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THE 
 
 GRAND TRIALL 
 
 O F T R V E 
 
 Converlion. 
 
 OR, 
 Sandifying Grace appearing and 
 afting firfr and chiefly in the >. 
 
 THOUGHTS 
 
 tA TRStATISe 
 
 Wherein, thefe two CMjFleries 
 arc opened. 
 
 I. The MyUcry of Iniquity 
 Working in Mans Thoughts by corrupt Nature. 
 
 I I. the MyUery of Holinefi 
 Working in the Thoughts of Sanftificd perfons. 
 
 Togcuhcr wich Frechm Prefeii'atives ag^i«ll 
 Evili Thoughts. 
 
 -T^ 
 
 ByJoHNBisco, MinifterofthcGofpel 
 in Thomoi Somhrparke 
 
 LONDON, Frinred by M. S. for Gr. Eveifden ar the 
 Maiden-head in Pauls Church yard, x ^ $ $. 
 

 
 1^' 
 
' T OUGHTS ate the Firfi^bome 
 >f the foule, the Beginnin\ of its 
 fti'en^rh^ forthc bringing forth ei- 
 fher otgoa^xw evUOur Thoughts 
 £ici. i; iaadeupinto affed:ionsancl'purpofeSj 
 and then they are made cot into works ancl 
 z&lons.ThcJinfyJ^efe of Nature appears moft 
 in the diforder of our T^ug!:iC5,^nd the power 
 of Grace in the iixt G^vcrnnrcmE of them The 
 h^O&\tfames{UihJH[e that cjfe^deth mt mworJ^ 
 I may fay itiUch more, He thdtt ofmdeth mt in 
 ^i^i^JThought y t^ejame is a perjefl mart, and able ta 
 rule the who/e bedj. He is a Saint indeed , that 
 is fo in Thought' 
 
 The enfutng Difcourfe containesa learned, 
 clear andfpintu^^il Rc'Velation of the LMyJferj 
 of mans Thoughts. Shewing both how the 
 fiMjfitry of Iniqpdtj worketb in the Naturall 
 mans Thoughts ; as alfo how the UMyflery of 
 Holinefs workcth in the Thoughts of men Re- 
 generate : And therefore ( having pcrufed 
 this Book } I judge the PuMifliing of it in Pnnt 
 very profitable for the help of All, who defire 
 >to ftudy and know their owne hearts, and there 
 to San Aifie God both in (hutting them ( with 
 a holy indignation ) againft all evill Thoughts, 
 and in opening them ( with a holy delight ) for 
 the entertaining and lodging of thofc that arc 
 Good 
 
 July 7^^^ Jo S B P H C A B, T L. • 
 
 I 6 5 5. 
 
To the Honourable 
 
 Thomas Andrews 
 
 * Alderman of the City of L o n to o n, 
 and Prcfidcnt of Thomas Hofpitalj. 
 
 ^n overfiomngfullneffe ef all heavenly 
 
 graces^ anddll watchful! prefara- 
 
 tion for the ^lorj that Jhall 
 
 be revealed. 
 
 Much 'irtenourcd Sir j 
 
 ^^ T is I he promife of the 
 
 All- Glorious God to 
 
 hononr ihofe that ho-- 
 
 _ i^^/^rhim.Wchonour 
 
 God when we confefle him to 
 
 \ be as he is in himfelf , and in his 
 
 \ glorious aftings to us : AH the 
 
 glory that we are able to give to 
 
 God, ftands in cordially verbally 
 
 "and reall acknowledgments : 
 
 ThtmoftHigkh infinitly above 
 
 ourhightft praifes and pcrfor- 
 
 ' manccs. 
 
 1 There 
 
I tit: tFlSlLK j 
 
 a There be 4 fjpeciall wayet ^ 
 whereby God honours men. 
 
 I When he raifeth them out I 
 
 of nothing-, worfe then nothing^ ^ 
 
 yea^from the verydepth of hefjj, ; 
 
 to a height of heavenly honoury 
 
 happinefs^and holines in ChxifH 
 
 JefuSj whereby he makes them ^ 
 
 Prov. 1 2. ^^^^ excellent then tkcir neighbors .* j 
 
 *^- for all true Chriflrrans are righd 
 
 honoHrabkzi\6 truly royall:^ theyi^ 
 
 i Peter ^^^ foyall (ubjefts^ and a Royalli 
 
 2,9. Vriejihood 5 they are really thel 
 
 Bxod.ip. loweftj yet th€higheftpeople5;| 
 
 Rev. I. «^. loweft in their own fenfe^ high-| 
 
 & * eftin Gods fight. 
 ^' *^- 2 God honour^ men when 
 he gives them hearts to ferve 
 him in a faithfulland fruitiuU 
 fubjeftion to his wall. The fer- 
 vice of God is not only our du. 
 ty^ butalfoourpriviledgeand; 
 preferment. 
 
 5 When he raifeth men to 
 places of eminency above o- 
 thers:^ and makes them faithfull 
 in employing their power for 
 
 God, 
 
DEDICATORY. 
 
 God ^ ;ind pioufly prudent in 
 \ their ^ublick dcporttnent. 
 
