown, disallow, and dislike what they could not help. These are like the weeds which the earth puts up of itself, which the Gardener never sowed, nor willingly watered, but when he finds them peep, he is at them with his spade or hands, to dig or pluck them up, yet do they grow again, they are his trouble and find him continual work, but they are not charged upon him, as if he was altogether negligent, or unskilful. These are like the Ship sailing in the sea, which cuts the waves, but leaves no impression, like the Eagle in the air, or the Arrow shot out of the Bow, or like the Serpent on a Rock, which slides away and leaves no mention of their abiding. These are in scripture called by Misso ratiocinio recti quod dcus mandaverat, ac indiderat infinita alia ratiocinia cogit●tiones & studia suscepit. Jun. in Eccl. 7. 29. several Names. 1. Motions, Rom. 7. 2. Imaginations, Gen. 6. 5. 3. Reasonings, 2 Cor. 10. 4. 4. Wander, or walkings of the soul, Eccles. 6. 9 5. Inventions, Eccles. 7. 29. 2. There are also other Thoughts, which are more ● deliberate, and therefore far more dangerous. Those were Gnats, these Camels; those Moats in the Eye, these Beams; those Atoms or Moats in the Air, not hindering the Sunshine, these thick Clouds; those Arrows Flying, these Sticking fast in the But; those a Ship Volant or Sailing, these a Ship at Anchor; those a Serpent on the Rock, these a Serpent in a Rock, or in his Den; these as the Birds Roosting in our house, those as Samson Judg. 15. 15. assaulted with the Philistines, whom he discomfited; these as Samson asleep, in Dalilahs' Judg. 16. 19 lap, if he sleep on he is undone. In a word, those are like the pulling off of joseph's Garment, when his chastity was not touched, he was accused, troubled, yet conscience pure: These like Tamars' Veil, and harlots Gen. 38. 14. attire put on, who purposely sat in the way ready to yield, if not to entice her Father in Law. These if not the worst of sins, of which more hereafter, yet we may safely say, they are the sins of the worst, who have deliberated, plotted, projected, conceived, travailed to be delivered of their sinful conceptions. Thus did Cain, Lamech, Pharaoh, Amnon, Absalon, Jeroboam, Ahab, Judas, Magus, and those Grandees in iniquity, come to be so transcendently impious, and their sins and persons out of measure sinful. These show more of the habit and temper of the soul, and are described by other names and expressions; as, 1. Saying in the heart, Psal. 14. 1. 1 Kings 12. 26. 2. Minding and savouring things of the flesh, Rom. 8. 5, 6. 3. Searching of heart, Judg. 5. 16. Psal. 64. 6. 4. Devices, Prov. 3. 29. Psal. 36. 4. Prov. 6. 18. Isa. 33. 7, 8. Micah 2. 1. 5. Purposes, Job. 33. 17. As Esau purposed in his heart to kill Jacob, Gen. 27. 42. Herod to kill Peter, Acts 12. 6. Counsels, 1 Cor. 4. 5. Psal. 33. 10. 11. 7. Plottings, Psal. 37. 12. So this word in the Text, spoken of Magus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies. 8. Travelling with sin, Psal. 7. 14. 9 Studying, Prov. 24. 2. 10. That which is set upon the heart, or spirit, Ezek. 20. 32. Quod ascendit super spiritum vestrum. Aria's Mont. That which cometh into your mind. 11. Reckoning of sin afore hand, I will pursue, I will overtake, I will divide the spoil, Exod. 15. 9 Nothing but I will, I will. 12. Fixed resolutions for time to come, Eccl. 8. 11. The heartfully set to do evil. 13. Delight in sin, if they can come at it to commit it, Prov. 2. 14. and 4. 17. 14. Greediness after sin to be committed, Ephes. 4. 18. Lastly, Greevedness of mind, if disappointed of their sinful desires, Prov. 4. 16. Their sleep is taken away that night, when they could do no mischief by day. These are Scala inferni the Devils ladder, whereby sin is raised to the highest elevation; of these and such as these are we to speak. Yet I do not promise to speak of every particular Thought, that were more than I could make good, or any other whatsoever. It were an easier task to write of the whole habitable world, or of all the several Creatures in the Universe, then to speak of every kind of thought; those may be numbered, these cannot; Man hath sought out so many inventions. CHAP. V. Ot the several kinds of Deliberate Thoughts. BUT here beloved, before I begin, I must forewarn you not to expect any pleasant sight, I am not about to raise up a Samuel, but a more horrid Ghost, and if you come but to gaze and behold, I may say to you, as our Saviour concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? (such is the thought) but would it were no worse, But what come ye out to see, a man clothed in soft raiment? or come ye to see a Prophet? no but a man clothed with filthy raiment, as Josua was, and no prophet neither, but an impostor. Yea I may say as David to Saul, What are we come into this wilderness to look after, a 1 Sam. 24. 14. and 26. 20. Dead dog (or stinking carrion, yea that we are and worse for its noisomeness) or a flea, or Partridge for their mobility, and nimbleness? Yea I shall dig through the wall, and represent you with the ugliest sight of Ezek. 8. 12. foulest sins in the chambers of imagery; and worse than that. Turn again and you shall see the pale horse, and he that sat upon him, Rev. 6. 8. whose name is death, and Hell following after him: yea once more, turn again, and yea shall see yet worse, The bottomless pit opened, and the smoke thereof ascending as the smoke of a furnace, darkening the air, Rev. 9 12. and swarms of noisome multiformed locusts covering the earth. Had we been to speak of good thoughts, they had been a pleasant subject of discourse, a pleasant object to behold, like Ashers' cup, or cupboard, affording royal dainties, Gen. 49. 20. A garden of Eden they had been for God to walk in, a fair upper Room furnished for Christ to feast in, an heard of Deer of most Savoury meat. These are the dry places where the unclean spirit can find no rest. But I am leading you into an uncouth wilderness, now I am to speak of thoughts; yea among moorish places, and slime pits, now I am about to speak of evil thoughts; yea I must bring you among a heard of filthy Swine, or to the mountains of Lions, and dens of Leopards, or into the Country of Savages, more cruel than Cannibals, more terrible than Anakims. It is not the pleasant gate of the fountain that I am set to work at, or the wall of the healing poople of Siloam by the King's garden, as they in Neh. 3. 15. But my charge and lot is, to work at the dung gate. Neh. 3. 14. and to set up the doors thereof, the locks thereof, and the bars thereof. Good thoughts are not easily reduced into order; What shall we then do with bad? Which are so mutinous, numerous, various, intricate, restless, violent, movable, uncertain, and obscure: So mutinous, as that not content to obey Moses and Aaron, the captains the Lord hath set over them, the law and prophets, or the law and Gospel, they rise up in Arms, and say, let us break his bonds asunder, and cast away all cords of subjection from us, and make us a Captain to bring us into Egypt. So numerous as that it may be said Jud. 6. 5. of them as of the camp of the Midianites, which came up as Grasshoppers for multitude, they and their camels were without number, they devour all before them, and leave no green thing growing: Or like the army of Gog and Magog, whose number is as the found of the sea, Rev. 20. Their name may well be Legion they are so many, and Legio fulminatrix, a Thundering Legion, they are so dreadful and irresistible; And so various and divers, that those creatures, Ezek. 1. with four faces a piece, are not so hard to describe, and those multiformed locusts out of the Bottomless pit, mentioned Revel. 9 7, 8. are not so horrid and monstrous as these, who have the same King set over them, the Angel of the bottomless pit, whose name is Apollyon, Abaddon, or Destroyer. So Intricate, and inexplicable and so close together, as the scales of Leviathan stick not closer, and those wheels within other wheels, were not more impacted, involved, and undiscernible. So restless, as the water out of the Ezek. 1. fountain is not more continually flowing; and so violent withal, as the land-floud waters are not hurried down the steepest hills with like impetuousness and raging fury. And so swift and movable, as Asahels Roe-like swiftness, and Jonathans' Eaglelike 2 Sam. 2. 18. 2 Sam. 1. 23. fleetness, are nothing to their motion, and velocity, yea the sun's swiftness, which in twelve hours courseth from East to West, and in one hours' space is said to run 1038442 miles is, not so swift as the motion of the thought which in one moment passeth from East to West, yea from Heaven to Hell. It is hard charging at a galloping enemy, or aiming at a flying bird, yet I do not doubt ere I have done to tell you what is done in the King of Syrias bedchamber, by certain conjecture out of the word, and as Jonathan with his Armor-bearer, by the Assistance of God, to discover ourselves, and make an essay upon the Garrison of these uncircumcised; and my humble prayer is that it may be with like success of the Apostle, who did not beat the air, but by the mighty weapons of his spiritual and ministerial warfare did batter down those strong holds, and cast down imaginations, till every thought be reduced to the obedience of Jesus Christ, 2 Cor. 10. 4. Again, they are so uncertain and fallacious, that to those four things which the wise man confessed were too wonderful for him, that he knew not what to say of them, the way of an Eagle in the air, of a ship in the sea, Pro. 30. 19 a Serpent on a Rock, etc. we may add this fifth, the motion and turning of this Serpent (the evil thought) in the Rocky heart. And so obscure they be, as those armies which in gideon's time once for fear of the Midianites, and in saul's again for fear of the Philistines, had hid themselves and their provision, in holes, and pits and caves, lay not so much out of sight, as do these evil thoughts, which harbour and secure themselves in these deeps and caves of the heart. How hard a task then have I undertaken, yet I must go on, and shall first marshal these into three Ranks; and give you to descry three flying bands of rovers like 1 Sam. 13. 17. those of the Philistines, and they have three several colours or ensigns, referring to God, 2 man, 3 ourselves. CHAP. VI Sins of the thoughts in respect of God, and first of having no thoughts of God. WE shall begin with those thoughts which concern God. Where in the first place, The first fai●ing of the thoughts is in having no thoughts of God. This is a sin of Omission, or defect, but a great one. By this David describeth the wicked man, God is not in all his thoughts; Psal. 10. 4. or as others read it, All his thoughts are, There is no God: This is the first kind of Atheism, a kind of Privy, or Privative Atheism, and the other reading is Positive and downright Atheism. There are six kinds of Atheists, and Atheism mentioned in Scripture. 1. The Negative Atheist, who hath not God in all his thoughts. 2. The Positive Atheist, All whose thoughts are there is no God. 3. The Professed Atheist, who studyeth to destroy the Deity and sticketh not to affirm, there is no God. Psal. 14. 1. 4. The Practical Atheist, who lives as if there were not God. Psal. 36. 1. The wickedness of the wicked saith within my heart, there is no fear of God before his eyes. It is all one not to acknowledge a God, and not to fear, serve and obey him. Psal. 14. 4. and 53. 4. The Atheist is charged with, and convicted by this, That he calleth not on God. This proves him a Practical, though he be not a Professed Atheist. 5. There is a Professing (not professed) Atheist, who Professeth to know, love, and honour God, but by his works denyeth him, being abominable disobedient, and to every good work reprobate, as the Apostle saith. Such lewd Tit. 1. 16. actions and conversations proclaim aloud that he hath denied the God that is above, as Job said. Job 31. 28. 6. There is Interpretative, or consequential Atheism. So the unbelieving Gentiles are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 12. Without Christ, and without God (or Atheists) in the world; because strangers to him, without Covenant, promise, ordinance, and so much as pretence to the true Church, and truth of religion. So when we withdraw our dependence upon God and rely upon an arm of flesh, or Satan, seeking to witches, and wizards: This is by consequence or interpretation plain Atheism, for is there no God for thee in Israel to inquire of, that thou sendest to Baalzebub the God of Ekron to inquire 2 King. 1. 3. of him: Now which of all these is the worst Atheist I shall not say; They are all very bad, and this first very Dangerous, though we little regard it, To have no thoughts of God. The professed Atheist would dipsute God out of Heaven, this Negative Atheist shuts him out of his own heart, and saith with the Legionist, What have I to do with thee. Torment me not. If Mar. 5. 7. he cannot say to God, depart from me, and cause the Holy one of Israel to cease before him, as they say, Job 21. 14. Esay. 30. 11. Yet doth he by his evil heart of unbelief, and uncogitancy departed from the living God. We commonly reckon sins of commission, sins, as to lie, steal, or to think evil it may be; But of omissions, especially in thoughts, who once taketh notice? whose heart smites him for this, I have no thoughts of my God. My heart is like Jericho shut Josh. 5. 1. up, there is no such thought comes in, there is no such thought goes out, or peeps and breathes out. There is none saith where is God my maker, who giveth us songs in the night? Job 35. 10. whereas God made man purposely for himself, and gave man this Cogitative faculty, chief for this end, that he might in his mind and thoughts better meditate, conceive and comprehend God, then in his words express him. It is a great and grievous offence, the Lord complains of it in the Prophet Jeremy, My people have forgotten me days without number. Out of sight, out of mind. But can a Maid Jer. 2. 32. forget her ornaments, or a Bride her attire? yet my people have forgotten me. The wanton Lover hath his Mistress so running in his mind, that he wears her name in his hatband, writes it in every leaf, cuts it in every tree, graves it in every glass-window where he comes, and should we forget the name of our God? Some commemorate Psal. 44. their Founders, some praise their Benefactors, some have their minds run on their Chariots, some on their Horses, some of their Bonds, some of their Bags, and shall not we remember the name of the Lord our God? I have read of such a pestilential disease once at Athens, as took away the memory of such as were infected with it, that it is said, they forgot even their own names. A godly man will say with David, Let my right hand sooner forget her skill, to play and please me, or her care to feed me, and let my tongue cleave to the roof of my mouth, and forget to speak, rather than my heart should forget to think of God. How divine was that of the Poet? Praesentem Praebet quaelibet herba Deum. He could, he said, read God in every Leaf, and found his name written on every green Herb, and what a shame is it to us, if we cannot read God in every Leaf of Scripture, and find his Name written in our hearts. Holy Ignatius, could say, such was his Love to Christ, and desire after him, that if his heart were opened when he was dead, they should find Jesus Christ written there. It is a strange story, which I have had from very good hands, that Mr. Donne, a known Chirurgeon of this City, took out of the heart of a Gentleman, who died of Love, a Stone, having much of the resemblance of the Centlewoman beloved, such impression (it seems) natural affection may make. Oh that the Love of Christ were set as a Seal as a Signet Cant. 8. 6. upon our hearts, that we might have Christ form in us, we should never fail of this suit, nor die of this disease. Some have been sick of this Love, none have died: It is said, that the Arms of the Duke of Rouen, which are Fusils, or Lozenges, are to be found in all the Wood and Stone of his Country; and that the Arms of the Shugburyes in , which are Stars, are found in every stone of the Manor of Shugbury. So that break a Stick or Stone in the one, or any Stone in the other, and you have a Fusil, or a Star. Oh that our hearts did bear the resemblance of God, and Efsigies of Christ, whose we are, and whose Effigies and remembrance we should ever bear in our minds. But alas! I fear if many of our hearts should be opened, we should find, as Q. Mary said, Calais there, the world there, Vanity written there; No thoughts of God there; Their heart as the first Chaos without form and void, and nothing but a mere vacuity, and darkness withal, covering the face of this Deep, the heart. Be astonished O Christian, and ashamed Oh Atheist; that thou shouldest have room for thoughts of husband, wife, parent, child, treasure, pleasure, of business and disports, and none for God. Canst thou not forget a friend, a Patron, a Benefactor? and canst thou forget God. Oh how sad is it, that the Pulse of our thoughts is beating from morning to night, whether we eat, drink, labour, rest, walk or talk, still the thoughts are stirring with a restless motion, tha● among all these thoughts we should have none of God. For an Ephah full of thoughts of the world, as heavy as Led, yet carried on with ease as with wings, the wings of the wind, there should not be so much as an Omer full of thoughts Zech. 5. 8. of God. That when head aches, back is ready to break, and brains to crack, with a load of cares, and thoughts of the world, thou shouldest not have so much as one single and serious thought of God. Reader consider this. Is this to be a man or beast? a Christian or worldling? You cannot serve Mat. 6. 24. God, and cleave to Mammon. Had any of us who live at London, a Father or Child at York, an Estate in New-England, our minds would be there sometimes, there would be writing and sending, and enquiring, and discoursing, and going thither too may be; and can we say, we have relations, and expectations, and treasure in heaven, a Father a Saviour, an Inheritance there, and no thoughts there? How happy a man was David, who could say, I set the Lord always before me, he is at Psal. 16. 8. my right hand, therefore I shall not be moved, q. d. He is neither our of sight nor out of mind to me. How happy again was he who could say, How precious are thy thoughts to Psal. 139. 17, 18. me O God how great is the sum of them: if I should count them they are more in number then the sands; How many of us may say, how strange and unwelcome to us are the thoughts of thee O God: how small the sum of them, if I should count them they are fewer in number then the sand in the empty part of the Hourglass, where there may be found a few scattering dusts, when my thoughts of the world are like the whole measure of the sand run out into the lower part of the glass. Again he saith, when I awake I am still with Ibid. thee, as if he should say; Lord, I have not only remembered thee in my bed, and meditated on thee in the night watches, Psal. 63. 6. But the first and last thing I do, is, while I am waking, to be with thee, thinking of thee, talking to thee; It would trouble me if I did not think of thee in sleep, if then I could think of any thing, for even when I sleep thou art with me; Thou compassest my path, and my bed, and thy thoughts are to me thoughts of peace, all the night long: But as soon as I awake, I am with thee, as soon as I come to myself, and a throng of thoughts come pressing to the door of my heart, I say to the rest stand by, let first the thoughts of God come in, and if there be another of his Companions, let him come in, so all the day▪ let my heart be taken up with entertaining these guests, and when late and dark night comes, I part not willingly with them, till overcome with sleep, I drop a sleep with one of these in my mind, and when I awake I am at it again. Oh happy he that could, and happy we if we can say so! We would account him a dry Preacher, who cannot make a Sermon of an easy and copious Text, him a mean Scholar, who can make no discourse of an excellent an ordinary Theme, and him a weak Lawyer sure who hath not a word to say in the clearest Cause. A bad Stomach that must needs be, which cannot pick out a handsome Dinner out of the Richest Feast: And a Silly shiftless fellow, he who could use no means, were he in the Syrians Tents, where there was Treasure to be had for carrying, if he took none with him. Oh! But there is no such Text, Theme, Cause, no such Feast and Treasure, as Communion with, and Meditation of God is. But what dry, poor, stomacklesses, beggarly Christians are we, that can think, speak, utter nothing, pick out, carry away nothing, where there is such store? Complain not oh weak Memory, oh dull Invention! But see and bewail it, oh vile Worldly Heart, oh base Carnal Affection! Luther said, he that had but one word of God to his Text and could not make a sermon of it, would never make a good preacher. Luth. Col. CHAP. VII. Low Thoughts of God. THE next failing towards God in having no Thoughts of him, is the having of Low and too mean Thoughts of him. This is the sin charged on the Gentiles, who knew and acknowledged God, but did not glorify him as God, nor were thankful, but became Rom. 1. 21. vain in their imaginations, and their foolish heart was darkened. They did not rise up high enough from their dry speculations to a high admiration, and holy adoration of him, to glorify him as God, as so Great, and Glorious a God? This is next door to Atheism to think contemptibly of God, It is almost all one to Deny, or to Debase the Deity. Princes hold them not only their enemies, who would depose them, but such as will not give them their full and due titles, they refuse their petitions if not presented in due style and form. Give unto the Lord the glory due to his name, saith the Psalmist. The first thing required Psal. 29. 2. in him that cometh to God is to believe that he is, and the second to believe that he is a rewarder of such as seek him. That man shall Heb. 11. 6. obscure and disparage and unsun the sun, who shall make it but like the lesser stars, and he doth blaspheme God (as Rabshakeh) who shall think God like other creatures, or deities. To whom will ye liken me, Es. 40. 18. 25. saith God: To strike awe into his people, and to whom am I equal? to strike them into high and magnificent thoughts of him. I am first, and I am last, and besides me there is no Saviour. The Lord is very Es. 44. 6. 8. & 45. 5. Jealous in this respect of his imperial Glory and dignity. He will not give away of his Glory. As he said, I will be aut Cesar, Es. 42. 8. aut nullus, either Cesar, or nothing, so the Lord saith, aut Deus, aut nullus; aut Deus optimus, maximus, aut nullus, Either I will be a great God or nothing. Be still and Psal. 46. 10. know, saith he, that I am God, I will be exalted among the heathen, I will be exalted in the earth. Am I not a great King saith the Lord? and shall not my name be great from the rising of the sun? Therefore cursed is that Mal. 1. 8. 11. 14. deceiver that hath in his flock a male, yet offereth to God a corrupt thing, any slight service, That which is sick and diseased, that which is torn and distracted. Offer such a sorry present to thy Prince, will he accept it saith the Lord? much to this purpose in Malachi. As the highest honour the Holy Angels can give to God, is to glorify him, by raising their thoughts so high, that God is raised to the highest in their admirations and Praises: And as in earth the highest honour, the holiest Saint can put upon God, when his heart is elevated and raised to a higher exalting and lifting up of God, is in his thoughts; Thence the Church Ex. 15. 2. Psal. 34. 3. 90. 5. 107. 32. Psal. 30. 1. 145. 1. 66. 17. 69. 30. saith sometimes, I will exalt him; Sometimes, I will Extol him, Lift him up, Magnify him; all which phrases denote the Souls high thoughts of God, and raised affections towards him: So on the other side, the greatest indignity and dishonour we can put upon God, is to have low and sordid thoughts of him. Therefore are the wicked brought in speaking slightingly and disdainfully of him. Who is the Almighty, that we should know him, what profit is it to us Job 21. 15. and 22. 17. to call on him? Again, they say to God, Depart from us, for what can the Almighty do for us? How slightly do they speak of God, Who is the Lord? And what can he do for us? So in Zephany. The Lord will neither do good, nor evil. These men Zeph. 1. 11. are settled on their lees and dregs of impiety and irreligion; whereas it is the language of the Godly, Who is like unto thee O Lord? Who is like the God of Israel? And Ex. 15. 11. Psal. 89. 8. Deut. 33. 26. hereby do the Godly know they have been spiritual in their duties, if they rise up in the duty to, or departed from the duty with higher, more raised, admiring and exalting thoughts of God in their hearts, and more low and self abasing thoughts of themselves. CHAP. VIII. Of Atheistical thoughts. HAving before spoke of several kinds of Atheists: I shall here speak of the Atheistical thought; A thought so black, Irrational, Brutish and horrid as can be thought. A thought which may be darted and haply glance at a gracious heart, but can only find footing and stick with a heart altogether graceless. To show the heinousness and hatefulness whereof, I may boldly say five things. 1. That it cannot possibly be received but where the man hath first worn out his conscience and all principles of religion. It doth ipso facto, unsaint a Saint upon its first admission. Some other Errors possibly may stand with grace, this entertained cannot. 2. Nor doth it ever stick, but where the man hath lost his reason and his brains too, as well as his conscience: It is not only against the light of Scripture, but nature (even corrupted nature) and doth consequently not only un-saint the Christian, but unman the man. Some other Errors have some seeming reason on their side, This utterly none. It is the fool only who saith (that is, imagineth) in his heart, There is no God. And have they no knowledge saith he afterwards? No indeed, none Psal. 14. 1. and 4. at all, either spiritual, or so much as natural. The whole Host of heaven and earth, and all the creatures, animate, and inanimate, combine together to bear witness against this folly and impiety. They are all God's witnesses, and say to man if thou deniest a God, thou art a liar, or if thou doubtest thou art a fool, and we will prove it. For who could make these visible heavens but the invisible Deity? Who could make the eye but he who is all eye? and give the understanding, but he who is all understanding? Though many of the creatures are mute and cant speak another word they all plainly pronounce this one word, A God, a God. This is the sound of the harmony of the heavens, and the note of the whole universe, there is no speech, nor language, where this voice is not heard. So much Divinity at least is received for Orthodox among all Nations, established not by particular, national, or general Counsels, convened (as some other points) but by the Ecumenical counsel of mankind, (though never convened together) and subscribed to man, by man, all the world over, and hath gained universal consent in all ages, and places, as the first, if not only principle of natural belief, and our mother nature's Creed. Some Nations have one Creed, some another; some have altered their present Creeds, this was never altered, but received by all without dispute, or contradiction. There be some people that admit of some books of holy Scripture only, as the Samaritans of old, and the Turk at this day, of the five books of Moses, Some receive the Old Testament entirely, as the Jowes; Some receive the old and New Testament both, as the sound Christian Churches; Some admit the Apocrypha and unwritten Traditions too, as the Papists; Some reject all the whole Bible, and have no written Scripture. But all have this Scripture written in their hearts, the most ancient Scripture in the world, before there were any penman of holy Writ. And this is universally received, and read in all nations in their mother Tongue, and expounded in their several, and different (the most corrupt) exercises of religion and worship. There have been several Sorts of Philosophers in the world, one opposing and thwarting another's Axioms; there have been several sects of Heretics in the Church, all opposing other truths, and rejecting the soundest Creeds. There have been oppositions in all sciences, disputes against every thing said or practised in all arts, trades, professions. But all sorts of Philosophers, heretics, of all arts, trades, professions and sciences have unanimously concurred in this, when nothing else, There is a God. However People are divided by Lands and Seas, dissonant in their Language, and complexions, more different in their laws, customs, manners, apparel, yet in this, all Nations by a divine instinct harmoniously agree, there is, and of force must be acknowledged, There is a God. And a little reason will serve to prove it, for, as when I see a son, I must needs yield this child had a Father, so when I see the creatures I must needs grant a Creator, who is the Lord. Therefore hold this fast. 3. This is the most Destructive thought and error in the world. Some errors are about the Superstructure, this a fundamental error; some fundamental errors impugn some one article of faith, or principal doctrine; This is destructive of all Religion; destroys all divinity and humanity too, it leaves us never an article of faith, never a command in the Decalogue, and never a point of doctrine. It leaves not a stone upon a stone, but pulls down all. This smites the glorious Statute of Body of Religion upon his feet, and breaks all to pieces, and brings it down to the ground, destroying piety, civility, humanity, courtesy, and the improvements of common reason, as that stone which smote that Image in Daniel, so that Gold, Dan. 2. 24. silver, brass, iron, and clay, all crumbled in pieces, and became like the chaff in the summer threshing-flore. 4. This Atheism in the thought, is a Mother sin, a bigbellied monstrous sin, having in its womb all manner of impiety, and like Babylon's Cup, is full of all manner of abominations. Atheism never goes alone; Therefore it is added, Psal. 14. 1, 2. The fool said there was no God: Corrupt are they, and have done abominable works, etc. 5. The fifth and last thing I shall observe is, that there is so much irrationality in this thought, that it is banished the world and excluded the society of man; and so much of Impiety in it, that it is not only excluded heaven, but this of all other sins is excluded out of hell too. There is no Atheism to be found in hell, there is blasphemy, malice, envy, etc. no Atheism. The Atheist goes to hell, Atheism doth not, Nullus in Inferno est Atheos', ante fuit. And is not this a mad and monstrous impiety which can be harboured in the heart, when neither heaven, earth, or hell itself, will own it? The devils and damned are herein sounder than thou art, they believe and tremble. And the Atheist herein is the devils Prosylite, two fold more a child of hell than his master. Yet for all this, haply, if we be not more ware, we may find this fools Bolt shot into our hearts, and these fiery darts injected by the Prince of darkness, who as he deceived our first Parents with this cheat, would put the same upon us; You shall be as Gods. A godly soul may sometime be dogged and haunted with such tentations, but take heed of parlying with them, or pausing on them. Resist this devil and he will fly from you. This Cerberus cannot choose but affright and terrify, when he barks in thy ears, Believe no God, worship no God, renounce God, abjure Religion, Curse God and die, or eat and live. fall down and worship, and thou shalt rise and be worshipped. But take heed of giving the least entertainment to such a thought, or so much as to debate them, but break off abruptly with Michael's farewell; The Lord rebuke thee Satan. Jud. v. 9 I have read of a little Vermin in Guiana, in the West Indies, less than the least flea, Heylin in Guiana. Gage discovery of the West Indies. no bigger than a pin's point, called by the Spaniard, Nignas, which getting into the least Toe, multiply there to infinite numbers, breed a bladder full of nits, which cause a fearful burning and itching, with intolerable torments, unless speedily prevented, and it hath caused their feet to fester, and hath cost many their lives; They find no better remedy, then to pour melted wax hot on the place, which being pulled off when cold, hath drawn the Vermin away, sometimes 800 at a pull. Do thou so, let not one of these nits rest, they will fearfully multiply. As the Magicians said of their Lice, This is the finger of God, so mean a Exod. 8. 9 Creature could never else have caused so great annoyance; So say thou when thou ●eest any of these Vermin in thy soul, This is the finger of the Devil; The hand of Satan is palpable in this, for it can have no other father, than the father of Lies. Therefore saith learned Weems; This Atheism is the centre of all sins, and the Atheist, the vilest of all Creatures: Therefore when he had compared them with Balaam the worst of Soothsayers, and false Prophets, with the Samaritans, the worst of Israelites, with Epicures, the worst of Philosophers, with Heretics, the worst of Christians, and with the Devil, the worst of Creatures, and Being's; he saith, the Atheist is worse than any of them. Therefore saith he, let us abhor Atheism above all other sins, and shun the company of these damnable Atheists who are appointed for hell and damnation. CHAP. IX. Of Injurious and Erroneous Thoughts. THERE are Injurious and Erroneous Thoughts, which men are apt to harbour of God, which are full of hellish impiety; These charge God foolishly, and horridly with their wickedness, Ps. 50. 12. the Lord tells the wicked what his deeds were, and what his thoughts; Thou sawest a thief and consentest, hast been partaker with adulterers, thou sattest and spakest against thy brother, and slanderest thy mother's Son; These things thou didst and I kept silence, thou thoughtest that I was altogether such a one as thyself, but I will reprove thee, and set them in order before thine eyes. As who should say, thy deeds were very bad, but thy thoughts were far worse. And we may observe that God keeps a Register for Thoughts, as well as acts and words; and in the day of Judgement, Process shall issue out against Thoughts, as well as either. Imprimis, will God begin, So many evil words, oaths, idle and scurrilous speeches. Item, So many evil acts, at such a time thou sattest there, and didst so, another time in that place thou stoodst and didst thus (place, and day, and very gesture, and company, all set down together) But above all, in comes this talon of lead, to make the Ephath of iniquity full weight, thou hadst such and such Thoughts of me at that time, which is worst of all: Erroneous and impious thoughts, are as bad as Atheistical, Deus & bonus convertuntur, God and good are convertible; Tolle bonitatem, tollis Deitatem, take away God's Piety, and you take away his Deity. We can fasten no greater contumelies or dishonour upon God, then by injurious thoughts, to charge God with Nescience, the Lord seethe us not, Ezek. 8. 12. or with negligence, the Lord regardeth us not, or with forgetfulness, the Lord hath forgotten, he hideth his face, he will never see, Psal. 10. 11. or with supine oscitancy, and unadvertence, he will neither do good or evil, Zeph. 1. 12. Above all, to make God such a one as hath pleasure in wickedness, not to reprove and punish it, or to have no such pleasure in holiness as to approve and reward it, is the highest, and most daring impiety that can be. With the Familists and Gnostics, to think all our acts are of Gods acting in us, and there is no difference of good and evil, or with the misguided Zealot, to think to set up his own way by violence, and to take away Ministry, Ordinances and old duties, as Antichristian forms, is to do God service. These erroneous and deceitful thoughts, are such high steps to all impiety, as you can hardly go further. For the Gentiles to make a God of gold and silver, was too gross and simple, but for Christians to make a God of impiety and impurity, is ten thousand times worse. There was God represented in the likeness of man, but here in the likeness of Satan. And indeed Plutarch was not out when he said, Superstitious and impious thoughts of God were worse than downright Atheism, when he speaks of the impious, barbarous, inhuman and obscene service many Pagans did tender to their gods. It had been well, said he, if those Typhones, Cyclopes, and Giants, had overthrown those gods, rather than that they should be thought to be honoured with such Victimes and Sacrifices; As I had rather, said he, that any should say there is no such man as Plutarch, than to say Plutarch is an angry, furious, unchaste, and vicious person. CHAP. X. Of Blasphemous Thoughts. NEXT unto these march a Troop of Blasphemous and hellish Thoughts, and they march furiously as the Devil's Vanguard, more furiously than Jehu, like Goliath with his Armourbearer, defying the hosts of the living God, or like railing Rabshakeh, with a libellous letter in his hand, and black mouth wide open, reviling the most High. Yet are the seeds of this in every heart, as well as other evil Thoughts, Mar. 7. 22, 23. Out of the heart of man (every man) proceed evil thoughts,— blasphemies. This case is very sad, and goes as a sword to the soul of the people of God; They rend their clothes, humble, yea, torment themselves, they weep, pray, mourn, and spread out their hands to heaven, in this day of sad rebuke and blasphemy. These Thoughts are the Devils black Guard, and are properly the sin of Hell. There do the damned gnaw their tongues for anguish, and blaspheme the God of heaven out of despite. And as it is the case of the damned, who are past all hope of mercy, so it is only the case of such unhappy miscreants yet on earth, to entertain such thoughts as are without God and without hope, Either desperately si●●ing while they open their mouth against heaven, or sinfully despairing, as wretched Spira, who sometimes blasphemously wished that he might be above God; Such wish that there were no God, no soul, no Law to forbid sin, no hell to punish sin, no judgement day. Heaven they give for lost, mercy not to be obtained, God's wrath not to be appeased, and his displeasure not to be endured and undergone: They have despised mercy, despighted grace, rejected Christ, resisted the holy Ghost, as enemies they have carried themselves to God, and as an enemy they look to find him: Hence that hatred of God, departure from him, despair of all endeavours, a desperate saying to God, Depart from us, and at last, which is the utmost which Satan can persuade or wish, To curse God and die. Oh the rage of man! oh the malice of Satan! oh the poison of unbelief and despair! what fire and brimstone comes out of this Aetna! Yet haply a right gracious heart may be assaulted with these fiery darts; our Saviour himself, to what was he solicited? Even to renounce God, and to devote himself to Satan. There is none of these temp●●tions but are common to men, But God is faithful, who will not suffer you to to be tempted above that you are able, but will with the temptation also make a way to escape, that you may be 1 Cor. 10. 13. able to bear it, as the Apostle saith. The busy flies will be sometimes hover and buzzing about the purest meat, so doth this Beelzebub the God of flies, (as his name signifies) seek to taint, or terrify the purest heart with these injections, these come hover and fluttering about a godly heart as Abraham's birds, but he riseth up and driveth the● away, but they light and settle on a wicked heart, as the birds on the Baker's head, there the interpretation is sad and ominous, Job was afraid lest his sons (though brought up religiously) might curse God in their hearts. He knew they durst not speak an ill word of God in his hearing, nor think irreverently of God when they were to call upon him in prayer; But how far they might forget themselves when they were warmed with good cheer and mirth, this holy and jealous Father was much afraid, therefore he sent and sanctified them and offered burnt offerings, For Job said, it may be that my sons have sinned, and cursed God in their hearts, Job 1. 5. Thoughts of this nature were darted into Jobs wives heart, and took fire, she was overcome by them, and by her they were handed to her husband, Curse God and die. This old mischievous Engineer Satan will be casting these Squibs at us, to try if they will either fire or fright us, and these Granades, he is often throwing into well fortified hearts, knowing well, that if they lie a while and break there, they make bloody execution; but our wisdom is to catch these Granades before they break and settle, and throw them back upon him, than they will mischief him not us; Or do as the Gardener, who espieth the weeds springing up where he set good herbs, who cries out, I wonder how you come here, I sowed better seeds, here is no place for you, what envious one hath sown these tares, he plucks them up, and his garden is kept clean. I intended not to extenuate, or excuse these blasphemous and cursed thoughts for they are the greatest sins, the child of belial can conceive and travel with, neither need I to aggravate them, for they are the greatest trouble a child of God can be exposed to; Yet are sometimes such thoughts darted in by Satan, and words to like purpose are sometimes bolted out, even from the child of God, but it is when he is not himself, but overclouded with passion, overwhelmed with temptation, or disordered by some violent disease, which hath distempered not his faith only, but his reason. But our comfort is, God can distinguish between our diseases and our sins, between our constant temper, and a transient distemper, between our voluntary transgressions, and our involuntary and bewailed sufferings, between Satan's act, and our passiveness, as he did between joseph's Mistress tempting, and Joseph resisting and flying; She was looked upon as foully guilty, as if the sin had been committed, but he as innocent as if he had never been tempted. Besides the Scripture saith, There is pardon for Blasphemies and Blasphemers, All sin and blasphemy shall be forgiven to men; All passive, or Ma●. 12. 31. involuntary Blasphemy, this is not the Blaspheming of the Holy Ghost which is never forgiven, for that is always allowed, voluntary, wilful, obstinate and unbewailed. Paul had been a Blasphemer in his Ignorance, and Peter a worse in his inconsiderateness; but both pardoned, Paul because he knew not what he did, Peter because he liked not what he did, but repent of it. Bernard saith, Satan doth cast in Offered horribili● de divinitate, terribilia de fide, mirabilia de fidei institutione, et in alveolo mentis venenifer as ingerit potiones, quas in consesssione evomere peccator oneratus exhorret. thoughts horrible to think about God, terrible things about faith and Scripture promises, and casts in such poisonous potions into the soul, that the burdened patient sick to death with them, dare hardly venture to vomit up by a holy confession. In the law there was a provision made, that if fire did break out and catch thorns, so that the stacks of corn, or the standing corn, or the field were consumed there with, he that kindled the fire should be liable to make restitution. Exod. 22. 