 4Butthehig:itlt honour (hall 
 : be herea^er in he^iVco^ when all 
 I the Saints (hall be filled brim 
 \ full vvi h gr^^e and glory. 
 ^ We cannot honour God un- 
 ; nil he h^iih honoured u^ 3 we 
 .•cannot give gloty u> God.until 
 I we havj received glory from 
 i him. We honour him^ be^aufe 
 
 he firft honours vs.- grace rfglo<t)f. 2 Cor. 5. 
 l _ Sir^ God haih honoured you ^^^ ^ 
 ^ with the trueft honour in c/jr//?3 30™ 
 ^nd given you a heart to honour 
 him again. I cannot forget your 
 holy zeale, and Chriftian con- 
 rage that you have openly ma- 
 nifcfied in ftanding up for Jefus 
 ^' Chrift^in owning and pleading 
 his caufe againft fuch zs endea- 
 voured to pervert and fubvert 
 the purity of Gofpel Ordinan^ 
 ceSj and the power of Religion. 
 And I am confident that the 
 I righteous God will not forget 
 your zeal for his caufe^and love 
 to his fervants. God 
 
THE EPISTLE,€^^. ^ 
 
 Mahchi God hath his Boo\e of remembranct^ ^ 
 3.16. znd Hand of rewar J: There (hall not a ^ 
 good thought,word,or work in his pco- ; 
 pic paffe without fecret record , and 
 Mac. ^. open reward. | 
 
 \our fpeciall bounty and favour to ] 
 my felfc, ingageth me to apprehend any 1 
 opportunity of due and defer ved acf r 
 knowledgement : But that which is the| 
 ftrongeft and moft predominant Motive '^ 
 to quicken me to this Dedication,is your 
 conftant holy affeftion to the Gofpel ofii 
 '}e£m t:hrifi^ his pure wor(hip,and moft| 
 precious wayes. ^ 
 
 Sir, My hearts defire is that all the, 
 thoughts of God may be mercy and \ 
 peace unto you ; that he would be plea- 1 
 fed to add many happy years to your^ 
 dayes, and when you have fervcd God 
 your compleat time, advance you to a 
 Heaven of cternall glory , a Haven of 
 perfeft reft, a Taradife of all poffiblc 
 perfeftions, through the free grace of 
 God in Jefus Chrift : Which (hall be 
 the prayer of him who is 
 
 Tour Servant in the fVorke 
 of the (jofpeL 
 
 John Bisco* 
 
■V 
 
 ^Mj^ ^ # *# ^ 
 
 The myftery of Mans 
 • thoughts opened. 
 
 2. Cor. lO. ^5 5. 
 
 tor the weapon f of our warfare %re ^ot 
 carnally hut mighty^ through God^ 
 (ox to GocT) to the fulling down of 
 jirong holds ^ 
 
 Cafiingdown imdginations^ and every 
 high thing that exalteth itfelfe a^ 
 gainsl the knowledge of God ^ and 
 bringing into captivity every 
 thought to the vhedienee ofchriJK 
 
 ^N thefpirituall appearing 
 of the King of glory to 
 I the foule , the mighty 
 power and work of the 
 Spirit of grace doth chief- 
 ly appearc in thcfc two things. 
 
 B I. In 
 
2 The Context cleared. 
 
 i 
 
 I. In difcovcring the defilement and 
 diibrderof mans naturall thoughts, zi] 
 Infettingand feeling the thoughts in a^ 
 holy order and fjpirituall frame of obe-] 
 dicnce. I 
 
 ^ The thoughts of every man as they j 
 aft in corf upc nature, are the great ene- j 
 mies of King Jefm ; they do ftrongly I 
 oppofc his Ruling in and over mans foul; ? 
 they (it in the throne commanding and \ 
 carrying ^our affeftions and adions, un- \ 
 till th« thoughts be caft down, changed \ 
 and brought under the command of] 
 Chrift, there cannot be that conftant J 
 conformity in our affedions and wayes \ 
 chat the Royall Law requires. 
 
 VerJ. 2. In the iecond verfc of this Chapter \ 
 
 we find , there were fome that concei- j 
 vcd unjuft thoughts againft the holy A- 1 
 poftlc , looking upon him as though hee \ 
 
 ^ 1^ a Iked according to the fie Jh. The falfc i 
 
 Teachers charged this upon the Apoftle i 
 that he preached in a low carnall way, ; 
 making ufc of flefhly fra:ile helps, as hu- : 
 mane learning, Arts, Tongues, and en- 
 ticing word^ of mans wifdome , fetting 
 out himfelfe more then Chrift .• they 
 cry downc the Apoftle , that them- 
 
 felv^s 
 
X i 
 The Context cleared. J ; 
 
 felves might appear to the Churches as 'l 
 
 the only Spirituall Preachers. That thij ^ 
 
 was their defignc is evident, by compa- ,a 
 
 ring Gal. 4, 17. Thej ;^eaIouJly affeH 
 
 you^ btit not ypelh^yea^ they vpould exclude 
 
 you that you wight ajf eft them. Thusour 
 
 laft tranflation reads it, ^i/catorand ] 
 
 Farausxt^i i^C^l ^^'J "^ould exclude , ^ x 
 
 tis, that is, out of your affeaions and e- ^^^^^*' «^^ 
 
 fteems. ^-;^firft ijad it ^.., ^ ^^^^ i 
 
 and yet nimlelf contcflcch , that in all dantnempea, ' 
 
 Books it is written J/za^, you. The old mc^ hoc efia ] 
 
 Lacine hath it ycy.^ snd fo tfie^yriack do5ima mea \ 
 
 verfion, and like wife the Arabick ; they ^^^^^^ [ 
 
 VcouldexcltideyoH , and then the mean- r^oetapboraa ^ 
 
 ning is this : the falfe Apoftles pretend froch qulbus } 
 
 very great love to you, and real for comparatpfcp/, 
 
 your fouls good , but tis that they may ^^rj^p^Pobs, ^ 
 
 exclude jou from us ; that is, drawyou , ^ ^^^!!^' ^ 
 
 from our doHrine and mnifiery. But lear- ZTrameH ' 
 
 ned Erafmus faith, that in the Greek it codUes & in - 
 
 iy^yKKHcroi^ and the Syriack thus reads qmbiffdamefi ^ 
 
 It, for it renders the words thus ; 'iKKhH<f<ii» 
 
 which Tremelius tranflatcs very well ; 5^ 
 
 hut they would include yeu : thefe words Cirv #/ ] 
 then (as I conceive) are thus to be read, mdudere \ 
 They zealeufly afefi you nof "^ell : hut ^^ncludere, 
 
 B 2 thej J 
 
2 'Ihe Context cleared. 
 
 r^mqua f^j ypmU include joH , that you might 
 ^"^^^"^ z.edoH(lj affea them. 
 ""•^ The plain fenfe whereof is this, they \ 
 
 (hingereffcut your louls, buc faignedly for klf-ends ; \ 
 cdftwiis Car- for this they do , that they may include j 
 cedinchdhufy and (hut you up in thcmftlves in their \ 
 r ,. * *^* ^^' owndoftdnes and opinions, as in a Pri- \ 
 legifjc Jon : they would loolcn you from us i 
 
 "€ia)tK^(Tcu J- ( ^ycs Paul) that they might tie you \ 
 //a^ vtXavy faftto themfelves. Corrupt Teachers ^ 
 KhH<Tcu J//fl6^ promiic [iberty, but they imprifon mens | 
 ideft.mciudere judg^^ments in thcir own unfoundTc- ; 
 
 velconcludere nents. I 
 
 v,s. Pifcator. ^^^ ^^is the Arabick verfion alfo im- . 
 
 Jrdbseadem nn r C \ ^ 
 
 voceufui e(t P^^^^ ^XmXa O^^^"^ ^ 
 
 qua Syr m I •. .-• ;r^ .♦ i 
 
 ^ -^ ^ Thej ^ould imprifon jou , or tjejofs to j 
 
 ^j^AA, themfelves in opinion and affedion. ^ 
 
 •^.^.^w In the third verfe Panl cleareth him- I 
 
 ligtviiCon ielfeandhisminiftery fromthis iraputa-,| 
 
 ftn/ixu RaphC" tion , For though we tvalke in the flejh^ ] 
 
 ijSf'o^i ^^ do not war after the flejh : that is , ] 
 
 u^::!!2 ru']j though we be cloathed with a mortal! i 
 
 II^DP. ^y^* b^dy , and do carry about us a body or 
 
 j3^n' ^^*^- death, reliques of corruption , from I 
 
 LfgAv'a aitigiL' whichwe cannot bee freed , until) this 
 
 'm!'^J(Z earthly body be filled with death. 
 
 I?/, Schlndier. ' ^^ 
 
 >^ ^ ^ Cevcltifit^''&incaYceravit^invinculacarceremve 
 fc^XCSb c&fijecit& inm dctmm. Golii Lexicon, j 
 
The Text opened. ^ < 
 
 we ^0 not Tvar after the-flejhwjt do not 
 cxcrcifc ourMiniftcryin a carnal, corrupt ^ 
 
 way : though wee aA in a fleftily feeble ! 
 
 outfide, yet not in a fleftily feeble man- 
 ner in the work of our Miniftery. We do \ 
 mt manage the war oftheflejh^ as the Sy- 
 riack reads it ; all our warring is againft 
 the flefti. 
 
 For the weapons of our warfare are not Verf* 4. 
 carnall , but mighty through GoJ.^ for to ta y^ i'Trxi, \ 
 C/od J to the -pulling down of fircng holds, 'f T^etreiu^ 
 Now in the fourth verfe he dcisQpftraces i)fjLuv i ^i^Ki- \ 
 the negation propofcd in his defence. x*. ; 
 
 1. From the Inftrumentall caufe^f^f 
 
 do not war after thefiejh^ fayes Paul , for \ 
 
 the weapons of our warfare are not fiejhlj. \ 
 
 Such as the weapons are, fuch is the war- [ 
 
 fare; the weapons that we ufein our '[ 
 
 preaching arc fpirituall, thofe fpirituall 
 Truths of Gods word infpired from the 
 Spirit of Truth ^ therefore our warfare is | 
 
 not carnall. 
 
 2. Our weapons are not weak , but 
 
 mightj through Cjod^ overthrowing all \ 
 
 thatisflcftilyinmen,thcy are powerful!, *' . • ; 
 therefore fpiritual,the more fpirituaiity, 
 
 the more ftrcngth. j 
 
 3 . They are weapons ofQods power (as n ^ j,.*' 
 the Syriack renders it)weapons whereby "^"^ ^* I 
 God puts forth the highsft greatnefs of Joi^!^^l ■ 
 bis power. B 3 4. They * I 
 
qua 
 
 Voitntia Deo^ 
 'vel fecund^m 
 I>eicm y vet ex 
 P^f?. Calvin. 
 