6. The Lord doth know what an Incendiary Satan is, and how that by his thorns, or firebrands the stack, and standing corn is set a fire, the trouble is ours at present, but the damage will be charged upon him. Yet in this case our duty is to bestir ourselves as fast as we can to quench this fire and preserve as much of the corn as we can by stopping the flames. Or to do as Hezekiah did upon the receipt of that blasphemous letter, humble thyself extraordinarily, Rend thy clothes, put on sackcloth, go into the house of the Lord, spread the railing letter before the Lord, cry out this is a day of trouble indeed, and of rebuke and blasphemy, for the children are come to the birth and there is no strength to bring forth, lift up thy own prayers, call for help from others, if so be that the Lord will hear all those railing blasphemies, and reprove the words which he hath heard, and put a hook into the nostrils, and a bridle into the Jaws of this infernal Sennacherib, and cause him to return to the place from whence he came, and thou shalt certainly be delivered. And if Solomon could in his wisdom and Justice discern whose the dead child was, and give it to the right mother, when she said divide it between us, The Lord will certainly pronounce Satan the only father of these hellish brats which thou dost disown, though he would have them divided between thee and him. CHAP. XI. Of Politic thoughts. HItherto I have given you a prospect and view of your enemies, but you have seen only the outside, or utmost part of them; There are many more companies yet undiscovered, and more than I can reckon: But you shall see several troops more marching with their several colours. Whereof the first is a desperate company of Politic, subtle and irreligious thoughts (a pack of as dangerous enemies as God and his Church hath ever had to do with) whose design is not by open force to assault, but by Stratagems to undermine religion and blow up the Church, and by killing the Heir, to make themselves masters of his inheritance. They are no mean ones, they who are of this company, but they are the Kings and Rulers of the world, who do conceive these thoughts, and appear in these designs against the Lord and his Sic & nostri principes jam nihil aliud agunt quam ut sint malidicti a Deo. Luther. Our Princes make it their only work to get the curse of God. anointed: And generally all the Grandees of the world do make it their business to Model and subordinate religion to their own interest and State securing policy. All the sheaves in the field, and the Sun, Moon, and all the Stars in heaven too, must stand up and do obeisance to this sheaf, and if it be possible Pharaohs and the impostors rod must devour Aaron's rod, and then the work is done. Come let us deal wisely said Pharaoh (subtly and perfidiously Steven calls it Act. 7. 19) or we shall be foiled and overmastered. This people must be kept down and brought under. Jeroboam had his head full of these irreligious thoughts and projects, a famous master of this piece of Kingcraft, he made Israel sin, and all the Kings of Israel, yea he hath made all the Kings of Christendom, and Potentates of the world to sin, few or none to this day like Josiah, turning to the Lord with all his heart, and with all his soul, 2 Chron. 34. 2. not turning to the right hand, nor to the left; but though like Jehu and some others, they 2 King. 10. 31. have destroyed Baal and Popery, yet from the sin of Jeroboam few or none have tutned away. He said in his heart, the text said, 1 King. 12. 26, 27, 28. this people will fall from me if I look not well about me, to handle the matter wisely, and moderately in matters of religion, and worship of God. Purity of religion settled and followed, may secure a heavenly Kingdom, but it hazards (thinks he) all earthly Crowns; therefore he models religion to the just temper of his interest, and seeks out new Priests fit to match the temper of his religion, and out must all that can not conform, even all the sons of Levi, the rightful consecrated Priests; And then seconded he is by all the people, Tag and 2 Chr. 11. 14. Rag knowing no other religion, and searching no other Bible but the mind and pleasure of their leader. The King indeed sets up his Golden calves, the meaner ones (the calves of the people as they are called) had none such, but the meanest of them that Psal. 68 30. 2 Chr. 13. 9 could bring a young Bullock, or a Ram was sufficiently qualified and had enough: They were inspired presently, without any manner Ordination and deserved more countenance from Authority, than those rigid Churchmen, the sons of Aaron. But what came of it? Did it not become sin to the House of Jeroboam, to cut it off; though 1 King. 14. 34. he had such a notable head-piece, as no man had a stronger, and was noted to be of so active and industrious a spirit, and had so cunningly wrought himself into the people, till he was got into the saddle. This is the design of Antichrist, and is that great mystery of iniquity, which is still at work in the great Ones of the world, who think they have no other stone to square, but that which is cut out of the mountain, and then all is their own; Let us break his bonds asunder, Dan. 2. 45. Psal. 2. 3. and cast his cords from us. But hath not this always proved a burdensome stone to those who have lifted at it? This is indeed the Zach. 12. 3. Masterpiece and grand Design of Satan himself, who goeth not about to deny a God out and out, but all he aims at, is to deprive God of his pure Worship. He is not an enemy to Religion, he wishes there were many more Religions in the world, and would have all countenanced, but the true one only: That every people may walk after the way Mic. 4. 5. of his God, and every person after the light of his Conscience, as sometimes it hath been, when Religion was wholly lost and buried in such a multitude and medley of religions: Read 2 King. 17. 29, 30. 31, etc. Oh how much is it to be lamented, that a people who have had God so nigh unto them, and have had such righteous laws and statutes as no Nation in the world, should be so fickle and unconstant! When we may pass over all other Nations, and they will not change their Gods, or their religion, that Israel should Jer. 2. 10, 11. change their glory for that which cannot profit. How quickly as Moses oft complained were Deut. 9 12. 16. Israel turned aside. Soon after the Tabernacle was set up in a manner, they were contriving and imagining to alter religion, and to rid themselves of God, and his Impositions. For I know their imaginations Deut. 31. 20, 21. saith the Lord, which this people imagine against me even now. And after, when they had had that famous Temple set up, to which so many promises were made, Solomon's head was no sooner laid, but they were desirous of a new form of Government and Religion too. But it cost them dear, it filled all with such Rents as never could be made up again. Be wise therefore, O ye Psal. 2. 10. Kings, and be warned you great ones of the earth. Think not your house is to be built upon the ruins of God's house. The Philistines shouted once when they had taken the Ark, as if it had been the greatest conquest they could have had: But how long did it last? 1 Sam. 5. and 6. chap. A sweeping plague followed, and they had soon enough of it, and were glad to return the Ark whence they had taken it, and to rid their hands of it, as fast as they could. CHAP. XII. Of gross and superstitious Thoughts. THere is a company of gross and superstitious Thoughts, which most men, especially ignorant persons that know not God, his holy nature, and spiritual worship, and that make corrupt Reason their Judge, and humane Example or Tradition their Rule, are subject to be overtaken with. Such was this gross Thought of Magus, who thought any gift of God might be purchased with money. How gross and superstitious were those Israelites, who thought Sacrifice, and Temple-service, was the sum of all obedience, when this, God said he called for, not that, i. e. not that alone, or in the Jer. 7. 22, 23. first place; and much worse, when they thought the sacrificing of a child, might go for the sparing of a lust, of which the Lord saith, it never came into his mind to command Jer. 7. 31. such a bloody sacrifice. Such saul's conceit, who thought a fat and full sacrifice of his own devising, might excuse an half obedience. 1 Sam. 15. 21. Mar. 7. 11. How ill did the Pharisees teach, that what was given to Corban (spent in sacrifice or maintaining God's service) was better than what was given to relieve an indigent Parent; Religion must excuse ill nature and disobedience. How gross and superstitious a conceit was that, that washing of Cups, Pots, Mar. 7. 8. and hands, (external reverence and devotion, such as all popery is made up of; Kneeling, fasting, crossing, etc.) made them a holy people, though the heart were not kept but defiled. That it is more Piety to shun a heathen, and def●e a heretic, than the foulest sin; that it were more impiety to enter into the Praetorium, Joh. 18. 28. then to condemn Christ, worse to put; Judas his money into the holy Corban, then Mat. 27. 6. to hire him to betray his Master. That some notable act of charity, and a round sum at death, bequeathed to pious and charitable uses, may expiate oppression, and rapine in life, and want of restitution at death (a new kind of Simony) and yet the man be safe. That the spoil of the poor will make as good a way to an heavenly Kingdom, as David's sending the spoil of his enemies before him, did to his attaining 1 Sam. 30. 26. of an earthly Kingdom. Whereas that monster of mankind Selimus (the most barbarous of all the Turkish Emperors) died a better Christian than these, who being advised by Pyrrhus the Bassa, to bestow the great wealth he had taken from the Persian Merchants, upon some hospital for the poor; Replied (more like a Christian than many with us) God forbidden I should bestow other men's goods wrongfully taken from them, upon works of Charity and devotion, for my own vainglory and praise: But see they be restored to the right owners. God hates robbery for burnt-offering, sacrifice without mercy, mercy without righteousness, and all external observance of Religion, without inward religiousness of the heart. Of these gross and superstitious Thoughts I might say much more, but here is more need of tears than words, they are the great obstructers of Reformation in our Land at this day, among the multitude (encouraged also too much by some Churchmen) By reason whereof that may be sadly said of our times which was of Jehoshaphats, 2 Chr. 20. 33. Howbeit the high places were not taken away, (after all endeavours of Reformation) for as yet the people had not prepared their hearts to seek the Lord God of their Fathers. These are the Philistines which have captived the Ark of God, and would fain set it up by their Dagon, who make many a godly heart mourn with her who cried out Ichabod, The glory is departed, where is the glory of England's 1 Sam. 4. 21. Reformation? CHAP. XIII Of Hard Thoughts of God. IN the heels of these come a crowd of Hard Thoughts, as dishonourable to God, to Jesus Christ, to the Spirit of Grace, to the Promise, Truth, Goodness of God, and as dangerous to our own souls, as any other. And these come with that violence, that they often drive all before them. These conclude of God, It is in vain to serve him, and to no purpose Mal. 3. 14. to keep his Ordinances, and to walk mournfully before him. And speak as confidently as the evil servant, I know thee to be an hard Master, reaping where thou didst not sow, and gathering where thou didst not straw, I therefore feared Mat. 25. 24, 25. the success, and hid my Talon, etc. Oh madness! oh blasphemy! Wilt thou charge the Sun with darkness, the Sea with dryness, Justice itself with injury, and Mercy, the highest mercy itself, with cruelty? Dost thou disdain to have jealous thoughts of a loyal Wife, distrustful thoughts of a loving Father, and art thou not ashamed to charge God so foully. Blush when thou readest God mentioning his thoughts to thee. I know the thoughts that I think towards you saith the Lord, Thoughts of peace not of evil, to Jer. 29. 11. give you an expected end; And correct thine towards God, which are black, and hard thoughts of evil, and not of peace. Our thoughts are not his thoughts. Labour to have thy heart not only filled with high, holy, and honourable thoughts of God, but with sweet, gracious, good, candid, hopeful thoughts. Suspicion destroys friendship and confidence among men, These destroy all commerce with God. He that cometh to Heb. 11. 6. God must believe that he is a rewarder of such as seek him; This is the first article of our Faith, and the first step or motive to obedience; The first letter, as I may say, in God's Name, when himself proclaimed it to Moses, is, (not as the chief titles of eatthly Monarches, who are styled, High, Mighty, Dread, etc. but) The Lord, gracious, merciful, long-suffering, abundant in loving kindness and truth, pardoning iniquity, transgression and sin. Come therefore to him as to a Father of mercies, to a fountain of living water; Expect not little from him, from whom thou canst not expect too much, nay, not enough, as we cannot from men expect too little. Yet herein wicked and godly ones both are much to blame. 1. Wicked men think well only of themselves, and hardly of all others, yea of God himself, and therefore as they never speak of others without a But, a blotting, or abasing But, a Sed diminuentis. Such a one is a wise, learned, good man, say they, but a Passionate, man or the like; yet when they speak of themselves or any evil in them, they throw in another But (a said Augentis) a weighty But, that fetcheth all up again, I am hasty indeed, I am rash, foolish sometimes, and forget myself, I have my weaknesses, but I have as good an heart and meaning as can be: So they deal with God himself in their thoughts, they believe he is Almighty, great, excellent, pure, omniscient, just, but they doubt he is not so merciful and kind to his poor creatures as were to be wished. They doubt for all this, he takes a little too much delight in casting off, and then tormenting his creatures; And if our sins be thus upon us we must needs die, and how shall we then live? they do object. And the Lord to stop their mouths, and for ever to silence such destructive thoughts, answers immediately, and binds it with an oath; As I live saith the Ezek. 33. 10, 11. Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn you from your evil ways, for why will ye die O house of Israel. Who is then to be believed? He that saith to man offending, sin and live, and to man repenting, repent and die, as Satan ever doth; or He that saith to every sinner, sin and die, repent and live, believe and be justified, look to me and be saved. 2. Neither are the godly often to be excused, who as they have low thoughts of themselves, so have too low, and hard thoughts of God, and hence they walk so sadly, when these thoughts be entertained. They have ever high thoughts of God for his Power, truth, holiness, faithfulness, and loving-kindness, yet misdoubt his mercy, at Psal. 77. and 88 least to them, they complain sometimes as if God had forgotten himself, cast off them, and that he hath shut up his mercies in displeasure; many such sad and mournful complaints of the men of God are recorded in Scripture. And the Lord often takes much pains to satisfy and remove these stumbling-blocks. Esa. 40. 27, 28. Why sayest thou O Jacob, and speakest oh Israel, my way is hid from the Lord, and my judgement passed over from my God, etc. And Esa. 49. 14, 15. But Zion said, the Lord hath forsaken me, and my God forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea they may forget, yet will not I forget thee. CHAP. XIV. Of Despairing Thoughts. BUT Thoughts of Despair, which often follow on those hard Thoughts before spoken of, and do therefore fitly follow the handling of them, are of all sads, the saddest; and it may be said of them more truly than the Philosopher said of Death, of all Terribles, the most Terrible; more dreadful than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. death itself, yea as black as hell, from which they are but one remove distant. Despair is the saddest Disease and Torment incident to the soul of man, living or dead; To the living it is the upper region of hell, and the suburbs of it, to the which no darkness or shadow of death is to be compared, no nor in his own thoughts hell flames torment not more; And to the dead, it is their nethermost hell, the sting of the second death, and the victory and triumph of hell. A most woeful and sinful condition, wherein two seas meet, (as once to shipwreck Paul.) 1. The pain Act. 27. 41. of loss, the greatest loss, God's favour, and the comfort of it. 2. And the pain of sense, the greatest sense of God's wrath, and the terrors of the Lord to shipwreck the distressed soul, yea ordinarily the two seas of sin and misery meet together, threatening the present and eternal ruin of such poor creatures, to make their miserable condition above all measure miserable. Yet can I not but say, some such as these may seize on a godly soul, whose life is hid with Christ in God, and bound up in a bundle of eternal love and life: even godly souls have been often at the very brink, of despair; The sorrows even of Psal. 18. 4. & 116. 3. hell, have taken hold of them, and floods of belial have made them afraid. The Accuser of the Brethren, sometimes, casteth out a flood Rev. 12. 10, 15. of these out of his mouth, to swallow them up alive as those that go into the pit▪ aggravating Prov. 1. 12. to their awakened & affrightned Consciences their sins to be unpardonable, and God's Justice as unappesable, the Laws sentence of condemnation nation as irrevocable, and the interposition of Christ's death as unavailable. Hence have they Jonah 2. 4. Psal. ●8. 4. & 40. 12. Job 6. 3. Psal. 42. 7. cried out, I am cast out of thy sight, my sins are gone over my head, my heart hath failed me. my grief is heavier than the sand. All thy waves and billows are gone over me, And sometimes have cried out, their sorrow was inexpressible, Job 7. 15. Job. 6. 4. Job 3. 1. their souls could choose strangling rather then life, the terrors of God have set themselves in array against them, made them a terror to themselves, yea they have made bitter exclamations, accursing themselves, their states, their birth and life; yea have cried out, as if they had been in the sulphurous lake and belly of Hell, and that the pit had shut her mouth upon them. And all this while, more fear than danger, the Lord may bring down to Hell, and bring 1 Sam. 2. 6. up to Heaven. The Lord will not cast off for ever, but though he cause grief, yet will he have compassion according to the multitude of his mercies, Lam. 3. 31, 32. Yea it is as impossible that a soul that hath the least seed of God in it, and the least of Christ, a sin-bewailing, a Christ-thirsting soul, should be held fast of the powers of Hell, as it was for Christ Act. 2. 24. himself to be holden by them; the Lord will not leave their souls in hell, nor suffer the least of his Saints to inherit corruption. The least of the New Creature and true Grace, is too good to be cast away. But this is ordinarily the case of flagitious and atrocious offenders, who have often resisted the Spirit of God, and rushed into sin as the horse into the battle; who having first sinned away their Consciences, and afterwards their hopes, they find that which they least feared to have come upon them, their sins have now found them out, and are as so many devils staring Num. 32. 23. them in the face. The just Judgement of God. They who grieved the good Spirit of God, and would none of his counsels, have an evil Spirit from the Lord, sent to terrify 1 Sam. 16. 15. them, as Saul had, & they are of God delivered up to Satan, now they find their Judgement (before slighted) lingereth no more, nor doth their damnation slumber, but they look upon themselves, as if God and Satan had agreed in their destruction, & to laugh at their calamity. What words can express the misery of this condition! They are like the raging sea, saith the Prophet, which cannot rest, whose waters cast out mire and dirt. They have all Esa. 57 20. Job. 20. 26. darkness hid in their secret place, saith Zophar, as if all Hell had exhausted itself and adjourned his residence thither. Yea, his heart meditates terror, dreaming, talking of, and feeling nothing but devouring flames, and everlasting burn. Their sight is ghastly, their speech amazing, and the remembrance of them will not easily out of the mind of the sad beholders. Who can read or mention Spira's, and such like cases without horror? A sad case I confess, and not easily admitting remedy. Yet let me say, This case of despair is not altogether without hope, if at any time they repent, they may be recovered out of the snares, and power of the Devil, though taken captives by him at his will; if he fly to Christ, he is able to save to the utmost. Believe it, there is not so much malignity in all the sin of the world, or malice in Satan, as there is mercy in God, and merit in Jesus Christ, unless we shall say, finite, is more than Infinite, and the creature stronger than the Creator. Add not therefore final impenitency to all former Impiety, and obdurate unbelief to former disobedience, and desperation to thy long presumption, and thou mayest yet be safe. For first, It is said H●b. 7. 25. Christ is able to save to the utmost all that come to God by him, therefore there is no doubting of his power: Save to the utmost] not to such, or such a degree, no further, but further, and further than ever thou hast sinned. Many men have often sinned to their utmost, doing evil with both hands as they could; But Christ never yet shown mercy or saved to his utmost, but he is able to outdo all that we have done, or can ask, yea to outdo all that himself hath done, pardoning yet greater sins to penitents then ever yet were pardoned, if greater could be committed. Then secondly, consider Ezek. 18. 23. and 33. 11. further, that thou mightest not make question of his will, he hath said, I desire not the death of a sinner. Him that cometh to Joh. 6. 37. me I will in no wise cast out. There is you see power and will both engaged to save thee; So that it is not his will-not, but thy will not hinders thy salvation. Why will ye die, saith he: I would ye would not; nor is it Gods Ezek. 18. 31. Mat. 23. 37. shall not, but thy care not, excludes thee heaven. Thirdly, if thou shalt say, I have committed the sin against the Holy Ghost, therefore there is no mercy for me; I answer, what ever that sin be, it is not that sin shall be unpardoned if thou dost repent, for the greatness of that sin doth not exceed the virtue of Christ's blood, (no nor the sin of Devils neither, I would not fear to say Christ's blood was a sufficient price to ransom them, if God had so intended, but it was never his intention so to do, because he took not the nature of Angels, but the seed of the woman) I say therefore, hadst thou Heb. 2. 16. sinned that sin against the Holy Ghost, yet mercy might be had upon repentance; But it is therefore concluded to be unpardonable, because they that go into that, return not again, they are never renewed by repentance, as the Apostle speaks. But dost Peccatum in Spiritum Sanctum non potest accidere sitientibus justitiam Christi. Dickson. Ther. sacr. l. 2. c. 4. thou mourn, grieve, complain, weep, lament and say, thou hast sinned that sin against the Holy Ghost, that cannot be. Fourthly, But if thou shalt yet persist in thy wilful rejecting the mercy and putting away the Kingdom of God from thee, with that foul cavil and blackest objection in all the Bible, Oh but I am a reprobate, and Ezek. 33. 10. if our transgressions and sins be upon us, and we pine away in them, how can we then live, say they. And Job once, If I be wicked, why labour I in Job. 9 29. vain? q. d. I may as well sit still, all endeavours are in vain. I answer 1. God hath no where declared of this, that, or any man, that he is a reprobate; no man can say it of himself, no Reprobationis indicium nullum certum dedit Deus praeter peccatum in Spiritum S. quod non potest accidere sitientibus justitiam Christi, & finalem impenitentiam, quae compleri non potest nisi in ipsa morte. Idem ibid. Ezek. 33. 11. man may say it of another; nor doth Satan, or any Angel know who is a reprobate; Election may at length come to be known, and thence assurance, but reprobation never; So long as there is life, there is hope, for though he that is in state of grace to day shall be to morrow: yet you cannot say, he that is in state of wrath to day, shall be to morrow, Who can tell how long and how far one may go in a way of sin, ere he come to be past grace, never to return? 2. Doth not the Lord say, As I live, I desire not the death of a sinner? Turn and live, repent sin shall not be your ruin. It is not God's eternal decree of reprobation therefore doth make thee uncapable of salvation, but they own wilful sin and persisting in it, cast away thy sin, thou shall never be a castaway. Thy sin is the bar, not God's Ezek. 18. 31. 1 Sam. 15. 23. decree. None are rejected by God, but such as with Saul have first rejected the word of the Lord. In a word, it is thy election and love of sin that thou hast more cause to fear, than God's reprobation and hatred of thee. 3. I say, consider of it, doth not the Lord Act. 17. 30. 2 Pet. 3. 9 1 Jo 5. 10. call all men every where to repent? And say, he is not willing any should perish, but all come to repent, and wi●t thou exclude thyself and make God a liar setting his secret decree against his revealed will; He hath commanded the Gospel to be preached to every creature, Mar. 16. 15. 16. and said he that believeth, shall be saved, he that believeth not, shall be damned. And therefore as I would not fear to say to an elect (as to Solomon) if thou forsake the 1 Chron. 28. 9 Gen. 4. 7. Lord, he will cast thee off for ever; so to a Cain if thou do well, or repent of evil, shalt thou not be accepted? As the most righteous hath no cause to hope (notwithstanding his election) if he repent of his repentance, and turn from his righteousness, so the Ez●k. 18. 24. and 27. compared. unbeliever, and unrighteous (notwithstanding any decree of reprobation feared) hath no cause to despair if he break off his sin. 4. I say the pit hath not yet shut her mouth upon thee, nor is the gulf fixed. There is a possibility of salvation to any yet living; while there is life, there is hope: out of the Hell of despair there is redemption, though out of the despair of Hell there is no redemption. Hell is not so easily born as thou conceivest, how glad would they be in Hell, if there were now so much as any possibility. Despise not the last offer of grace; If thou canst believe, all things are Mar. 9 23. possible to him that believeth, there is a possibility that thou mayest believe, though yet thou dost not, or canst not; Say, I cannot believe, if thou wilt; Say not with Thomas I shall no●, I will not believe; yet didst thou so Jo. 20. 25. conclude, thou mightest after come to cry out with highest rejoicings of assurance with him, My Lord, and my God: Nay if Jo. 20. 28. thou art come to that, to say there is no possibility in thee to be saved, Are our impossibles impossible with God? Our Saviour speaking of the difficulty of the salvation of some, resolves and stays it upon God's omnipotency; With man this is impossible, but with Mar. 10. 27. God all things are possible. Hang therefore upon possibility to beget desires, and on these desires till thou gettest hope, on hope (above or against hope) till thou come to faith, on faith till thou come to assurance, Say I will look up to his holy temple, I will Jonah. 2. 4. look up to the mercy-seat, and if I perish, I will not perish with my hands in my bosom, but I will repent, mourn, pray, and when I have done my part, the Lord do with me what he will. I have read of one in despair, whom Satan persuaded in was in vain to pray, or serve God, for he must certainly go to Hell, who yet went to prayer and begged of God that if he must go to Hell when he died, yet he would please to give him leave to serve him while he lived, upon which his terrors vanished, being clearly convinced, none could pray that prayer that had sinned the sin against the Holy Ghost. 5. Let me say to thee, as Tamar to Amnon in another case: This later evil in turning 2 Sam. 13. 16. mercy out of doors, is worse than the former in abusing it, and forcing it to serve thy lusts? Both are nought, this worse. The sin of Cain despairing, was worse than the kill his brother, there he wronged Justice, here mercy; thereby he violated the law, hereby he disparaged the Gospel, thereby he set light by the blood of his brother, hereby of the blood of a Saviour, which crieth louder for better things, than the blood of Abel for vengeance: we say the like of Judas despair, Heb. 12. 24. it was a greater sin than the betraying of his Master. Lastly, If thou must have examples to encourage thee, who sayest none was ever such a one as myself and pardoned, consider what is written in Scripture; Manasses was a man given over to all wickedness, an Idelater, 2 Chron. 33. 3, 4, 5, 6, 7. Corrupter of God's worship, a man of blood, a consulter with familiar spirits, the greatest contemner of the Prophets and commands of God that could be, yet found mercy when he was humbled. And Paul who had been before a persecutor, and a blasphemer, and injurious in the highest degree 1 Tim. 1. 13, 14, 15. to make him the greatest of sinners, yet found mercy. We could instance in some others of our own knowledge, having many gracious experiences of that truth, Where sin hath abounded, grace hath more than abounded, super abounded, And where sin hath reigned (as a tyrant) Ro. 5. 20. 21. unto death and condemnation, grace hath reigned (as a gracious King) unto eternal life, in acts of pardon and mercy through Jesus Christ. But I shall content myself to give thee one as sad an example as you shall ordinarily meet with, out of Aretius a Godly and eminent Author, speaking of the sin against the Holy Ghost. I saw, saith he, and knew the man myself, and it is no feigned story: There was, saith he, a Merchant at Strasbourgh, whose whole l●fe was abominable for whoredom, Usury, drunkenness, contempt of God's word, he spent his lfe in gaming and whoring to his old age, at Aret. in Mat. 12. 32. last he came to reflect on himself, and be sensible of the dreadful judgements of God hanging over his head: Then did his conscience so affright, and the Devil accuse and terrify him, that he fell into open, and down right desperation, he confessed, and yielded himself to the Devil as being his; he said, the mercy and grace of God could not be so great as to pardon sins so great as his; Then what horror was upon him, gnashing of death, weeping, wailing, yea he would challenge Satan, and wish the Devil would fetch him away to his destined torments, he threw himself all along upon the ground, refused both meat and drink; had you seen him you could never have forgot him wh●le you had lived, you had seen the fullest pattern of a despairing person: Yet saith, after the many pains of Godly and learned men who came to him, watched with him, reasoned with him, laid open the word and will of God, and after many prayers public and private put up for him, at length he recovered, and became truly penitent, and having lived piously for certain years after, he died peaceably. Wherefore he concludeth, it is not an easy matter to determine of any man sinning against the Holy Ghost, and uncapable of mercy, so long as he yet live●. CHAP. XV. Of presumptuous thoughts. BUT of the thoughts of presumption the world is more full. It is that which first digged and opened the Pit of Hell, now keeps it open, at length will fill it up brim full. This is Satan's standard-bearer. And of this we may safely say, It was the first sin in the world. The Original sin of the lapsing Angels, who not content with their allotted station in so high glory, thought it no robbery to be equal with God, and having entertained such a presumptuous thought of a Dii erimus, they aspired after it, and were thrown into Hell with it; so that their place is no more found in heaven, nor any place for presumption there since. But this their original sin they soon propagated to mankind (soon after falling) Satan in the likeness of a subtle serpent buzzing in their heads a Dii eritis, ye shall be as Gods, they Gen. 3. 5. neither regarding precept, or threat to the contrary, were soon tainted with it, and were justly for their presumption, cast out of Paradise. But though it could find no place in Heaven, or Paradise, it hath overspread the whole world; And this Dii eritis (as one saith) will never die; but in every presumptuous sin, or attempt, or rising of heart, there is a spice of it, Dii sumus, or Dii erimus, we will be as Gods, and as for the Lord every presumptuous sinner saith in his heart, I know him not, Ex. 5 3. Psal 12. 〈◊〉 Who shall be Lord over us? And being bred in the flesh, it will never be out of the bone, as we say, every one more or less tainted with it. And there are presumptuous thoughts of two kinds, we are subject unto, Carnal and spiritual presumption. 1. Carnal all are subject unto, hence if we have an arm of flesh to trust in, how apt Jer. 17. 5. are we to swell and to departed from the living God, And if we find our mountain to stand strong, and lower springs of creature supplies to run fresh, a David is too apt to say, I shall never be moved, Psal. 30. 6. which causeth God to hid his face, and turn our springs into blood, that we may learn to know on what ground we stand; And ordinarily the men of the world, if their riches increase, they are apt to say I have a strong castle to secure me, I may say to my soul thou hast goods enough, Take thine ease, eat, drink and be merry, I sit a Pro. 18. 11. Lu. 12. 19 Rev. 18. 7. Queen, saith the whore in her pride and presumption, I shall never see sorrow. This presumption thrusts out gratitude. So if any thing have been undertaken and succeeded, how apt are we to attribute all to ourselves? and to sacrifice to our own net, Habak. 1. 16. and to say in the pride of our hearts with Nabuchadnezzar, Is not this the Palace that Dan. 4. 30. I have built for the Glory of my Majesty, & c? And with the Assyrian to vaunt with the strength of my hand, and with the sole of my foot have I done these things, etc. Which moves the Lord to pull down such, Esay. 10. 13. that they may learn to know, that the heavens bear rule over the earth, and there is a Dan. 4. 26. divine providence overrules all humane affairs. This presumption thrusts out dependence. So again, if any thing be to be done, we are ready with David to say, Go number the 2 Sam. 24. 2. people, that I may know my strength; we will send to Egypt, and stay ourselves on horses because they are many, and on horsemen because they are strong, but look not to the holy one of Esay. 31. 1. Israel, nor do we seek the Lord, as the Prophet saith. Thus presumption thrusts out faith and prayer. Hence it is that the Lord often takes delight to whither the arm of flesh, to blast our designs and deny the race to the swift, Eccle. 9 11. and the victory to the strong, and sends us home mourning and well beaten for our pains, as Israel once, who would go up presumptuously in their own strength, and took not God Num. 14. 44, 45. along with them, they were beaten home Deut. 1. 45. with shame, than did they lament their folly. And as the ten tribes, who went against the wicked Benjamites in their own strength, they were more than ten to one for number, yet did they lose in two battles forty thousand, and might have had more sad days, if they had not been driven by Jud. 20. 21; 25 and 26. compared. their ill success to seek God, fast, mourn, and humble themselves. God's people are sometimes too strong in their own eye, and too sure, and too many for him to go along with and give salvation to ' as the Lord said once to Gideon. God should have no more Jud. 7. 2. from such than he had from Herod, who took the Dii eritis upon him, and the vox dei, The voice of God, and not of man, and became Ac. 12. a wormeaten God for his pains, a just recompense for a worms affecting the honour of a God; Or then he had from Pope Adrian the sixth, who having caused a fair College to be built, caused this inscription to be set over the gates, Trajectum plantavit, Levanium rigavit, Caesar dedit incrementum, Utrecht planted me (there he was born) Louvain watered me (there he was bred up in learning) and Caesar gave the increase, for he had preferred him to the Papacy, to show the folly and presumption of whom, one wrote, Hic Deus nihil fecit; Here God had no hand in all, said Luther. Thus this presumption thrusts God's honour out of the world. Therefore doth the Lord warn his people to take heed of these presumptuous thoughts and speeches, when their silver and gold is multiplied, etc. not to say in their hearts, My hand hath got me this substance, but thou shalt Deut. 8. 17, 18. remember it is the Lord who giveth thee power to get this substance. These presumptuous thoughts have been costly and dear thoughts to many a man, who have paid full dear for them, and by this presumption, they have presumed themselves out of all, and presumed themselves into misesery, beggary, infamy and disgrace. The Lord walking constantly by that his just old rule, to pull down the high hearts, and looks, and lay Psal. 18. 27. Esa. 2. 18. low the loftiness of man, and to exalt the humble and meek. 2. Spiritual presumption. Thoughts of this kind are more dangerous, whereby many have presumed themselves into hell, the proper place for it, as we may see in a few instances. 1. How many are there that will adventure their eternal salvation on this presumptuous reasoning; If I be Elected I shall be Saved however I live, if not, all holiness and endeavours are in vain: But doth Election destroy or establish means? You will not reason thus, God hath decreed there shall be Seedtime and Harvest while the world standeth, therefore we need not blow or sow; or if thy house were on fire, and thou in thy bed, thou wouldst not say, if God have a purpose to stay the fire, I need not cry out, or stir out of my bed, but thou wilt find a tongue to call, hands and feet to stir, and hast thou no hands, nor feet, nor cries, nor prayers, nor tears to escape Hell. Faith sees a sweet consonancy between decrees and promises, precepts, threats and means; Presumption is not content to oppose Heaven itself, but would set all Heaven in a flame, making variance between decree and decree, (as of salvation and sanctification, both decreed simultaneously and at once, 2 Thes. 2. 13.) between decrees and promises, decrees and precepts, etc. 2. Many are apt to presume on salvation, relying totally and solely on God's mercy, as they think, (which is indeed the only refuge of Saints) but not in way of duty and holy fear, departing from sin, and they think they give much glory to God by relying on his mercy so much as they do; but the Lord abhors this presumption. When wicked men say, I shall have peace, though I walk after the Imagination of my heart, adding drunkenness to thirst, The Lord saith, he will not spare such, but his anger and jealousy shall smoak against that man, etc. Deut. 29. 19, 20. So Micah 3. 10, 11, 12. They build up Zion with blood, and Jerusalem with iniquity, the heads thereof judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for money, yet will they lean upon the Lord, and say, Is not the Lord amongst us? none evil shall come upon us. Therefore shall Zion for their sake be ploughed like a field, and Jerusalem become heaps, and the mountain of the house as the high places of the forest. Is there no way to exalt God's Mercy but by destroying his justice, purity, truth and holiness? And is there no other Faith with thee, but what destroys fear, obedience, repentance, and conscientiousness? How unlike are these to David and the Saints, who say, Psal. 130. 4. there is mercy with thee, therefore thou shalt be feared. Ames faith well, qui salutem sine resipiscentia & pietate sperant, sperando presumunt, praesumendo pereunt. They who once persuade themselves, they shall be saved, yet mind not repentance and godliness, such persuasion is presumption, such presumption is perdition. 3. Many have presumed themselves into Hell by a vain dream of long life, and a fond presumption of late repentance, when we can neither boast of to morrow, or were we assured of longer life, have we any promise of late repentance: Qui promittit penitenti veniam, non promittit peccanti penitentiam; God hath made a promise of pardon to the penitent, but none of repentance to the presumptuous offender. Many have had space given to Rev. 2. 21. repent, that have not the grace given, as is Gen. 6. 3. Rev. 22. 11. Mat. 21. 19 said of Jezabell. God will not have his Spirit always strive with sinful man, but will at length say, he that is filthy, let him be filthy still, never let fruit grow on thee henceforward; seeing I would have purged thee, and Ezek. 24. 13. thou wast not purged, thou shall not be purged till I cause my fury to rest upon thee. Secondly, It is not likely thou shouldest repent at last, after so long a course in sin; Jer. 13. 23. Can the Ethiopian change his skin, and the Leopard his spots, then may ye learn to do well Novella planta facilius eradicatur, quam cum profundius radices egerit. Ames. that have been accustomed to do evil. Is it a likely matter thou shouldest pull up an Oak of twenty years' growth and deep rooted in the earth, which thou canst not pull up after it hath stood but one year, but mightest easily the same day it was set: Is repentance likely to be any thing easier to a dying man when all his sins come flocking in together, when pains torment, when strength and understanding fail, when friends distract, & c? Is it likely a dying man should be able to do more, and bear a heavier burden than a man in his strength? Is it likely a man should find that in the dark and stumble upon it, which they could never find in the light? How irrational are thoughts of late repentance! But that many are willing to deceive themselves, and presume to find a short and easy way to life. Thirdly, If thou shouldest then repent, it is a great question whether such repentance would be accepted, for though true repentance is never too late, yet this late repentance is seldom true. God may justly shut the door upon thee, and say, I know thee not, Depart thou rejecter of my grace, thou worker of iniquity; Go to the Gods that you have chosen, Jud. 10. 14. or as in Deut. 32. 37, 38. Where are the Gods, and the rock in whom they trusted? Which did eat the fat of their sacrifices, and drank the wine of their drink offerings, let them arise, and save thee in the time of thy trouble, or let them that have had the best, take all the rest too. I am not willing to judge any man's estate that is gone before, with his late repentance: But I remember what once Saint Austin, Excellently said on such an occasion, he was asked what he would say of a man that lived wickedly, and died penitently, and had confessed his sins, and was absolved, why saith he, what shall I say? shall I say he is damned? No I will not, for I may not judge him; What then shall I say, he is saved? no I will not, for I may not deceive thee; but shall I say nothing? Yes saith he, this is all I say to thee, repent thou truly, and timely, and thou art safe. And if thou wilt repent when thou canst not sin, thy sins have left thee, and not thou thy sins. Lastly I would reason with those that intent a late repentance, and ask them what they think of repentance; Is it good, or is it evil? If it be good, why do they not get it now? If evil, why will they seek it at any time? But if thou thin est it good, and yet deferrest the practice of it, so oft as thou thinkest it good, thou condemnest thyself, and so oft as thou thinkest it evil, and yet intendest to practise it at last, so oft thou condemnest repentance, and the grace of God. 4. And there is another presumptuous thought, and as destructive as any the former, which is of such who think to fly to the death of Christ, and the grace of the Gospel, yet still live in their sins. They say we cannot outsin the death of Christ, nor can our sins come up to the measure of the grace of God, but if sin abound never so much, grace will yet more abound. But do you thus requite the Lord, ye foolish people and unwise? Shall we say, Let us continue in sin that grace may abound? Ro. 6. 1. Ro. 3. 31. Doth faith now make void the law? God forbidden, saith the Apostle, to both these inferences. Sure that man is past grace, or hopes of it, that passeth so little by it, that if grace reign, it must not reign by righteousness, but by unrighteousness unto eternal life through Jesus Christ our Lord. The grace of God that bringeth salvation, was wont to teach men to deny vugodlinesse, and worldly lusts, and doth it now teach to deny Tit. 2. 11. 12. Godliness and heavenly lusts of the soul? as I may say (the spirit lusteth against the flesh) Gal. 5. 17. and to live any otherwise then soberly righteously and Godly in this present world. 5. I shall mention but one more presumptuous thought, which is the presuming upon our own strength of grace, and many have been overthrown by this. In te stas, & non stas, said Austin, thou wouldst stand of thyself, and therefore canst not stand, In me stas, qui nonstas, saith Christ; In me thou shalt be sure to stand who canst not stand; Peter is a sad warning to us, who over-confident of his own strength, was soon frighted into a base , and cursed oath and execration, at the first look and word of a confident girl. But Pendleton is a sadder, who in the beginning of Queen mary's days, told self-distrusting how stoutly he would stick to the truth, to the last drop of blood, and that every drop of his fat body should be fried out at Smithfeild, ere he would consent to the introducing of Popery. had not so many words but more fears, yet weak, and self-fearing became the Martyr, and Pendleton the Apostate. How much was Peter safer Mat. 14. 30. when in the midst of the Sea ready to perish, he feared and cried out, Lord save me? then when on firm ground, he feared not, and therefore prayed not. Be strong in the Lord Eph. 6. 