 
 
 
 what meant byjirong holds 
 
 4. They trt mightj , through Gods ' 
 might working with , and by them ; their \ 
 power in ading is wholly from God. \ 
 
 5. Tht^ zxt mightj to God y asthe«^ 
 marginal! Note hath it , the we^ponr | 
 that wc uk in our Miniftery do exalt 
 God h^s glory, as the firft and bft in all j 
 our prf.aching 
 
 3 . He proves his Miniftery to be (piri- ^ 
 tntl, pnd not csrniii from the fpirituall ; 
 efficacy and effcd:. thereof. God makes | 
 l^ efFedua^ for the ptlling do-wn of firong ^ 
 holds^ ^conquering and cafting down the , 
 imaginations and thoughts of mens fpi-^ 
 rits , for the fubduing of all that is car- 1 
 nal , and corrupt in them , for the fra- \ 
 Hiing their hearts , and thoughts to a 1 
 conformity unto Chrift. Carnal preach- \ 
 ing can never make carnal hearts fpiri- j 
 tual ; the fpirits of darknefe cannot be ] 
 conquered, but by fpiritaal weapons. \ 
 
 What are thofe fpiritual weapons ? \ 
 
 That divine Dodrine difcovered in j 
 the Gofpel, quickened by the power and j 
 prefence of Gods Spirit in the faithful! ^ 
 and fervent difpcnfation thereof. 
 
 To the pulling doivn of firong holds ^ ot \ 
 fortifications^ rebellious firong holds (as j 
 the Syriack reads it) the divine weapons ' 
 wherewith we fight , do prevaile to the 
 
 florming I 
 
that arepuird down ? j \ 
 
 ftorming , taking , and overthrowing • 
 
 thofc ftrong holds in finners,which ftand 
 
 out rcbellioufly againft King feffis. '] 
 
 SWh^t arc thck firoyig ho/ds ? .^eft. 
 
 Some by thefc forts undi^rftand what- tAnjw. 
 foever doth oppofc ct felfe to Chrift and Metaphorice fie 
 hisGofpel; but 1 conceive here is a fur- ^p:[cl^^^ q^ic- \ 
 ther meaning according to the Mcta- f^^J^^^^^^ 
 
 Y^OT. gd'iofefeopjpo* 
 
 Every wicked thought and worldly nicD/.Sclater 
 luft in finncrs doth oppofe Chrift as ene- 
 mies to his government ; but thty can- 
 not properly be called a /rc/^f^fW^. A ^ 
 fingle man rifing up is eaficc fubdued « 
 and taken than ^ ftrong hold , that may : 
 coft much time and bloud. 
 
 A ftrong hold is that fptt all fin where- 
 by the ftrong man S^uan holds pofTeflion ' 
 of mens fouls, and that which mainly 
 keeps them from giving up their^heaits ; 
 to the King of glory, : 
 
 I, *Tis evident Math. 1 2^43 ,44 that ■ 
 
 the heart of every man naturally is the \ 
 
 Devils houfe, wherein he rules and keeps 
 poffeffion till he be difpoflcfled by a . 
 ftrongci power. ^ 
 
 All unregeneratc men and women ^^ 
 
 are fpiritually poffeft by the Divel ; v*^* ^^j^^^*? 
 therfore when a temporary faith comes , ^^'f ^^ 
 in, the unclean Jptrn is laid to ^oont. ^^ yr J 
 B4 ^ and ''^^''^^'"^^°''' 
 
8 Grace calis dovon^ and 
 
 and fiinnsrs arc called hU houfe] 
 
 2. Satan hath his firong holds in fin- 
 ncrs , whereby he holds them with a 
 flronghand , and wherein hi; chiefeft 
 Truftis. 
 
 3.' Thcfe fortifications are i.Mans 
 mountainous thoughts and imagina- 
 tions , which I (hall dcmonftrate in its 
 proper place. 2. That particular darling 
 defilement which is predominant in the 
 finncrs affedions, that bofome Dalilah 
 fin which of all other they are moft un- 
 willing Vo^part with. Many a man may 
 be drawn to leave fome fins, yea all, ex- 
 cept fome one fin of profit or pleafure ; 
 this is that flrong hold wherein Satan 
 «fts fccurely,and enflavcs finners under 
 his power. Now the firft and great ^ 
 worke of Gods fpirit in the Miniftery is 
 to lay ficge to tkckjire^jg holds ^ to tzkc 
 anddemolifti them, and thereby Satan 
 is quite difpofcft and driven out of his 
 houfe : this is called a preparing the way 
 of the Lord.thc making a people readj and 
 , r ^- prepared for the Lordi , 
 ^^>y • ^ 5 • ^ Cafiing down imaginations(oT thoughts) 
 Zisi^LjiLANiip ^5 the Syriack renders it, and everj height 
 NflD^nD (thus tis in the originall , and thus the 
 Chald & Syr. Syriack &, Be^a alfo renders it) that ex-^ 
 fog^tatio. alts it [elf e againfi the l^nswkdge of Cjt^d. 
 
Captivates Mans thoughts. g 
 
 fx€KOF , & omnem altitfidinem^ Syrus. 
 
 When the word of God comes with a 
 divine power upon mens fouls , it cafts 
 down- their corrupt thoughts and ima- 
 ginations. I. As they are the Divels 
 ftrong holds whereby he holds men as his 
 bond-flaves. 2. As they are the great e- 
 nemiesoftheLordChrift and his King- 
 dome, which cannot be fet up in mans 
 foule, unlefle thefe thoughts be firft caft 
 down. 3. They are thrown down from 
 that principality,predominancy frjd po* 
 wer which they ufurp in and over fin- 
 ners. Their thoughts do command and 
 carry their affedions and corrupt their 
 fpecchcs and a Aions. 
 * And every height that exalts itfelfe ; 
 there is a cafting down of every height 
 of thoughts and aflfeftions that lifts up 
 itfelfe again fi the knowledge of Cjod. I. 
 againftthat knowledge and manifefta- 
 tionofGodthatis given to every man 
 in thofe common principles of light at Rom, 1. 18, 
 their comming into the world. • 4^^' 
 
 2. Agamftthat difcovery of God in ^^^' ^'^^ 
 Chrift that is given in the Holy Scrip- 
 tures. Tis the higheft aggravation of 
 fin when tis afted , not only againft the 
 Law of God , but alfo againft the light 
 
 and 
 
 10« 
 
/ lo Grace ca^sdown^ and 
 
 ^aix^tthm- and knowledge of God. 
 
 lpvm*7rdiv i^yind bringing into captivity every 
 
 v}tn(jLet «% ^ thought to the obedience of fhrifi. PVe 
 
 ^v^TTAKoUjti rS make them Qapives to the obedience of 
 
 >j^fr». Chrift, Thus the Syriack. Where the Mi- 
 
 niftery of the Goipel comes in power , it 
 
 doth not onely conquer and caft downe 
 
 thefc thoughts which rife up againft the 
 
 Lord Chrift^ b^t alfo captivates and 
 
 conformes every thought to the Lawes 
 
 ofChrift. 
 
 This exprcflion {leading captive^ im- 
 ports jhree things, i. A taking and o- 
 verpowring mans naturall thoughts by 
 taking away the power of that Corrup- 
 tion which raifcth them continually 
 againft King f^y^j". 
 
 2. A holding them under a continued 
 captivity, that they never break loofc, 
 and get power again in us ; Mans natu- 
 rall thoughts neither arc,nor can befub- 
 jed CO tl^ law of God, they will always 
 be rifing , though under chains. 
 
 3. A putting in a new power into the 
 mind.wherby our thoughts arc,ftrongly 
 ^ ' fwectly & freely brought into fubjedion 
 
 to Chrift. Our natural corrupt thoughts 
 are the Captives , our new fpirituall 
 thoughts ar^ the free fubjeds ofChrift. 
 Hecre are three eminent degrees 
 
 whereby 
 
Captivates Ma>2s thoughts. 1 1 
 
 whereby rbe Miniftry of the Gofpel pro- 
 ceeds and works upon the thoughts, in 
 bringing in finncrs to Chrift. 
 
 1. It conquers their carnal and cor- 
 rupt thoughts, 
 
 2. It takes and holds them Captives : 
 
 3. Frameth their thoughts inco a holy 
 order and obedience. 
 
 The Weapons of our warfare. 
 
 The Miniftcry of the Gofpel is here 
 compared to a warfare , and fo in Tim. ^^^J^**^^^ 
 I. 18. war a good Vcarfare 1 that is, *^^'^ J^ 
 difcharge the duties of theMinil^ery as ^hv ^?*'^"*»'* 
 thououghteft: The Hebrew word *y^^^ Te^^eict Mi- 
 is fcndrcd fomecimcs >^^r/^re»/ometimes '^^iy^^* 
 
 Aiirjifierj, 
 
 The life of every Chriftian is a conti- 
 nuall warfare: but Minifters of the Gof- 
 pel are more eminently nten of^ar, not 
 only in refped ofthcir Saintfhip, but 
 chiefly in relation to their Mmifleriall 
 fervicc : they fight not onely againft 
 Principalities and Powers of darkn>rfs, 
 but principally againft that principality 
 and power which thefe have in rocns • ^ 
 fouls. The Divds Will draw up all thiiiir 
 ftrength to difturb thofe who would 
 difthrone them to pull down that office 
 which is creded for the pulling downc 
 oftheirftrong holds. 
 
 2.The7 
 
12 The firUvPorh^of grace is 
 
 2, They war againft mens luft5,which 
 arc as near and dear to the finncr as his 
 right hand and right eye , yea as him- 
 feife, yea, a^ h?s own ioulc ; theworkc 
 of the Miniftcry cannot be done bixt by 
 barring : the \^ord fpokcn in the Mini- 
 fteryisthefweeceftjp^^r^, but the work 
 performed therein is the fharpcft W^r- 
 fare. 
 
 In the words of the Text we have 
 thefe three things mainly obfervablc. 
 
 1. I^rf is an evident expreflion and 
 dcfcriftionof finners, as they ftandin 
 their old eftate , by the depravation, 
 difobedience , and defilement of their 
 though t«. 
 
 2. The firft and grand evils that arc 
 caft out and cured by the word of Truth 
 comming with power upon mens foules 
 arccvill exorbitant thoughts. 
 
 3.- The power of Renewing grace that 
 c6mes into the foule by the preaching 
 of the Gofpel doth primarily and prin- 
 cipally manifcft it felfe in cafting down, 
 - changing, crucifying, and captivating 
 mens thoughts. 
 