10. and in the power of his might (saith the Apostle) when thou art to engage in the spiritual warfare, and put on the Armour of God, but take heed of presuming on thy own strength, but put it off as David did saul's Armour, that thou mayst not be saved by bow, 1 Sam. 17. and by sword, and by battle as it is, Hos. 1. 7. but by the Lord; and as in Zach. 4. 6. not by might, nor by power, but by the spirit of the Lord. When I am weak, said the Apostle, 2 Cor. 12. 10. then am I strong, and we find by sad experience, when we are strongest, then are we weakest. Much safer therefore it is to 2 Cor. 12. 9 boast of our infirmities, that the grace and strength of Christ may rest upon us, then to make our boast in our own strength, to be sold for our presumption into the hands of our enemies. Be not highminded Ro. 11. 20. 1 Cor. 10. 12. therefore but fear; and when thou thinkest thou standest, take heed lest thou fall. Blessed is he that feareth always, Pro. 28. 14. and hideth himself; the fool rageth and is confident. How many had been safe, Pro. 14. 16. how many had been saved if they had not presumed? CHAP. XVI. Of Murmuring Thoughts. NExt follow a Regiment of Murmuring and discontented thoughts (both near a kin and much alike, only) these are more unconstant, tumultuous and quarrelsome, and as undisciplined Soldiers are ready to mutiny upon all occasions, you may hear them muttering and complaining as they go along. They are bred only in an ungrateful and ungracious heart, and argue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivant quidam a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grunio quod more suum gruniant. Aret. in Jud. 11. 16. Leigh. Crit. a proud, haughty, froward, and doglike, or swinelike disposition. They run to and fro, and like the snarling dog, saith the Psalmist, they grudge if they be not satisfied. The quiet and contented spirit never wants a feast; And the murmuring, discontented spirit never wants woe; when he wants, he seeks and makes it, creating it to itself; and such have Pashurs' doom to me, Magor-Missabibs, Jer. 20. a Trouble and Terror to themselves. They are never long pleased in any condition. If they want, than they grumble, if they want not, but see another have what they have not, they murmur as much. Rachel hath more of beauty, and more share in her husband's affection than her sister, yet if she have not children too, at her desire, she breaks out into murmuring with open mouth, crying, give me children or I die. Humble Hannah in like case prays, but quarrels not, mourns, but murmurs not, grieves but grudges not, lays open her desire, to God, and resigns up herself to God, and lost nothing by the hand. But others are neither well full nor fasting, somewhat discontentieth still; The mixed multitude were weary of their lives in Egypt, and weary of the way to Canaan out of Egypt: overjoyed with Manna at the first, and greedy of it, never had such fare in their lives, after a while cloyed with it, they say, their Onions smelled better. And carnal Israel, how did they provoke God, by their continual murmur? Their bricks were doubled in Egypt, there they murmured, Pharaoh pursued them, than they murmur, they meet with bitter water, they murmur again, at another time no water, more murmuring, they murmur for bread, murmur for flesh, murmur for the way, murmur at Canaan itself, murmur at Moses, murmur at Aaron, they must be stoned, murmur at Caleb, and murmur at Joshua, they must be stoned too, yea murmured against God himself, nothing but murmuring, oh vile, perverse disposition. A godly man ever checks these distempered thoughts and keeps them down, and when he finds his heart begin to whimper, and wrangle as a froward child, he seeks to hush and quiet it. My soul keep thou silence unto God. Why art thou disquieted within me O my soul, said David, reasoning with himself. I was dumb and opened not my mouth, said he at another time, because thou didst it. Of Patience comes ease, we say, and of submission comes contentation. It is the Lord, said Eli, let him do what he will. Correct me he may, injure me he cannot. Good is the Word of the Lord, said Hezekiah, when a sad message was sent him, concerning his posterity; It shall not be in my days, that is a mercy. It is captivity that is threatened not destruction, that is a mercy again; if destruction yet not damnation, that is a greater mercy still; It is not hell, and what ever is short of that is short of desert, and rich Mercy. Why should the living man complain. It is mere mercy that we are not consumed, said the Church, Lam. 3. 22. CHAP. XVII. Of Careful Thoughts. CAreful thoughts. These are necessary to be spoken to, as being a great part of our thoughts ordinarily, and therefore, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking care, is oft rendered, by our Translators, taking thought, Mat. 6. 25, 26, 27. and 10. 19 Take no Thought. Careful thoughts, are forbidden, Phil. 4. 6. Be careful for nothing. 1 Pet. 5. 7. Cast all your care upon God. As if he should say, all man is all care, but all your care must be cast upon God. Yet there is an evil carelessness, such as that in Laish, Sodom, and the Sidonians, Judg. 18. 7. In the idle dames of Israel, Esa. 32. 9 10, 11. He that is thus an ill Commonwealths-man, or ill husband, or ill housewife, cant be a good Christian. 2. A good Carelessness, 1 Cor. 7. 32. I would have you be without carfulnesse. Mat. 10. 19 Dan. 3. 16. We are not careful to answer thee. 2. There is a holy commendable carefulness. 1. For the things of the Lord, 1 Cor. 7. 34. 2. For thy own soul, thou must be full of cares, 2 Cor. 7. 11. 3. For the Church, so the godly Pastor is really Curatus, hath a careful heart above any other man, and his work is rightly called, Cura animarum, care of souls. Such a careful Minister was Timothy, Phil. 2. 20. Paul and Moses were worn out with their daily weighty cares, 2 Cor. 11. 28. 4. For the Ministers of the Church, Phil. 4. 10. Their Cura Pastoralis, should be answered with your Cura Pastorum, their Cura animarum with your Cura Corporum; Their care and diligence in sowing to you spiritual things, should be answered with your care and forwardness to minister to them carnal things. 2. There is another Indifferent and tolerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, haud dubie sunt mediae significationis. Leigh. Carefulness, 1 Cor. 7. 34. The married careth for the things of the World. 3. There is a sinful carefulness, and such for the most part care is, 1 Cor. 7. 32. This C●refullnesse is evil: 1. When Inordinate. 2. When Immoderate. 1. When Inordinate, when we care for the body more than the soul, when more for what we shall eat, drink, and how we shall live, then how we shall be saved: When we are more careful of our own things, then of the things of the Lord; When we take more care to double our state, and stock, then to double our Talon. These are Inordinate Cares. 2. When Immoderate; Luke 21. 34. Take heed your hearts be not overcharged with surfeiting and drunkenness, and cares of this life. Our Saviour ranks immoderate care, with immoderate eating and drinking: Eating is good, and drinking good and necessary, when with moderation; so of care we may say, Modicum non nocet; But immoderate eating, is surfeiting, and immoderate drinking is drunkenness, and immoderate care is as bad as either. And Immoderate they are, 1. When Solicitudo est aegritudo animi cum cogitation. Tully. the heart is oppressed and overloaden with them. In that place last named, Luke 21. 34. First, Let not them come near your heart. Secondly, Let not your heart have more than you can well bear; a little meat and drink lightens and refresheth the body, so moderate care is good; but when one hath loaded his stomach with meat, and hath more drink than he can bear, What is he fit for? so is the man overloaden with cares. 2. When they distract and divide the mind, hinder our close and individed cleaving to the Lord, 1 Cor. 7. 35. And when they get between God and us, that his service is neglected: The farm, oxen, merchandise, and family businesses following marririage, take up the man, that he hath no leisure to attend matters of soul-concernment. 3. When they are distrustful cares, tending to damp Faith, and to weaken duties, but so much care as sets Faith and prayer a-work, are good cares. Melanchthon said his cares taught him to pray: Si non curarem, non orarem. No care, no prayer. A due measure of care to the soul, is like water to the mill; so much as drives it about, doth well, but when floods of water come down, so great that they cannot pass, that the Mill stands with a back water, it is ill; so when care drives prayer about, it is well; when it makes prayer stand still, it is ill. 4. When they are extended beyond their bounds: Care is but for the present, as the Manna for the day; if it be kept till the morrow it stinketh. Care not for the future; Let the morrow care for itself, Mat. 6. 34. The evil of them appeareth, 1. In their Causes. 2. Properties. 3. Effects. 1. The chief Causes and Roots whence they spring, are, 1. Diffidence and distrust, or ignorance of the Care and Providence of God, whence such say, Care I must, for I have none to care for me; They consider not God's care of them; therefore cry out as they, Mar. 4. 38. Carest thou not, we perish. So Luke 10. 41. Carest thou not that I am left alone, to look after all. Where our care ends, Gods gins, and when we think his ends, there must ours needs begin. 2. They spring from an Over-high and false opinion of some Excellency in outward things; The ●ich man's riches are his Castle, men are apt to think, had they so much, they might then sing a Requiem to their souls, and then they were out of the fear of Evil, Hab. 2. 9 2. Their Properties are evil. 1. Because senseless, absurd, and irrational; We take Gods work out of his hand, where it is much better. 1 Pet. 5. 7. As if a Child of seven years' age, should say to his Father, let me manage the business of the Family. Poor Child, Thy shoulders are not for such burdens. 2. They are needless, your heavenly Father doth it for you, Mat. 6. 3. Fruitless, you cannot with all your care, and skill, add a cue or doit to your state, or a cubit or inch to your stature, Mat. 6. 27. 4. Endless, Life hath an end, and Riches have an end, only Cares have no end. The rich man had as many cares when his riches increased most, as when he had less. The ten thousand pound man hath more cares then the ten pound man, Eccl. 4. 8. There is one alone and there is not a second, yea he hath neither child, nor brother, yet is there no end of all his labour, nor is his eye satisfied with riches, neither saith he, for whom do I labour, and bereave my soul of good? This is Vanity and a sore evil. Unus Pellaeo juveni non sufficit Orbis. All the World can stand in a man's heart, and he desire never the less. 5. They are easeless and restless, breaking the sleep; Eccles. 5. 12. They cause a continual headache, or heart-ach, or are like those worms bred in children, which gnaw and torture them, make them lose their fresh colour, look like earth, smell like earth, they start in their sleep, and rest unquietly. Old age is more troubled with these worms, than childhood with the former; and more die of these than of them. 6. But they are not faultless and sinless. for consider the Effects. 1. What a strange alteration they make in man. 1. They turn man into a clod or stone, as some springs and grounds turn wood into stone; These cares turn man into stone, so was Nabal. 2. They turn man into a serpent who lives on the dust, goeth on his belly, and cleaveth to the ground, these bring the serpents curse on the soul. 3. Turns a Christian into an heathen, Mat. 6. 32. after these things the heathens seek, and if you take not heed, will turn thy family into an heathen family, where is no care of the worship and service of God. 4. At best turn a Christian into a Meteor, Luke 12. 29. Who hangs between heaven and earth, and is never like to get higher. He hath somewhat of heaven in his Conscience, more of earth in his Affection; therefore at last falls down to earth in his Conversation; Earth being the predominate part. 2. These destroy the life of Faith and love, whereby we should cleave to God without distraction, 1 Cor. 7. 35. 3. These keep from duties, Luke 14. The farm and merchandise keep from the Lords supper; The great husband hath devoured the good Christian. 4. These distract in duty, Martha could not stay by it when our Saviour was speaking, Luke 10. 42. These hinder our attending on a duty, and watching in it. 5. These choke Grace, and all good motions, Mat. 13. as the thorns choke the seed. The mines of gold and silver are noted to be in the barrenest earth; where these cares are there is greatest barrenness of grace. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saint, signifies an unearthly man therefore, as some observe. 6. These keep out and banish Soul-peace, Phil. 4. 6, 7. Be careful for nothing, etc. And the peace of God which passeth understanding shall guard your hearts. The peace of God and evidence of his love, and assurance of salvation, was never yet given, nor shall be to an earthworm, whose heart is eaten up with worldly cares. This hidden Manna is only put into a golden, not earthen pot. 7. These ever unfit for death, Luke 21. 34. Let not your hearts be overcharged with surfeiting and drunkenness, and cares of this life, lest that day overtake you as a snare: As one being drunken, or one sick of a surfeit, is unfit for work, or in an ill case to die, such is the man of cares at all times. Death comes to him as a snare; Either he dies suddenly, before he expects, as Luke 12. That rich fool died suddenly, or he ever dies unpreparedly, which is worse. Nabal died not 1 Sam. 25. 37, 38. suddenly, but though he lay ten days sick, he died unpreparedly, he lay like a block or stone, and died miserably; Before his death, earth was turned into earth, and before his burial his heart was covered with a stone. As Archimedes was busy in drawing his lines, when the City was taken, and he knocked down before he knew who hurt him; So doth the Rich man fade away in his ways, he Jam. 1. 11. Jer. 17. 11. dies in the midst of his days, and in the midst of his buildings and businesses, and in the end shall be a fool; That is, all his Monument; Dives vixit, stultus obiit, He gathered wealth, but died a fool. But because we are all so subject to these thoughts, and hardly persuaded out of them, they have so much to say for themselves; I shall 1. Remove the objections by which they are upheld. 2. Prescribe certain remedies. Obj. Oh but yet the world is hard, and it is not Talk will pay Rend, Taxes, bring the Year about, we must take care. Ans. Use a moderate providential carefulness, in God's name, and spare not, but then commit thy way to God. 2. Is the world hard, and is not thy heart harder, in which all the world is crowded? Eccl. 3. 11. It is this makes thee so full of cares. 3. And is not heaven hard too, why hast thou not some more such cares; here quit thyself as a man, offer violence; As the worldling hath the world set in his heart, so hath the godly heaven set in his heart, therefore his cares, thoughts, and discourse, are all of heaven. Obj. But I am poor, and this doctrine is for the Rich, they need not, I must care. Ans. Say with David, Psal. 40. 17. I am poor and needy, yet the Lord thinketh on me. The Lord provideth for the poor. 2. The rich and poor meet together, the Lord is the maker and careth for both, Prov. 22. 2. Obj. A poor widow, God help me and full of cares. Ans. The Lord calls himself, The God of the Widow, Psal. 68 5. hath an especial care, and gives special charge about them, Exod. 22. 22, 23, 24. In the time of famine, Elias the Prophet was sent only to a Widow to relieve her. Ob. But I have a many fatherless Children. Ans. Psal. 68 5. The Lord is the Father of the fatherless, and Jer. 49. 11. he bids thee leave thy fatherless children with him, and be they many of few, cannot God provide for many as well as few, Num. 11. Must it be marvellous in God's eyes, because it is marvellous in ours? Ob. I have but a little left, I have lived to make a hand of all. R. Yet may the Lord give his blessing to that little in the Cruse, that it may suffice to bring thee to thy journeys end. Ob. But which is worse, I am in debt too. Ans. Yet distrust not, but make thy case known to God by supplication and prayer, and to the people of God, as did that poor widow of the Godly Prophet, 2 Kings 4. 1, 2. Who was left in straits, yet not left in her straits. Distressed not forsaken. Ob. I am a poor servant. Ans. So was Joseph formerly, God setteth up the poor from the dunghill, and maketh them Princes. Better is the poor servant at the last, than the Prince born, and will not change states with him. Out of poverty he comes to rise, whereas he that is born to a Kingdom comes to poverty. Eccles. 4. 13, 14. Ob. But I have nothing in the world, to begin the world withal. R. Yet a diligent hand, and depending Prov. 10. 5. Gen. 32. 10. heart may make rich. Jacob went out with his staff in his hand, and returned full of and stock, and store of riches; how many men at present, and in former times, have risen to the greatest States, and highest Honours in the City, that came hither in leathrens breeches, and clouted shoes, like Gibeonites, that have afterwards like Mordecai, changed their sackcloth into blue, and purple, and scarlet, and chains of gold. Ob. But if I had a little more, I should then be content. Ans. Thou hast a deceitful heart of thine own which will never be content. 2. Didst thou never say so before, when thou wast little in thine own eyes, that if God would give so much as now thou hast, thou wouldst ask no more; 3. Crescit amor nummi quantum ipsa pecunia crescit. He that loveth silver shall never be satisfied with silver, Eccle. 5. 11, 12. The desires are enlarged as hell, Hab. 2. why was not he content of whom Solomon speaks, Eccle. 4. 8. who had neither son nor brother, no end of riches, and yet no end of his labours? Obj. The most plausible plea of all is, had I more, I might do more good. Ans. Thou mightest do more haply, but wouldst do less; The heart and the price never meet in a fool's hand; will and power seldom in a wise man's. What good did he Eccle. 4. 8. or he in Luk. 12. Few rich men rich in grace, or good works. The lower vines give sweeter fruits than the higher cedars. The lower valleys are always more fruitful than the loftier hills. The lesser springs and brooks yield many a wholesomer draught than the swelling ocean. Twelve pence comes more hardly out of the bag full crammed then five shillings out of a bag half empty. The poor widow gave more than all the rich; The rich have more, the poor love more. They spend more wastefully, These give more cheerfully. The 1 King. 17. poor widow could find in her heart to give a bit of her last piece of bread to the Prophet in a time of extreme famine, and could spare it out of her own belly rather than he should want, when that rich miser 1 Sam. 25. Nabal, who knew no end of his riches, could not part with bread, or cheese to David in a time of plenty, and in a day of feasting. In our late collections for the distressed Protestants in Piedmont, it was observed the rich Alderman's fellows came not off so liberally in their contributions, as some meaner Godly persons. 2. For remedies. 1. Study, believe, and rely upon God's all-sufficient, all-disposing providence, who cares for all, sets all our bounds, counts the hairs of our head, regards the Sparrows, Ravens, Lilies, much more his servants. 2. Study his fatherhood, and the sweetness of paternal affections, what parents if not worse than infidels or beasts, do not provide for their own, and shall not God for his family; yea he that keeps so full a house for every servant, will not see his children want, He that feeds the ravens that cry, will not starve the doves that mourn; he that feedeth the roaring Lion will not starve the gentle Lamb. His providential care is great, his Paternal love sweeter. 3. Study such promises as those 1. Pet. 5. 7. Heb. 13. 5. Psal. 34. 9 10. 4. Thou must pray down cares Phil. 4. 6. You cannot reason them down, they will up again, nor can you sing care away, drink it away, play it away, it will come again in a worse dress of poverty, executions, etc. but pray it away, and thou wilt get the victory. 5. By soul cares, make a diversion of worldly cares, Mat. 6. 33. Seek the kingdom of God and you will not want employment, Joh. 6. 27. Labour for that meat that endureth to eternal life: as we stop bleeding by opening a vain to divert the blood, turn the stream of thy cares another way, and they will trouble thee less. 6. Reckon thyself married to the Lord, not to the world, 1 Cor. 7. 34. Therefore care for the things of the Lord. 7. Consider the instability and emptiness of these things, and let not thy heart out upon them; a joy, love, care skindeep is enough, let them not be heart-deep, rejoice as not rejoicing, mourn as not mourning, and use the world as not abusing it, for the fashion and scheme of all this world is passing away. 8. Consider thy life consists not in the abundance of the things which thou possessest, Luk. 12. 15. 1. Not life itself, for such must die, the man that leaves his ten thousands, dies as soon as he that never saw ten pounds. 2. Nor the comfort of his life, the poor man hath as contented a meal of his dish of herbs and fetcheth as sweet a sleep on his hard bed, as the rich with his dainty cates, and bed of down. The rich hath more cramps, gout, diseases, and heart tormenting cares, envies, and discontents then the poor. 3. Nor the safety of this life, but they expose to more dangers, the rich are set upon, rob and plundered, when poor escape: The King and Nobles were all carried captive, when the poor were left behind. The noble man and great man is oft secured Jer. 39 10. and laid up in a Prison, when the poor man breathes in a freer air. 4. Lest of all eternal life, out of which, if riches do not exclude, yet love, care and trust in riches do ever exclude, Mar. 10. 24. And if this be all the good in these goods who would not say, Horum ego tum optarem pauperrimus esse bo●orum. Pius Quintus said, when he was an ordinary Priest he had good hopes of salvation, when he was promoted to a Cardinal he became full of fears, But when he was made Pope he even despaired. CHAP. XVIII. Of carnal thoughts. BEsides these, there are a many Carnal thoughts to be taken notice of Dangerous thoughts. Carnal thoughts of God, of his word, worship and all his ways. These the natural man is made up of, and they are the best thoughts he hath, or can have till he have another heart and become a spiritual person. He savoureth the things of the flesh. Ro. 8. 5. 1 Cor. 2. 14. He understandeth not, doth not receive, perceive, or relish any thing that is spiritual. The wisdom of God is foolishness with such. How contemptuously may you often hear such speak of divine things, of the spirit, of the new birth, of praying by the spirit, living in the spirit, being in the spirit, walking after the spirit? How grossly do they conceive of many truths and duties laid down in Scripture? Regeneration they know not what it is, if it be not Baptism; feeding on Christ they know no other but either Carnal, or Sacramental. Oh what strangers are they to the life of God, to the life of faith, to Union with Christ, to the power of Eph. 4. 18. Ro. 8. 6. Godliness. But to be carnally minded the Apostle saith is death, hadst thou no other sins. To be carnally minded is death, They that are in the flesh cannot please God. Ro. 8. 8. They may be in their Generations wise, in their carriage unblamable, for natural endowments, acquired skill and abilities in Arts, Tongues, Trades, State-pollicy, yea for humanity and the Theory of divinity they may be eminent, yet their hearts, thoughts and temper of spirit being carnal, they perish in the midst of all, as Zimri, only 1 King. 16. 18. having the honour to burn in the house of a King, and in the midst of Royal householdstuff, and may cry out as Nero, Quantus Artifex Pereo! How great naturalists! How great Artists do we perish. CHAP. XIX. Of doubtful, distrustful, and fearful thoughts. IN the next place, because I now (and I suppose thou also) grow weary of these evil thoughts, and would fain rid my hands (and heart) of them, I shall crowd two or three companies of them into this and the next chapter that we may the sooner have done with them. And oh! that I could as soon leave thinking, as I can speaking of them, and as well throw them by out of my heart, as I can this pen, or thou canst this Book out of thy hand: But where there is so much carrion, there will be crows; and where so much dung, there will be Scarabees. Jericho was once so close shut up, they made account that none should go out, none come in, yet did there Josh. 5. 1. Spies get in, lodge, and go out after, that sought the destruction of the City, that harboured them, and were never perceived. It is so with thee and me. 1. There are a crew of doubtful thoughts, that oft pester the mind, cloud the understanding, weaken faith, damp hope, deaden prayer, destroy dependence, delight and joy in God: Doubts about self, our state, our duty; about God, his word, his love, his presence, his care, Yea about every thing. May I believe in God? may I adventure on such a promise? may I pray? may I expect an answer if I pray? This doubting makes a Doting Christian. Gird up thy Loins, Ask in faith, waver Jam. 1. 6. Mat. 21, 22. not, and fear no●, whatsoever ye ask in prayer believing ye shall receive; But he that wavereth and doubteth will never come to any stability, but is like the waves of the Sea driven up and down by reason of their lightness and mobility, at the pleasure of every blast. 2. Distrustful thoughts, and unbelieving are like the former, whereby we are apt to call every thing in question, God's providence, presence, care, truth, faithfulness, yea this foul unbelief calls in question every thing; the very Deity of God, the Trinity of persons, the Divinity of Christ, the verity of holy Scripture, the very fundamentals of salvation, and stumbles at every high point and mysterious revelation, much more at the application of particular promises, whether Christ can, and God will save such an one as he is, whether he may ever expect an end of temptation and trouble, or whether he can possibly reap any good by them. Oh this mischievous unbelief! this murderous unbelief! what doth more dishonour God? what more damage the soul? Abraham by faith gave glory to God, But Moses and Aaron by Ro. 4. 20. Num. 20. 12. their unbelief gave not glory to God (it is said) and were for no other cause shut out of Canaan. This unbelief take heed of it, be humbled for it; hadst thou no other sin this might shut thee out of Canaan and heaven too; Strip thee of all present, and stop thee from all expected mercies. Except you believe you shall never be established. All Satan's Es. 7. 9 darts are thrown in the face of faith, our great work is to maintain the fight of faith. The strongest and sharpest assaults of 1. Tim. 6. 12. Mat. 4. Satan are against faith. If thou be the son of God, comes in at every turn. He knows if thou beginnest to doubt, thou beginnest to yee●d. Happy is he who is not troubled with such thoughts as these sometimes: few but are. But more happy he who is most troubled with them and humbled for them. These tentations often by Gods over ruling providence, tending as much to the deeper rooting of faith, as the shaking winds to the rooting of the younger trees. 3. Fearful thoughts are like both the forementioned, full of sin and full of trouble, keeping the soul in continual torment, the life in suspense, and the spirit in bondage, from the too sad expectation of evil, and too little expectation of good; and they have commonly these three ingredients, a deep apprehension of danger, a quick apprehension and remembrance of guilt, and a very little faith. Hence in any difficulty, when the storms arise, winds are boisterous, waves are high, they cry out as if all were desperate, Lord save Mat. 8. 28. us we perish. For these the Lord doth often check and chide his servants; Why are ye fearful, Oh ye of little faith: fear not, Believe only— who art thou that fearest a man that shall die— and forgettest the Lord thy maker— and hast feared continually Es. 51. 12, 13. because of the fury of the oppressor as if he were ready to destroy and where is the fury of the oppressor? Thus are we apt to torment ourselves with sundry unnecessary fears, fears of this, and fears of that, fears of want and poverty, fears of afflictions and crosses, fear of loss of children or state, fear of loss of God's favour, fears of Satan, fears of wicked men, fears of life, fears of death, fears of hell, fears of judgement, nothing in the world but fears and all sinful fears. CHAP. XX. Of reasonings and Irrational thoughts. WE shall join together some more kinds of thoughts in this chapter, whereof the first are a company of objecting, and disputing thoughts and Reasonings, as they are called, 2 Cor. 10. 5. Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. seem to have much to say for themselves to make a man wise above or against what is written. These are strong holds hardly thrown down. Do all things without murmuring Phil. 2. 14. and disputing, especially with God. Christ Jesus loves the Currista better than the quarista, or quaerista, as Luther said wittily, he loves such as can go and run, rather than such as ask, why and wherefore. Where is the wise, and scribe, and disputer of this world? Saith the Apostle, he may have Philosophi haereticorum Patriarchae. Quid Athenis & Hierosolimis? Quid Academiae & Ecclesiae; Tert. Cedat curiositas fidei, cedat gloria saluti. Nihil ultra regulam scire est ●mnia scire. Idem. the highest place in the Schools and the lowest in the Church. Too much learning and carnal reason makes ●●ad Christians. Nothing endangers Divinity more than Philosophy: where reason Ends, there Religion gins, and where sense sees least, faith sees most. We may dispute away all our faith, all our hopes, all our comforts, and all our obedience too. It is not reason by which we stand but faith, 2 Cor. 1. 24. Had Abraham begun to reason he had renounced his faith, had he consulted with flesh and blood he had renounced his obedience. His Logic was, God hath promised, therefore it must be true; And his Ethics were, God hath commanded, therefore it must be good. And before this faith, mountains became plains, impossibilities became easy. God is able to perform what he promised, and before this obedience the hardest command is as easy as the least. An Implicit faith and blind obedience in this case, is the highest perfection of a Christian. Who is blind as he that is perfect? Es. 42. 19 But on the other side, when we will exalt Num. 11. reason and put out our questions, How shall this be? As Moses, when the Lord said he would give a month's provision of flesh to so numerous an host in the wilderness, thought it was too much for omnipotency to undertake. Sarah, how shall a child be Gen 18. 13. Lu. 1. 18. borne of one that is so old? Zachary the like, when a child was promised him by the Angel Gabriel, their reason nonplussed their faith, they dishonoured and displeased God, and show us how destructive to believing these reasonings are. This the grand Antichrist in the soul, that opposeth and exalteth himself above all that is called God, or Gods revealed will. This the enemy of faith, obedience, security and confidence. This reason the mother of all the evils that pester both the souls of men and the Church of God, mother of unbelief Scepticism, Irresolution and sinful toleration, mother of pride, dissensions, disobedience and violent impositions and persecutions, mother of heresies, schism, separations, mother of Atheism, Arrianisme, Antiscripturism, Arminianism, and Socinianism. Certainly I should never believe and worship the Trinity, believe the incarnation of the son of God, Justification by faith without Melius est Idiotas & parum scientes existere, quam putare multum scire & multa expertos in Deum suum blasphemos inveniri. Irenae. ad. Her. the works of the Law, nor the resurrection of the dead, if I should consult with flesh and blood, and not hold that in divine mysteries, Ipse dixit is above all arguments and authorities, and Scriptum est above Probatum est. The highest point in all Christianity is self denial, and the highest point of self denial, is to deny our own reason in the things of God, and in plain English, to learn to be fools, that we may be wise, 1 Cor. 3. 18. The great conqueror is he who hath overcome himself, and the first conquest of self is when Reason hath conquered sense and brutish Appetite, this is the Moral man's conquest, the highest that the Heathen could go. The second is, when conscience hath subdued reason, this the conquest of the Christian. But there is a Third, which is the highest pitch of Christianity, when the word and the knowledge of Christ have subdued sense, reason, and conscience; Then is soul, body, sense, reason, will, conscience all made an Holocaust, and presented to God to be an acceptable sacrifice and a reasonable service. Reason unsanctified is a blind guide that leads the soul into a thousand byways, among a thousand Precipices. The Athenians reason disputed away the Resurrection; The Arminians disputes away the Grace of God, The Socinian disputes away the Deity of Christ, The Papist, the merits of Christ, Justification by faith, and the second command of the Decalogue: In short, let reason rule the matter, and we shall have never a command left in the Decalogue, and never an Article left in the Creed. Therefore the Gospel hath ever been troubled more with scholars, then with other men. And the Lord hath ever found more to do with the wise, than the babe and simple one. Mat. 11. 25. It is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wisdom of the flesh which is enmity to God. Ro. 8. 7. and it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not the foolishness, but the wisdom of the world 1. Cor: 3. 19 which is folly with God. Solomon saith, the foolishness of fools is folly; that is, with men. Pro. 14. 24. But the Apostle saith, the wisdom of the wise is folly with God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 1. 19 Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ro. 1. 21. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The wise, the scribe, the Sophy, the Prudent. The man who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animalis, all soul and 1. Cor. 3. 19 reason, yea their understanding, ratiocinations, 1. Cor. 2. 14. craftiness, are all nothing but plain foollishnesse, or enmity, and opposition to God. He cannot take things upon trust by an Implicit faith from God, as the believer doth, who believeth, not because things promised are agreeable to reason, or probable, or possible, but because the Lord hath said it. Nor can he obey God with blind obedience, as Abraham did, who knew not whether God would call him, and faith and obedience would carry him, but he went when the Heb. 11. 8. Lord commanded, not knowing whither he went, but he was sure he was in the way of faith and obedience. 2. And if reasonings be so bad, what shall we say to such thoughts as are without reason, Brutish, childish, foolish, irrational? Among the evils found in the heart, foolishness is one mentioned by our Saviour, Mar. 7. 22. And the disease of the Gentiles, Rom. 1. 21. was a foolish heart, a darkened understanding, full of vain imaginations: If it be the weakness of childhood to have much folly bound up in the heart, needing the rod of correction to drive it out, what a shame is it for those who are past children to have folly and madness bound up in the heart, which no rod of correction, or words of instruction can drive out? Bewail thy vain, frivolous, fruitless, childish and unsavoury thoughts, Domitian the Emperor would pretend to be serious sometimes, and therefore must be private, but they who stood at the door, could peep in and spy him running after flies to catch them, which begat that answer, who is within with the Emperor in his private chamber? ne musca quidem? no body, not so much as a fly. Oh if our hearts were looked into often, might not we be found as Idle in our imaginations, catching flies, weaving cobwebs, and if it were asked, who is within in our hearts? we might answer no body, not a thought worth a fly. The Scripture brands all the wise men of the world for a pack of fools, and scores up their wisdom for stark foolishness, as I said before, 1 Cor. 3. 19 and if the wisdom of the wise be folly, what is the foolishness of the fools but folly in grain. Every man is brutish in his knowledge, Jer. 10. 14. and 51. 17. What is he then beneath a bruit in his Ignorance, or inconsiderateness. Holy and wise Agur bewails his own brutishness, Pro. 30. 2, 3. Surely I am more brutish than a man, and have not the understanding of a man, I have neither learned wisdom, nor have the knowledge of the holy. Oh what cause have most men with blushing and shame, to bewail the silliness and unsavouriness of multitudes of our thoughts day after day? 3. What shall we do with a company of Wild, wand'ring, Impertinent thoughts. wild, wandering, impertinent thoughts, where shall we commit, and shut up those vagabonds, or how shall we shut them out rather? The prisoners are too many for the keepers, as at the battle of Agincourt it was with the English: we have not bands nor fetters enough to hold them. Let them go, as they come, stay them not, what wild wand'ring thoughts have we in hearing, wander in meditation (when most serious) wander even in prayer, and while we are looking here and there, after this and that vain thought, the man is lost (as it was in the Prophet's parable) The heart which we are charged with to keep with all 1 King. 20. 40. keeping, is lost in the crowd, and we know not where to seek it. We might add to these vain thoughts (but of them we shall speak under the third head hereafter) and of sinful, unadvised passionate wishes, as that a Jonah: would I Jon. 4. were dead; or that of Israel, would God we had died in Egypt, would God we had died in the wilderness. This was their old note upon any discontent and their rash wishes Num. 14. 2. 28. came home to them to their cost— These were not like those serious, and humble, and pious, and charitable wishes that you find in others of the Saints, as Num. 11. 29. Josh. 7. 7. Psal. 119. 5. Act. 26. 29. But I shall only add one short chapter of the hypocritical thought, and so conclude this first head of evil thoughts relating to God. CHAP. XXI. The hypocritical thought. LAstly, we may not forget the hypocritical thought, which makes the heart as bad as any other. What are we better if we have not Atheistical, Blasphemous, or hard thoughts of God, if we have low, base and dishonourable thoughts, not glorifying him as God, an heart searching omniscient God. There is no greater abomination in the eyes of God, no greater reproach to the Church, and no stranger monster in the world than the hypocrite is. In face and speech he is an Angel, in heart and life a devil, hath a head of Gold, feet of clay, and heart of dirt. He is a black fiend in a Prophet's mantle, an Israelite with a Babylonish Garment and wedge of Gold in his tent, a Syrian outwardly cleansed, in heart a Rimmonite; a disciple with a Bag, and a devil with an holy Sop; a Psudo-nicodemite, by day with Christ, by night with the High Priests in their Conclave; a bastard Moses, who puts on a veil when he appears before God, or before Israel, puts it off when he comes into his closet, or among his companions. He hath ever a cloven foot, a cloven heart and cloven tongue, that you may know whose child he is: He halts between God and Baal, God and Rimmon, God and Mammon, God and Molech. He hath a cloven foot, with one knee bowing to God, with the other to Rimmon; he hath a cloven, or double heart, with one heart embracing God, with the other Mammon; a cloven tongue too, he can swear by God, and swear by Malcham too. He can pronounce Zeph. 1. 5. Shibboleth and Sibboleth too, and can speak the language of Canaan and the language of Ashdod both. These will needs pursue Christ and profession, as Asahell dogged Abner, whom he would have been shut off, that he might not have destroyed him. Turn thee 2 Sam. 2. 22: aside to the right, or left hand, and take any other man's spoils, or garments but leave me; But he would not turn aside from following him, Till Abner lift up his spear, and smote him under the fift rib. These had better be any thing than Professors, and follow any one then Christ. He will at length give them their death's wound: All their sacrifices are abomination, as being offered with leaven, and wanting the Salt of sincerity. What an Israelite, and steal and dissemble Leu. 2. 13. Josh. 7. 11. Jer. 42. 20. Ez. 33. 32. Act. 5. 1. Ezek. 14. 4. too as Achan? Protest, promise, and vow, and yet dissemble as Johanan? hear, make loves and dissemble as Ezekiels hearers? Profess and dissemble as Ananias? Preach and dissemble as Judas? Believe and dissemble as Magus? Come before God with Idols in your hearts. Ah Sirs, God will not be mocked, God will not be enquired of by such! God will answer them by himself. All Idols are abomination, but the Idol in the heart, is the greatest: All falsehood is abomination to the Lord, falsity in a balance, falsity in the speech, but most of all in the heart. As truth commends every thing that good is, and makes it much better, so falsity debaseth every thing that seems never so good, and makes it stark naught, what more delightful to hear then good news? It is good if true we say. So are gold, Jewels, Pearls highly valued if true, not counterfeit. A true professor, and a true Israelite indeed, who knows his worth how highly doth Jo. 1. 47. God esteem him? a Prophet, how highly is he honoured in the Church, above another professor? but he must be a true Prophet; an Apostle above a Prophet, if a true Apostle; The Messiah above them all, but it must be the true Messiah then; And God above him too, but it must be the true God. On the other side, how doth falsity debase every thing: A false balance bad, a false tongue worse, a false heart worse still, a false Professor worse yet, a counterfeit Apostle, or false Prophet worse yet, A false Religion, or feigned Gospel worse still, But a false Christ, and a false God worst of all. King's proceed against such as traitors, who adulterate their Coin, and stamp their Image on base mettle; what will be done to them, can we imagine, that shall be found guilty of adulterating God's Coin, and stamping the Image and superscription of God, and the Effigies of holy profession, upon a base drossy heart, and spotted life? CHAP. XXII. Of Evil Thoughts towards our Neighbour. WE are now come into another field of Tares (without Wheat) or into another Room of the Chambers of Imagery, where is a new discovery of more Abominations yet; Or among another army of enemies, against whom we must oppose ourselves, as Israel when come over Jordan, were to encounter with the Canaanites, nearer home. We are to speak of a second sort of ill thoughts, which concern our Neighbour; and of these are very many kinds; we shall point at some of the chief of them. Whereof the first is, The evil eye, Mar. 7. 22. mentioned in the Inventory of the evil heart. Out of the heart proceed evil thoughts, adulteries, fornications, etc. an evil eye. There be many evil eyes in the world; And these are as clear indications of the mind in many cases, as the tongue or hands. Solomon saith, the wicked winketh with the eye, Prov. 6. 13. and speaketh with his feet. The eye is the tongue of the soul more than the feet; and Ubi amor ibi oculus. So, Ubi odium, ira, etc. ibi oculus. many sins, as adultery, lust, pride, envy, disdain, revenge, murder, are as legible in the eye, as in the act; Some of which only hurt the person himself; as adultery in the eye defiles the beholder, the other not being at all defiled; murder in the eye kills the beholder, the other not being touched; so pride, etc. Yet always it intends the evil of his neighbour. 1. The Eye of envy, is a very bad and sore Eye; the disease of hell, the first sin of Satan, (say some Divines) which threw him out of heaven, because envying that man an inferior creature, should be dignified above his angelical nature in the intended assuming of our humane nature, by the Son of God; but certain it was, his first sin after his fall, when he came down full of rage against God, and envy at man standing, whom he now wished to be almost, and altogether such as himself, in his bonds of sin and misery. It is a fly always bred in dung, a vice only found in a base, low and malignant spirit, which joys in, and seeks the hurt and downfall of others, and grieves at, and hinders the good of others. Thus was Saul Eyesick, when he saw David honoured by the people in their songs and dances. Saul was very wroth and said, they have ascribed to David ten thousands, to me but thousands, what can he have more but the Kingdom? And Saul eyed David (with an observing, mischievous, and envious eye) from that day and forward. Saul was well 1 Sam. 18. 8, 9 content that David should adventure his person, when he sat still, but could not brook it, that he should have any share in the people's affections, and acclamations; but he thinks his own honour eclipsed. Jonathan he eyed David too, but that was with an Eye of respect, his heart was knit to him, he loved him as his own soul; as we say, he could 1 Sam. 18. 1. not tell whether he might hear him or see him, he could never look enough on him; But Saul eyed him, as if he would have run him through with his Eyes, as well as with his Javelins. He looked at him (I will not say, as in our Proverb, the devil looked over Lincoln, but) as the devil looked over Paradise, while man remained innocent, seeking his ruin. Take heed of this foul sin, Charity envieth not, saith the Apostle; But 1 Cor. 13. the corrupt spirit, that is in all the sons of men, doth naturally lust unto this sin of Envy. And yet is there a worse Eye of envy than this, which looks a squint, not only where men bestow their favours unequally, (as they think) but when God shall bestow his unequally, as they suppose, on those who have not deserved so well, done or suffered so much as themselves. There were that murmured against the good man of the house at his distributions, to whom the Lord said, May I not do what I will with mine own, Is Mat. 10. 15. thine eye evil because I am good. And yet a worse, (whereof a spice seemed to be in Josuah) when we emulate the gifts and graces of God bestowed on others, as if ourselves were eclipsed by their lustre. To whom a Moses would say, Let them increase, let me decrease; Oh that all the Num. 11. 15. Lords people did prophesy, and that the Lord would pour out of his spirit upon all. Moses had a selfdenying heart, and a bountiful eye; Whatsoever was good in God's eye, was good in his too. 2. There is an evil Eye of disdain. There is a generation (saith the wise man) Oh how lofty are their eyes! and their eyelids are lifted up. Prov. 30. 13. Thus Haman looked Est. 3. 5, 6. Superciliously on Mordecai, as if he could have eaten him, when he thought scorn to foul his hands with him. Thus scornful Michal, in her heart, disdained her husband, 1 Chro. 15. 19 when he danced before the Ark, as if she a King's daughter, had been disparaged by her husband's ardent zeal and piety. A base and wicked disposition this is, and God ever owes such a shame. He resisteth the proud, and will bring down the proud looks, as well as the proud hearts. Thus the Scripture often describeth Psal. 18. 27. the wicked by their gestures; Winking with the eye, Prov. 10. 10. Psal. 35. 19 Putting out the fingers, Esay 58. 9 as showing a disdainful spirit. Yet is there also a good Eye of holy disdain and contempt in Godly men, Psal. 15. 4. In whose eyes, it is said, a vile and wicked person is contemned: Noble Mordecai looked upon Haman as vile and contemptible in midst of all his high Titles and great offices of advancement. And holy Elisha looked upon a wicked King, as so worthless a person, that in his holy contempt, he said, he would not have vouchsafed to make him an answer, or lend him a look, were it not for 2 King 3. 14. the presence of Jehoshaphat, whom he more honoured for his Grace, than for his Diadem. 3. The evil Eye of suspicion, whereas Charity thinketh no evil, but interprets all in the best sense, and will rather choose to make the best of evil, than the worst of bad, or bad of good. Devise not evil against thy neighbour, saith the Lord, when he dwells securely Prov. 3. 29, 30. by thee, and intends thee no harm. But suspicion and jealousy looks upon every good act and office done with an evil eye. David sends to Hanun to condole the death of his Father, and to congratulate his peaceable 2 Sam. 10. 3. succession in the Throne. This is interpreted to be a perfidious act, to forerun an invasion by sending his messengers as spies, to observe the nature, manners, and preparations of his Country. This suspion is a botch breaking out in a base and foul heart, infected with fraud, falsehood, or other filthy guilt, and is the bane of secure confidence, and is to be banished out of Christian breasts, as the great enemy to humane society, and true friendship. 4. The Censorious Eye, is another evil eye. It is Totus oculus ad extra, totus tenebrae ad intra, all eye without, all darkness within. He hath a Beam in his own eye, yet seethe never the worse, but the better to espy the least mote in his brother's eye: Whereas the sincere person, is totus oculus ad intra, The least mote troubles him makes him weep, wipe, wash; But his neighbour's mote or beam troubles him not. 5. The Covetous and Greedy Eye, is another evil Eye. As there is a Bountiful Eye that shall be blessed, Prov. 22. 9 He giveth his bread to the poor, when he sees their want, his eye pities them. So he that hasteth to be rich, saith the same Solomon, hath an Prov. 28. 22. evil eye, a covetous and cruel eye, and considereth not that poverty shall come on him. His eye is never satisfied with seeing his own wealth, and another's woe; he thinks much to see another live by him, he hath devoured Naboths vineyard already in his eye, Deut. 15. 9 and is sick with discontent, if he cant get him part with it. Their desires are enlarged as hell, saith the Prophet, and they seek to add Hab. 2. 15. house to house, and field to field, till there be no more place, that they may be placed Esa. 5. 8. alone in the midst of the earth. 6 The Eye of adultery is another evil eye, wherewith ever the beholder's heart is defiled, and often the chastity of another is endangered. The harlot's eyelids are very dangerous, Proverbs 6. 25. 7. The malicious and revengeful Eye is a devilish evil Eye, such was cain's, who cast many a sour and menacing look at his brother Abel, when he gave him never a word. Which malice and mischief in his thoughts and looks the Lord reproved, when Gen. 4. he said, Cain why art thou wroth with thy brother and why is thy countenance cast down? This is Eye-murder, or heart-murder; as the former Unchaste Eye is called heart-adultery, or Eyes full of adultery, 2 Pet. 2. 14. 8. The Unnatural and Ungracious Eye of children to their parents, or those in nearest relations is worst of all, sometimes the eye of the Husband is evil to the Wife, and the Wife to her Husband, yea the tender mother to her tender babe, but that is not ordinary; but in time of extremest famine, and Deut. 28. 54, 55, 56, 57 calamity, and is then the sorest judgement and the height of all misery. But it is too ordinary to see the child look with an evil eye upon his aged and indigent parents, and this is the height of impiety, and the most prodigious of sins and inhumanity. The eye that mocketh his father and despiseth to obey his Prov. 30. 17. mother, the ravens of the valley shall pick it out, and the young eagels shall eat it. He ordinarily dies a shameful death, and lies unburied, then do the Crows and eagle's prey upon his carcase as carrion, and begin with the eyes as they usually do. He that curseth his father or mother, he saith again in another place, his lamp shall be put out in obscure darkness. Prov. 20. 20. Many such sad examples we have recorded in all ages, of these sons of Cham, and brothers of Absalon; whereof the one in mirth and sport beheld his Father's nakedness, and profanely insulted over his infirmity, him the Father laid his curse upon by imprecation, and God upon his posterity by execution. The other ungraciously beheld his Father's honour, and long life, with discontent, he thought the old man would never die, he seeks to asperse his Government, and make him uncapable of the Crown, that himself being the eldest Son, might have the Crown before his Father's death. Him indeed the Father pitied, and desired he might be spared, but vengeance suffered him not to escape. The Crows were near picking out his eyes, when he was by divine Vengeance hanged between heaven and earth, unworthy to go to the one, or to tread upon the other. Think of this you undutiful and ungracious Children; if to honour Parents be the first command, then to dishonour and disobey them is the first of sins. If to be without natural affection, be such a heathenish sin, what is it to have natural affection Rom. 131. turned into unnatural disaffection and disobedience; To be thorns in the sides, and pricks in the eyes of their dearest Parents, and to prove such a curse, as Elies sons, those who died, were a great grief dying in their sins, and cut off by divine Vengeance, but those who lived were a greater eyesore, and heartbreak. That man of thine, whom I shall not cut off, (saith the Lord) shall be to consume thine eyes, and to grieve thine heart. Which 1 Sam. 2. 33. hath made unhappy Parents cry out, I have nourished and brought up Children, and they have proved Vipers, rising up against me. How happy the womb that never bore, and the paps which never gave suck, and to wish with Augustus because of the lewdness of his Daughters, would God I had either lived unmarried, or died without Children. There be many other kinds of evil Thoughts against our Brother, whereof we shall instance in some, not speaking much to them, but pointing briefly at them. Only we shall lay down this Rule, that he who commandeth us to love God, commandeth us to love 1 John. 4. 21. our brother also; And he who commandeth that we should have none but high, holy, honourable, and reverend thoughts of him, and that we should think soberly concerning ourselves, commandeth that we should have none but fair, just, favourable, and charitable thoughts of our Neighbour, Zach. 7. 9, 10. Thus speaketh the Lord of hosts, Execute true judgement, and show mercy and compassion every man to his brother, and oppress not the widow, the fatherless, the stranger, nor the poor, and let none of you imagine evil against his brother in your heart. CHAP. XXIII. Many other Evil Thoughts against our Neighbour. 1. CEnsorious Thoughts, and rash judging Censorious Thoughts. of our Brother, of his heart and state, severely forbidden and threatened in the Scriptures, as a sacrilegious inthroning ourselves in God's Tribunal, a sin never so common as now: This Minister is Antichristian, that is a , this man a hypocrite, that man a formalist, but all are judges, and all are judged, and all are condemned. What shall become of us in that day, when that shall be verified, With what judgement Mat. 7. 12. ye judge ye shall be judged, condemn and be condemned? Why dost thou judge thy brother? Rom. 14. 10. and why set at naught thy Brother? What hast thou to do to judge another man's servant? To Rom. 14. 4. his own Master he must stand or fall, saith the Apostle. If our Saviour said, Man, who made Luke 12. 14. me a judge? do not thou make thyself a judge, unless, of thyself; here thou hast a 1 Co. 11. 31. Patent, there none. Grudge not one against another, saith Saint James, lest you be condemned, Jam. 5. 9 behold the judge standeth before the door; and wilt thou keep him out, and prevent him from doing his own work? But we are not to wonder (as one saith) if the world be full of unjust judgements, when there are seven dangerous Judges always abroad in their Circuit, who have given themselves Commissions, and will not be persuaded to lay them down. 1. Judge Weak, an unfit person to make a Judge, yet is he the best of the seven, for he hath no ill meaning. He that yet knows not the latitude of Gospel-Liberty, if he see another do but what he lawfully may, he cries out of licentiousness. The weak is apt to Judge, as the strong to despise, Rom. 14. 3. Thus Simon when he saw so wicked a woman come so near to Christ, and he permit it, began to change his former good opinion he had of Christ, that if he were so good a man Luke 7. 39 and so great a Prophet as the world took him for, he would not su●●er such a woman to touch him. 2. Judge Hastings, or Inconsiderateness, is a rash Judge. This made Eli so rashly censure mourning Hannah for a drunken gossip, 1 Sam. 1. 14. when (blessed Saint) she she more tears than she had drunk wine. And what were they who said of Paul, without all doubt, this man is a murderer? Acts 28. 3. Judge Hearsay, is another Incompetent Judge; He takes things upon report, never weighing circumstances, considering the quality of the Informers, or once giving them their oath. Jesus Christ though he was the fittest person to judge, did not judge according to the hearing of the ear, Esa. 11. 3. The Lord himself came down into Sodom to make a more full discovery of the truth of that report which was carried up to heaven. Gen. 18. 21. But now a days a base report against the best man, from the worst hands, is evidence enough to proceed to condemnation. 4. Judge Prejudice, or erroneousness, (I cannot call him Justice) is a fierce and cruel Judge ready to condemn those of differing minds, be they never so pious and peaceable, such a one was Paul once towards the Apostles and other Saints, and such he met with afterwards. He had Judged them, and now they Judged him the great disturber of the Church's peace, and corrupter of Religion. 5. Hypocrisy is another merciless Judge, he with his Beam in his own Eye condemns his brother's Mote. Clodius occusat Maechos. 6. profaneness is a furious Judge, and he that drinketh up iniquity like water, upon his Alebench, condemns him that will not so much as taste. They speak evil because you run not into the same excess of riot, 1 Pet. 4. These are Inexcusable who judge others, yet do the same themselves. Rom. 2. 1. Who is the Troubler of Israel but Elias? and who must prove him so but Ahab? The profanest wretch in a Parish will Judge his Minister and all the godly in the country. They are all naught, Hypocrites all, as bad in a corner as the worst. I hate hypocrisy (say they) and shows of Religion; I would thou hatedst profaneness too, and shows of Impiety. The Wolf of old condemned the Lamb, and the Camel-swallower condemns the Gnat-eater. 7. But Malice is a mad Judge, and without all reason. He saith of Job, he is an hypocrite, and will stand to it, though God himself be his Vindicator and Compurgator. This said of Christ, He is mad and hath a devil, oh hear him not; good people believe Joh. 10. 20. him not; He is a glutton, winebibber, and seditious person too besides. And John the Baptist he had a devil too. We may add to these Judge Absalon, (Justice would be) would to God I were made 2 Sam. 15. 4. Judge, saith he, would do every honestman right) Judge Ambition, or Calumny, who when his own heart is full of pride, malignity, impiety and rebellion, and his ways known to be abominable, like another Captain mend-all, the head of an old rebellion, takes upon him to censure the best, and to asperse all in place of Government, Magistrates, Ministers, all may come to him to learn their duty. Now seeing some or other of these Judges are in every place, no marvel that all places are full of Judgement, and all Judgements full of perverseness; Judgement running down like a river, but righteousness dried up as the Red Sea. 2. Contemptuous, disparaging, undervaluing Contemptuous Thoughts. and insulting thoughts; whereas our duty is in point of honour, to prefer others, and take Ro. 12. 10. shame to ourselves. He that is void of understanding despiseth his neighbour, Pro. 11. 12. A stinking weed this is which groweth only in a dunghill. Never found but in a base, or ungracious heart: The Sorry bondwoman when she saw she had conceived and her mistress barren, was a better woman than her mistress, and slights her Gen. 16. 4. Psal. 10. 5. and 12. 5. as much as the dirt under her feet. And the wicked man is oft described by his puffing at every one, he is so puffed up himself with Arrogance, that he puffes at every other man with insolency and contempt. 3. Again, Overweening and Magnifying Overweening thoughts. thoughts of some, to the disparaging of others are as bad, and making odious Comparisons and unbeseeming differences between man and man, according as private interest or affection sways the judgement. This began in the Apostles times, and is Epidemical and rife in our days: To 1 Cor. 4. 6. think of men above what is written, and to be puffed up for one, against another. I am for 1 Cor. 3. 4, 5. 8. Paul, saith one, But Apollo's for me, saith another, and Cephas is beyond them both, saith a third. But who is Paul, and who Apollos? Are they not one? They are good men all and agree, do you also agree Ingeniis non ille favet, plauditque sepultis. Nostra sed Impugnat, nos, nostraque lividus odit. Horat. and rend not the Church by Divisions. It were a fond thing if one should say this Moon is a rare moon, The last was as good, the next will be as good. To say of this man dead, He was a man, none like him, of that Minister to whom thou art a stranger, him I like; and to slight the present Ministers, thy own especially (if faithful and godly) shows great precipitancy of judgement, but little Sincerity. The Jews gloryed, they were Moses disciples, Jo. 9 28. took it in scorn to be Christ's disciples, and to learn of him. But Moses was bad Ex. 17. 4. enough while he lived, much ado he had to escape Stoning once. The dead Prophet's Extinctus amabitur Idem. tombs must be Garnished, and names must be Kalendered, while the living must be persecuted, and their names buried in Infamy. If Paul and Peter, or Austin and Jerom were alive, they would wonder how they came to be called Saints, when others that preach the same doctrines are Anathematised, or reproached. 4. Cunning craftiness whereby men lie in Craftiness. Act. 13. 10. wait to deceive, This turns men into Serpents, and makes men the children of the devil, who is full of subtlety and mischief. Though this be cried up as the Art of Arts, and the highest wisdom. Qui nescit dissimulare, nescit vivere: We say, He that cant dissemble must look to live despised, and die a beggar; Jonadab the son of Shimeah such a subtle Sycophant, and sly 2 Sam. 13. 3. companion, that he could tell Amnon how to deflower Tamar and she should neither be ware, nor could avoid it. Absalon was so perfect in this Art, that he courted and gained all the people to depose his father, and set up himself, that judgement 2 Sam. 15. 6. might run down as a River and Justice as a stream. Jacob a plain man himself, had sons too nimble at this, who first overreached, Gen. 34. 13. then Massacred the men of Shechem. Into their secret let not my soul come, say thou with Jacob: Cursed be this wrath, Cursed this Gen. 49. 6, 7. policy, the one is cruel, the other hellish. The Godly man's rejoicing, is that in simplicity and Godly sincerity, not fleshly wisdom, he hath his conversation in the world, 2 Cor. 1. 12. and 4. 2. And accounts it his glory to say, I have renounced the hidden things of dishonesty, not walking in craftiness. And while the wicked projects how to lay snares privily, and to swallow up others alive as the grave, and to Pro. 1. 11. Neh. 4. 11. come over them, so as they shall not see nor know who hurts them, The Godly man saith, let integrity and uprightness preserve me, or let Micah. 7. 2. me perish. 5. Treacherous and mischievous thoughts, Treacherous thoughts. when greatest goodwill pretended; this is to be superlatively wicked, a devil incarnate, as Judas was, who betrays his Master with a kiss, words smother than oil, yet war in his heart. Absalon entertains Amnon with good cheer, and a sword is 2 Sam. 13. 28. presented for the second course; Jael-like Jud. 4. 19, 20. begin with butter, and milk, and end with hammers, and nails. Thus, those Sycophants and arch dissemblers who came to Christ, with Master we know thou art true and able to resolve us, we have a case of conscience which troubles us, tell us what Mat. 22. 16. we shall do; all the while insidiating and laying wait for him. 6. Revengeful and malicious thoughts are Revengeful thoughts. worst of all, such as cain's against Abel, and Esau's against Jacob, who resolved to be revenged though he deferred it till his father was dead; Absaloms' to Amnon, who concealed his intended murder for two whole 2 Sam. 13. years, yet at last it broke forth against all humanity, and haman's to Mordecai, who Est. 3. 7. for a twelvemonth together was casting lots and meditating revenge to the purpose; Such the men of Anathoth, Jeremy's next Jer. 11. and 20. 10. neighbours, against him, who watched for his halting saying peradventure he will be enticed and we shall prevail against him, and then we shall take our revenge on him. Such joseph's brethren's courtesy to him: This is to Gen. 37. be totally contrary to God, whose thoughts are only thoughts of peace, not of evil, though he never want power to punish, and we never cease to give him too much provocation. This is to be wholly conformed to Satan, who though he always strikes not, yet waits like a roaring lion when to destroy. The wicked plotteth against the righteous, and seeketh to slay him. Psal. 37. 7. If our thoughts are not so black and Uncompassionate thoughts. bloody as these forenamed, yet may we be to blame by unsensible, unsympathizing, and uncompassionate thoughts; If we do not mourn with those that mourn, and weep for Ro. 12. 15. Am 4. 6. Psal. 109. 16. Col. 3. 12. the afflictions of Joseph. What direful imprecations doth David pour out against his adversaries, because they remembered not to show mercy, etc. Put on, saith the Apostle, as the elect of God, bowels of mercies, kindness, etc. 8. Lastly to make hast out of this Sodom, we may take notice of a Company of Vile wishes, and rise up of heart against our neighbour ready to break forth into open execrations, curses and imprecations, But there they lie muttering and murmuring, like a company of young adders in their den, which though they yet sting and poison not, they keep a hissing and put out their tongues, that you may know whose breed they are and what they would do, had they more power. These are all breaches of the royal law of love which bids us bless, but curse not, forbids gruding, Le. 19 18. Jam. 5. 9 murmuring, whispering, swelling, yea once wishing ill to thy neighbour's soul, but to love him perfectly as thou dost thyself. 2 Cor. 12. 20. Job. 31. 30. Thus have we done with the two first woes, the third is at the door, and having past the Lion and the Bear, shall now show you the Philistin, who presents himself in the next chapter. CHAP. XXIIII. Of the evil thoughts which concern and respect ourselves. HERE are we come to smite at Hydras, third head, and have brought you into the third region of thoughts, nothing purer air than the two former (never a barrel better herring, as we say) or into the third Story of the chambers of Imagery, where you will see, if you view, as unclean and deformed portraitures as any yet; These are the Penetralia, or oracle: The pollutum pollutorum (I dare not say Sanctum Sanctorum) of Satan's temple, which when you enter, you may well think you are entering into Jeremy's nasty Prison and Dungeon full of dark Cabins and Cells, yet not so Jer. 37. 16. and 38. 6. much as a drop of water to drink, but filthy mire in which he sunk and stuck fast. The evil thoughts respecting our selves only. A great Room, and spacious, this to walk in, but within many closerts, or chambers in a chamber, as the Scripture phrase is, a 1 King. 22. 25. great wheel it is in which many wheels may be discerned, wheel within wheel, A chest of Drawers, or case of Boxes I may in this case compare our naughty heart to, once begin to open it you think you shall never have an end, you discover more, and yet more receptacles, and holes and unsuspected hiding places; and which is worst of all, such stuff (the evil treasure of the heart) hide there as none would imagine; For example; 1. A pack of Impure, unchaste, unclean Impure Thoughts. thoughts; Speculative adultery, fornication, incest, etc. whereby the mind is as much defiled, as the body is by the external act. The mill sometimes sets itself a fire not being looked to, and having no corn to grind, and a man is sometimes burnt up of his own lusts, by the agitation and motion of the thoughts at work on themselves, for want of better employment. These evil thoughts are Sodoms suburbs, linger not, but hast and escape for thy life, look not back upon them lest thou be burnt in their flame. Certainly many are guilty of murder before God, who never touched their neighbour's life; and of adultery, who never stained another's chastity. Oh what hast thou to answer for a world of impure thoughts, whereby the bed of thy heart (which should be kept as the chaste spouse of Christ) is defiled, when the bed of others is not defiled. The Scripture speaks of eyes full of adultery, and of adultery in the 2 Pet. 2. 14. Mat. 5. 28. Job. 31. 1. heart. We must make Jobs covenant with our eyes and with our thoughts, not to think of a woman, as he saith in an evil sense: Fence thine eyes and thou half guardest thy heart, quench thy sparkling thoughts and the fire out. The evil thought is hell's burning Objectis ventos foribus, clansisque fenestris, Est etiam tota mos prohibere domo. Ast aures, oculique hae sunt, utriaque decebat, Quas satanae clausas opposuisse fores. Bez. Epigr. glass which sets on fire the whole course of corrupt nature. And the eyes, and ears, saith Beza, are as well to be shut against Satan's temptations, as we shut the doors and casements of the house to keep out the wind and weather. 2. Next to these unclean self-defiling thoughts, we may rank ambitious self-exalting thoughts, which are self-defiling, and self-destroying too for the most part; such as were in old Lucifer, who said in his heart, I will ascend into heaven, I will exalt my throne Esa. 14. 13. above the stars of God, etc. Such as were in the old vaunting Assyrian, Are not my Princes altogether Kings? Shall I not do to Jerusalem, as to Samaria and her Idols? Desert not me to trust in God, for what Es. 36. 15. 18. God can deliver out of my hand? but let Hezekiah and all desert God and put their trust in me. It was time for the Lord to put a hook into his nostrils; Such or worse was Simon Magus, who must needs be some great one in the world, though he compact with Satan, and give a soul for vain glory; He said with Saul, honour me before the people, and call me what you will, let me be reprobate and rejected of God, that is not it which troubles me: Occidar modo imperet, as Nero's mother said of him, let me or my child rise to greatness, though I die and damn for it. And there are other ambitious thoughts in spiritual things as much to be avoided; Magus his spiritual pride and hypocrisy made him two fold more a child of hell then when he was a wizard; He was before a child of darkness, now he is an Angel of light; he would before have been some body in the world, now is he covetous earnestly of spiritual gifts, and seeks to be some eminent luminary and light in the Church, a new Apostle at the least, and he bids fair for it, he would spare for no money so it might be had, that he might give the Holy Ghost (which none but the Apostles ever had power to do) that he might be as much talked of for the spirit as any of them, and might out shine them all. Oh that this spirit had died with him! Oh how many of his disciples and sectators have we at this day, who affect spiritual gifts out of ambition, and preach out of emulation? Some desire to Phil. 1. 15. hear that they may learn and know: to know and learn that they may teach; to teach, that they may practise themselves and edify others; but others there be who care not for learning, knowing, teaching, practising, edifying, but hear and know and teach, that they may be heard and known and talked of, if not worse, to gather disciples after them, such as Magus had: The impurest Gnostics and Ranters bearing the name of Christians. This spiritual pride is the more dangerous pride, when outward shows not, but dies, take heed of a worse within. Pride is like the small pox, if it strike inward it is certain death, better it should come out in the foulest bloches and scabs. Some low spirits are proud of their clothes, as the peacock of his feathers, of a head of hair as Absolom, Es. 19 11. of an old pedigree, as Pharaoh, of his many Honours and titles as Haman, of his great achievements and fair buildings as Nabuchadnezzar; Bad and too bad all: But another, Ez. 28. 3. 14. as Tyre, steps up as an anointed cherub, glories of his anointing, and is proud of his wisdom, That he is more wise than Daniel, or any Scripture man of them all, Here is the greatest danger. The Pharisees pride of spirit was worse than that of Absaloms' (as Diogenes pride of heart was worse than of Plato's attire and far) The one puffed up with his beauty, the other with his duty. How much is it safer to be humble after a sin, then proud after a duty; and to be kept low in midst of many weaknesses, then to be lifted up in midst of the fullest mercies, and richest graces, which made Mr. Fox say his graces did him most hurt, and his sins most good; and made Luther say in a sober sense; operabona sunt perniciosa in salutem, good works are destructive to salvation, to wit, if relied on, and prided or gloried in. 3. Thoughts of Security which are apt to Thoughts of Security. seize upon a gracious heart: Either for his own private state, as David, who once dreamt of Golden prosperity, that his Mountain Psal. 30. 6. Job. 29. 18. Jer. 45. should never be moved; and Job, that he should die in his nest; and Baruch, that he should enjoy great matters, and a quiet state in the world: God will pour his servants from vessel to vessel, that their scent may not abide in them: Or for the Church, but Noah may look and look again ere he see any dry land for the Ark to rest upon it; and our Saviour hath forewarned us not to think he comes to send Peace to his Church, but fire and sword rather; In the world you Mat. 10. 34. Jo. 16. 33. shall have tribulation: and live we never so Godly, They which will live Godly in this world (all and every one of them) shall suffer tribulation; our thoughts must not dream of sitting at the right hand and left, in Kingdoms below, but of drinking of Christ's cup, and being baptised with his baptism. 4. Self magnifying and admiring thoughts of our own worth and excellency, and despising others, forgetting that of the Apostle, that every man think soberly and Ro. 12. 3. and 10. Pro. 26. 12. meanly of himself, in honour preferring others: and of the wise man, Seest thou a man wise in his own conceit? There is more hope of a fool than of him. These are like little children, they blow a bladder first full of wind, then play with it; or like the Baker, they dream a dream, and themselves must interpret Gen. 40. 16. it, and the interpretation must be their advancement. But these thoughts of self-conceit and self-magnifying, have cost the world, and the Church especially, very dear, they being the mother of faction, division, discontent, heresies, schisms, rents, separations, confusion, destruction; yea this self-conceit is the Arch-heretick and the greatest sectary in the world, and the greatest incendiary in the state. 5. Projecting, restless, working thoughts; There is a mint of them continually going in the shop of a buisy mind. His inward thought is how to make his house and name stand for ever, Psal. 49. 11. And, Psal. 146. 4. Thus is he employed all his life long (with a hundred proclamations in his head) till death comes; His breath goeth forth, he returneth to his dust, in that day all his thoughts perish; should he live ever, his thoughts would be at work ever: He dyeth as Archimedes busy about his Projects: As Caligula or Domitian was wont to tumble himself all along upon heaps of gold, so he tumbles himself upon a heap of thoughts. Man is like a candle lighted, it wastes itself, goes out in smoke, and ends in an ill savour, so man's thoughts; or man's mind is like a piece of ordinance, made with much cost, mounted with much labour, but being over charged, and fire put to it, flies a pieces and destroys the engeneer. When death gives fire, the man's thoughts break and he and they perish together; or every man is as a woman with child that dies in travel; women have a time when they cease bearing and conceiving, man's mind never ceaseth travelling. The woman is usually delivered, and child, and she both safe, the man and his thoughts perish together: Absalon traveled with ambitious thoughts, death comes, there is an end of them: Ahitophel with Politic thoughts, death comes, there is an end of them. The great builder, and gatherer, dreams of nothing but getting, talks of nothing but building, thinks of nothing Immoritur studiis & amore senesei● habendi, Ho● but enjoying, eating, drinking, living at such a rate, he goes well to bed, riseth no more, there all his thoughts perish CHAP. XXV. The melancholy, and merry thought. THE melancholy thought, is a sad thought, and where predominant worse than many other, because more tenacious, obstinate and unmovable, Opprobrium medici, Opprobrium Theologi, Ludibrium Diaboli. The Physician is tired with him, the Minister grieved, the devil makes sport with him. In the Germane proverb, Luther saith it goes for currant, Caput melancholicum diaboli balneum, The melancholy head is the devils bathing place: This poor creature the devil makes him his Ass, to ride in triumph upon, having first laid his own garments (all his own sins upon him) which he willingly bears; This spirit, is the worst we have to deal with, and to cast out; Like the dumb and deaf spirit whom the disciples Mat. 9 28, 29. could not remove, only to be cast out by prayer and fasting, and the omnipotency of Christ. A dumb spirit it is you can get nothing out of him, and a deaf spirit too you can get nothing into him. The fire burns inward, and there is no coming nigh with buckets, or engines; The saddest complexion it is and the strangest Metamorphosis it makes in the mind, turning all truths into fables, and all fictions and fancies into realities: Evil he calls good, and good evil, sweet bitter, bitter sweet, light darkness, and darkness light; mirth, joy, chieerfulness, company of friends he calls evil, darkness, solitariness, mourning, sadness: these are good and sweet, yea hope, faith, hearing, praying, he calls bitter, but reasonings of distrust, doubting, gainsaying, oh how sweet. To laughter he saith thou art madness, to joy what meanest thou? of himself he faith, I am a companion to dragons, and company for owls: To the light he saith, why is light given to him that is in misery, and life to the sad in heart? To his Job 3. 20. friends he saith turn away from me, labour not to comfort me, I will weep bitterly, etc. Esa 22. 4. To all Godly friends, Ministers as well as others he saith, you are miserable comforters all, Physicians of no value, o● that you would altogether hold your peace, whither he would he cannot tell, into any wilderness, or among tombs, any where to be gone: And it is well if he do not say unto God, I am cast out of thy sight, there is no hope, I am like a broken vessel; and instead of better prayers, put up this passionate wish, Oh that I might have my request, and that God would grant me the thing that I long for, Job 6. 8. 9 even that it would please God to destroy me, that he would let lose his hand and cut me off. The case of this person●● the more sad, because having for no cause put all his old acquaintance and tried friends out of doors, viz. faith, hope, prayer, promises, discourse, inquiries, he hath left himself only two to consult with, whom he reckons of as his best friends; silence, his ill counsel-keeper, and sadness, the ill counsel giver, who are indeed his mortal enemies: And which is worst of all, over head lodgeth despair, and below self-murder. Poor soul wherewith shall I bemoan thee, or how shall I go about to comfort thee; Sad, sad is thy condition, thou wishest night were day, and day were night, and every thing, especially thyself, to be any thing but what they are; sleep departs, joy is banished, meat distasteful, music loathsome, friends unwelcome, employment torment, holy duties irksome, yea promises no more savoury than the white of an egg; oh it is time to send for the Physician of souls in this desperate case, disciples can do nothing. In this case it is hard to say what is to be done or spoken: we speak not to men but to stocks and stones, that have ears and hear not, tongues and speak not, reason but understand not, and ofttimes faith, but believe not. Go not in this case to cain's land of Nod to retire thyself from society, or tyre thyself with employment: To saul's music for diversion, or to Endor in thy desertion, nor to Judas' high Priests for satisfaction and exoneration, nor to the Legionists Mar. 5. 5. mountains, or tombs, no nor to Elias his cave, or John Baptists wilderness, nay nor into the Incestuous penitents cloister or closet, to drown and macerate thyself in thy sorrows; But get thee into the sanctuary of God, whatsoever be the occasion of thy grief (whether sin or misery) pour out thy soul in prayers, judging thyself, flying to Christ, looking up to the mercy seat, staying thyself in thy darkest hours upon the name of the Lord, Es. 50. 10. and trusting upon him whom thou wouldst gladly find thy God. Cast all thy care and burden even of sin and sorrow upon him, and as he is faithful he will not suffer thee to be tempted 1 Cor. 13. 10. above thy strength; But will make a way out of all temptation and trouble, that thou mayest be able to bear it. He that goes in trouble of mind to the Harp at first for ease, commonly goes to Endor after, and at last to the halter, sword, or knife. And on the other side, the Mad-merry The mad merry Thought. thought, or unsavoury lightness of mind is nothing better, ofttimes worse. The former sad thought decayed the comforts of the soul, this destroys the soul itself; That lops off the fruit of peace, this digs up the root of grace; that abateth hope, this subverteth fear; Both bad, this worse. That like the Legionist, runs away from Christ in fear, among the Mountains, but is cured and recovered, this Mar. 5. 13. runs with the possessed swine from Christ, with joy and delight from the Mountains, Mar. 5. 5. amain into the sea, and there they are choked and perish. As we say of presumption and despair, despair kills more dreadfully, presumption more unsuspectedly; yet presumption kills the ten thousands, and despair but thousands; so for one that dies of sorrow, going mourning to the grave, ten die of mirth, going laughing to hell. These swine go in herds. Yet am I not against all mirth, but that which I called mad and unsavoury. There is one mirth to be allowed, another to be commended, a third to be desired and increased, a fourth to be checked, reproved and suppressed. 1. There is a natural mirth which cannot Natural mirth. be disallowed, the weary man doth naturally rejoice in rest, the hungry in his meat, the sick in health restored; so we read of the joy of the harvest man in his harvest, of the rejoicing Esa. 9 3. Esa. 62. 5. Joh. 16. 21. of the bridegroom, in his bride, of the woman delivered of her child. Honest and harmless joys all. 2. There is a better mirth to be commended, Moral and civil mirth. a Civil, moral, virtuous mirth, an habitual pleasantness and alacrity of mind, which is as much to be cherished as the health of the body, and doth much conduce to it, and to the carrying of us through the various conditions and exercises of this life with cheerfulness. Thus the Lord would have his servants not only to rejoice in his service, but to rejoice in whatsoever we put Deut: 12. 18. our hand unto; And he is pleased not only to permit, but more than once to command the husband to live joyfully with his wife, he Deut. 24. 5. Eccl. 8. 7, 8, 9 Pro. 5. 18. Col. 3. forbids bitterness, sourness and morosity, and commands not only love, but delight, joy and pleasantness to them in that condition, whereby their lives should be made mutually more comfortable to each other. 3. But there is a third better mirth commended Spiritual mirth. and commanded to the people of God, highly to be prized and desired, a spiritual mirth and rejoicing, their duty and privilege, their work and wages. To rejoice in the Lord, this is saintly, heavenly, yea Angelical, or divine joy. This is ever to be desired, ever to be practised, no time unseasonable, no measure too great. Rejoice in the Lord always, and again I say rejoice, Phil. 4. 4. Do it and do it again, do it as much as thou canst, and do it yet more, we often exceed in other joy, we always fall short here. The people of God have always matter of joy in whatever condition they be, they are all sons of consolation, joy is their new birthright, others have their furtiva gaudia, stolen joys, as stolen waters and stolen bread: These have gaudia concessa allowed and privileged joys. 1. They have joy in the spring, joy in God, Rom. 5. 11. joy in Jesus Christ, Phil. 3. 3. joy in the holy Ghost, Rom. 14. 17. a joy that for its nature is unknown to others, Pro. 14. 10. for its measure is full, Joh. 16. 24. for its kind Glorious, 1 Pet. 1. 8. for its sweetness unspeakable, ibid. for its duration, none can take it away, Joh. 16. 22. 2. Joy in the stream, joy in Election, Luk. 10. 20. Rejoice that your names are written in the book of life; joy in their Vocation, as Zacheus, Luk. 19 6. in their Conversion, as the Jailor, Act. 16. 34. in their Baptism, as the Eunuch, Act. 6. 39 joy in accepting their persons, Eccles. 9 7. joy in pardoning their sins, Mat. 9 2. joy in the Word, Jer. 15. 16. 1 Thes. 1. 6. joy in the Worship of God, Esa. 56. 7. joy in their present portion and possession, Mat. 13. 44. joy much more in their reversion and future expectation, Rom. 5. 2. 3. They have matter of rejoicing in themselves, Gal. 6. 4. joy in their Consciences, 2 Cor. 1. 12. joy in their graces, joy of faith, Phil. 1. 25. joy of hope, rejoicing in hope, Rom. 12. 12. joyful in duties, sing and rejoice, Psal. 95. 1. pray and rejoice, 1 Thes. 5. 16. 17. joy in their beds, Psal. 149. 5. joy at board, Act. 2. 46. joy in affliction, 1 Thes. 1. 6. rejoice in tribulation, Rom. 5. 3. joy in temptation, Jam. 1. 2. joy in persecution, Matthew 5. 12. joy in losses and spoil of their goods, Heb. 10. 34. joy in smartest sufferings and disgraces, Acts 5. 41. In a word, joy in life, the joy of God (Christ calls it his joy, John 17. 13.) entering into them in its measure, joy in death, they entering into the joy of God above all measure, and joy at Mat. 15. 21. the dreadful day of judgement, when all other joy shall be turned into mourning, 1 Pet. 4. 13. Oh happy portion! Happy art thou Oh Israel, Deut. 33. 29. Who is like unto thee, oh people saved by the Lord, the shield of thy help, and who is the sword of thy excellency? And thine enemies shall be found liars and submit themselves to thee, and thou shalt tread upon their high places; as Moses said in his farewell to Israel. To conclude, this delightful point, as it was the care of Solomon by his wisdom and peaceful Reign, ●o provide, and the happiness of all his people, in his days, that Judah and Israel were as the sand of the Sea, 1 King. 4. 20, 25. they dwelled securely, eating, drinking, and making merry; So it is the care and desire of Christ Jesus, and he hath made provision for his people, that they may live under him at as much heart's ease, Eating their own bread with gladness, and singleness of heart, praising God, and having favour with all the people, Acts 2. 46, 47. The one was the happiest time that ever Israel had under the old Testament, the other the happiest days that ever the Christian Church had under the New Testament; And if we desire the one for the state, we should also as much desire the other for the Church. And of this sight, I may say, Ecce quam bonum, & quam jucundum! Behold how good and pleasant a sight it is to see a Christian good and pleasant! 4. But I must leave this pleasing discourse and change my note, and tell you of another mirth that is evil, sinful and dangerous, which I therefore call mad and unsavoury mirth. And this is the rejoicing which Saint James saith is not good, a Laughter Jam. 4. 16. Prov. 14. 13. Jam. 4. 9 that ends in mourning; a Laughter to be changed into mourning. There is a Vae gaudentibus, a sad hand-writing upon the wall, woe to you that laugh now, Luke 6. 25. And this is either sensual, Epicurean and brutish joy. Ede, bibe, lude, the hope and portion of the wicked worldling, whose belly is his God, who saith to his soul, take thine ease, eat, drink, be merry. Luke, 12. 19 Amos 6. 1. Woe to them that are at ease in Zion,— that lie upon beds of ivory that chant to the sound of the viol, they drink wine in bowls, etc. 2. Or Impious and Atheistical mirth as theirs, Esay 22. 