 The firft and great work of the Spirit 
 of Grace in the converfion of fintiers by 
 theMiniftery of theGofpel is upon their 
 tli^ughts. Here are four exprcffions in 
 
 the 
 
upon the thoughts . 1 5 
 
 the text that doe mainly and primarily 
 hold forth the thoughts : ih^kflreng 
 holds and heights are chiefly in mens 
 thoughts. If once the thoughts be fub- 
 dued-, fanflified , and fet in frame , the 
 affeAions, and all the actings of the vi- , 
 fible convcrfation will be in a holy hea- 
 venly order of obedience. 
 
 In handling this doflrine of the 
 thoughts y there are three wjfieriesvjhkh 
 I will endeavour to open, i . The mjfie^ 
 rj oiiniquitj , which worketh in mans 
 thoughts before renewing. 2."Ph«wjy?fr7 
 of fanElity , which acteth in mans 
 thoughts after the renewing of the 
 heart : both thcfe arc held forth in this 
 Text. 
 
 3. The my&cvy of Satanica/l i^je fled 
 thoughts wherewith the Saints arc much 
 buffeted : thefe black blafphemous 
 thoughts are as fo many Darts which 
 Satan cafteth into the holieft hearts : 
 many precious foules walkc fadly and 
 lorrowfully, not being acquainted with 
 the rife of thefe wicked thoughts , and 
 the grounds of fupport that the Scrip- "N • 
 lurcdifcovcrs. 
 
 For the clearer underftanding of 
 thoughts in their myfterious qualities 
 we muft firft know what thoughts arc in 
 
 their 
 
I ^ IVhat thoughts are. 
 
 their proper entity and being. 
 Cogtutio eft re- i . Thoughts ( as Augnftine obfervcs) 
 fpteim mml 2Xt fometimes taken for anyaduallo- 
 ''iZT''''''^ peration of the underftanding. ^ob 20. 
 co^mredichur 2, 3- Thoughts are confined to thcypi- 
 tripliciterfk. rit of underfidnding. 
 uRmlisconji' 2. Thoughts more properly are the 
 deratiointelk' ^lovings, and aftings of the thinking, 
 e1S:^tS. confidering meditating power of the 
 potentU coil' foule , which IS in mans underltandrng, 
 utiv4s, Agui- or fpirit. 
 
 nas. 22, 9, 2, Aquinas calls a thought the aBuall con^ 
 Jtderat^h ^ofthe underftar.dmg , and ope-* 
 ration of the thinking power. Thus 
 thoughts are made diftind afts from pur-- 
 pofes and intents ^ Heb 4 i o. 
 
 3. Yet moft properly thoughts are 
 thofe mujings of the minde which are 
 aded in th^ Speculative part of mans un- 
 derfianding. 
 
 My purpofe is to fpeake of Thoughts, 
 as they are taken in this laft and ftrid 
 fcnfe ; for the diftind underftanding 
 whereof I will draw up what I conceive 
 from the Scriptures in this defcription. 
 
 Thoughts are thofe mufings and me- 
 ditations , conceits and confiderations, 
 apprehenfiops, and imaginations,heart- 
 fpeakings with , and fpeculations of 
 things which the mind of man frameth 
 
 and 
 
IVhat thoughts are. 1 5 i 
 
 and formcth within it felfe, by the hdp 
 
 oifancj. < 
 
 Thoughts are properly the aEiings and 
 agitations of the mindc : therefore the ^^^^^^^^ \ 
 Greek word Diamia , which is ufed for cognam mentis i 
 Thoughts, fignifies alfo the mincie and a» agiutie^ mm. \ 
 gitation of the minde, Paflor, 
 
 There arc thrccthingsthatmuft con* p^^^^v''^" 
 cur to make up z. though which i$ truly Hebr 'loA'^.' 
 ours. Cogimio eft ^ 
 
 Thoughts arethofe firftmorefimple aaiommm^ 
 motions and adings of mans mind which ^^ncL 
 the Scripture calls mufings, mcdTtjtions, 
 confiderations, ponderings, hear t- talk- 
 ings; they are thofe porings and par- 
 leys of our mind with objeds prefented 
 to it. j 
 
 A thought is I . an Intcrnall viewing, 
 or looking upon things let into ttns 
 minde. 2. a Soul-conception. 3. a Spca- i 
 
 king with our felves- 4. theAdingof 
 the mindc in meditation. \ 
 
 1. It is a (Contemplation , a beholding i 
 things in the mindc : there are mentall ^ 
 eyes as well as bodily, fpA. 1. 1 8. the A- • ^^ . 
 poftlc fpeaks there of the ejes of the mind. ni^<»77^^€- ^ 
 Now when thefe internall eyes do adu- ^^^ ^^j o<P- j 
 ally look upon an objcd; This is called '^^^/^»^f '^Z^^' ' 
 
 2LTh0UCrht. VOlct^V^ftfy. 
 
 2. Thoughts are /e»/-w»«^^«»/ , as 
 
 lufts \ 
 
1 6 what thoughts 4re. 
 
 iiiftsare conceived in the hearts ofmen^ 
 fo arc thoughts, Ifay 594. thej conceive 
 mifchiefe upon all ob jeds prefented the 
 mind of man begets fome thoughts. 
 