12. When God calls to fasting, weeping, and mourning, behold joy and gladness, slaying oxen, and kill sheep, with this desperate resolution; Let us eat and drink (drink away sorrow) for to morrow we shall die. 3. There is another worse than this, a diabolical and hellish mirth, To rejoice to do evil themselves, and delight in the frowardness of others, Prov. 2. 14. to whom it is meat and drink to do mischief, as is said in another place, they sleep not except they have done mischief,— for they eat the bread of wickedness and drink the wine of violence, Prov. 4. 16, Prov. 14. 9 17. who make a mock of sin, and it is a sport, Veluti ridere. (matter of Laughter, so Arias Montanus renders it) to do mischief, Proverbs 10. 23. 4. There is a Low, light, airy, frothy, and Vain mirth, flashy mirth; an Indicium of a vain and light heart, unballasted with gravity and piety, with men commended, with God condemned. Such can rejoice in a thing of nought, Amos 6. 13. and live as if sent into the world, as Leviathan into the seas, to take his pastime Psal. 104. 26. therein; And whose life at best is what sampson's was at worst, to make sport to Judg. 16. 25. their company; but had not his eyes been out he had never made them such sport, as ended in his own and their destruction; and hadst thou thine eyes, thou wouldst never do the like, Sporting thyself in thy own deceive, 2 Pet. 2. 13. There are two sights Satan is much pleased to behold. To see a Godly man sad, and a wicked man merry, and all his art is used to keep them so. To the wicked he saith in the world's salutation, sit you merry. And to the Godly he saith, why are not thou more sad? And as he hath his temptations for every temper, so his watchword is to the wicked, as Absaloms' concerning Amnon; Mark when his heart is merry, then strike him, 2 Sam. 13. 28. With the Godly he deals as Amalek with Israel, strikes them when down and feeble; or as Simeon and Levi to the men Deut. 25. 18. of Schechem, came upon them when they were Gen. 34. 25. sore, and slew them. These two are Satan's greatest Stratagems and chief supporters of his kingdom, but he prevails more by mirth, then mourning; He saith of his jests and mirth, as profanely Leo the Tenth said, quantum nobis profuit ista fabula? How much have these fables, toys, and jests promoted our Kingdom? Therefore is a godly man more afraid of mirth than mourning; He saith of laughter, what dost thou mean? and of mirth, art thou not madness and have I any need of madness, or Religion of mad men, as once Achish said? 1 Sam. 21. 15. Job was never so much afraid lest his children should forget themselves and dishonour God, as when merry together, Job 1. 5. It is noted of the Wise, His heart is in the house of mourning, but the Fools in the house of laughter, Eccl. 7. 4. and that of the two, mourning is better than rejoicing, for if it mar the countenance, it mends the heart. By the sadness of the countenance the heart is made better, Eccl. 7. 3. The fool is said to be known by his much Eccl. 10. 14. Pro. 10. 19 talk, and much laughter, and in much of these is much of sin; A moderation in both is like a Modicum of Hony, very good, but too much Pro. 24. 13. 25. 26. 17. honey is not good. It is noted of the wicked, They spend their days in mirth, and in a moment go down to hell, Job 21. 13. Their lives are Comical, their death Tragical. Hell is full of mirth (carnal mirth) and Heaven of mourners (spiritual mourners) Therefore saith the Prophet Esay 5. 12. 14. Hell hath enlarged herself, and opened her mouth wide without measure, and their glory, and their multitude and their pomp, and he that rejoiceth, shall descend into it. Such as have the harp, the Viol, the Tabret and Pipe, and Wine in their feasts, but regard not the work of the Lord, neither consider the operation of his hands. Ye have lived in pleasure on the earth, and have been wanton, saith S. James, you have cherished your hearts as in a day of slaughter, Jam. 5. 5. Therefore check thyself in thy foolish mirth, with looking on that sad hand writing of Christ on the wall, on the one hand, Vae ridentibus, Woe to you that now laugh, for you shall mourn and weep, Luke 6. 25. And on the other hand, Beati lugentes, Blessed are ye that mourn and weep now, for ye shall laugh, Luke 6. 21. Thy Saviour was a man of sorrows, and wilt thou be a man of vain joys? he was all his life acquainted with grief, and is it fit for thee Esa. 53. 3. to have no acquaintance but with idle and empty delights? I read that thy Saviour mourned often, Mat. 3. 〈◊〉. Jo. 11. 33. 35. Heb. 5. 7. wept, grieved, groaned, sighed, cried out with strong cries and tears; Thou never readest that he Laughed. He Rejoiced sometime, it is said, but it was in spirit, and spiritual joy; Luke 10. 21. He was full of joy, but it was in God's countenance and favour, Acts 2. 28. Some passions, it is true are licenced, but with a restriction: Fear, Stand in awe and sin not, Psal. 4. 4. Anger, Be angry but sin not, Ephes. 4. 26. So joy, Rejoice but sin not. Be merry and wise, as we say in our Proverb. Be merry and godly, be merry and gracious, and be as merry as thou wilt. The merry heart hath a continual feast, It is said, Prov. 15. 15. But the merry heart is the gracious heart, Tob Leb, the good heart, others render it, the good Conscience is a continual feast. Our speech should be with grace seasoned with salt, but it should be sal Sanctuarii, not Col. 1. 6. Sterquilinii, the salt of the Sanctuary, as it is called Leu. 2. 13. not the salt of the dunghill. The Apostle doth banish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jesting, out of the Christians society, uncomely facetiousness and lepidity, though among the wits of the times, and the heathen Philosophers of old, it bore the Bell for a Prime virtue. It is the property of the Dog to smell to his own and others Excrements, do not thou sport thyself in thy own or other men's profane jests. They are only Swine that wallow in this mire, others stop their noses or ears at it. They are only flies and beetles that are bred and live in this dung. Labour therefore to keep thy loins girt, and thy mind composed, To be Serious without sadness, and sourness, and to be cheerful without levity, and slightness of spirit. And this discourse I shall shut up with another Ecce unlike that which concluded the former: Ecce quam malum, & quam injucundum est, cohibitare malum & jucundum. Behold how ill and unpleasant a sight it is to behold an ill man ill and pleasant. CHAP. XXVI. Of Self-murdering Thoughts. BUT the foulest and blackest thoughts of all, are self-destroying thoughts: Oh these are sad and hellish thoughts! My heart trembles at the very mention of them; yet are these incident sometimes to a godly heart, I do not say he can entertain them; But, as when in a scare-fire, the sparks are driven by the wind, he covers his house with wet sheets, and stands ready with water, to resist the first fastenings and settling of the fire, so it must be here. Job had once such a Transient thought, but it held not long, My soul chooseth strangling, and death rather than life, Job 7. 15. But his fixed resolution was at other times, I will wait all the days of my appointed time, till my change cometh, Job 14. 14. And again, If he kill me yet will I trust in him, Job 13. 15. To stop the execution of these black and bloody thoughts, we shall offer a few reasons, if yet they will stay to hear any reason: The Lord set them home. 1. These come Immediately, and undoubtedly from Satan, who is a murderer from the beginning, and delighteth in blood, especially of souls: These cannot come from God. The Lord's command is to love thyself, and to love thy neighbour, but as thyself; if thou wouldst not have a hand in another's blood, than not in thy own, whom thou art bound to love no less: These cannot come from thyself, or nature. Nature's first principle implanted in every animal, is self-preservation; Graces first principle is, Soul-preservation, but Satan's first principle is self-destruction, and soul-destruction, cast thyself down. Thus at one stroke destroying soul and body, and cutting off two lives, for he envieth not to man his life, but his salvation; as he envies no man for his riches, but for his grace. Satan reckons of such as his own who yield to this. 2. It always is a sin, and impossible to be but a foul sin, self-murder. To take away the life of another, is sometimes duty, thy own, is always sin. It is sometimes necessary to take away another's life, sometimes excusable, because unavoidable; But never necessary, never lawful, never excusable, (upon whatsoever pretence) to deprive thyself of thy own life. The Judge, yea the Executioner are innocent when they take away the life of a malefactor; They are both God's Ministers, for the good of others. But thou canst never be innocent in this Act (though thou hast been the foulest malefactor) because God hath not made thee a Judge and Arbitrator of thy own life and death, but binds thee to the preservation only) and it is not God but Satan whose Executioner thou art. 3. As it is a foul and most horrid sin itself, so it is a bigbellied sin, full of many other sins, which ever accompany it, as pride, impatience, immoderategrief, bitter discontent, yea unbelief, and despair, etc. is ever accompanied with hard thoughts of God, dislike of his providence and proceed, doubts of his truth, love, mercy, and promises in Jesus Christ. 4. There is no mention in all the Scriptures of any good man that ever did thus; It is an Argument of great force and comfort, when we have to do with some under foul sins, sad desertions, sorest distresses, if we can parallel their case and say, No temptation bafals you but what is common to men, the like hath befallen others of the Saints: But this hath never been the spot of any of God's people, recorded in Scripture, (I have nothing to do to judge of the state of such, I only judge the sin) But this I say, we cannot bring any ground of comfort to the friends of such (what ever becomes of themselves) as we may to those that have committed other fearful enormities; I have more hope of an adulterer, of a blasphemer, yea sorcerer, then of such; for of some such I can certainly make good their salvation against all contradiction, but no man alive will undertake to conclude certainly of the salvation of any such, and to prove it when he hath done, as have made away themselves. 5. They are only a company of wicked and notoriously wicked ones in Scripture, who were given over of God, and left to fall into this Pit of self-perdition, in this fearful manner, as Saul, Achitophel, Zimri, Judas; Ne● sum nescius di●●ing ni solcre inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v●luntariam a desperatione, vitae ●aedio, Indignation●, etc. o●iundam, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brutam, quae saepe accidit furiosis, ment cap●is, Mclancholicis & insanis, aut spiritu ●liquo malo obsessis: in qui●●us facultas ratiocinandi ita impeditur, ut absque rationis, & communis sensus us●, fe●antur ad seipsos aliq●● mortis genere perdendum. Hi voluntarii suiipsorum interfectores dici no● possunt. Vid. Dickson. Ther. ●ac. ●. 1. ●. 10. etc. 6. Whither can any think such an act as this, so unnatural, horrid and worse than brutish, such an hellish act as this can lead, but to the chambers of hell? Because it is not repent of, nor can well be conceived possible to be repent of; other sins whatsoever committed in life, may, if not before, be bitterly repent of at death, and pardoned; God may call at the last hour, as the thief at the last gasp, and he is safe: But if Satan call at the last hour, and thy last act be sin, where is thy hope of mercy? We can expect no pardon without repentance, we cannot rationally imagine repentance where the sun goeth down in wrath: And therefore as we account Zimri, Cosbi, Corah, Ananias, Saphira miserable, because they died in their sins, 〈◊〉 know no ground to hope of their salvation; so what hope can we have of you that shall do such an act as this? I like that answer of a Godly Minister in the West, who being demanded what he thought of a man overtaken in drink, who fell from his horse and died, he being ordinarily a civil man, answered, If such a man as this should go to heaven, it is no way fit for us to know it: and another said in like case; If I were sure it were the case of this man, the dearest friend I have should never have it from me. 7. Lastly, know this, What ever thy apprehension is (that God hath left thee, and Satan hath power over thee, will not let thee alone, but compels thee) that Satan hath no such power over thee, It is thy own voluntary and sinful act, Satan may persuade, and solicit, and suggest the time, way, place, means, but he compels none, pray against him, resist him he flies. If he could have done it, he had done it before now; Sad is the story of Sebastian King of Portugal who engaging unadvisedly in his African War lost the battle at Alcazar, lost also his Kingdom, wandered disguised, was discovered and owned at Venice, sent prisoner to Naples; There thrust into an horrid dungeon, and for three days and nights there left without food, and had a halter and a knife laid by him, but highly is his fortitude and Christian courage to be commended, who underwent all this, and chose rather to undergo all calamities whatsoever, and to end his days in misery then to be the devil's instrument to destroy himself. CHAP. XXVII. Of Careful Thoughts. TO these we may add those self tormenting careful thoughts, of which somewhat was said before, as they are displeasing to God, but they can never be enough spoken againsts most men have a double portion of them in the mouth of their hearts, as jacob's sons double money in their sacks. These thorns are not easily rooted up, they overrun all our hearts; Why take ye thought, saith our Saviour? Why are ye as meteors tossed up and down, disquieting yourselves and all in vain? what are you the nearer by all your thought taking? These find us endless employment, set us upon Penelope's web, weaving, unweaving, doing, undoing, and make us wash the Ethiopian, or labour in vain as we say: man Mat. 6. 28. Lu. 12. 28. Psal. 39 6. loaden with these thoughts is like the horse in a mill, he is driven, he draws, he toils, sweats, yet is just where he was; Sometimes he hopes, than he fears, now desires, anon despairs, always anxiety and torture. It is ill with him that hath a Thorn in his hand or foot, worse with him that hath them in his bed, or in his head and heart continually, this is the worldlings little ease; the Scripture calleth these cares, dividing cares, and so well it may, they make many divisions. 1. Between a man and his near relations, while eaten up with worldly cares, his natural affections are eaten up, he is wanting in making due, or necessary provision for his family, in giving fitting education, and maintenance to his children. 2. Between a man and himself (not such a blessed variance as grace makes against corruption in a man's self) sometimes between the body and health, the worldly-minded man cruelly oppressing nature, and impairing his health thereby. 3. Dividing between the body and his convenient rest, he is working, or watching, or plodding when it is more than time he were in his bed. 4. Between rest and sleep, by night his body is laid down to rest, but his sleep departs from him, or when he gins to sleep his cares make him turn himself upon his bed, and raise him up before his time, Eccle. 2. 23. 5. Between the mind and Chieerfulness, Pro. 17. 22. or contentedness, the cheerful mind is as good as a medicine, the careful mind is as a consumption in the bones. 6. Between labour and delight, the Lord Deut. 12. 18. would have his people to rejoice in all the works of their hands, and to join labour and delight together, as those who serve a gracious master, these bereave themselves of allowed outward comfort, disquieting themselves in vain, and only eat the bread Psal. 127. 2. of carefulness, and drink the water of affliction. Now though there be no comparison between worldly joy and Godly sorrow, the least drop of Godly sorrow is more worth than the whole sea of worldly joys, yet between even natural and worldly joys, and sorrows, there is a great difference, joy and delight as much exceeding natural or worldly sadness, as the light doth darkness, or health doth sickness, an ounce of Godly sorrow is more worth than a pound of carnal and sinful joy, but an ounce of natural and honest joyfulness in thy labours, is more worth than a pound of affected sadness, and heart pinching carefulness. 7. Between industry and piety, God would have us both industrious and religious, not slothful in business, fervent in spirit, Ro. 12. 10. serving the Lord; The worldling thinks business goes not forward if Religion and piety be not laid aside: The Christian goes to school to the Ant, and to the spider too, The one labours for her food, The other seeketh to get into the King's houses. The good housewife described, Pro. 31. as she eateth not the bread of idleness, so she is Pro. 31. 20. 27. full of good works of piety and charity. 8. Between diligence and dependence, The Codly Christian hath learned to join diligence and dependence together, because he reads in one chapter, these two Proverbes set near together, The hand of the diligent maketh rich, Pro. 10. 4. and v. 22. The blessing of the Lord it maketh rich. The worldling saith, away dependence, sancta diligentia ora pro nobis, and help me saint diligence, he throws away the keys of heaven with Julius the second, and trusts only in his arm of flesh, and as Esau, lives by his sword, not his faith, Gen. 27. 40. 9 Between providence and providence, divine and humane, as if I could not show myself provident, unless I destroy and distrusted God's providence, or could not be Curatus, unless Episcopus also, or nisi sublato Episcopatu, a Curate, unless God's Episcopacy and oversight be removed. I must take care for myself, faith the worldling, whom have I to take care for me besides myself? Beast! who takes care of the fowls of the heaven, and beasts of the earth, and shall he not as much care for thee; oh Ma●. 6. 30. thou of little faith! 10. More and worse divisions yet, They divide between the Christian and his duty, Be careful for nothing, but in all things by prayer, supplication, intercession, and giving Phil. 4. 5. thanks let your request be known to God. Cares and Prayers dwell not together, Though Melancton said once; Si non curarem non orarem, If I had not many cares I should have made but a few prayers, yet commonly the Christian saith otherwise, Si non orarem, magis curarem, If I had prayed less, I must have cared more; Prayer either weakens cares, or cares drive out prayers. So he that hath most cares of the world, hath as we say no care in the world of spiritual duties, hearing, reading, meditation. The Epicure makes short graces (we say) and long meals, The worldling short graces and meals too, and only long days works. He fears undoing no way, but by serving and trusting God; And gives more credit to the world's Cursed proverb, then to all Solomon's divine proverbs; viz. He that is religious shall die a beggar. 11. Worse divisions yet, between the duty and the heart in duty. The duty is slubbered over, but the heart hath been otherwise employed, he is like a child who asketh blessing, and looks another way. He hears without attention, he prays without affection, his heart goes after his covetousness all sermon time; and when will the Sabbath be gone, is his constant Sabbath meditation. He likes Amen better than all the prayer, and the grace of our Lord Jesus above the whole sermon. 12. Between a spiritual seed time and harvest: The thorny ground had a most lovely and hopeful seed time, better by far then the high way ground, yea then the stony, that heard with joy, and believed Mat. 13. 20. 22. early, These go very far, yet come to no maturity, and perfection, These never persevere, up spring the thorns of worldly cares, and all is choked, he is a knowing man, he was a great hearer, he continues a civil man, but the world comes in upon him, and his heart is set upon it, he never holds out, but the great husband hath spoiled the good Christian; The Asses are cared 1 Sam. 10. 2. 1 King. 2. 40. 46. for, till the Son is lost, with Kish: The servants are sought for, till thyself art lost with Shimei; more ado for a lost groat, Lu. 15. then a lost soul. 13. Yea not to multiply particulars, they divide between many things, that are of affinity, and should join to help each other. 1. They divide between cares and cares. 1 Cor. 7. 34. 2 Cor. 7. 11. 1. Cares of the world, lawful and moderate cares which are allowed and commended; and carefulness for the soul, and for the things of the Lord, which are more commended. 2. Between God's cares and our cares, 1 Pet. 5. 7. There is both God's care and ours, Casting all your care upon him for he careth for you. The world casts in care upon you: you are to cast it out, It is God's work to care for you, this burden will break your back if you cast it not upon the Lord. 3. Between Calling and calling. Thy general calling and thy particular which are made to be mututall helpers of each other, but here the general calling of Christianity is neglected, that the other may be more attended. Hag. 1. 9 4. Between Labour and labour, that for bread which perisheth, is preferred before that for bread which endureth to eternal life, Jo. 6. 27. when as both are in their place and measure to be laboured for. 5. Between, Rest and rest, he either takes away the sabbath out of the decalogue and resteth not, or he separates spiritual rest from bodily, his body rests, it may be a Church time, but his thoughts as busy and working, as all the week besides; as the Miller can set his mill a going, and himself stand still, and the horseman sets his horse a going when he sits all the while, so is the mind grinding and travelling when the man sits still. 6. Between provision for life, and provision for death; A surfeit of cares taken by overheating ourselves in seeking the things of this life, makes a sad and untimely death, and is as bad as a surfeit of eating and drinking, Lu. 21. 34. therefore joined by our Saviour, Take heed least at any time your hearts be surcharged with surfeiting, or drunkenness, and cares of this world, lest that day overtake you as a snare. 7. Between getting and giving; The Godly housewife, Pro. 31. hath two hands, one to get, another to give, she stretcheth out her hand to the poor; and reckons what is well laid out, is better than ill laid up. 14. These always divide between the soul and grace, for if they divide between the body and health, rest and sleep, the mind and content, between labour and delight, between the man and his duty, industry and piety, diligence and dependence, etc. then sure between the soul and grace. Ever those grounds are barren where are the mines of gold, silver and other metals; those hearts to be sure are most barren of grace, where is most of worldly mindedness. It is hard for a rich man to enter the Kingdom of God, it is impossible for such as trust in riches, as our Saviour expounds himself. Grace and poverty usually go together, grace and riches rarely, grace and carefulness never. God and mammon cannot be served; The one is despised where the other is cleaved to, whether of the two soever it is: The God the world is as great an enemy to grace, and groweth in it, as the God of the world. Pius Quintus said when he was first a Priest Cum essem religiosus sperabam de salute, Cardinalis factus extim●i, Pontisex creatus pene d●spe●o. he had good hopes of salvation, when a Cardinal he much feared, but when he came to be Pope; he then despaired. 15. If they divide the soul and grace, than they must needs divide between the soul and communion with God; how can these rejoice in God, How can the hypocrite hope when God taketh away his soul, though he hath gained, can he delight himself in the Almighty? He never could in all his life. He cannot joy in God who is joined Job 27. 8, 9 to mammon. 16. Then of necessity they must divide between the soul and salvation; Their end is destruction, who mind earthly things, Phil. 3. 19 as Shimei lost his life by seeking his servants, while he went beyond the bounds of his confinement. 17. Lastly, which is his greatest affliction, but the righteous and most just judgement of God, these cares are a means not only to divide between us, and joy, and us, and God, but between us and enjoying, between endeavours and success; God would give more, and sooner if we were less eager. If the child ask mannerly and fairly the father gives, if eagerly, than you shall stay a while we tell him. The Lord giveth rest to his beloved, when Psal. 127. 2. others rise up early, and sit up late, and eat the bread of sorrows. Care will saith God, Care shall, self do, self have, self serve, self save. The race is not to the swift; Is it Eccle. 9 11. Hab. 2. 13. Hos. 8. 7. Malach. 1. 4. Hag. 1. 7. 8. 9 Pro. 11. 24. not of the Lord of hosts, that men labour as in the fire, yet weary themselves for very vanity? They sow the wind, and reap the blasting east wind; They build, God pulls down. They sow much, reap little, gather much, and it is put into a bag of holes. Covetousness brings home nothing but poverty; always spare, and always bare. Besides that, God bloweth upon his soul it prospers not, he blasteth his labours that he comes not on, God pulls down such, as he did Nabuchadnezzar, till he come to know that the heavens do rule. In returning and rest shall ye be safe saith the Lord, in quietness, confidence and dependence ye shall have rest; no saith unbelief, we will shift for ourselves, no, we will, fly upon horses (from poverty) therefore Es. 30. 16. 17. shall ye fly, and we will ride after the world upon the swift, therefore they that pursue you shall be swift, cares, torments and wants shall pursue and overtake you. How much happier is the believer, who hath the promises of this life, as well at that to come; therefore doth his soul dwell at ease, 1 Tim. 4. 8. Psal. 25. 13. casting his cares on his heavenly father, and he sits still, as Ruth, and goes about her own business, while Boaz is taking thought for Ruth. 3. 18. her. The righteous is recompensed upon earth; he cleaves to the Lord without separation, Pro. 11. 31. and attends upon him without distraction. Oh how admirable are the effects, and how sweet the fruit of faith that uniting grace! Which not only unites the soul to God, the heart and love to Christ, the desires and hopes to heaven, but sweetly joins and reconciles those which this carefulness, separates; It gives to every one his due, children, family, friends, poor, to the body rest, to the eyes sleep, to the mind content, sweetly joins labour and delight, diligence and dependence, industry and piety, providence and providence, soul carefulness with moderate worldly carefulness; It joins duties, holy duties with endeavours, the heart with duties; It makes the General and particular calling go hand in hand together, and makes provision for life give way to preparation making for death, and by the blessing of God hath his success and expectation joined to his endeavours and undertake. Lastly, to make an end, for I am weary and weary at my heart of all these evil thoughts, and would fain come to see an end of them; Yea I may say as Rebekah weary of myself because of these daughters of Heth, Gen. 27. 46. There is a company of vain thoughts which we are to beware of; I hate vain thoughts, said holy David; And Psal. 119. 119. the Lords command is to wash the heart so clean, that a vain thought may not lodge in Jer. 4. 14. it. The vain thought is a sad, but common disease, morbus naturae, & morbus gratiae, the disease of nature, and the disease of grace too. The vain thought is a fit bait for Satan to nibble at; as a whale, or Shoal of Herrings make sport with an empty vessel, so Satan to with a light, futilous, frivolous, and empty mind. Vain thoughts make the mind as the ship without Ballast, anchors and Pilot to be tossed upon the waves, and driven without stay before the winds, as children play with a feather, or run after an empty hoop loosed from the vessel, and drive it before them till they be even weary, so Satan makes sport with a vain mind, as much as he desireth; of these vain thoughts we have a world, when at home, when a broad, in the shop, in the Church, in the closet, hearing, reading, praying, praising these come about us humming like Bees, buzzing like flies, such a carrion is the heart that is never without these flies and vermin, such were the Gentiles thoughts, They became Ro. 1. 21. vain in their imagination, and their foolish heart was darkened; such the worldlings, Psal. 4. who seeks after vanity; such the wiseman's, 1 Cor. 3. 20. The Lord knows the thoughts of the wise that they are vain; such the best man's, every man in his best state is altogether vanity, Psal. 94. The Lord knoweth the thoughts of (every) man, that they are vain: Cor meum, Cor pravum, vanum & vagum, omni volubilitate volubilius, de uno in aliud vano incessu transit quaerens requiem ubi non est, & smile folio quoth a vento movetur & circumfertur. Bernard bewailing his own vain thoughts, cried out: My heart is an evil vain and vagabond heart, nothing is so movable, unconstant, and uncertain, now it goes to one thing, now to another, now this way, anon that, seeking rest where none is to be had, and is like the leaf shaken and driven up and down with the wind. And in another place he bewails the common condition of all the Godly themselves in this respect. There Otiosae, & Onerosae cogitationes in anima justi, quibus resistere vult, non potest, sed velit nolet irruit in oculos mentis muscarum Egypti pestilentia & perstrepunt ranae in penetrali●us cordis ●jus. Mat. 12. 36. Col. 4. 6. Ro. 1. 21. are idle and troublesome thoughts in the just man's soul, which he would resist, but cannot; but will be, nill he, this Egyptian plague of flies is dashing into his eyes, and these Egyptian frogs are croaking in the bedchambers of his heart. Ob. But what are those you call vain thoughts? Ans. 1. They are vain thoughts which are foolish, dark, idle, unsavoury, no spirit, grace, holiness in them, nothing of heaven, God, Christ, in them; as those are vain idle words which are without salt, wisdom, gravity: Such were the heathens thoughts of God, they became vain in their imaginations, and their foolish heart was darkened. 2. They are vain thoughts which are empty, addle, rotten, when you have examined them, and pursued them home, there is no Pith, or solidity in them, They have sown the wind, and reap the whirlwind, It Hos. 8. 7. hath no stalk, the bud yields no meal, or as Ephraim, who feedeth on the wind, and followeth Hos. 12. 〈◊〉. after the East wind. As that is called vain glory, which is but a bubble, fancy, Phil. 2. 3. Vain Religion, which is seeming, flashy, empty; so the Hebrew, Greek and Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G●. 〈◊〉 Lat. word which signify vain, signifies also empty. 3. That is called vain which will deceive expectation, and cannot profit, nor help in time of need. Turn not aside from the 1 Sam. 12. 21. Lord, for than ye turn after vain things that cannot profit, nor deliver, for they are vain. 4. Those are called vain thoughts, that Jud. 9 4. and 11. 3. 2 Chr. 13. 7. Pro. 12. 11. and 28. 19 are lewd, light, wandering, as those are often in scripture called vain men, who walk without calling, dwelling, employment, fit for any idle company, or enterprise. 5. That serve to no good end, but leave the spirit in a worse frame than they found it, as the vain Jangling which the Apostle speaks of, 1 Tim. 1. 6. Vain babble, 1 Tim. 6. 20. and 2 Tim. 2. 16. vain babble shun which increase to more ungodliness. So Tit. 3. 9 unprofitable and vain are joined. Now what cause have we all to be humbled for our vain thoughts, and sadly to cry out, vanity of vanities, vanity of vanities all is Vanitas vanissima, Junius. vanity, such are our employments, such our enjoyments, and such above all are our thoughts. Vanity in the abstract, and vanities plural, and both reiterated, vanity vanities, vanity vanities; q. d. lighter than vanity, extreme vanity, beyond all imagination. CHAP. XXVIII. The first use of confutation of that common error, that thoughts are free. IN the first place to come to the Application, see the vanity and falsehood of that common assertion, That thought is free. To men and humane judicatories they are, to God they are not. 1. God passeth his judgement on the thoughts, 1 Cor. 4. 5. 2. The word of God is a judge of the thoughts, Heb. 4. 12. 3. The Minister's work is to encounter and demolish the evil thought, 2 Cor. 10. 4. 4. Conscience's busiest work is to overlook the thought, Ro. 2. 15. Lastly, The true converts humiliation gins at his thoughts, 1 Cor. 14. 25. Is Thought nothing? Did God condemn the old world for nothing? Is Magus sentenced to be in the Gall of bitterness for nothing? Was it sin in the Gentiles to be vain in their imaginations? and is it no sin in thee? They were impious Atheists who said our tongues are our own, who is Lord over us? And is it less impiety to say our hearts are our own, who shall hinder us from paying it with thinking? This is the shop and warehouse of all evil, the devils strong hold, the imagery chambers, wherein the foulest abominations are portrayed; into these the Lord looks most narrowly. We are as those tradesmen for the most of us, who furnish their shops, and lay out their best wares as Pedlars, when the inner rooms, and upper Garrets have little in them; as the Goldsmith whose shop is full of plate, Jewels, Rings, when he hath little within doors for his own use. Their inward part is very wickedness, Psal. 5. The Lord's eye is upon the heart and thoughts, Jer. 6. 19 The evil of thoughts how little soever they be thought, are the greatest evils; Satan's sins are only spiritual wickednesses, not carnal, or bodily pollutions, nihil fecit, nihil operatus est Satanas, solummodo cogitavit, saith Bernard, The devil wrought not evil, only thought evil. Look how much Principalities and powers are above flesh and blood, so much do spiritual wickednesses exceed any carnal; These make us more like beasts, but those like Satan: And if we shall divide all the sins of the world into three parts, Thought, word, deed, more are the sins of the thoughts for number, and worse for nature, then both the other, and all the sins in the world besides. Instance in the worst of sins we shall find them here. 1. Is ignorance a great sin? The Lord shall come in flaming fire to render vengeance to them who know not God; This is as bad as drunkenness, whoredom, etc. yet is this only in the thoughts, and in the heart. 2. Is Error any sin, It is counted little in these days, yet did God shut out the carnal Israelites, and swore in his wrath they should not enter into his rest, because they erred in their hearts. They whose plague was Psal. 95. Leu. 13. 44. in their head, were utterly unclean above all others, and shut out of the camp. Error is soul adultery, and defiles no less than bodily fornication, those who go a whoring after it. 3. Haeresy a foul sin, shutting out of God's Kingdom, is only in the mind and thoughts. 4. infidelity that great Gospel sin, and that fearful Apollyon and soul murderer, is only a sin of the heart and thoughts. 5. The like I might say of impenitency, hypocrisy, spiritual pride, malice, envy, covetousness, and the worst of sins are all lodged in the heart. 6. Yea the sin against the Holy Ghost is not any outward acting of the most monstrous impiety or abomination, but the fear of it is in the heart, the contagion of it chief poisons the understanding, conscience and will. As the diseases of the mind are worse and more incurable than bodily. Lunacy is worse than a fever, a fit of Frenzy, worse than of Stone, or Gout. The Doctor can say little to these diseases of the mind; so sins of the mind worse than any bodily. The Pro. 18. 14. spirit of a man may sustain any infirmity of body, but the wounded spirit who can bear? And as the Judgements inflicted on the soul, are above all the heaviest judgements, as the immediate wrath of God darted into the soul, That fire not blown, horror of Job 20. 26. Ro. 11. 8. Ro. 1. 26. 28. conscience, the searea conscience, the spirit of slumber, or of remorse, Vile affections, the reprobate mind, are all such plagues as hell hath no greater, so are soul sins worst of sins. The wrath of God is poured usually on the spirits of men, the devil's chains are not of Iron, but of darkness, the pains of hell take not hold yet of the body, but of the spirit only. Yea, as all the Treasures of grace and comfort in the Godly are laid up in the hidden man of the heart, there is his best, and he is a thousand times better in his heart, intention, desire, than he can be in all his holy acts and duties, he would do much more and better still; so the worst wickedness even in the most wicked, is within, when he doth most villainously, and talketh most impudently, his heart is a thousand times worse yet than all his actions, for this as it is the seat of grace and virtue, so of all sin and vice. Yea, so much Malignity is in an evil thought, that as one drop of poison may mar a whole cup of wine, so an evil thought spoils the best duty and performance. The sacrifice of the wicked is an abomination to the Lord, Pro. 21. 27. because also (so some read it) he bringeth it with a wicked mind. Judas his charitable Jo. 12. 5, 6. motion stank, because of the covetousness that was in his heart; and his kiss of piety Lu. 22. 48. stank worse, because of the horrid treason and war which was in his heart, though his words both times, smother than oil. CHAP. XXIX. The Second use for humiliation. IN the second place, see what cause is here for Humiliation, universal and continual humiliation, above all other sins be humbled for thy Thoughts; Whatsoever is fair without, thy thoughts are foul to be sure, who can say his heart is clean? Yea, whatever is Prov. 20. 9 foulest without, the thoughts are yet more foul and filthy. Many men are like the Egyptian Temples, rich, fair, beautiful without, when you come in Cats, mice, serpents, Crocodyles; fair sepulchres, and painted over, full of stench and rottenness within; when as the godly soul desires to be like Solomon's Temple, which had the lights narrower without, wider within, which had nothing but stone and timber to be seen without, within 1 King 6. 4. 21, 22, 30. nothing but gold. Alas! have not we many a wild, many a vile and sinful Thought to bewail, not transient and involuntary, but deliberate, fixed and voluntary thoughts? How hard to get the heart in a good frame? how hardly doth a good thought enter? how soon is it turned out of doors? what cold welcome do we give it? But to ill thoughts we set doors wide open, we make room to entertain them, we keep them company, discourse with them with much delight, and never think the time long they stay, and are loath to let them go. Oh how many forgetful thoughts have we of God, either no thoughts, or low thoughts, or hard thoughts, or Atheistical, or blasphemous, or impious, at least dishonourable and distrustful thoughts of God. Towards thy neighbour, how many unkind, uncharitable, envious, censorious, passionate, malicious, proud, scornful, injurious thoughts hast thou had? And for thy self, who need tell thee of thy vain, impure, self-deceiving, self-exalting, self-magnifying, selfseeking thoughts; who can number thy carking, caring, plodding, plotting thoughts; thy empty, airy, frothy, endless, useless, unprofitable, and unsavoury thoughts? Is not thy heart full of carnal reasonings, roving imaginations, motions, yea of sinful counsels, devises, purposes? The good man is like the Merchant, who hath not much abroad, opens not shop, but his goods are packed and piled up in low Cellars, and bestowed in his warehouses, and back rooms of his house; But on the other side, the most of men are like our gaudy and beggarly Alehouses, where you behold a painted Signpost, and coloured windows without, but never a good room within, nor a bed to lie on, but store of loathsome smells, and more loathsome oaths and filthiness; or like our ordinary tradesmen, who have all their rich wares in their shops, exposed to view and sale, but their Cellars are filled with coals, trash and lumber. Our base hearts herein, are like some beggarly Alehouses again, where if a man of fashion shall come and desire lodging, they send him away, and say, they have no entertainment for him, when they will make hard shift to lodge a company of lewd fellows, though they sit up all night themselves. Or like Sodom, where there is not room for one godly Lot, but he shall be wearied and worried out of his skin; or if an Angel come for a night's lodging, he shall before he is well entered be assaulted, and haled out of doors, when the city is full of vicious wretches. Or like Baal's house, which was crammed and crowded as full as ever it could hold from one end to another, that they stood mouth to mouth, as it is said, 2 Kings 10. 21. as close as one could stand by another, when there was narrow search made least one poor servant of the Lord should creep in amongst them all. A good thought is as Abel, soon made away, and dies without issue, when the evil as Cain, lives and multiplies to fill the world. The good thought, like Sarah, is barren, when the evil, as Hagar, presently conceives. The good thought is as the children of Israel in Egypt, destined to death before it is brought forth, or persecuted by the Dragon as soon as born, or cut off in the Cradle, as the children of Bethlehem by Herod, when they are spared that deal treacherously, they are planted, yea take root, they grow, yea they bring forth, as Jeremy complains, Jer. 12. 1, 2. in another case. Oh what a piece is this heart of man! Oh what a piece of carrion, which hath always such a swarm of flies humming about, fastening and blowing on it, and what a breed and nest of Vermin that are bred in it, and at last devour it. I have read of a poor Monk, who rebuking a rich Prelate, was bidden in scorn, go kill his louse, who answered boldly, My Lord, I have killed mine, but yours will kill you. The poor man's louse and Vermin are not so dangerous to the body, as the rich, proud and wicked man's are to his soul. What a deal of trash and beggary do we find, when we rave into an old ruinous house? but worse when we come to rave into an old rotten heart. We look sometimes with disdain upon a Beggar's garment, past mending, where is patch upon patch of twenty several colours and pieces; look in and thou wilt find a more displeasing sight. The comparison is not so homely, as home and true. In a fair clear River when we drain it, what mud and Vermin at the bottom do we spy? such is thy heart, or when we scour an old deep pond. It was an Herculean labour to cleanse the Augaean Stable, not cleansed of seven years before, he turned in a River to cleanse it. What labour then will it cost to cleanse thy heart, not cleansed may be of twenty or thirty years? need we had to turn in the whole stream of the blood of Christ, the upper springs of the spirit of grace, all the conduits of Scripture arguments, the lower springs, and all the water, the standing ponds of diligence repentance, endeavour and circumspectness can procure. The lower we dig, as for water, so for springs of sin, the faster the water comes in. The best eye having the help of the best perspective, upon the fairest prospect, and in the clearest summers day, sees much, but not the thousandth part of heaven, or earth; nor we of sin. They say much of the earth is unknown, to be sure much of hell in thy heart is. If there be any part of an unknown world yet undiscovered, I am sure there is a great part of an unknown world yet undiscovered in thy heart. It is long ere a stranger can know all the streets, lanes, and allies in the City, but thou wilt never know all the wind and turn of thy heart. In a great house sometimes at first a stranger looseth himself, but in the heart to the last, it is strange if the owner hath not been lost. My heart, saith Bernard, is like the deep sea, in which are creeping things and that without number; A flint it is, which, though cold, and dark, hath seeds of fire, and a thousand sparks lodged in it, if you strike and break it, the seeds of all sin are there, even of the sin against the holy Ghost. Noah's Ark was a great Microcosm, in which to the wonder of all the world, the species of all the creatures were contained. Man is said to be a Microcosm; And if the Apostle call that little member, the tongue, a Microcosm, Jam. 3. 6. a little world of sin, what is the heart but a great one. The opening of the heart is like the fourth Rev. 6. 8. seal opened, when the pale horse appeared, death and hell followed, or like the opening of the bottomless pit rather, where what darkness Rev. 6. 2. and smoke issued, and in them a world of horrid, multiformed Monsters, or Locusts. How sad a judgement was that threatened to Babylon, Esa. 13. 19, 20, 21. and Esa. 34. 12, 13, 14. where it is said, that Ziim, Limb, the Satyrs, wild beasts, should dance there; and the screetch Owl, and nettles, and brambles should be, where was once the glory of Kingdoms. Josephus tells how the Jews took on and lamented when their Temple was polluted twice, under Antiochus first, with swine's flesh offered, and a second time under Herod, who caused the Roman Eagle to be set over the porch; Many a man lost Bel. Jud. l. 1. c. 21. his life in that quarrel, whetted on by the indignation of the sight. It grieves us to see the ways of Zion mourn, and fairest Churches to be turned into stables; But how should we mourn and be transported with indignation to see the soul, the only spiritual and holy Temple of God defiled! Many have made Epitaphs and funeral Monuments upon great men, good and bad, and have been able to give them all their Titles and full Characters, and to say, Here lies such a one. None is able to make the heart's Epitaph, and to say what lies there; Unless we shall write as of Pope Sixtus the Fourth. Hic scelus omne simul clauditur, & vitium. All Sin and Vice Here buried lies. Or that, like it, of Pope Clement the 8th. Urna brevis vitium claudit, & omne scelus. A world of Sin Lies hid within. Or this of a mean Poet. Under this stone of flesh and bone, Lies more of sin, then can come in my narrow Verse. Here lie more lusts, Then earth hath dusts, and much more hell, than you can tell, or I rehearse. Here lies the whole Body of death, which hath more members than this natural body hath members or hairs. Physicians and Surgeons have a thousand times raved into the bodies of men and yet are to learn all the joints, limbs, ligatures, nerves, arteries, vessels and passages, in this narrow body of flesh and bone; what an endless labour is it to dissect and anatomize the heart? The great Volumes of Arts and sciences have been Epitomised, and the whole body or sum of Divinity, hath been often contracted into a narrow compass or Systeme; but the body of sin in the heart, is not to be contracted or summed up. Some learned men of old and late have made Catalogues of the noted Errors and Heresies, that have troubled the whole Church from the beginning, but none dare undertake to enumerate and catalogue the errors and enormities of one poor single heart. Here lies the kill stone, or secret Ulcer, as when the body is opened you see all. Here is the root of the Caprificus wild fig, or wild Ivy, which like that Leprosy in Leviticus, is not to be stayed, but house and all Leu. 14. 45. must be pulled down to kill it. You cut down the branches, yet it grows, you cut the body yet it grows, you cut it to the very hard root, yet it grows, you pick out the root, as long as ever you can come at it, yet it grows, the house must be pulled down, and then it dies. Or as it is with an Eel, you strike it, yet it lives, you flay it yet it lives, you cut it in pieces, yet it stirs, you throw it into scalding water, and there it stirs a while too; So, Bray a wicked fool in a mortar, his folly will not departed from him, Prov. 27. 22. Reproofs kill it not, affliction kills it not, sickness kills it not, weakness kills it not, death kills it not, nay, hell kills it not. The heart is the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The unruly evil which no man can tame. Jam. 2. 8. This sets on fire the whole course of nature, and is itself set on fire of hell: Full it is of deadly poison, as that old Leprosy, it infects all that comes near it. We think Leu. 13. it sad living in an unwholesome air, or in a house near the Common-shore, because of the continual ill smells: What is it to live over the ill savour of a fowl nasty heart? Who would willingly lodge or dwell in a house reported to be haunted with Evil spirits? Thy heart is so, yet thou art not afraid. David was weary of Mesech, Israel of Egypt, Let sick of Sodom, Jeremy of his Dungeon, and wilt thou, as the Bedlam, play with thy chains, and sport thyself with thine own deceive, in the midst of thy mortal and bloody enemies? Consider well of it. CHAP. XXX. The Third Use of Information in several particulars. THE third use informs us of divers weighty points. 1. What a wide and vast difference there is between the laws of men and the pure law of God: All those fall far short of this; they reach but the outward man, this the heart, spirit, conscience, and the most hidden thoughts, Heb. 4. 12. Their Laws are Carnal, this Spiritual, holy, requiring truth in the inward parts. This applies Canons Rom. 7 14. and Engines to the mind, and forbids lust in the first motions, checks the thought of Belial, 2 Cor. 10 4, 5. Rom. 7 7. or wickedness (as it is called) in the heart, Deut. 15. 9 The Laws of men require no more but to strike the topsale, (in a civil behaviour) The Law of God board's every vessel, calls for the bills of lading, makes a through search in every Cabin, sees what we are fraught with, and if it find any prohibited wares (not goods) or concealed arms for the use of the enemy, they are seized on, and the vessel must yield or sink. The Laws of men plant their Ordinance against the Enemy's colours, set out upon the walls of the Castle; That of God undermines the foundations, and blows up all that stand in opposition. The Magistrate only provides, ne peccatum turbet, God, ne sit; he ne peccatum resistat, God ne restet. We may be Boni cives, mali Christiani. We may observe the manner of the God of the land, as they said, 2 Kings 17. 27. Yet not know or keep the Laws of the God of heaven. The Statutes of Omri, and Samaria are ofttimes kept by Mit. 6. 16. those who violate the Edicts of Zion, and of Christ. The Christian therefore must not be a Statute Christian, but a Scripture Christian. 2. What a sad difference there is between the holy Law of God, and our base hearts. His Law pure, we impure, that spiritual, we carnal. It was an uneven and uncomfortable match between beautiful, courteous, and virtuous Abigail, and that clown and ungracious churl Nabal, that between beautiful Moses, and black Zipporah, but God's Law and our hearts are worse matched. But those were the worst matches in all the Scriptures, Gen. 6. 2, 4. when the Sons of God went in to the daughters of men, they begat that Gygantean and vicious race, which corrupted the whole earth; But this is the worst match in the world, wherein the Law of God is married to the heart of man. For the motions of sins which are by the law, do work in our members to bring forth fruit to death, Rom. 7. 6. and hereby is the whole Church corruptted. The Tables of the Law were formerly engraven in stone, and put into an Ark● overlaid with pure Gold within and without, Exod. 25. 11. But the Tables of the Law and Covenant of Grace are now written in Gold, and put into a homely ark of stone. 3. What a difference there is between a godly and a wicked man, a sincere person and a hypocrite, as much or more as between Solomon's shields of beaten massy gold, and 1 King. 10. 17. and 14. 27. Rehoboams of brass, of like size and number. Copper and Gold differ not so much in colour as in their weight and worth; So tin and silver look alike, weigh not alike. The difference between man and man is not so much in favour, complexion, stature, or state, as in the mind; not so much in diseases, poverty, misery as sin; not so much in education, wit, reason, parts, or gifts, as graces. The godly for his outward aspect is like to an old Church (Paul's for example) built of ordinary stone; without plain, but when you come in, you find there a comely inside, handsome seats, and a convenient place to worship God in. The wicked for his outside not much unlike, yet more fitly compared to a prison (Newgate for example) built of fair stone, but within nothing to be found, but nastiness, hunger, hardship, ill smells, and which is worst of all, a company of Hell-birds, for their vile behaviour. In a word, the godly are like heaven, fair without, but the glory is all invisible, and not to be imagined how great till you come within. And the wicked are like hell itself, to which a broad and easy way doth lead, but it is bad to describe, but worse than you can imagine when you enter. 4. What a busy work is it to be a Christian, he hath more to do then to wash Animum rege hunc fraenus hunc tu compesce Catena. Horat. the outside of the cup and platter, to make a covenant mith his eye, ear, hand, foot, mouth and to keep his mouth bridled, he must keep his heart bridled. Keep thy heart with all keeping, Prov. 4. 23. The God of truth requireth to be worshipped in spirit and truth, Joh. 4. 24. in the inward parts. The cleanly Christian is like those neat Citizens who if they wash and sweep their doors to the street side, do wash and rub, and keep the inside cleanner; if they do but brush their outward garments, have their inner garments washed, and the linen which is next them; so the Christian is to cleanse his hands, but much more to purge and purify his heart. The sincere Christian who would be approved of God is to adorn the inner man of the heart, 1 Pet. 3. 4. as old Sarah did, and to affect to be of the King's daughters fashion (the spouse of Christ) all glorious within, Psal. 45. 13. or to be in the Bridegroom's fashion, whose outward garment was of four pieces, as all the other Israelites were, Deut. 22. 12. yet was his inner garment seamlesse, woven throughout, and all one piece; Or like Solomon's Temple, whose outside was stone, inside gold, especially the Sanctum sanctorum, 1 Kings 6. 30. whose very floor, as well as roof was gold within and without, or like his Chariot, the pillars whereof were of silver, but the bottom was of gold, Cant. 3. 10. The sincere soul must not only see he be the same within that without, like Noah's, or Moses Ark, the one pitched within, as well as without, with pitch, for water-service, Gen 6. 14. the other overlaid with gold within and without for Divine-service; and be like the twelve Exod. 37. 2. Gates of the New Jerusalem, each of which where one solid, entire pearl, Rev. 21. 21. But he should rather strive to be more within than he seems without, herein differing from other men, as much as the building and framing of God's City doth from all other buildings in the world; We lay our foundations of course and rougher stone, but build up with fairer; But the holy City's streets was paved with gold, the wall was Jasper, but the foundations exceeded all, The foundations of the wall were garnished with all manner of precious stones. Rev. 21. 18, 19 What a rare speech was that of an Heathen? We should always so act and live, as if we were Sic certe vivendum est tanquam in conspectu vivamus. Sic cogitandum tanquam aliquis in pectus intimum inspicere possit. quid enim prodest ab homine aliquid esse secretum, nihil Deo clausum. Interest animis nostris & mediis cogitationibus intervenit, Seneca. in open view, and so think, as if there were some one looking into our heart. For what doth it profit, to be hid from man, when nothing is to God. He steps into our minds, and walks in the midst of our thoughts. 5. It informs us of another most sad and weighty point, how far a hypocrite may go, and how high he may fly, yet at last fall low, and perish in some unsuspected sin. There be many die of Occult and unknown diseases, who are opened when they are dead, than it is seen what they died of, but then too late, but there be more die of unknown sins, who would not have their hearts opened here as Lydias was, that they might have lived; But than it is too late, when they are dead and gone themselves, to come to the knowled of it. Magus, next to Judas, is an example of an arch hypocrite, as any in all the Bible; he came on apace, of a late Sorcerer a new Professor, and all the talk and news of Samaria, was of Simons conversion and extraordinary forwardness and piety. He outstrips them all, he hears, believes, is baptised, continueth with the godly, contributeth, wondereth Omnia facit, quae reliquos videt proestare, imo his majora, Aret. in loc. more than all the rest, and sits more close to the Preacher. Who dips his hand usually so soon in the dish as the Traitor? Here if any were in Scripture, you may lively behold a falling star, a washed swine, a painted sepulchre, sepulchre, the unclean spirit going out and returning, in his hopeful stepping forward, and mounting upward, and in his shameful retreat, and doleful declination. 1. How many steps are here of his ascent, and hopeful exaltation, which show him to be a star, washed, painted, and the unclean spirit going out. 1. He heard. 2. Believed. 3. Was Baptised. 4. Joined with the Church, and continued. 5. Wondered, Or was in a more than ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. extacy or rapture, he was (at least seemed to be) extraordinarily taken and affected with his new knowledge of the Gospel truths, and his own state. 6. He received the holy Ghost, in some, then common, yet now extraordinary (never sanctifying) gifts. As may appear. 1. By that of Heb. 6. 4. where many are said to be partakers of the holy Ghost, who do yet eternally miscarry, partaking of the common gifts of the holy Spirit, whereof some were peculiar to those times, as to speak with tongues, to prophesy. 1. By interpreting Scripture written. 2. By foretelling things to come, as Agabus, yea Balaam did, who is said to have the spirit come upon him, Num. 24. 3. and some gifts that are common to all ages, as illumination, conviction, elocution, utterance and acquaintance with the mysteries of Godliness. 2. Many others have had the holy Ghost, as appears by that plea which will be made by many, Mat. 7. 22. 3. It is said, they laid their hands on them, v. 17. and they all received the holy Ghost, of which number, Simon was one. 4. He offered them money, it is said, v. 18. not to have the holy Ghost, which other believers had, but to have power to give (or sell) the holy Ghost to others, which power was peculiar only to the Apostles. 7. He was desirous of more gifts, more eminent, and Church-edifying gifts than he had already as it seems. 8. He would not be sparing of his Purse, but would let money go, so he might have spiritual gifts. He offered them money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the singular number, as Acts 4. 37. but store of money. This word is rendered riches, Mar. 10. 23. 9 He seemed somewhat affected with his sad condition, so plainly laid before him, Trepidum fuisse non est dubium. O●atio pctri ad cor penetravit, sauciavit conscientiam, Arct. in locum. and so smartly set home by Peter. He trembled, saith Aretius, no question, was pricked in his heart, and wounded and galled in Conscience. 10. He is to be commended too, that he did not storm and stomach at Peter's reproof, (as many a one would have done) but seems to take it in good part. 11. He desires the prayers of others on his behalf, which is very commendable, so Paul often, and the best of men have done. 12 He desires they would pray for his soul, that none of those evils might pursue and overtake him, but that he might be out of the state of perdition, and out of this gall of bitterness. Hitherto he runs well. But Secondly, Observe him further, and you shall see the star falling, that he was a swine still, though washed, a Sepulchre, though painted, and the unclean spirit returning. 1. You may see here a change without a change, a seeming, but no real change. 2. An outward change before an inward; in true godliness, the inward goes first, than the outward, the hypocrite washeth the outside only. 3. Here was a change in profession, none in disposition; In principles, not affections. 4. He was changed in company, not alone when by himself. 5. He was changed in head, not in heart. Vulpes pilos mutavit, non mo●es. 6. His change was in gifts, not in grace; He had more of common gifts, of Knowledge, Utterance, Illumination, then of Conscience and Sanctification. 7. He had more of unsound grace, then true, more Faith than Repentance, more Historical Faith, then heart-purifying Faith: If Faith comes before his time, it is as dangerous as the Child born before the time; A too forward birth, is commonly followed with animmature death. 8. His graces were out of Order; Repentance should have come first, and hath the scarler thread of Primogeniture tied about it; If Faith come out first, Gen. 38. 28, 29. it is as Pharez, it maketh a breach; Therefore for all his forward believing, Peter sets him back to In speech, as I may say, or his A. B. C. and bids him repent. 9 He kept a wondering in his head, when there was no wounding in his spirit, no humiliation, nor mortification of lusts. 10. He continued with them in public, and made more ado to be with them at their meetings, then to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Jew in secret, and to pray in private, as Paul did at his Rom. 2. 29. Conversion. 10. He desired others not to spare their prayers, but he joined not his own; Thy other men's sins may sooner destroy thee, than thy other men's prayers save thee, without thine own. 12. He only desired to be delivered from hell, and the misery of his sin, not from the mischief of his sin. Pray, saith he, that none of these things come upon me. Lastly, He only desired gifts for others, Verse 20. that he might become eminent and famous, being equal to the Apostles. So that, Beloved, we may see how far a man may go heaven-ward yet never come there. Hell is not only full of sorcerers, adulterers, drunkards, swearers, and profane swine; But there is many a hearer, professor, believer, and convert, such as they be: There are See my late Treatise of Hypocrisy, showing at large how far a Hypocrite may go. convictions, wishes, purposes, gifts, parts, yea faith and repentance, in Hell. The Faith of Ignorant men, Hope and desires of Lazy men, the Knowledge of unsanctified men, and the Repentance of dying men, lead all to Hell. An over-sudden Faith, and an over-late Repentance, are alike dangerous. Conviction without Conversion, Conversion without Reformation, Reformation without Renovation in the spirit of the mind purged from evil thoughts, and Faith without Repentance, all lead to Hell. Here was Conviction, Conversion, Reformation, Faith, yet in the gall of bitterness and bonds of iniquity. It is never good doing things by halves, Profession without through Conviction, Conviction without hearty Contrition, Contrition without true Conversion, Conversion without a Reformation, Reformation without a new Heart, the new Heart without the ill Thoughts repent of, and purged out, leave a Christian half short of Heaven. These sudden changes are seldom good neither; a young Saul among the Prophets and an old Sorcerer among the Apostles, deserve more to be observed then trusted. A sudden believing, as I said, and a late Repentance I am always jealous of. When a man Will chop suddenly on Profession in his life, or Repentance at his death, I may have some Charity towards him, but have no ground of Confidence of his good estate. CHAP. XXXI. Containing three other uses. TO proceed to some other uses yet remaining. 1. This serves for Terror to such as harbour and lodge those vile guests of evil thoughts: As the laws of men are very severe against those who conceal, entertain, relieve, proclaimed Traitors to the state, so are the Laws of God against such as harbour and cherish these evil thoughts. The whole text and discourse of Peter is an use of Terror, therefore this use is most proper; And oh that I could so set it home as Peter did, that I might make the stoutest thought to come down, and to put the Authors and Aberters of them into such a trembling as Magus was. Or rather that I might do it with that success that the Apostle speaks of, 1 Cor. 14. 25. That the offender seeing the thoughts of his heart laid open, may fall down and worship God, and say, This is God's word of a truth. I shall not in the managing of this use of Terror say all to thee that Peter did to Magus, I shall not use Peter's imprecation to thee, Thy money and thee perish together, thy thought and thee perish together, both because I hope for thy part thou dost not sin with Magus his high hand, and for my part, I have not that insight into men's hearts, as Peter and some others had in those times (discerning of spirits is or was a 1 Cor. 12. 10. gift given to some, not to all) I shall therefore turn that imprecation into caution, and say, take heed that thou and thy thought perish not together. 2. Here is matter of more Terror; Such as thou art have no part nor lot in this matter, Thou art none of the Church, none of the promises, nor mercies of God belong to thee; Thou art as certainly excluded heaven as any drunkard, or adulterer. 3. More Terror still, thy heart is not right in the sight of God; and as of all things God loves the pure and upright in heart, so above all, he hates and abhors a rotten heart. 4. More Terror still, thou art in the very gall of bitterness; Some think Peter doth allude to that of Moses, Deut. 29. 18. Thou art that root that beareth gall and wormwood, and God will cause his Jealousy to smoke against such a wretch as thou art, and all the curses written in his book, shall come upon thee, and he shall blot out thy name from under heaven. 5. More Terror yet, Thou art in the bond of iniquity; Thou art under the dominion and servitude of sin, thy evil thoughts keep thee captive, and till thou do expel them and resist them, thou wilt never be thy own man. 6. And more terror yet; except thou do repent ●nsai●edly and pray earnestly for pardon or such wickedness, all thy own believing, professing, baptism, and all other men's prayers for thee will do thee no good. Oh consider this ye that make so light of evil thoughts: If Magus was daunted and terrified, when Peter looked into his heart, and laid open one evil thought, how wil● thou stand confounded, when God shall lay open all thy heart? and set all thy thoughts before thee, and first, one indictment read, Imprimis a Blasphemer, so many Blasphemous thoughts; Item so many Atheistical thoughts, so many unclean, malicious; Item so many High, Proud, Arrogant thoughts; Item a world of worldly thoughts; Item a greater world of Vain thoughts, and many sad Items, and thou shalt have no more power to deny any of them then Magus had to deny a word that Peter charged him with. In that dreadful day of judgement, the process shall not be secundum allegat A & probata, as here, according to the evidence for matter of fact; But God will proceed secundum agitata & cogitata, according to his observation of thy thoughts, as he hath told us aforehand. This thou hast done, and that thou hast done, and besides that this thou hast thought, and that thou hast thought, but I will reprove thee and set them in order before thee. I shall Psal. 50. 21. conclude this use of terror with those words of terror that follow, Oh consider this, ye that forget God, lest he tea● you in pieces, and there be none to deliver. Certainly if you see not the ugliness of this sin till then, it will befall you as it hath befallen some curious Gentlewomen, who have been sorely disfigured with the small Pox, who when they have seen themselves in the glass, have run besides themselves, not thinking it possible they could have been so ill; so will all these not only run mad, but into despair, which is much worse, upon that discovery then of their sinful thoughts. 2. Here is also an use of singular comfort to the Godly, whose thoughts (though they are oft vain, and not so good as he could wish) are the best part of his Sanctification, though he is short in duties, and performance, yet his thoughts, especially his deliberate thoughts, his intentions, aims, purposes, desires are all sincere. That he can humbly and gladly say search me O Lord and try my heart, try me and know my Psal. 139. 23. 1 Job. 3. 21. thoughts. If we have this confidence in our own thoughts, we shall have confidence before him. Canst thou say with David, I hate vain thoughts, and check them, I Psal. 119. 113. Psal. 139. 17. love good thoughts and entertain them. Oh how precious are thy thoughts to me O God: How great is the sum of them: In the multitude Psal. 94. 19 of my thoughts within me, thy comforts delight my soul. It is well said, saith Austin, The flesh lusteth against the spirit, and the Velimus, nolimus, habemus eas (concupiscentias) blandiuntur, stimulant insestant, surgere volunt. Premuntur non extinguntur non quod ●ultis poteslis. Quid vullis? ut non omnino sint concupiscentiae mal●, sed non potestis exercete bellum sperate triumphum. Aug. De pugaa anim●. Psal. 94. 11. 1 Cor 3. 20. spirit against the flesh, that these are contrary the one to the other, that we cannot do what we would. Why what is that we would? we would that there were no concupiscence, or lust at all: But we cannot will we, nill we, we have them they tickle, entice, insult, and would command; Suppressed they are, extinguished they are not, etc. 3. This serves for resolution of a great objection, I have many an ill thought, therefore what will become of me? There are moats in our clearest Sunshine, and vain thoughts there are in the best men, when employed in the best duties, yea there is vanity in the best thought: Hence it is said the Lord knoweth the thoughts of men that they are vain, and Paul addeth, The thoughts of the wise they are vain: Hereupon it is said that the Lord was moved in his Covenant of grace to pity and pardon mankind, Gen. 8. 21. The Lord smelled a Savour of rest, and said in his heart, I will not again curse the ground any more for man's sake, for the imagination of man's heart is evil from his youth. And, Gen. 6. 5. It is said, that every imagination of the thought of his heart is only evil continually. A hard saying, but a true saying, which is thus to be understood. 1. Every thought of every unregenerated person is only and wholly evil, like tree, like fruit. To the defiled and unbeliever is Tit. 1. 15. nothing pure. 2. Every thought in a believer that is Ex tam sordid● sonte ne gutt● quidem bonitatis profluere potesi. Parae●● in locum. his own is evil, we have not the matter of one good thought in us of our own, we have not sufficiency as of ourselves to think any thing. When we think evil, we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Satan when he speaks aly speaks of his own. The earth brings forth weeds of herself, she is the natural Mother of them, to the corn she is but a Nurse: The hearts of the Godly are natural mothers to ill thoughts, nurses at best (sometimes unkind nurses) to bring up and cherish good thoughts, the children of the spirit of God. The good thought is as welcome to the Godly heart, as the Angels to Lot's house, but it comes aliunde, and superne, it comes from above, and seems as they, unwilling to enter under our roof, therefore must be entreated and pressed upon greatly to get them in, Gen. 19 3. But the evil thought like the impudent Sodomites unsent for, press to come in to the best heart, as they into Lot's house, and no bars or doors are able to keep them out without the help of God, v. 9 3. In our best thoughts there is a mixture of evil, as in our best graces. In the softest heart there is hardness, in the strongest faith somewhat of unbelief in the most sincere heart some hypocrisy, so in our thoughts, our best is vanity, all our righteousness are as filthy rags. 4. That good which is in them is not perfectly good, but it is weak, cold, liveless, flagging, fading. 2. But yet all ill thoughts argue not a heart to be bad, there are volatile, transient evil thoughts which stay so short a while as to make no impression, thus it is with the Godly. Elias himself might easier shut up heaven by his prayer, than shut out all evil thoughts out of his own heart; Now it is not the birds flying over the sacrifice that hurts it, if they light and settle not, the flying birds pick not up the seed sown, but they that are suffered to stay. Aswarm of flies buzzing about our mear taint in not, but when one stays on it and blows it, than it leaves the matter for the filthy vermin to be engendered of. Nehemiah had many a message sent to him to take him off from his work, he would not stir a foot to parley with them. so the work was not at all Neh. 6. 3. hindered: Thou must do so with an ill thought, leave not thy business, enter no parleys, let them go as they come. 3. Ill thoughts that are only injected and Cogitatio immunda non inquinat cum pulsat nisi voluntatem per delectationem sibi subjugat. Voluntate sua cadit qui cadit, B●rn. ejected as fast, may trouble, shall not condemn us; as good thoughts injected or transient, argue not a good heart, but when entertained. God casts in a good thought sometimes into a wicked man, he casts it out presently; the Lord casts in another, he casts it out again, and so never entertains any: This is to resist the holy Ghost, Act. 7. 51. when he stifles and checks them: So Satan casts in an evil thought into a good heart, he casts it out, he casts it in again, he casts it out as fast, and there is nothing but casting in, and casting out, this is to resist Satan, Jam. 4. 7. 1 Pet. 5. 9 And to keep ourselves pure. The enemy casts in grandadoes, we cover all with Raw-hides sods of earth, etc. take away all combustible matter and watch when they fall and catch them up, and throw them in the face of the enemy, there they break and do him more mischief than they do us. So Satan casts in sometimes a Blasphemous thought, curse God and die; Sometimes a Covetous or Ambitious thought, fall down and worship; it may be a self-destroying thought, cast thyself down: If we receive these as Hezekiah did Rabshakehs message, with rend hearts, and go spread our complaint before God, we shall be secured. These Sons of Sodom may gather about our house and press to the door and knock as if they would break it open or pull down the house, if we keep within, and keep the door fast we are safe. 4. When they are only injected, not bred there, as an honest man may have a bastard child laid at his door, but it is none of his, nor like him, he disownes it. Satan casts his brats at thy door, they are more like Satan, than a believer, the Lord will easily decide the controversy and give the living child to the right father, and the dead to Satan. 5. When injected indeed, but not cherished, fostered, maintained: Moses becomes Pharaohs daughters son, when she nourished Non imputantur cum violenter importantur, culpam non inferunt tales cogitationes, injuriam tamen aliquam irrogant affectatae munditi●, Bern. him. So thou mayst be charged with Satan's brats if thou receive them, otherwise not; Make no provision for the flesh, faith the Apostle, to fulfil the lusts thereof, Rom. 13. 14. 6. When not habitual, if we savour them not and become like unto them. To be carnally minded is death, not to be carnally natured; we say that man is of a hot complexion, whose temper is constantly hot, not in a fit of a fever. Good or evil thoughts when habitual, constant and ordinary, show the heart good or evil. 7. When not Predominant, there are evil thoughts in a good heart, and good sometimes in a wicked heart; but as we say of a man he is Phlegmatic, sanguine or melancholy, not because some of these humours are in him, but in whom that humour is predominant, so is he the wicked man in whom wicked thoughts are predominant, there is more store of them, and they rule and bear sway in the heart; it is otherwise with the Godly, Pro. 12. 5. The thoughts of the righteous are right, that is the major part of them for the most part are so. But the counsels of the wicked are deceit? Yea it Psal. 119. 113. is said in this respect, Pro. 11. 23. The desire of the righteous is only good, and Pro. 21. 5. the thoughts of the diligent tend only to plenteousness; as of the wicked it is said, because of his habitual and predominant wickedness, Pro. 17. 11. The evil man seeketh only rebellion. A Godly man may say with David, I have vain thoughts but yet. I hate vain thoughts, Psal. 119. 113. I have them, but they have not me. There is a great deal of difference, as one saith, to have hypocrisy, Covetousness, or other sins in us, and them to have us, it is one thing for them to be in us, it is an other thing for us to be in them. 8. When evil thoughts are suggested, but not executed, this may be the case of the Godly, But the wicked deviseth evil in his Psal. 36. 4. Micah. 2. 1. bed, and he gets up and practiseth it, if there be power in his hand; whereas a David may have a full thought of revenge suggested, and resolved on, but an Abigail with better advice stays the execution, and he blesseth God and her, 1 Sam. 25. 32, 33. 9 When they are not delighted in, but bewailed and resisted, That the spirit lusteth against the flesh, Gal. 5. 17. He bewaileth Pto. 30. 32. Onerosae cogitationes in anima justi, quibus resistere vult non potest sed velit, nolit, irruit in oculos mentis muscarum Egypti pestilentia, & perstrepunt ranae in penetralibus cordis ejus. Bern. the law of his members warring against the law of his mind, and if he have thought evil he layeth his hand on his mouth, abhorring himself for such thoughts, this is the case of the Godly, whereas the wicked sport and please themselves in their own deceive, 2 Pet. 2. 13. The greatest burden a child of God hath are from his evil thoughts, he can govern the outward man well enough, and deal reasonable well with his tongue, But his thoughts and the visions of his head (as it is said of Nabuchadnezzar, Dan. 4. 5.) are they that trouble him most: Now as it is the glory of a man to pass by an offence, and charity in us covereth a multitude of sins, much more will divine love and infinite grace, as a father pitieth his children, so the Lord pitieth them that fear him, saith David, Psal. 103. 13. And there are two arguments the Lord is pleased often to make use of to encourage his people. The one a very mean and sorry one we would think taken from man, such as these, Psal. 103. 14. He chideth not us continually for be knoweth our frame, he remembreth we are but dust. He stirred not up all his wrath for Psal. 103. 14. he remembreth they were but flesh; He will not contend for ever, nor be always wroth, Psal. 78. 38. 39 for then the spirit of man would fail before him. So especially in respect of a man's vain and weak thoughts. It is said after Noah's sacrifice wherein the Lord smelled a sweet Savour Es. 57 16. (through Christ) The Lord said in his heart, I will not again curse the ground Gen. 8. 21. any more for man's sake, Gen. 8. 21. For (others read although, so Paraeus in locum and Dr. Reynolds) The imagination of his heart is evil from his youth. Reyn, sinful. o● sin. P. 274. The other argument is more high taken from himself, I am God and not man, therefore you sons of Jacob are not consumed, I will not execute the fierceness of mine anger, for I am Mal. 3. 6. God and not man. Both these arguments are sweet, the latter especially, In which Hos. 11. 9 the Lord considers not so much what guilty man deserves, as what becomes a God of mercy and compassion, who will not set his wisdom against our folly, his purity against our impurity, and his strength against our imbecility. And here is the fountain and only foundation of the comforts of a poor soul, in the Covenant of Grace, when the Lord saith, Ezek. 36. 32. Not for your sakes do I this, be it known to you, Oh house of Israel; be ashamed and confounded for your own ways, But for mine own names sake. I am he that blotteth out thy transgressions for my own sake, and will not remember thy sins, Esa. 43. 25. 44. 22. CHAP. XXXII. Containing a Use of Exhortation. IT is Solomon's counsel, Pro. 27. 23. Be thou diligent to know the state of thy flocks, and look well (in the Hebrew, set thy heart unto it) to thy herd; And I may say as the Apostle, 1 Cor. 9 9, 10. Doth God take care for oxen, and sheep, or doth he speak this altogether for our sakes? may I not say rather, be diligent to know the state of thy, heart, and of that flock of thoughts, which is a greater business to look well too, then to keep a flock of sheep, or herd of swine: A shame it is for man to look after every thing and not himself, to know every City, Country, Art, Language, Science, and not to know himself; to observe men, times customs every thing, and not to observe himself, and the customs and manners of his own heart and thoughts. The Grammarian makes his latin by rule, the Poet makes his verse by rule, the workman builds his house by rule, and must we have no rule for our hearts and thoughts? The heavens and every star move by rule, day and night come and go by rule, Summer, Winter, seedtime and harvest come and go by rule, yea the Sea ebbs and flows by rule, and the birds of the air, the Swallow and Cuckoo, come and go by rule, and shall man be the only unruly creature, and have Jer. 8. 7. no rule for his heart and thoughts to move by? and be as the clouds of the air, or waves of the sea, or a ship without compass or Pilot, that is driven up and down without guide or stay? Is it not matter of shame to see we should keep house clean, face clean, hands clean, and all our must be clean, or we are ashamed of ourselves, and the heart unclean. Garden must be weeded, house must be washed, household stuff must be scoured, door must be swept, swine and poultry must be rended, and the heart neglected; Strange it is we should observe order in every thing and affect neatness, every thing must have his fit place, the horse hath his stable, the ox his crib, the dog his kennel, the swine their coat, that horse, dog, and swine, eat not, nor lie together; that we should have no partition in our hearts, good and evil thoughts tumble together. We keep doors to our houses, yea to every room, locks, and bolts, or latches to every door, yea we have doors and iron bars to our very stables, and none to the heart. As a City without watch and ward, Gates and bars, or house without Pro. 25. 28. doors and locks, so is the man, saith Solomon, that hath no rule over his own spirit; we have hedges and ditches about our grounds, folds to keep in our sheep, and to keep out other cattle, and shall our hearts only lie open and unfenced, as commons and wastes without any regard; We put our very swine to a keeper, and we have a horsekeeper, and shall we have no heart-keeper; Especially when we have such a charge, that (whatever is neglected) the heart must be 〈◊〉 with all keeping, Pro. 4. 23. There are two things that ask a great deal of pains and good skill. 1. To break and tame the heart, this is a work for the best Minister, the man of a thousand, that can skill to tame and break a wild heart, as he had need of good Job. 33. 23. skill that shall back and break an unruly colt. 2. The other is thy own work, To keep thy own heart, and this is as great a charge as Jacob had to keep a great flock of sheep, which made him sweat and toil by day, Gen. 31. 40. and broke his sleep by night; or to keep a herd of swine is not a more toilsome business: yea thou hast as great a charge and task to keep thy heart, as if thou wast made keeper of Newgate, or any common Goal, thou hast as many unruly ones to deal with, that are more hardly kept in order, that thou hast need of strong doors, store of Animum rege qui nisi paret, Imperat, hunc fraenis, hunctu compes●e catena. Hor. locks, bolts, fetters, cords, and make all sure, lest they give thee the slip. A Captain over an unruly company of soldiers hath somewhat to do to keep them in order, but a General of an army had need to be a man of a good command to keep all in good order; what hast thou to do who art to command so many Companies and Regiments of mutinous and unruly thoughts? Labour therefore to be well acquainted with they se●f, and to know thy heart as perfectly as thou dost every room in thy own house, that thou mayst say, Nota magis nulli domus est sua, quam mihi cor est. Yea labour to know thy heart as perfectly as if thou hadst a measure of it, as the Prophet had of the Temple, who was to show them Ezek. 43. ●●. the form of the house, and the fashion thereof, the go out thereof, and the come in thereof, and all the forms thereof, and ordinances thereof, and all the forms thereof again, and the laws thereof, and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof. So there are forms and forms again, many and divers, and outgoings, and incoming of the heart (the best temple of a good heart) which are not easily described: This is the Art of Arts and science of sciences. It was an adventurous undertaking of those that were sent to spy out the land of Canaan, and it Num. 13. 2. 25. was fit for chosen men; A ruler and eminent person in every tribe, they went out and returned with a full account of their voyage after forty days: It will cost thee many more days, and yet thou wilt not be able to espy half that little-great piece of earth in thy own heart, and to be able to say; I speak all that was in my heart, as Caleb did. And what an undertaking was that of our Josh. 14. 7. English worthies, Drake and Candish, and many others since, to go search the whole world, and make discoveries of unknown lands and seas? They compassed the whole earth in the space of two or three years and returned, but it is a more honourable and profitable adventure to seek to compass this Narrow-wide spot of earth in thy heart, though it may cost thee more time and pains, and yet thou must say there is a great part of Terra incognita yet in it undiscovered. 2. The second exhortation is that of the text, To repent of evil thoughts; so Agur exhorts, Pro. 30. 32. If thou hast thought evil lay thy hand upon thy mouth, that is humble thyself and bewail thy sin. If ever thou hast repent of any thing, repent much more for thy thoughts, if thou hast never repenred, begin repentance here, cleanse first the inside of this foul cup and platter. Mat. 23. 26. Here is the Original sin, and the Original of all sin; Open the mouth of this Cave, and thou wilt see the Kings that were immured, Josh. 10. 22. the chief enemies of thy soul lurk here; Here is the root of the matter of sin: Here is the Cockatrice's den, here hell's mouth, here the devil's forge. Here are heaps upon heaps of wickedness, treasures of darkness, which the vulture's eye of the wicked, nor the Eagle eye of the Godly never yet saw; open this pit and there steames out so much darkness as thou shalt not see where thou art. Actual sins are many, but sins in the thoughts many more, for one act of adultery, murder committed, a thousand adulteries and murders in the heart. Actual sins are sometimes restrained, but the restless thoughts are ever sinning, The wells of Moab were all stop● by the Israelites, 2 King. 3. 25. it were well if all the Israelites and people of God in the world could stop up these wells. But who can shut up the sea with doors when it breaks forth as if it issued out of the womb? Clouds are the garment of it, and thick darkness, the swaddling band of it. The Job 38. 8, 9 same may be said of the heart, who can shut it with doors, etc. thick darkness is the swaddling band of it. Know that God's word is a Judge of thy thoughts, and God's eye is Heb. 4. 12. Psal. 139. 1 Cor. 4. 6. Jer. 6. 19 upon the thoughts, and God's judgement day is for the arraigning and discovering of thy thoughts: And thy reward will be according to the fruit of thy thoughts; And that which will most accuse, or excuse thee, Condemn or quit thee in that day will be thy thoughts, Ro. 2. 15. Oh what a sad thing it will be when the Lord shall lay open all thy thoughts, and say, thus thou didst and thus Psal. 50. 21. thou thoughtest, thy thought still worse than thy deed, a professor in word an hypocrite in thy heart, a Saint at Church, a devil in thy thoughts, charitable in word, covetous in thy thoughts, courteous in words, false and treacherous in thy thoughts. Item so many thousands of Atheistical, Impious, hard thoughts of God; Item as many Injurious, malicious, revengeful, mischievous thought towards others; Item as many more Unclean, proud, and vain thoughts besides that thy hear● was full off; Item so many worldly, plodding thoughts which all perished with thee, Psal. 146. 4. When thou wouldst preserve them; Item so many good thoughts which perished in thee, because thou wast so cruel to stifle and strangle them. 3. To fly to the fountain opened for sin and uncleanness; These evil thoughts where other foul sins have not broke out show us what an absolute, universal, continual need all have to fly to Christ Jesus: These fiery serpents should make us look up to this Brazen Num. 21. serpent, for justifying, sanctifying and healing mercies. This Leprosy is only to be healed by Jordan, not by Abana, and Pharpar waters. The blood and spirit of Christ are the only means to cure this Leper, as the blood of the dead bird and water with the living bird cleansed the legal Leprosy. And as the separation water mixed with the ashes of the slain heifer, purified all uncleanness, Leu. 16. Num. 19 So it is only the blood of Christ, who through the eternal spirit offered himself without spot to God which can purge our consciences from dead works to serve the living God, Heb. 9 14. For as when we were in the flesh, the motions of sin which were in the flesh did bring forth fruit unto death, so being married and joined unto Christ, we shall bring forth fruit unto God, Ro. 7. 