 5. Thoughts arc commonly called the 
 
 fpeakings of the heart , and in the hearty 
 
 when the mindc talkcs with the things 
 
 Q%^«i,«j^ that come into the foule , with the 
 
 «-ij|j|U things that w« dedre and delight in,^ 
 
 'ihth ftare or favour, therefore in Deut. 15, 
 
 9. z Thought is called <^ word in mans 
 
 hearty Ot with his heart. Keepthjfelfe 
 
 leafi thtrf be a wicked word in thj heart : 
 
 Math. 9. 3, 4« '^^s '»t is in the Hebrew ; the Greek faith 
 
 Tivfi^ r ^dy^' ^ hidden >^ord, Deut. 9. 4. Speakjnot thoH 
 
 IJLATieov UT^v i^ ^h heart ^ f^ji^g- Pfal. 14. I. The 
 
 iv AVTDi^. fi^^^ hath [aid in his heart. It is mans 
 
 /peaking in or within hlmfelfe , Mat. 9% 
 
 Plal. iip.if. ^^^^ 
 
 Q%!\l]\l. ' I^ ^'^ obfervable that the Hebrew 
 nWcumpm- word nW fuach ^ which is ufed foF 
 HofiniJlr&^ meditatitin, or thinking, Pfal. 77. 47. 1 3. 
 Jocutus eft ore fignifics both to thinkjLtid loffeakjn the 
 
 dlfatuT'^li] ^^ ^^^ ^^^ Greek word ^ialogiz^omai^ 
 J^AKoyiloi^A which [$ often ufed in the New Tefta- 
 copm Coilo" ment , iignifies , both to thinks and to 
 qui jermocinm talk^ within our [elves , that is in our 
 mrafe/idefi pnindg. y;vith our felvcs : the minde 
 ^;^i;}^\, is the wonth of mans foule, thoughts 
 
what thoughts are. I j \ 
 
 are the language and fpeechts of the 
 heart. The objcSs prefented to the . 
 
 mind are the companions with whom l?-^ ^ • 
 our hearts convene, and our thoughts ^^^^ ' ^ 
 hold difcourfe continually ; for he that 
 thinkcs of any thing with himfclfe , lu- ; 
 
 ftaines as it were a double perfon : the 
 thinking mufmg power h the common ■ 
 
 room or receptacle, wherein all objcds j 
 
 that come to fpeak with our thoughts or i 
 
 wills or afFedions, do make their abode, 
 and walk up and down till the judgment ^ 
 
 can parte upon them. • 5 
 
 4. Thoughts are the aHings and agita- •• 
 
 tions of the mind in meditations. 
 
 I. Thoughts arc thofe conceits and Prov.^,14. j 
 meditations that the minde of man for- 
 mcth and frameth within it felfe ; their 
 rife is from within , though the things 
 prefented to us bee &om without ; 
 Thoughts are the forgings of mans y} TX* ! 
 heart. p CaiKn ' 
 
 2. The fidions and formings of the *^r^.^. ^4' 
 minde, CTe-^. 821. 
 
 3, They are Webs , fpun and woven * . • 
 out of mans heart , Egges of the mindes * l 
 laying, Efay 59.4. 7 hej conceive mif- '\ 
 chiefs^ and hatch Cockatrice Egges , and ^^v * 7* \ 
 ^eave Spiders ^ehs ^ which are their 
 
 thoughts of iniquity. ] 
 
 C 4.Thou2ht5 
 
iB what thoughts 0e. 
 
 Gai ^.5. : 4. Thoughts ar€ creatuns of the ^ 
 
 and 8 ^^^-^^^^^ mindts makmg. How many thoufand v 
 
 pn^iy^tn creatures doth mans heart frame within j 
 
 * "" .^^t it felfe every day ? hence they are cx^ \ 
 
 X .Chron.i'g .9 ptefly Called, th^ formings of the thoughts^ 
 
 and 2^, 18, of mans heart, the figments of mans heart: , 
 
 that rs, thoughts arc the creatures which | 
 
 the heart of man formeth & makes con- 1 
 
 tinually out<)rthc objefts prefented to ; 
 
 the mind ; as the Potter doth his vcfTels \ 
 
 out oFthe cfay that is before him : this is \ 
 
 the propif.icty of theHebrcw word j^r^t-^r, i 
 
 & it Hath much fulnes & elegancy in it. j 
 
 Th sis a clear charader whereby wc ' 
 
 may dilcerneour owne thoughts from ^ 
 
 thofethat atemcerly theDivels. ^ 
 
 "I. There are evil thoughts which are 1 
 
 altogether ours. 
 
 2. Others which are Satans and ours j 
 together, j. There are wicked thoughts i 
 that are caft into our hearts, onely from ^ 
 withotit, namely , Satans blafphemous I 
 thoughts which are preftntly caft out i 
 with abundance of abhorring and in- 
 dignation. Such thoughts being formed 
 bytheD/V^/, and comming onely from I 
 ivithctit, and no way from within, they I 
 faften no defilement upon us, for ||s \ 
 that V^hich comes f rem -within us that de^ 1 
 hUr.i^'r ^^10 files y.f. 
 