5, 6. I have read of some springs that change the colour of the cattle that drink of them, into the colour of their own waters, as Du Bartas sings. Cerona, Xanth and Cephisus do make. The thirsty flocks, that of their waters take, Black, red and white, And near the crimson deep. The Arabian fountain maketh crimson sheep. Jesus Christ is such a fountain in which whosoever baths, and of which whosoever drinks shall be changed into the same likeness, and as he is pure, so shall they be presented without spot before God through him. CHAP. XXXIII. An use of Examination, with certain notes to know whether the thoughts be good or bad. I should now come to make an use of Examination, but that is thy work, not mine, I am to examine my own heart and thoughts, not another's, and thou art to examine thine; And we should make many such uses of examination, or else God will make one sad one for us. All other uses of this doctrine are in vain, if this be neglected; Be thou daily in this counting house, nec te qusr siveris extra— If any be so impious as to say, who made me my brother's keeper? let none be so brutish as to say, who made me my own keeper? send Amaziahs' Gen. 4. 9 challenge to thy heart and say, come let us see one another in the face, let thee and I 2. Ch. 25. 17. commune together. And if thy heart send thee Sanballats message in good earnest, come let us meet together and have a personal Neh. 6. 2, 3. and private treaty; Say not, I am about other business, why should my work stand still? Leave all worldly business to hear what this friend hath to say to thee. This is to be daily practised to prevent that long examination at last, and if we did thus Judge ourselves we should not be judged of the Lord; To this duty we are oft exhorted, 1 Cor. 11. 28. 2 Cor. 13. 5. And I shall give a few notes whereby to try whether our thoughts be good, or bad, after I have answered one objection. Ob. If the heart be as the thoughts be, than I hope I have a good heart, for I have good thoughts. Ans. All good thoughts argue not the heart good, as we said all evil thoughts prove not the heart evil. The most wicked man that lives may have some good thoughts. 1. He hath one single good thought, not many; God is not in (all) his thoughts, Psal. 10. 4. yea in very few of them. But one swallow makes not a spring. 2. His thoughts are ordinarily and habitually evil, he may have accidentally and occasionally some good thought, at a Sermon, etc. as Agrippa, Felix, etc. 3. Yet that good thought is transient, not deliberate, as a good man's bad thought is transient, but good deliberate. 4. And it is usually checked and smothered when conceived, or suggested; as Satan injects evil to the Godly, but he casts out; so do the wicked when God injecteth good, God casts in, he casts out as fast; at an other time a good motion is cast in, he casts it our again: They fall as sparks upon dank tinder, they take not; They are like the summer fruits, eaten up as soon as touched, Esa. 28. 4. 5. And likely thy good thoughts are impertinent and prepo●●erous, the devil when thou art at Sermon, or at prayer will furnish thee with some good thought to divert thee from what is thy proper business; as we say of evil, evil is not only opposite to all good, but to some evil, vice to vice, as well as vice to virtue; so we may say of some good thoughts, they are not opposite to evil only, but sometimes to good, as to read or pray, when we should be hearing, or to think of what we have heard, when we should be praying. An old stratagem of Satan to draw us into an Ambush, when we should be safe if we kept our ground; The devil seeks to set good men together by the ears, Saul and Barnabas, and to get Agabus to divert Paul. When Act. 15. 39 Act. 21. 11. Lu. 9 59 Christ called one to preach the Gospel he would be excused by his care of his aged father: Charity must hinder piety; so when Martha should have been hearing, she was Lu. 10. 40. cumbered, hospitality must justle out piety, good at another time, and very commendable: So when that ointment was spent upon Christ, Judas puts in his vie for the poor, Had not this ointment better have been sold and given to the poor? Very plausible, but what saith our Saviour, Let her alone, ●●. 12. 5. ●. she hath done well; The poor you have always with you, and at another time you may and must remember them, but this is fittest for this time. 6. Do not thy good thoughts trouble thee? As Nabuchadnezzar was troubled with his thoughts, Dan. 4. 5. Many a wicked man may say as he, Psal. 77. 3. I remembered God and was troubled (not for his absence, but presence) wicked men seek to cast out these conceptions as the Hinds bow themselves to cast out their sorrows; Job. 39 13. they think they shall be melancholy if they think a little longer of them. The Godly man is not more troubled with his bad thoughts than he is with his good; When as to the Godly the good thought is his joy and delight. How precious are thy thoughts to Psal. 139. 17. Psal. 104. 34. me O God: my meditation of God, O how sweet is it! 7. Or thy thoughts are Confused, an he●p of them disorderly jumbled together, nothing is set in order; As Christ once Lu. 2. 44. (so the good thought is often) lost in the Crowd. It is the great weakness of man that he cannot set in order God's thoughts (or the thoughts of God) before him. It is God's Psal. 40. 5. perfection his thoughts are all ordered, I know the thoughts I think towards you saith the Lord; Jer. 29. 11. we know not our own thoughts (though every fool saith I know what I think) God can set our disorderly thoughts before us and single them out one by one. So should we Psal. 50. 22. single out some good thoughts at one time, another at another, and pursue them. The Huntsman can have no game till he single his Deer he means to hunt out of the whole herd, nor can we make any work of it in meditation, till we pick out some good thought to fix and fasten upon. 8. Thy good thoughts lodge not, abide not with thee, but are like a night vision, make no impression, they come to nothing; whereas the Godly down with such thoughts and rise with them: When I awake I am still with thee, Psal. 139. That is right thinking when we in●end the mind ad ruborem & calorem, Psal. 39 3. My heart waxed hot within me, and while I was musing the fire kindled, I felt my thoughts warm my heart; as it was said of Holy Bradford when he was praying he never went off from a petition till he felt his heart affected with it. But if thy thoughts are good indeed thou shalt know it by these notes. 1. Where heart and thoughts are good, the words will be so too, as the treasure is within, such the communication. Say not Mat. 12. 35. Lasciva est nobis pagina, vita proba; I talk at randum, merrily, Idly, but my heart is good I think no harm. Say as well the Tree is good, though the fruit evil; and the fountain sweet, though water bitter; Thy speech bewrayeth thee. The good heart and good discourse ever go together, Psal. 40. 9, 10. and 37. 30, 31. Mal. 3. 16. They that had gracious thoughts of God's name by themselves, were full of gracious discourses when they came together. 2. Where are holy thoughts, there are other graces, Mal. 3. 16. They feared God and thought upon his name. 3. Good thoughts are ever accompanied with holy, serious, and frequent meditations, Gen. 24. 63. Psal. 1. 2. 19 14. 104. 34. 119. 15. 23. 48. 78. 97. 148. and 143. 5. 1 Tim. 4. 15. Whosoever is a stranger to holy meditations, cannot have, at least long keep, good thoughts; much study (one saith) makes the scholar, and much meditation makes the Christian. 4. Serious thoughts beget practical and unmoved determinations, 1 Cor. 2. 2. Their good thoughts are the law of God written in their hearts. 5. There is a concurrence between thoughts and conscience, Ro. 2. 15. Thought gives conscience a jog who sets at the the stern and awakens it, and conscience thereby steers better and keeps off from rocks and shelves. 6. As there is a concurrence between the good thought and the good conscience, so there is a concordance between the good thought and the good conversation, Job. 31. 1. I shall not (wantonly) think of a maid, therefore I made a covenant with my eyes, and with my outward man, that there might be no temptation to any ill behaviour, said holy Job. Psal. 119. 59 I thought on my ways, and turned my feet to thy testimonies. 7. Good thoughts are always backed with peremptory and fixed purposes and resolutions, Dan. 1. 8. Act. 11. 23. Psal. 17. 3. 2 Tim. 3, 10. Ruth 1. 16, 17, 18. Deut. 18. 6. 8. Frequent prayers. Such as those, let the words of my mouth, and the Meditations, motions, imaginations of my heart be always acceptable in thy sight O Lord, my strength and my redeemer, Psal. 19 14. Create in me a clean heart O God, and renew a right spirit within me, Psal. 51. 10. O Lord keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart (or establish the heart) unto thee, 1 Chr. 29. 18. The like, 1 King. 8. 57, 58. 9 There will be much joy and delight in them, as they much desire to let such guests in, so they joy in their company. O God now Psal. 108. 1. my heart is fixed, I will therefore sing and give praise; O Lord who am I, said David another 1 Chron. 29. 14. 18. time, that we should have a heart so free and willing. O Lord keep it in the imagination of the thoughts of our hearts and prepare our hearts towards thee. Oh that this holy fire come from heaven might ever be kept burning, never go Le. 6. 13. out; oh that I had a treasure, a stock, a spring of such thoughts, I should never be weary of them: Lastly, good desires concerning which we shall make a particular digression in the next chapter. CHAP. XXXIIII. Of Good Desires. THE Desires do as much discover the heart and thoughts as any thing else. And because oft Hypocrites are apt to shroud themselves under this pretence of their good hearts, because of some good desires, and to think themselves to be much better than they are; The wicked boasteth of his hearts desire, and the covetous blesseth himself (in Psal. 10. 3. this respect) when the Lord abhorreth him; And on the other side, godly ones, not taking notice how much good is in a right good desire, think themselves worse than they are. I shall take a little pains, 1. For the encouraging of the one, to tell him how much good is in a good desire. 2. For the undeceiving of the other, to tell him, what desires are good, and when. And the first I shall lay down in Eight Conclusions. 1. There is so much good in good desires, that it is almost all the godly have to speak and reckon of. Make an Inventory of a Christians State, and search every room, if you find not these, you find nothing, and if you set these down, you set down all he is worth, Inprimis, In his heart a few good desires. Item. In his best duties, and prayers, a few good desires. Item. In all his acts, deal, and whole life, a few good, pious, and honest desires. Lastly, the Summatotalis is, so many good desires; Hence the godly have oft mentioned their desires, Esa. 26. 8, 9 They are mentioned twice, as if they had nothing else to set down, Nehem. 1. 11. Psalm. 38. 9 As Daniel was called, a man of desires, so may Dan. 10. 11. every Christian, being wholly made up of good desires. 2. Of these God taketh special notice, he Psal. 10. 17. 1 King 8. 18. Cant. 1. 6. and 4. 7. heareth the desire of the humble; he saith, in as much as it was in thy heart, it was well; when we say, I am black, he saith, thou art all fair, thou hast good and fair desires. As the new wine is found in the cluster and one saith, destroy it not, there is a blessing in it, so will I do for my servants sakes, that I may not destroy them Esa. 65. 8. all; in the cluster of good desires there is a great deal of good new wine put into the bottle of the new heart; And God will not have one good desire destroyed, but hath a blessing in store for it. 3. These, if the heart could be looked into, & be ripped open, do show better what is there of grace or sin, than any thing else. A wicked man is better known by his desires then words or deeds, he may keep in ill words, forbear evil acts, is never free from ill desires. Neither he nor Satan do always tempt, lie, steal, murder, commit adultery, but dost thou desire? So many sinful desires so many sins, a man may be guilty but of one act of murder or adultery, ye● be a thousand times a murderer, or adulterer, because of so many such desires; Pharaoh had slain Moses, Haman Mordecai, Saul David, Amnon had ravished Tamar long before, if they could have had their desires: God doth set them down so many times a murderer, incestuous, etc. So is the godly man measured by his desires: Dost thou desire to pray, repent, believe, mortify sin, honour God, benefit his Church? This is to have done so much as thou desirest, yea the godly is a thousand times better in his desires, than he can be any other way; He aims at the mark in his desires, though he shoot still short or wide; By his good will he would have every duty performed perfectly, every sin destroyed, might he have his will, had his sins all one neck, as Caligula wished of the Roman Senators, he would give the blow, and he makes that vow that Israel did, Num. 21. 2, 3. If the Lord will deliver these Canaanites into his hand, he will destroy them utterly, and call that day, Hormah, that is, utter destruction. 4. Good desires are ever the first preparations unto grace, to let it in: As the day comes in by the breaking of the clouds, so grace by the breaking of good desires, Psal. 10. 17. Thou hearest the desire, thou preparest the heart. 5. They are not the preparations only for, but the first buds and blossoms of grace. The first beginning of grace, and the appearance of it is seen in the change of the desires; as the woman conceived with child, yet knows not whether she be with child or no, but she observes there is a change in her, somewhat is the matter, she hath less stomach to former diet, she long's and desires that which formerly she cared not for, and never thought off; So the godly, now begin to loath sin, and to desire grace. 6. Yea further, These are the very life and soul of grace, as the flame is of the fire, as natural life is preserved in the appetitive faculty, it gins and ends with it, so spiritual life in the spiritual appetite and concupiscence. Gal. 5. 17. The spirit lusteth against the flesh, and the flesh against the spirit. The life of sin is preserved not in the continual acts of sin, but in the continual love of it; So life of grace not always continued in the apparent acts and exercises of it, but in the desires after it. 7. To go yet higher, These are the very perfection, and the highest pitch of grace on earth. Divines speak of many perfections here on earth. 1. Of parts, not degrees. 2. Comparative, not absolute. 3. Inchoated, not attained. Poor perfections all, God knows. But the 4th. Of desires, is above them all, Parts, Comparative, Inchoated, fall short as Caro concupisci●a ●versus spiritum & spiritus adversus carnem, etc. ut ●on quod volumus facimus. Quare quia ve●mus ut nul. lae amnino sint concupisentiae, sed non passumus, Aug. well as Degrees, absolute, attained; but desires rise higher. My duties, parts, graces, are imperfect, saith the godly soul, my desires are perfect; duties low, desires high; duties smoke, desires flame; my duties creep of all four and cannot go, my desires have four wings, like that creature Dan. 7. 6. that had four feet, and four wings; my performances do but creep and leave me on the ground, my desires are winged and carry me up to heaven. Yea higher yet, what will you say, if we tell you desires are the best perfection of heaven, where there is nothing of imperfection, and that not only among the spirits of just men now made perfect, but among the Angels themselves, who were never less than perfect? There are many perfections in heaven, of degrees, absolute, complete; There is perfection of knowledge, love, joy, peace, of all grace and glory, all perfections; Yet I may safely say, this of desires is above all the rest. The holiest Saint and highest Angel, even when they do love, adore, and magnify God, do cover their faces, because they fall short of his perfections, such is their imperfection, (not their sin, the imperfection of their nature, not of their state) Gods infinite perfections, being not to be reached with any measure of finite graces; Only desires come in to help out all, these rise up higher, and strive to reach God's highest praises, and to give him the full of his perfections; so that where tongues and prophecy, and faith, and love itself cease or fall short, desires carry all before them. 8. Lastly, These desires, as they are the first and highest of graces, so they are the last and lowest, and the standing dish of grace, and shows the minimum quid sic of a Christian, when nothing else is to be found. While life remains desires continue, when desire ceaseth, nature is spent, the man is dead or dying, Eccies. 12. 5. All that the poor soul hath to say for itself, sometimes is this, Psal. 38. 9 Lord thou knowest all my desire, my groaning is not hid from thee. Rom. 7. 18. To will is present, my desire ceaseth not, yet, to thy name, and to the remembrance of thee. Esa. 26. 8. I will look still after thee, and toward thy holy Temple, though I am cast out of sight, and all thy waves and billows have gone over me, Jonah 2. 4. I cry out as my dying, expiring Saviour, I thirst. I stretch out my hands unto thee, my soul thirsteth for thee as the thirsty land, hear me speedily; O Lord, my spirit faileth, hid not thy face lest I be like to them that Psal. 143. 6. go down into the pit. I pant, Psal. 42. 1. I long, Psal. 63. 1. I faint, Psal. 84. 2. All is well. The fire is not out while there is a spark, grace is not dead while there is one desire left. Lie down again Samuel, the lamp of God is not yet gone out. The Lord may call 1 Sam. 3. 3. ● thee yet, and come to thee again and again; what is there in hungering and thirsting, poverty of spirit and mourning, more than a few desires, yet all those are called blessed, yea and they shall be blessed. Will you hear what other eminent and experienced Divines have said in this case, to the comfort of poor souls, and those that are lowest and least in the Kingdom of God? Mr. Perkins saith, The desire to believe in the In his grain of mustard seed. want of faith is faith: Though as yet there want firm and lively grace, yet art thou not altogether void of grace, if thou canst desire it, thy desire is the seed, conception, or bud of what thou wantest. Now is the spring time of the inguafted word or immortal seed, cast into the furrows of thy heart. Wait but a while, using the means and thou shalt see that leaves, blossoms, and fruits will shortly follow. Austin saith, Let thy desires be before God, and he which seethe in In Psal. 36. secret shall reward thee openly; Thy desire is thy prayer, and if thy desire be continual, thy prayer is continual. In another place: The In Expos. Epist. Joh. tract. 4. whole life of a Christian is an holy will and desire. Luther saith, The more we feel our unworthiness, and the less we find the promises belong to us, the more we must desire them, being assured this desire doth greatly please God, who desireth and willeth, that his grace should be earnestly desired. Beza saith, If thou find not thy heart touched inwardly, pray that it may be Resp. ad act. Col. Monpil. touched, for then mayst thou know that this desire is a pledge of the father's good will towards thee. Chemnitius saith, When I have a good desire, though it scarcely showeth itself in some little and slender sigh, I must be assured the spirit of God is present, and worketh his good work. Ur sin said, Faith in the most holy is not perfect, Lo. Com. nevertheless whosoever feels in his heart an earnest desire to believe, and a striving against his doubts, both may, and must assure himself, that he is endued with true faith. Holy Bradford to Mr. Jo. Careless, Thy sins are undoubtedly pardoned, etc. for God hath given thee a penitent and believing heart, that is, an heart which desireth to repent and believe, for such a one is taken of him (he accepting the will for the deed) for a penitent and believing heart indeed. Famous Knox, Albeit sometimes thy pain be so horrible, that you find no release or comfort neither in spirit nor body, yet if thy heart can only sob unto God, despair not, you shall obtain your hearts desire. Many more such like expressions we might produce, out of our later Writers, but these may suffice. 2. For the other thing, to know when desires are good, I shall lay down four Rules, to know it by. Rule 1. Desires are then good when the Object of them is good. The Object of good desires is manifold. 1. The first and principal Object of our Te nontua, non te propter tua sed te propter te, tua post te, propter te. best desires is God himself, not his but himself, Esa. 26. 9 With my soul have I desired thee. To desire the things of God, every one doth; his blessings the worldling; his salvation the profanest; his gifts, graces, favour, the hypocrite, himself for himself, above all riches, grace, life; heaven itself is only the desire of the truly Godly. Oh how like an Angel did he sing, that said, Whom have I in heaven but thee? and what do I desire in earth in comparison of thee. Few of us that sing that Psalm Psal. 73. 25. with our understanding, can say, I sing thus in my spirit and understanding also. 2. Next to God blessed for ever, Jesus Christ the delight of God, is to be the desire of our eyes; He is called the desire of the nations, Hag. 2. 7. The Church can say, I am my beloved's, and my desire is towards him, as well as my beloved is mine, and his desire is towards me, Cant. 7. 10. 3. Covenant relation to God through Christ, This next to God and Christ to be desired. Thus dying David said; He hath made with me an everlasting Covenant, ordered in all things and sure, for this is all my salvation and all my desire, 2 Sam. 23. 5. 4. Spiritual gifts, 1 Cor. 14. 1. and saving grace much more which flow from the Covenant, Neh. 1. 11. for though all gifts Gratis data non gratum faciunt. are of grace, freely given, yet they are no● always given with grace to sanctify. 5. The Ordinances are to be desired, Psal. 26. 8. 84. 1, 2. The Word, Acts 13. 7. 1 Pet. 2. 2. The Sacrament, Luk. 22. 15. Thus did Christ himself. What manner of Christians than are they, that have no delight in the Word, and that say of the Table of the Lord, it is contemptible? Jer. 6. 10. Mal. 1. 7. 6. Much more Communion with God in Ordinances, else they are but dry, empty and unsavoury meat, Ps. 27. 3, 4. 84. 1, 2, 3. What is the Sundial good for, if the sun shine not on it? And what are Ordinances worth, if Christ shine not on them? They are the star to lead to Christ, but it is Christ, not the star, which is to be worshipped. 7. Communion and spiritual converse with the people of God, next to Communion with God, 1 Thes. 2. 17. 8. Employment in gods service is much to be desired, if ourselves or any of our children be capable of it, as Hannah for her son Samuel. So Deut. 18. 6. If the Levite came from any of the Villages to the Sanctuary, with the whole desire of his soul to officiate in a more comfortable and serviceable manner, he was to be encouraged. So the Apostle saith, If any desire the office, the employment (not the honour, and dignity of a Bishop, or faithful Pastor) he desireth a good work. 1 Tim. 3. 1. 9 Success and fruit in our employment, for the good of others souls, Phil. 4. 17. The Minister should desire that his people may be the great gainers, and he the great layer out and spender, spending and being spent, as the Apostle saith; that they may have much 2 Cor. 12. 15. more of spirituals from him, than he hath of carnals from them. 10. Eternal salvation at the last, in the full and immediate fruition of Christ, Phil. 1. 23. Having a desire to be dissolved and to be with C●r●st which is far better 11. The salvation of others, those especially committed to us, that we may save ourselves and them that hear us. That salvation by our means may come to our house, to a 1 Tim. 4. 16. Town, Nation, Country, Rom. 10. 1. Col. 1. 9 We desire that you may be filled with the knowledge of his will in all wisdom and spiritual understanding. And vers. 28. 29. We warn and teach every man that we may present every man perfect in Christ Jesus, whereunto I also labour striving according to his working which worketh in me mightily. If we make such prayers, have such desires, use such endeavours, and strive so mightily for the salvation of others, we may say, we have good desires. Thus we see the first rule opened; Desires are good when the object is good, when we desire God first, than Jesus Christ, than Covenant relation, than gifts and graces, than ordinances, and communion with God in ordinances, than communion with the people of God, Employment above all employments in God's service, to be near to him, success and fruit in such employments, after all, our own salvation, and next to our own the salvation of ot●●● men, then are our desires good. Rule 2. Good desires are then good, when they flow from a right root or spring, And this is sixfold. 1. When they arise from sense of want. Appetitus est ratione ●a●ent ●●. Thus Adam's desire of clothes was not good, for he wanted them not when created pure, but he desired them as he pretended to cover his nakedness, so are all the desires after good things in wicked men, only to cover their nakedness and save them from God's wrath, not for the worth of the things themselves; The godly man sees a pure want and need of God, of Christ, of the Covenant of grace, and gifts and Ordinances, and communion with God and the Saints; therefore desires them, as the natural man desires meat, drink, rest and sleep, out of sense of the want of them. 2. When they arise from the apprehension Ratione bonitatis; omnia app●tunt bonum. of the good that is in the things desired, what so good as those forenamed objects? In them consists the souls present good and happiness, and his summum bonum to all Eternity. 3. When we see a suitable goodness in Ratione conv●nt●ntiae. them to our nature and condition, as the ox desireth grass, the infant milk, so the godly man knows these are most suitable to the rational and intellectual creatures, especially to the new creature. 4. When we expect satisfaction and felicity Ratione satisfactionis. in them. Thus the desire granted is a tree of life, Prov. 13. 12. therefore doth the godly desire those forenamed, and faith, Lord what wait I for? truly my expectation is from thee, of satisfaction, Psal. 39 7. and 62. 1. 63. 3. and 73. 25. Ratione electionis. 5. When out of choice not necessity, thus the hungry person desireth meat, not gold; so the godly grace, not riches, as preferring them in his choice, because best. 6. This desire is out of Election, and this Ratione dilectio●is. election and desire is out of love. Oh how do I love the Lord! do I love Christ! do I love thy Law! thy Word! thy graces! faith the believing soul, therefore do I desire them. By these six Notes all the good desires of wicked men are found bad. They see no such want of God, and Christ, and Grace, they see no such excellency in them, see no such suitableness between them and themselves, expect no such satisfaction in them, much less do they out of choice and love desire them, but out of necessity and constraint; God and grace, and heaven are little beholding to them; But as the sick man takes physic, or the maimed man cuts off an arm rather than die, or as the Merchant in the storm casts his goods overboard, he had as lief die almost, but it is because there is no other way, no remedy but perish else. ●ule 3. Good desires are then good, when they have the right shape and stamp of their due properties and effects. 1. The first property of good desires, is when they are sincere, all the other properties which follow are nothing without this. Sincerity is the native and primitive goodness of every good. Faith is not Faith, if not sincere, not is love, repentance, or obedience good, if not sincere. Therefore the Scripture calls good desires, the desires of the soul, Esa. 26. 8, 9 The whole desire, 2 Chron. 15. 15. all the desire of his mind, Deut. 18. 6. hearts desire, Rom. 10. 1. To set out their sincerity. 2. Though sincerity be the first and best property, yet not the sole, but the more of those that follow the better still, whereof the next is that good desires be constant, and frequent; With my soul have I desired thee in the night, with my spirit will I seek thee early. Esa. 26. 8, 9 When they are day and night, early and late, ever and anon, then are they good; So Psal. 27. 4. One thing have I desired, and I will yet seek after it, etc. I have desired, I do, and will do it. This is right, not the wand'ring desire, Eccl. 6. 9 but the fixed, renewed and constant desire, as of the young child to the breast, 1 Pet. 2. 2. It is ever sucking, cries for the breast, sleeps with it, wakes and calls for it; or as a healthful man desires his meat daily, two or three times a day, and can't live without it; not as a sick man, or longing woman, who long for this or that, and once serves their turn, they long no more; This is a diseased not healthful desire: Such were in Pharaoh and Ahab, such hell is full of. Many desire good prayers, and read Scriptures or good books, indistresse, never else, as the sick man desires a Cordial or strong water, and never drinks more till another qualm takes him. They are sick and then they cry or howl on their beds, they get up and return again to sin. The Hos 7. 14. Mariner in a storm puts into a Port, when the storm is over he means to go to sea again. And the Traveller puts under the Pear-tree in a shower to keep him dry, when the rain is over he is flinging at it. These are killing desires, such you read of Prov. 21. 25. the sluggards and the unconstant man's are so. But when we say of good, as the Lord of Zion, I have chosen ●ion for an habitation, I have longed for it, here will I dwell because I have desired it, Psal. 132. 13, 14. These are good desires. 3. When ardent and vehement, 2 Chron. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used in Scrip. signify a most vehement desire and longing in the mind, as Phil. 1. 8. 23. 4. 1. 2 Cor. 5. 2. 7. 11. 1 Pet. 2. 2. 15. 15. called the whole desire, Gen. 31. 30. Luk. 22. 15. Desiring with desire. The mind is altogether desires, the desires are altogether vehement. So 2 Cor. 7. 11. 4. When they are large, increasing, and unsatisfied. Three things are never satisfied, the eye the ear, the desire; The covetous eye with seeing, the curious or itching ear with hearing, and the gracious heart with desiring. But as the wicked man's desires are enlarged as hell, Hab. 2. 5. Ephes. 2. 3. So the godly man's are as large as heaven; That all heaven must be ours, ere the desire is satisfied. That the soul is said to lie panting, hungting, thirsting, longing, coveting, craving. Psal. 42. 1. 63. 1. 2. 73. 25. 1 Cor. 14. 1. 5. Laborious desires are good desires, Prov. 18. 1. Through desire a man having separated himself, seeks and intermeddles in all wisdom, heart and hand go together, as a scholar desirous of learning, shuts up himself in his study, let's none come at him, is still at his book early and late; or the worldling riseth, runs, goes, sweats, toils to get riches, or the wicked man with cords and cart-ropes, Esa. 5. 18. draweth sin with both hands, Micha 7. 3. So doth the godly seek grace as silver and lifts up his voice for wisdom, as for the greatest treasure. Working desires not wishing are saving desires. But alas what violence do the Kingdoms, yea cottages of the earth suffer, and what contempt heaven? Men will give twenty years' purchase for earth, not seven for heaven, yea many take more pains and are at a greater expense for hell, than many a well-meaning man for heaven. 6. When invincible and irresistible. 1. As not to be quenched or quelled with difficulties, but as Shechem desired Dinah, Gen. 34. 11. let me have her, said he, what ever it cost, what ever I suffer, I love her, must have her, will not go, without her, so Cant. 8. 7. Divine love is not to be quenched with any waters of difficulty or discouragement. 2. Nor to be taken off by any diversion, as Hadad when he wanted no honour or preferment in the Egyptian Court, yet said, Howbeit in any wise let me go home, 1 King. 11. 22. The man is where his desires are, and if the desires hang homeward, a Kingdom cannot stay him; and if they hang heaven-ward, all the world will not content him. But he saith with the Apostle in another case, We being stayed for a short time in presence, 1. Thes. 2. 17. not in heart, endeavoured the more abundantly with great desire to come unto you; Speaking of his love to the Godly believers. But much more out of his love to Christ he saith, 2 Cor. 5. 2, 3, etc. In this we groan earnestly, desiring to be clothed upon with our house which is from heaven, if so be that being clothed, we shall not be found naked. Yea knowing while we are at home in the body, we are absent from the Lord, we groan and are burdened, willing rather to be absent from the body, and to be present with the Lord, So Ruth 1. 16. 17. 7. Whenas they are not to be overcome themselves, but overcome, conquer and triumph over all, especially captivated, and command the heart and subdue it, every man's desire is his master, brings him under a voluntary, but pleasing subjection, as Gen. 3. 16. The poor woman who loves her husband The like, Gen. 4. 7. dea●ly, her desires are towards him, she is subject to him, and he ruleth over her. Poor soul, she still hath her husband at one end of her thoughts; if abroad, her heart is with him; if at home, her eye is on him; if he be well he is the, desire and delight of her eyes; if not well, he is the care and desire of her heart; Every thing she doth, she hath this thought comes in, Will this please my husband, etc. so is it with the soul. 8. True desires will be liberal and expensive to gain what is desired; wicked men will be at charge to fulfil the desires of the flesh; Scholars who desire learning, will spare no cost in books, and pains to fulfil those more noble desires of the mind. Eph 2. 3. And vain men, what cost will they be at (as he in the days of his vanity) Eccle. 2. 10. Whatsoever their eyes desire they keep it not from them, what ever it cost. So is it with the best, their desires being rightly set, they lay out all they are able about them, as David and Solomon in building that house for God which both of them were so ambitious to set forward, 1 King. 9 1. 1 Chron. 22. 14. David expended as hundred thousand talents of Gold, a thousand thousand talents of silver, both sums put together as they are computed amount to seven hundred and fifty millions. This was at first laid by in the time of his wars and straits, when he came bare to the Crown. And afterwards it seems he added Three See the late Annotations of the English divines on the place. thousand talents of Gold of Ophir, and seven thousand talents of refined silver, 1 Chron. 29. 4. (that is thirteen millions eight hundred thousand, seventy five thousand pounds sterling more) because as he said he set his affection on the house of his God, v. 3. And shall we say we have good desires when we offer that to God which costs us nothing? How many are there who desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9 18. nothing more than to have a cheap and unchargable Gospel in these days, but not in the Apostles sense, he would have it unchargeable to others, these to themselves, But this we find they who first desire a cheap Gospel, do next desire no Gospel at all. 9 When we take a right and proper course to attain our desires they are right. Solomon as he spares no cost, so he useth all 1 King. 5. 5, 6. means, sends far and near to get workmen and materials, the best could be had for money for the Temple. The Queen of Sh●ba desired resolution of her hard questions; She came from the uttermost parts of the earth to get Solomon's answer to them. Saul desired 1 King. 10. 13. 1 Sam. 23. 20. to have David in his power, he raiseth the country, mustereth his forces, hunts him out in the wilderness, as if he should say, I'll have him dead, or alive; if he be above ground, I'll have him. So saith the desiring soul, I'll not give over seeking, praying, waiting; Grace and pardon of sin I must have, if it be above ground in ordinances, I'll after it, yea if it be above in heaven I'll thither to God for it. And for sin, I'll have the life of it, if it were present, I would throw my javelin at it, if it hides itself, I'll seek after it; if it be decaying, I'll hasten to make an end of it, as they dealt with Absalon, when he was labouring for life 2 Sam. 18. 14, 15. 17. in the tree, Joab thrusts three darts into his heart, than ten more come to make him sure if he had any more lives than one, than they lay an heap of stones upon him; one death is not enough for such an enemy. So it will be here, but they kill him, and kill him again, to rid the world of such an Arch Rebel, such indignation against and full revenge will be pursued against the Arch Rebel in the soul, the prevailing lust: Or as Jehu whom God raised up to cut off the house of Ahab, he marcheth furiously, and when he lights on Joram the first born, he draws his bow with his whole might, and smites Joram between the arms, that the arrow went out at his heart; and he sunk down in his chariot, then throws him out to the dogs, 2 King. 9 24, 25. The like or worse to Jezebell the cursed mother of that wicked race, he bids throw her out of the window and break her neck, not content with that fall he treads her under foot, and then leaves her to the dogs too, to make an end of her; To execute the Judgement that was written; Such honour (such Indignation) have all the Saints, Psal. 149. 9 So say the Godly, sin hath brought one death upon me, and would bring a second and an eternal death, I would therefore bring a first, second and eternal death upon it. 10. Lastly, Good desires are impatiently patiented, or patiently impatient till they be fulfilled, patiented of pains, impatient only of delays or disappointment, Pro. 13. 12. Hope deferred maketh the heart sick, but when the desire cometh, it is a tree of life. Shechem Gen. 34. 19 because his soul clavae unto Dinah, delayed not to be circumcised. And Jacob when he Gen. 31. 22. 30. longed to at his father's house, set out by night, and was three day's journey on his way ere he was miss. A man whose heart hangs heavenward and to his father's house, will not stay till he be forced out by sickness and death, but up he gets, and on he goes with all the speed he can. Wicked Shimei may be a good example to wicked men, who was the first to fling stones at David, and curse him, when he thought David could never call him to an account, but when he saw David returning, he hasted with the first to meet David to beg his life, and desired it because he came in of himself, the first of all the rebels, and obtained it, 2 Sam. 19 16. 19, 20. 4. Rule, desires are then good when attended with good companions: As. 1. Prayer and desires go together, Ro. 10. 1. Psal. 21. 2. Dead desires may gasp out some faint wishes, good desires breath out strong prayers. 2. Desires and waiting, Es. 26. 8. 3. Desires and seeking early and earnestly ever go together, Esay. 26. 9 Where are no endeavours, there are no desires, unless killing, as Solomon calls them, Pro. 21. 25. The desire of the slothful killeth him, for his hands refuse to labour, Pro. 13. 4. The soul of the sluggard desireth and hath nothing, because he joineth no warm endeavours with his cold desires. He loveth roast, but he Eccle. 4. 5 loves nor to turn the spit, Pro. 12. 27. The slothful roasteth not what he took in hunting. He desires a good harvest and a year of plenty with many a good wish, but he cannot away with this ploughing and sowing, with this heat and cold, with this toiling, and sweeting; Therefore his desires make him a beggar it is said. Pro. 20. 4. But as the Poet saith, Qui Cupit optatam vitae contingere metam, Multa tulit, fecitque puer, sudavit & all sit. Who so desires a blessed life to gain. Endures cold, heat, toil, sweat, thirst, hunger, pain. But wishers and woulders we say never prove good householders, and certainly shall never prove heavenholders. Heaven is propounded in Scripture as the reward only to the hard labourer, Jo. 6. 27. To the diligent seeker, Ro. 2. 7. To the earnest striver, Lu. 13. 24. To the unwearied runner, 1 Cor. 9 24. To the valiant fighter, 1 Tim. 6. 12. To the prevailing conqueror, Rev. 2. 7. To him that overcometh; But Lazy desires have no place there. But they are one of the chief Arches upon which Hellbridge is founded, or of the pillars by which Satan's kingdom is supported, which are reckoned five. 1. The good purposes of bad men, tha● they will amend, etc. 2. The good desires of Lazy men. 3. The prayers and promises of sick men. 4. The tears and repentance of dying men. 5. The strong faith and good hopes of Ignorant, and profane men. Satan saith to all these, well done good and faithful servant. Purpose so still desire so still, pray and promise so still, repent so still, and believe so still. 4. Good desires are accompanied usually with mourning after what is desired, and fervency of mind, therefore mourning and earnest desire joined. 5. With many other good companions mentioned, 2 Cor. 7. 11. carefulness, 2 Cor. 7. 7 selfclearing, holy indignation, fear, zeal, revenge. 6. With earnest groan of soul, Psal. 38. 9 2 Cor. 5. 2. and breaking of heart almost till we have attained, Psal. 119. 20. 7. Lastly, with greatest joy, when the desire is granted, Pro. 13. 12. yea delight and contentment in looking after what is desired Cant. 7. 10. 1 Pet. 1. 12. If thy desires have these companions, they are good desires, but if they be solitary desires, and appear alone (as Castor, or Pollux single, were accounted ominous, if together, prosperous) they are killing and sluggish desires. CHAP. XXXV. Containing directions what means to use to prevent evil thoughts, and to purge them out. AND that thy heart may be rid of these evil guests of sinful thoughts, and kept from them; observe these directions, and conscientiously use these means here prescribed. 1. Above all getting to get thee a right and new heart; thy heart is not right, said Peter to Magus here, therefore thy thoughts so cursed. Pray with David, Create in me O Psal. 51. 10 Lord a new heart, and renew a right spirit within me; The heart is the spring and treasure, such as the heart, such the thought must needs be. Get the spring healed, or the waters must needs be unsavoury, 2 King. 2. 22. Get the heart well washed, or unclean thoughts will not out, Jer. 4. 14. If the Lungs be putrid, and rotten, the breath will smell; powders and perfumes on thy apparel sweeten not thy breath: If the garment be spotted, it is not a new lace or trimming, but washing or brushing that cleanseth it; if the hand be foul, it is not a fair glove or Gold ring, but washing that mends it; So it is nothing will cure the evil thought, without washing, purging and mending the heart. 2. Above all keeping keep thyheart, Pro. 4. 23. This is the first and great commandment, yea the first and second too, on which hang all the law and the Prophets (the old and new Testament) keep thy heart and thou dost love the Lord with all thy heart; and keep thy heart, and thou dost love thy neighbour as thyself; this is Custos utriusque tabule, keep it and thou dost keep all the ten Commandments. Therefore is it charged upon all in such peremptory and undispensable terms. 1. Keep, there is thy duty. 2. Keep with keeping, there must be thy care, not a single but double care, a double diligence must be used here. 3. Keep with (All) keeping, not a single, or double care sufficient, but all care little enough. 4. Keep the heart (above) all keeping, saith the text, q. d. Here must be the chief care above all other things. The mouth must be kept too, v. 24. The eye must be kept, v. 25. The feet kept, v. 26. All the ways of God to be kept, v. 27. That thou turn not to the right hand, or the left; But here is an Attamen imprimis, above all keep thy heart, not above all keeping thy mouth, thy eye, thy foot, or path, but above all keeping, keep thy heart. 5. It is made every man's particular and personal duty, keep thy heart thyself, another may be thy Parke-keeper; Thy cashkeeper, thy horsekeeper, or thy housekeeper, but thou must be thy own heart keeper, yea if you be Lords or Ladies, you must be a Lord keeper, and Lady keeper. The greatest office in the State, is to be Lord keeper of the great seal, or Treasurer; in the Church, is to be keeper of the Seal or Treasure of the heart. 2. He backeth this charge with two reasons. 1. Out of the heart well kept are the Issues or revenues of life; keep this, and thou keepest the tree of life, life and death are in the power of the heart (as he saith of the tongue in another place) and he th●● Pro. 18. 21 keepeth this, keepeth his life. Pro. 13. 3. 2. The second reason is, keep thy heart and thou keepest all, as I said, thy mouth thy eye, thy foot, (thy path, v. 24, 25, 26, 27. As great men, have a Porter stand at the great gate, and all men have stronger outward doors, locks, bats and bolts, there to keep the entrance safe, then are the inner rooms all secured, so keep thy heart well and the whole house (the whole man) is safe. The heart must have a watch, or sentinel continually set before it, and is never to be trusted without a keeper. Therefore is this set as the porch, or porter, before all these other duties following. And here I might speak a little more particularly of this heart keeping work, but I shall hasten to an end, I might tell you what it is to keep the heart, and how it must be kept. To keep the heart, implies two things. 1. To observe. 2. To preserve it. 1. If it be an evil heart, it would be observed, not kept, it is better to change then keep an evil heart, no breed so bad to keep as the evil heart, The heart of the wicked is little worth. Out of it are the Issues Pro. 10. 20. of death, yet observed it would be what the temper of it is, what the haunt, what the diseases of it are, and kept the evil heart had need be. 1. Kept close prisioner, give it not too much liberty, keep it from evil companions, from sinful objects. 2. Do with an untoward heart as we do with a stubborn child, put him to a Master that will keep him in awe; we put our horse to break to a skilful rider, choose to put thy heart into the hands of a Minister, skilful in that excellent art of heart-breaking and heart-taming. 3. Keep an evil heart with hard fare, with the bread of affliction, and water of affliction, let it have nothing set before it, but the terrors of the Lord, the wrath of God, the sentence of the Law, the day of judgement, the torments of hell; A bad heart can't be kept too hard, as a good heart too well. 4. Trust not a bad heart at any time without a keeper, a double keeper; Thy own resolution is not able to keep it, desire God to assist thy resolution, that it may neither be enticed nor baffled by his prisoner. 5. But as soon as thou canst rid thy hands of this evil heart, or get it changed; men care not for keeping a dead commodity by them, in which there is loss; The bad heart is the worst dead commodity we can keep by us, part with it. 2. But the good heart is to be preserved, and kept in good plight, well looked to, and duly ordered, nothing needs it more, nothing deserves it more, no garden needs so much looking to, that it may be well kept, nothing will so recompense thee. We say Keep thy shop and it will keep thee; but keep thy heart well and it will surely keep thee. 1. Keep it in tenderness, be more choice of this then of the apple of thine eye. You may keep your child too tenderly, cannot keep your heart too renderly. The tender hearted person howsoever he lives, wheresoever he dies, ever dies in peace, as was promised to Jostah, 2 Chron. 34. 27. Four Notes of a tender heart. 1. It flies the first motions unto sin, How can I do this wickedness, said Joseph, and sin against God? q. d. shall I take fire into my bosom, poison in my mouth? This were worse. 2. It oft reflects on self, and the heart smites for the least sins, when matters are small or doubtful, 1 Sam. 24. 5. much more for foul and manifest sins. 2 Sam. 24. 10. Thus it was with David in both those places. 3. It fears to partake of other men's sins, Num. 16. 4. 4. Fly's appearances and shows of evil, 1 Thes. 5. 22. Num. 32. 6. Et sequ. Josh. 22. 16. 2. The heart must be keep, in humility. Wines are kept best in lowest Cellars, the heart in lowest temper. An horse may be kept too low, but all the danger of the heart is keeping it too high, Esa. 57 15. The lowest heart is the fittest habitation for the most High God. God is called Deus optimus maximus, but Jesus Christ in respect of his humility was Optimus minimus. Three things should keep our hearts humble. 1. God's Excellency, Esa. 6. 2, 3, 5. Job 42. 6. 2. His many and undeserved mercies, Gen. 32. 10. 2 Sam. 7. 18. Nothing doth so kindly humble a gracious heart, as Mercies, nothing so unkindly puffs up an ungracious heart. 3. Thy own great sins. Thus it was with Paul, 1 Cor. 15. 9 1 Tim. 1. 13. Never was there a viler sinner than I, never more grace showed from God. 3. The heart must be kept up also in due height, 2 Chron. 17. 6. Jehoshaphats heart was lifted up in the ways of God. Three things help to lift up the heart, and show it well lifted up. 1. When we strive to walk worthy of God, Cal. 1. 10. 2. To walk worthy of the Gospel, Phil. 1. 27. 3. To walk worthy of heaven, and the expectation of it, 1 Thes. 2. 12. 4. The heart must be kept clean and pure, Psal. 24. 4. and 73. 1. Mat. 5. 8. We may be too choice of our clothes and houses, to keep them clean, but cannot be of the heart. Three things help to keep the heart clean. 1. Oft washing; some say, Caput nunquam, pedes raro, manus saepe, but, Cor saepius, saepissinie, Jer. 4. 14. Wash thy heart that vain thoughts lodge not; Say to them, as we say to nasty and slovenly beggars, here is no lodging for you. 2. Often searching, 2 Cor. 13. 5. 3. Frequent and fervent prayer, Jam. 4. 7, 8. Cleanse your hearts, and draw nigh to God joined: Prayer is as Thunder and Wind, they purge the air, this the heart. 5. The heart is to be kept in Faith, Heb. 10. 22. Habak. 2. 4. Three things help to keep the heart in Faith. 1. To eye God's promise, this Faith's food, and the life of the life of Faith. 2. To eye and remember Gods past providences and our Experiences, 2 Cor. 1. 10. He hath delivered and doth and will deliver. 3. To study God's alsufficiency, Rom. 4. 21. What he promiseth he is able to perform. 6. The heart is also to be kept in due fear. The Child is well kept, when kept in awe; so is the heart. This is the great heart-keeper, and Covenant keeping grace, Jer. 32. 40. Three things help to keep the heart in holy fear. 1. A due sense of God's dreadful Name and Majesty, Deut. 28. 48. 2. A due sense of God's goodness, Hosea 3. 5. 3. A continual sense of our own weakness, Prov. 28. 14. The child that fears a fall, escapes a fall. Vis in timore esse securus, in securitate time as, Bern. Fear in time of security, makes secure in time of fear. 7. In readiness and willingness, 1 Chron. 28. 9 Exod. 35. 2. God's people are a ready and willing people. And as it is a commendation to a man or woman, to be handy and ready, to be able to take our work and leave it, so it is here. Three things help to make us more ready and willing. 1. Frequency and familiarity with duties. Use makes perfectness. By praying thou wilt learn to pray. An instrument daily used is soon fit to play upon, long disused asks much time to tune it. How unfit must they needs be for prayer, that pray not from sabbath to sabbath? 2. To consider that God accepts a willing mind for the best deed, 2 Cor. 8. 12. 3. All other service is unacceptable to God, 1 Chron. 28. 9, 10. Unprofitable for us, 1 Cor. 9 17. 8. In steadiness, Psal. 108. 1. Act. 11. 23. Cleave to God with full purpose of heart. Three times when we should look to keep the heart steady. 1. In state of fullness, The full vessel evenly carried tries the steady hand and head, Phil. 4. 12. I can abound and not be proud, be lifted up, yet not be lifted up. A hard lesson. 2. In time of straits, Psal. 112. 8. His heart is established, and doth not shrink and warp, as unseasoned timber. Job said, I will not curse; God is where he was, I am where I was, my faith where it was, and my integrity I will not let go. This another hard lesson. 3. In earthly business, to have the heart steady, eyeing God; I am in my calling God sees me. This a high lesson. The wicked his heart is steady and fixed on the world; when at prayer, he cant get the world out of his mind: the godly have heavenly minds in earthly businesses. 3. Wouldst thou be free from evil thoughts, then get thy mind filled, he which hath his chests, his shop and his house filled, but his mind empty, is a poor man. We must not do with our hearts as with our houses, have the lower rooms furnished, and have nothing in the upper garrets but trash; but have our upper rooms especially furnished. Satan comes into the house that is empty, swept, and garnished; But Jesus Christ chooseth to keep his feast in an upper room that is furnished, Luke 22. 12. Take some good meditation, promise, Scripture, read next thy heart, to keep out wind, every morning. An empty addle heart is a fit bait for Satan. 4. Get a heart fixed, as well as filled, that thy spirit sit not lose about thee. Keep thy loins girt, this bow continually bend, arcum intentio frangit animum remissio, It is too much looseness or unbending that breaks the mind, as too much bending breaks the bow. We love not a garment too big, or shoes to slop about our feet. We get our arms fixed, get thy mind so, and be ever and anon saying, sursum corda. The way of life is above to the wise, that he may departed from hell beneath, Prov. 15. 24. How safe was David when he could say, O God my heart is fixed, my heart is fixed? Psal 108. 1. And the stable Psal. 51. 12. spirit is that he prays for, as well as the right or new spirit. The devil makes as good sport with an unfixt spirit, as children do with light airy toys, the squibs, bubbles, and empty hoops, which they drive before them, or the paper Kite, driven with the wind, which, though never so high mounted, they can pull to them when they will, these are taken captive by Satan at his will, as the Apostle saith, 2 Tim. 2. 26. 5. See the Lords eye still upon thee, and set him at thy right hand, 1 Chron. 28. 9 Psal. 139. 2. The eye of the Master, awes and reacheth the Scholar, and the presence of the Commander keeps the soldier from routing and disorder. 6. Plant the word of God as battering Engines, against any evil thought approaching, and take this enemy off before he come too near, 2 Cor. 10. 4. Heb. 4. 12. Especially such Scriptures as do level directly against thy thoughts. If thy thoughts be vain, discharge these Scriptures as God's Ordinance against them, Jer. 4. 14. Rom. 1. 21. Ephes. 4. 17. If wanton, Mat. 5. 28. If passionate, Mat. 5. 22. If malicious, apply that 1 Joh. 3. 15. If covetous, apply Col. 3. 5. If carnal, apply Rom. 8. 5. Keep this two edged sword, ever turning at the door of thy heart, that thou mayst secure the tree of life. 7. Attend diligently thy honest calling: Employment gives not a portion only, but protection; and is as necessary for the soul, as for the body's health and subsistence; Give not ear to every idle diverting thought, stir not, but follow thy business. Say with Nehemiah, I am about a better work, I am Neh. 6. 3. not at leisure to parley with every one that envies my peace and would interrupt my proceed. Nothing keeps the knife or plough share so bright, as continual usage, nothing causeth rust but want of use. It is so with the mind; The hour of Idleness is the hour of Temptation. Satan tempts the Busy man, the Idle man tempts Satan. Get an honest calling first, then walk painfully in it. 8. Look well to thy outward senses, those Cinque-Ports, as one calls them; When the Suburbs are fired the City will soon be taken; if the Enemy be possessed of the Outworks, he will ere long make a breach into the Castle: Sometimes the eye hath affected the heart, but more often infected it. Eve and David Lam. 3. 51. were betrayed by their sight, and upright Noah by his taste and palate. It is not enough that we may sleep securely, that there be no thief within the house of our Domestics, but we must look to the doors and windows that they be made fast. 9 Make a Privy search, ever and anon, and keep a privy sessions often in thy own Jurisdiction, and set up a Court Marshal, that execution may be done upon mutinous, rebellious, and all disorderly thoughts; and having in readiness, ever to revenge all disobedience. It is a shame that we should cast up 2 Cor. 10. 6. our shop at least once the year and besides a many washings of linen, and scouring of vessels, we should have some Solemny scour and some great and general washing and whitening of all once, or oftener in the year, and it may be thy heart hath not had one day of examination, and enquiry into it all thy life. 10. Call in God to help thee in thy search, Two eyes see more than one, as holy David often when he was most busy to look into himself, yet being full of holy jealousy lest he should overlook, prays, Lord examine me and prove me, try my reins and my heart, for thy loving kindness is before mine eyes, and I have walked in thy truth, Psal. 26. 2, 3. and Psal. 139. throughout. When he had been searching and scanning himself, he calls in God to help him in his heart, Search me O God, and know my heart, try me and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting, v. 23, 24. Oh it is a happy boldness that an upright heart (mens sibi consciarecti) hath before God, if our heart condemn us not (upon a through search) then have we boldness before God, 1 Jo. 3. 21. and can lay all before him as confidently, as honest Jacob leads Laban into his tents, and Judah and his brethren opened their sacks, and say search all my stuff, and see what thou canst find, Gen. 31. 32. How happy is he that can say with Peter, Lord thou knowest all things, thou knowest that I love thee, Jo. 21. 17. 10. Holy, humble, and servant prayer is another excellent means to make and keep the heart clean from evil thoughts, and at some times the only way to rid the heart of these messengers of Satan sent to buffet us. As the North wind drives away the rain, and as Thunder purgerh the air, so doth fervent and frequent prayer purge the heart, and drive away those soaking showers of evil thoughts; and without prayer, it is as impossible to keep the heart clean, as it is to keep the house clean without washing, or sweeping: Pray with Solomon, 1 King. 8. 59 considering the untowardness of our hearts; The Lord incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgements: And when thy heart is in a good and holy frame, pray with David, 1 Chron. 29. 18. O Lord God of Abraham, Isaac, and Israel, keep this for ever in the imagination of the thoughts, of the heart of thy people, and prepare, or establish their heart unto thee. 11. Holy and serious purposes of heart are an excellent underkeeper of the heart, under God and after prayer. Thus did Daniel keep himself from being defiled, Daniel purposed in his heart, Dan. 1. 8. And thus did Barnabas exhort the primitive Christians, That with purpose of heart they would cleave to the Lord, Act. 11. 23. But they must be Serious purposes and resolutions, de praesenti, not the futuro, joined with present performance, not put off by future promises, as Pharaoh, Felix, and that disciple did, who said Lord I will follow thee, but I must Lu. 9 59 first see my father buried. 12. Get and learn that excellent, and heavenly art to extract some profitable, moral, or divine meditation out of every object and occurrent. Solomon by this exercise raised himself to that high pitch of wisdom; he could not see the Ant, Spider, and Coneys, he could not look upon the drunkard's eyes, the beggar's rags, and the sluggards hedge, but he took out divine observations thence to add to his own wisdom, and to inform his reader; so above all that greater than Solomon teacheth us this heavenly art, who upon mention of Leaven, mustardseed, fisher's nets, seed sown and every thing, raised up his own and his hearers minds to heavenly contemplations. 13. Art thou troubled with evil thoughts, be not then too much alone, if thy thoughts are sad, and black hellish thoughts. It was Gen. 2. 18. not good for man to be alone in his integrity, much less now; it is good yea necessary to be sometimes alone, sometimes in a closet Mat. 14. 23. Mar. 1. 35. Lu. 6. 12. or solitary place by thyself, as thy Saviour often was; but it is dangerous for some to be too much alone, such as are of a Melancholy disposition, Satan will take advantage upon thy Solitude, as he did upon Eve. He set not upon Christ any where so furiously, nor continued the temptation so long as when he was in the desert. He that walketh over the dry and lightsome places, and findeth no rest, cometh into the wet, dark and solitary places, and there findeth it; Those Austere Eremites of old, who forsook the world to dwell in caves and deserts, could not fly from Satan, and from a sinful nature, though they fed on the bread of affliction, and water of affliction; sin and Satan are not cast out with such Engines. We may go out of the world, while we are in it, we cannot run from the flesh, or Satan so. Some old Eremites shut themselves up from the sight and speech of man and woman. Asepesima sixty years, Didimu● ninety years, and was never seen of any; John Sornany an Egyptian Eremite stood three years in a cliff of a rock, till his legs and feet swelled, broke and run with putrified matter; But sin follows us into caves and solitude. Lot was more safe in Zoar, yea Sodom then in his cave; whom the vicious Sodomites could no● corrupt those that came out of his own bowels, watching their opportunity, overcame and defiled: Certainly it is safer living in a Sodom where God is not known, yea abiding in a corrupt Church as Pergamus was, where Satan's Seat is, and where Satan dwelleth, Re. 2. 13. Then to shut up ourselves too much in corners, where Satan's circle is, and God's protection is not, because our callings and conditions lead not to it. CHAP. XXXVI. The last use of admonition to Simon and his followers. BEfore we make an end, we must have a word with our young Simons, the Scholars and followers of this old Sorcerer, Neque enim ulli sunt ex h●●mano genere magis degeneres, vel minus homines, quam qui paciscuntur cum insernis spiritibus, a●t ill●s quovis modo consulu●t. Dr. Arrowsmith. Tact. Sac. 1. ● c. 3. who gave us the occasion of all this discourse; Among men these are worst, among Christian's none at all. They have neither part nor lot in this matter. These, if any, would be rebuked sharply, as he was then by Peter, men in the gall of bitterness, and bonds of all iniquity. The ginger, Soothsayer, and fortune teller is his brother, whose first aim is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one, whose last end is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foul black one. Some sins are scarlet and bloody sins, yet may be cleansed, these are like the Ethiopians skin, not to be changed; yet I do not say it is impossible these should be saved, for Manasseh repent of this sin, and found mercy. 2 Chr. 33. But I say with Peter, Repent of this wickedness, and know thy sin is great; The greatest sin in Scripture, Rebellion, is said to 1 Sam. 15. 23. be, as the sin of witchcraft, therefore what is witchcraft itself? The professors of this black art, since oracles ceased, are the only oracles the devil now hath left, by them he is enquired of, by them he gives his answers. These are the dragon's mouth, out of which he casts floods of impiety and reproach against the Ministers of Christ; and these his tail by which he would sweep the stars out of heaven. Rev. 12. 4. If Saul perished for going unto such, 1 Chr. 10. 13. what shall become of such who are so themselves? but the truth is both these blind ones fall into the ditch. And as the Psalmist saith of Idols, Idol makers, and Idol worshippers they are all alike, They that make them Psal. 135. 18. are like unto them, so are all that trust in them; So I may say of Satan, the sorcerer and them who resort to them. The sorcerer who erects the figure is like to Satan from whom he learns his art, he speaks in this image, and he that trusts in him is as bad as himself. I shall desire him if he have yet any sense left, to think of Peter's words to Simon Magus, and add to them the words of Paul Act. 13. 10. to Elimas' Magus, And so leave him. It is said, Paul full of the Holy Ghost set his eyes upon him and said, Oh full of all subtlety and mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? Here are seven vials full of the wrath of God poured upon the head of such. 1. Thou full of all subtlety] The devil ever makes choice of serpents, subtle (not simple) one● to deceive others by. They are subtle, crafty, slippery, and cunning serpents, that makes simple ones admire them. 2. And full of mischief] These have as much of the one, as the other, serpents in both these properties, subtlety and mischief. 3. Thou child of the devil] Others are the servants, or captives of the devil, these his legitimate children, begotten by him, bearing his image, professing his black art and upholding his kingdom of darkness among the children of disobedience. 4. Thou enemy of all righteousness] worst of men, others want righteousness, these ha●e it, oppose it, calumniate it; who speak or write so maliciously against Godly and learned Ministers as these do? where is there such lying, cheating, bewitching, ensnaring, destroying, as among these sons of Apollyon? 5. These pervert the right way of the Lord] Others ignorantly mistake it, and wander from it; These studiously pervert it, and misled others out of it. 6. Wilt thou not cease to pervert, etc.] These when they begin, seldom make an end, but persist in their pernicious ways, as being given up to a reprobate mind. 7. And the last vial puts out his eyes, and smites him with spiritual Excaecation. The hand of God is commonly observed to fall heavy on them in this world either bringing them to shameful deaths, as to their bodies, or sealing them under spiritual and judicial hardness of heart, and blindness of mind. Discite justitiam, aut judicium tremite. Betimes amend. Or hell's your end. CHAP. XXXVII. Containing a Soliloquy, or the souls sad meditation upon the Trouble of Evil thoughts. SAve me O God for the waters come into my Psal. 69. 1, 2. Psal. 93. 3. soul, I sink in deep mire, where there is no standing? I am come into deep waters where the floods overflow me. The floods have lift up O Lord, the floods of belial lift up their voice, they lift up their waves. And this busy heart of mine is like the raging sea that cannot rest, and Esa. 57 20. these restless thoughts of mine are like the raging waves, foaming out their own Jud. v. 13. shame. My fight is not so dangerous with flesh and blood abroad, as with principalities, and powers above, nor yet with them neither so dreadful, as with the spiritual wickedness in secret places within. The 2 Sam. 10. 9 battle is round about, behind and before that I am sorebeset: I fear and faint and see no place of safety; I cry but can not fly; I think to fly, but fall into the mouth of danger; I run from the roaring Lion and Am. 5. 19 a Bear assaults me; I hast from him to find shelter in the house, and the serpent in the wall stings me; I escape the open pit and am taken in the hidden snare; Abroad the Esa. 24. 18. Lam. 1. 20. sword devoureth, within there is as death; I run with Lot from the Sodom of a profane world, and think to find safety in the Gen. 19 30, 31. Zoar of holy ordinances, but there am I in fear; I go to the cave of solitude, and there they that come out of my loins deflower me; I row and work, but the sea outworks me; I sleep and am not secure, a storm awakes me, I perceive a Jonah is Jonah. 1. 13. within. I cry unto thee, my throat is dried, Psal. 69. 3. Psal. 1. 43. 6. Psal. 119. 82. Psal. 144. 7. 11. I stretch out my hands to thee as the parched thirsty land. Mine eyes fail in waiting for thy salvation, saying, when wilt thou rid me and deliver me from the hands of strange children, whose right hand is a right hand of falsehood? I cry out with thy Church of old, our persecutors are swifter than the eagles Lam. 4. 19 of heaven, they pursue us upon the mountains, and lay wait for us in the wilderness. Oh that Jer. 9 1. my head were waters, and that mine eyes were a fountain of tears, that I might weep day and night for the bruise of the daughter of Zion (my soul) whose whole head is sick and heart faint, from the crown of the head to the so●e of the foot, there is no soundness, but wounds and blains and Esa. 1. 6. putrifying sores. Oh that I had a cottage in the wilderness, that I might leave my Jer. 9 2. habitation and go from an assembly of Treacherous ones. Or that I had wings like Psal. 55. 6. a dove, that I might fly away and be at rest; Oh that thou wouldst put out thy hand and take me into thy Ark, that I might be delivered from these windy storms & tempests. In the multitude of my many other sins, my Thoughts, perplex my soul. Ashamed I am O Lord to speak, and blush to think what an heart I have, an heart so dark, so dead, so vain and vile, so foul and filthy: A noisome dunghill, a stinking sepulchre, a loathsome dungeon, an infected Pesthouse, a cage of filthy birds, a sty of swine, a den of thiefs. Like that great tree, this heart of mine is, wherein are branches enough for all fouls of the air to build their nests, and under whose shade is shelter for all the beasts of the earth. A very Tophet I may call it, because a burying place it is of whatever good is; an Horma because a place Jer. 7. 32. Num. 21. 3. Num. 11. 34. Gen. 14. 10. Hos. 4. 15. of execution to holy motions and desire; a Kibroth-hattaavah, because the grave of lusts; the vale of Siddim, because so full of slime-pits, yea a Beth-Aven, because a house full of iniquity is in it. Ah Lord what thoughts are there! what sinful thoughts! my good desires few, faint, fading; I think and think not; I muse and mind not; I like, but seek not; allow, but pursue not; I know but love not; I say but do not; I wish but will not; A will, or almost half a will I have, a power, and care, and complete will I want. But of sinful thoughts, how great the number! how foul the nature, how restless their motion, rudely rushing in unsent for, proudly commanding entertainment, though not bid welcome, refusing to quit their lodgings, if not by strong hand excluded, though desired to be gone. The good thought how rarely is it seen in this Climate, as rare almost as an Angel in Sodom, whither once there came a couple, and when pressed, and entreated to come in, had almost choose rather to lie in the streets than come under this roof, but when once entered, how do the sons of Sodom, young and old beset the room, from every quarter, pressing upon me with violence to have them out, no doors, bars, entreaties of mine can keep them out. Lord put out thy hand, draw in this heart, secure these heavenly guests, and strike these sons of Sodom with blindness, or deadness, that they may never find a door for entrance. Oh! What cold entertainment doth a good thought find! it is either ripped out of the womb, as Hazaell ripped the children out of their mother's bellies, before it is ripe for birth, or cast out as soon as born, as the males of Israel to be destroyed, or else persecuted to death in infancy, as the children in Bethlehem, by that bloody Herod, who sought to slay thy Son, if it had been possible. Lord remember, they that seek my life, seek thine and thy Christ's. But let what is of Christ be preserved though all the rest perish. In Egypt, I read the more thy people were diminished, the more they multiplied; oh that it might be so here with me, at least let the Lord leave a seed, that I be not as Sodom, or made like unto Gomorrah. I have too many other sins to bewail, of eye, ear, mouth, hand, foot, and the whole diseased man; Totus pro corpore morbus. But as unhappy Saul had not it seems hurt enough done him by the Philistines wounds, but he must hasten his 1 Sam. 31. 4. own death, by falling on his own sword, so miserable I, as if I had not enemies enough abroad, must contribute somewhat to my own ruin from myself. Had I no other sins, my thoughts alone would undo me, should I wash myself with snow water, and Job 9 30. 31. make myself never so clean, These garments would defile me. Oh of thee Lord, how few thoughts have I! And those again how low, mean and sorry! Of thy Son, Spirit and grace, how irreverent, confused, and unbecoming! Of thy Word and Works, how many questioning, disliking, and gainsaying thoughts have I! And my evil thoughts not transient and vanishing, as are my good, but fixed, deliberate and abiding; either ever remaining, or ever and anon returning. How ignorant, earthly, carnal is my heart, not savouring the things of God, but those which are of Mat. 16. 23. men! how cold, lose, dead is my spirit! all the wisdom that is here below, is earthly, sensual, or devilish. This heart of mine a Jam. 3. 15. garden to weeds, a grave to graces, a lake of Sodom, or dead sea, wherein no holy motion breeds, or is long-lived. The earth puts forth her weeds at spring, forbears in winter, my heart is winter all the year long to grace, a spring to weeds. The Aguish body hath his well day after an ill, I am followed with a Quotidian; that hath his hot fit after his cold, I have both together, a continual cold fit to duty, and hot to sin. Lord when shall this Aetna have done smoking and sparkling; when shall this filthy scum boil out; when shall these wells Ezek. 24. 6. 2 King. 3. 25. Ezek. 36. 25. be filled and stopped up. Oh when shall this heart be made clean! when! when shall it once be, and when shall the clean water promised, be poured out. Deep calleth loud unto Deep, the deeps Psal. 42. 7. Zech. 13. 1. of misery to greater deeps of mercy. This secret fountain of sin, to that open fountain of grace for sin and uncleanness. Lord search, and cleanse this heart, and Psal. 139. 23. Psal. 19 12. Psal. 51. 10. Psal. 17. 8. cleanse me most from secret sins. A new, a right, a stable spirit create in me O God, and keep thou this heart for me with all thy keeping, as thou wouldst keep the apple of thine eye. Woe is me that I must Psal. 120. 5. still dwell in Mesech, and my soul with them that hate peace. Oh blessed, thrice blessed Psal. 23. 1, 2. he whose sin is pardoned, and most blessed he in whose spirit there is no guile. Apply the Leu. 14. 6. 50. Leu. 14. 25. 28. warm blood of a dying Saviour, to remove my guilt, and the efficacy of a living spirit to purge out my guile, as the blood of the dead, and water with the living sparrow, went both together to cleanse the Leprous house, and as the blood of the lamb, and the anointing oil together, to cleanse the Leprous person. Oh when shall I have done trifling, dallying, roving, in my thoughts! Oh when shall I have done doubting, disputing, distrusting! Oh when shall I have done, murmuring, repining, fretting! Oh when shall I have done carking, caring, thought-taking! Oh when shall my heart become composed, fixed, established! Oh when shall my thoughts begin to be serious, spiritual, sanctified! Oh when shall I begin to be considerate, circumspect, heavenly! Oh when shall I begin to love, choose, and obey thee! When shall I follow on to know, acknowledge, and glorify thee as God When shall I see that happy day to delight, rejoice and glory in thee! When, when shall it be my study to seek God, contemplate God, converse with God. When, when shall it be my practice to sleep and wake with God, to talk and walk with God, to enjoy and joy in God Let natures works lead me by the hand to seek thee, let reason lift up my head to discern thee, let thy word raise up my heart yet higher to admire thee, and let thy spirit of grace elevate my soul yet higher to embrace thee, till Grace and Glory meet to make thee and my soul meet and be united. Only deny me not two things before I die, Prov. 30. 7, 8. Psal. 120. 3. remove from me vanity and lies, deliver me O Lord from lying lips, and from a vain deceitful heart. Lord is folly so fast bound up in the heart of a child that the rod must fetch it out, and Prov. 22. 15. is it bound up so much faster in the heart of a man, that neither rod, nor word, nor smiles, nor blows, nor mercies, nor judgements, can fetch it out? Thou hast brayed me in a mortar, yet doth not this folly departed from Prov. 27. 22. me. Oh send out once thy light, and truth, thy grace and spirit, and let them lead me! Psal. 43. 138. Oh when wilt thou prepare, repair, and renew this heart! Oh that thou wouldst soften, circumcise, and subdue this heart! Oh that thou wouldst purge, sweep, and cleanse this heart! Oh that thou wouldst adorn, every, and furnish this heart! Oh that thou wouldst enlighten, enliven, and enlarge this heart! Oh that thou wouldst abide in, inhabit, and keep this heart! Oh that thou wouldst watchover, secure, and guard this heart! Oh that thou wouldst open, shut, and lock this heart; shut out idle, unclean and vain thoughts; keep in holy, pure and chaste thoughts; setting up the doors thereof, the locks thereof, and the bars thereof. Neh. 3. 6. 2 King. 2. 21. Oh season this spring, then shall not the waters be barren, nor dead. Mend this treasure, then shall communication be wholesome, Mat. 12. 35. and conversation holy. Give me Lord; What wilt thou give me? Give me the heart to ask, give me the heart I ask for. Give a soft, a tender, a sound heart. Give a rent, a broken, a contrite heart. Give a mourning, a melting, a fleshy heart. Give me Lord a believing, a loving, an obedient heart. Give a humble, a meek, a contented heart. Give a holy, a high, a heavenly heart. Give Lord a faithful, a thankful, a cheerful heart. Give a panting, a praying, a praising heart. Give a free, a firm, a fixed, heart. Give a willing, a wise, an understanding heart. Give a pure, a perfect, a sincere heart. Give a new, a true, another heart, yea Lord that heart, that is according to thine own heart. Lord take this heart for an Ark, and a Temple, and a sacrifice, for God. Lord make this heart the habitation, the sanctuary, the mercy-seat of God. Let it be thy Shiloh, thy Bethel, thy Penuel. Let it be my Jehovah-j●rith, Jehovah Shammah, Jehovah Shalom. Let it be thy fountain sealed, thy engraven signet, thy garden enclosed. But Alas! Alas! I must renew my griefs, mine habitation is in the midst of deceit, my dwelling among briers and thorns, yea among scorpions is my abode, serpents and Cookatrices that will not be charmed. Were it an open enemy I had to do with, I would bear it, or seek to avoid him, or were it a suspected friend I would be shy and wary of him and hid myself: But it is thou my familiar (my self) where shall I go out to fly, or go in to hid me? I have long looked for peace but behold trouble. W●e is me, my soul is wearied because of murderers. Jer. 4. 13. And my life is a weariness to me because of these daughters of Heth to which I am married. They who repaired the gate of the fountain in Nehemiahs' time, had a happy and honourable employment, but how unhappy mine, who am set to repair this Dung-gate, and to set up the doors thereof, and the locks thereof, and the bars thereof! Neh. 3. 14, 15. But is there no Balm in Gilead? Is there no Physician there? Is there no Refiners fire, nor fullers soap to be had or hoped for? Must I sit down and say it is my burden, and I must bear it? The frogs Jer. 10. 19 were a sore plague to the Egyptians which came into their Chambers and were upon their Tables. But these come into an Israelites heart, into my oratory, closet and bed: Thou didst sever then between the Israelites and Egyptians, sever now between the Israelites and these frogs. They after two or three days were removed, and shall these never? They had that plague of louse crawling on their bodies, yet at length removed, but I! unhappy I, have these on my spirit. They had botches on their backs, I a plague in my heart; they the pestilence among their cattle, I among my firstborn. The woman with child travails and hopes to cast out her sorrows, but must I ever travel, never be delivered of this dead child; This body of death. Ah sinful, base, proud heart! ah vain, lose, idle heart! ah unconstant, unstable, uncertain heart! ah false, deceitful, treacherous heart! ah sickly, diseased, faint heart! ah unclean, rebellious, stubborn heart! oh thou son of perverse rebellion, dost 1 Sam. 20. 30. thou not know that thou hast chosen these companions to thy own destruction, and that thou shalt never be established till these removed. Ah! What shall I take to witness for thee? What shall I liken to thee? and to what shall I equal thee? that I may bemoan or comfort thee. Thy breach is great like the Sea, Who can Lam. 2. 14. heal thee? Unsafe was the valley of Siddim, so full of slime-pits, for a place of battle; Gen. 14. there fell the Kings, and holy Lot among them captive. My habitation is among these slime-pits, wherewith I am always bemired, too often foiled. Sad was holy Ezekiel's lot, among Briers and Scorpions. Jeremy's Ezek. 2. 6. case sad in that miry dungeon: daniel's in the Lion's Den; the three children's in the Dan. 6. Dan. 3. Jon. 2. Act. 12. fiery furnace; Jonahs' in the whales belly; Peter, in the midst of Iron chains, and more stern keepers; mine more sad than they altogether. Sad the Egyptians case, when the waters turned into blood; their vines smitten with hail, fruits consumed with locusts, land covered with frogs, their day turned into night, themselves annoyed with flies, and louse, and frogs, and evil Angels. How many of these plagues are continually upon me? Miserable Herod, who was eaten up with the vermin Act. 12. that issued out of his own body; more miserable to have the soul tormented with those vermin which are bred and engendered there. Miserable Samson, who was betrayed, bought and sold into the hands of the Philistines, and there made to grind, or Jud. 16. make sport to his insulting enemies; my case no less miserable. Were we in this case sold for slaves, or delivered to death, or to make sport to men, well we might bear it, but to grind in Satan's prison house, and to make sport for hell, who would not prefer death before it? must the Cedar vine & olive submit to a bramble? And shall Athaliah Jud. 9 2 King. 11. 1. quietly possess the throne when she hath destroyed the seed royal? Avenge me of these Midianites; Deliver me from mine enemies for they hate me with cruel hatred; Hold not thy peace O God of my praise? Why standest thou so far off? Art thou a God that hast pleasure in wickedness, or delight in the death of a sinner? Shall I say with Peter, depart from me I am a Lu. 5. 8. sinful man O Lord? Or shall I say, Lord carest thou not that I perish? neither Lord; Mar. 4. 58. Mat. 8. 2. But if thou wilt, thou canst make me clean. Say Lord, I will be thou clean, I ask no more; Thou art of purer eyes then to behold evil, and Hab. 1. 13. canst not look on iniquity, why lookest thou then upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the more righteous? Lord make this sea go back, this Jordan stand still; Let not the water flood drown me, neither let the pit shut her mouth upon me. Being environed with these so many envious keepers as Peter was, and loaden with so many chains, and deslined to death by mine enemies, I cry the more importunately, Lord send thine Angel lose these bonds, disperse these keepers, open the prison doors, yea make this iron gate to open of itself, that the ransomed of the Lord may go forth with songs and everlasting Esa. 35. 10. Jon. 2. 4. joy upon his head. Out of the belly of hell do I cry unto thee, let my prayer come before thee. O Lord hear, O Lord forgive, O Lord hearken and do, defer not for Dan. 9 17. 19 thin● own sake O my God, cause thy face to shine on this sanctuary (this soul) that is desolate for the Lords sake. Avenge me this once and help me this once, and let me die with Jud. 16. 28. these uncircumcised, with whom I have conflicted all my life, if I may not be so happy as to outlive them, and see them cut ; If I can not see the Egyptians destroyed in the wilderness, but they still pursue me, carry me through the red sea of death that I may see them dead on the shore. Lord Ex. 14. 30. Josh. 10. 6. slack not thine hand, to assist this poor Gibeonite now in covenant with thee, who flies to thy protection against the numerous host of the Canaanites round about, deliver me from mine enemies for they are stronger than I, and more in number then the hairs of my head. jacob's service was hard with Laban which lasted twenty years, and he was deceived Gen. 31. 7. ten times by him, I have served longer one who hath deceived me more than ten and ten times, and shall I not be set free? Thy people Israel were sadly oppressed in Egypt, they sighed by reason of their burdens, and their bondage, and thou sentest a redeemer, But when shall the Redeemer come out of Zion? when will the Lord turn the captivity of his people? They were after carried into Babylon and they that took them captives held them fast and refused to let them go; But strong and faithful was their Redeemer, Jer. 50. 33. 34. who did throughly plead their cause, and give rest again to his land, and disquieted the inhabitant of Babylon. And shall this captive exile die in a pit: and shall his eyes fail in Esa. 51. 14. Esa. 38. 14. expecting salvation? I am oppressed, undertake for me. Well now I see what cause to cry out, Oh the depth of the riches of the Ro. 11. 33. wisdom and knowledge of God how unsearchable are his Judgements and his ways past finding out? Thy ways and thoughts are all to me mysterious. I read, O Lord, that David was thrice anointed to one kingdom, ere he came to the full possession of it, and must I be so too? He was first anointed by Samuel when a child, but for all that little like a 1 Sam. 16. kingdom followed, but persecutions, hatred, exile, poverty, and misery; The second time in Hebron after the death of Saul, then somewhat indeed of a kingdom 2 Sam. 2. 3. (a divided kingdom) was given unto him, though maintained and kept with long and sore wars; But a third happy anointing followed after the death of Ishbosheth, when he had possession given him of the whole kingdom which he held all his days. Lord when thou hadst first anointed me in thy eternal 2 Sam. 5. 3. decree of election, there was a designation indeed to a heavenly kingdom; but till the second anointing comes in effectual vocation, there is nothing like a King, or of one designed for heaven to be discerned; But then some small part of the kingdom is settled upon us, A little grace set up in God's throne (the heart) but opposed by much corruption; Lord hasten the third anointing in Jerusalem, that the kingdom of old designed in election, entered into in vocation (though yet engaged in doubtful wars) may be fully and quietly possessed. There was long war then between Saul 2 Sam. 3. 1. and David; But David grew stronger and stronger and out lived that war, and was settled in peace. But when I have done with Saul, I have an Absalon coming out of my own bowels, and that rebellion scarcely quelled but another Sheba up, he blows a Trumpet, all make head, and I almost forsaken. 2 Sam. 20. 1. Oh must there be no discharge from this war? must it continue as that between Rehoboam Eccl. 8. 8. 1 King. 14. 30. and Jeroboam all our days? There was a● time when Kings went out to war, and a cessation 2 Sam. 11. 1. time when David was at home, walking on his roof; must I neither expect a triumph here, nor hope for peace, nor so much as look for a cessation? Thou dost all in mercy and for the best I hope; we should be in more danger on the roof then in the field. Thy will be done. The Canaanites were left to try thy Jud. 3. 1, 2. people and to learn them war, just and good; They would otherwise have been secure, and Deut. 7. 22. then the beasts of the earth had risen up against them: Better it is I must needs say to be exercised continually with these Canaanites, then to be destroyed for ever by the wild beasts. I read of the care of a mother towards the 2 Sam. 21. 10. carcases of her children when dead, though they could take no more hurt; Rizpah the daughter of Aiah saul's Concubine suffered neither the birds of the Air to rest on her two Sons by day (when executed and hanged on a tree) nor the beasts of the field by night, even for a long time, from the beginning of barley harvest, till water dropped upon them, out of heaven, and then were they taken down; and all that time she took sackcloth and spread it for her upon the rock; And have I no care of a living-dead-carrion-heart, and is there no help but the birds of the air, and beasts may come and rest upon it day and night? Well I will spread sackcloth for me upon this rock, till either water drop from heaven to soften and cleanse this heart, or till it be (not taken down, but) taken up and translated. Collige oves, Arean munda, Templumque repurga; Cor renova, Satanam contere, Christ veni. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 21. 20. FINIS.