 ^j.Thc 
 
what thoughts m'e. ^9 ^ 
 
 3. The minde of man formeth and 
 conceive th thoughts in and l?j itfelfe^ or ■ 
 
 hj the help of the fancy. 1 
 
 J^^y?. What is this fancy ? ^ ^efi, 
 
 Anjw. It is an inferior powtr of the ^yifyp^ \ 
 foulc , which is placed in the middle of smfiis^imno- \ 
 the interior fenfes , and bordercth be- rcsfunttrts: ; 
 cween the fenfes and theunderftanding. [en!uscommu' ^ 
 This fancy is the former of many ftr^ngc ^Sf \ 
 notions arid conceits. . • 
 
 2. The office ofthe fancy, in relation ^hmtafmi^ 
 to thoughcs , i, to offer and f^^ent the (g-J--; \ 
 appearances y or hkenelTcs of tilings to imagines. > 
 the underftanding , out of which the •o. ;v^ ^ 
 mind of man bcgc' s thoughts , and me- phantfipa men*: 
 dotations: cheofficeofi>?;^^/Wri^»is to nofertfhan- \ 
 minifter matter to our Uiodcrftauding to ^^C'^^K^- 
 »-kgpon..,^ ,,,,,„•;..,:. l^^:. 
 
 Whatfoevcrlpeicics, reprclcntation, 
 or image of things appeares at any time 1 
 
 in our fancies , is at the fame time im- 1 
 
 printed in our lindcrftanding. Imagina- - \ 
 
 tions are as the matter out ofwhich ouc 
 thoughts arc formed. 
 
 ... ' • * i 
 
so 
 
 Oonejir6. 5^6,7* 
 
 
 rerf.6.^ 
 
 'V^^^^ 
 
 Gen. 6. "y^Syj. 
 
 ferf.S^ ^»^ Jehovah y^n^i that the xvicked^ 
 
 mfsofjHan ivar much an the earthy 
 
 and every imagination of the 
 
 thoughts cfhis heart was omly cvill 
 
 evex)May/ 
 
 ^nd it repntid Jehovah that he had 
 
 made Man on the earth ^ and it 
 
 "^ grieved him at hi>s heart. 
 
 ./^M Jehovah /^/^ 5 I mil biot out 
 
 ^^^f 7r Man whom I h^ve created , from 
 
 the face of the earth ^ from man 
 nnto beap^ unto the creeping things 
 and unto thefovpk of the heavens : 
 for it repenteth mee that J have 
 made them. 
 
 
 IN tfccfc words wc have three things 
 prcfented to our view. 
 t. The Bill oflndidment which 
 fsbrotightinagainft the men of the old 
 world. 
 
 2»The 
 
opened. z\ •] 
 
 2. The evidence which is given in. 
 
 3 . The drcadfiill fentcncc that paffcth 
 upon them. 
 
 I. The Indiftment (lands ftillupon 
 record in the firft verf, The ^'Ukednefs of 
 men was mnch & great on the earth.lhtiv j 
 
 iniquity was now filled up and come to 
 be intoljerable. Here are four circum- | 
 
 ftances that doe extreamly aggravate 
 their wickcdneffe, ;; 
 
 1 . It was Vniverfatl, both in refpcA *• P^^- ». f . 
 of perfons and places : It was not a few h 
 men that were guilty , but ail^xcept a ! 
 very few : neither was it committed in \ 
 foro one part or corner of the earth, but 
 
 in all places; itrva^ much en the earth. \^i^,af^^^ 
 
 2. This wickedneffe of the old world ' \ 
 was Snferlative and tranfcendent, it was 1 
 now grown up to a full height. : 
 
 3. It wasan/»z/frer^^^ wkkednelTe, I 
 along time continued, fcven hundred \ 
 years at leaft. j 
 
 This impiety of the old world began 
 to rife at the birth of £;?d?/, iot then be- 
 gan men profanely to call on the name of Gen. 4. x^. ] 
 Jehovah G • ' 1 
 
 Enos was borne when Seth was 105 anno'madi 
 years old, and the world 235. as a lear- 13 j, ^ 
 
 ned man obferves. 
 
 2n About the time of He nods tran- 
 
 C 3 flation . 1 
 
3 2 Get3^fis6.^^6j. 
 
 flat ioh {rbegan to be of i:&iiicb ftrength. 
 
 4^ This witkedriefle c/fltte o 
 was now ificurahle and incorrigible : di^ 
 vers fneafts bad been ufed^to rcftrain and 
 reclaim them , but they hated to be re- 
 formcdv a Ad defperately hardened them - 
 fbivesagairiftall. 
 
 ^. The gi^and capital condemning wic- 
 k^ttrf^fs Which is alledged againft che fin- 
 'rf* i' ncrs of the old world, is the evil of thkr 
 thought s^ all fmr thoughts were evil conti^ 
 rmally. They Were filled with Idolatries, 
 2ldulteri§Sj«^murthers, blafphemies, and 
 ftindry'^other notorious fins; yet we find 
 not thefe particularly alledgcd in the 
 Billof indidment, but their thoughts 
 rsither; thefe are the chief evils for which 
 f hey'ftartd here indifted. 
 
 2. The evidence is the hrgheft that can 
 be, the great Judge himfelfe was an 
 eye-withefleagamft them ; Jehovah faw 
 thewickednefsofmen, 
 
 3. The fcntcnce it felfcfpeakesthc 
 moft drl^adfull and difmall defolation 
 that hath been feen fincc the world be- 
 gan : the Zor^denounccth a univcrfall 
 
 ^ r' cutting off of Marl and Bcaft from the 
 
 ' ^^ ^' face of theem-ih. ■•- ^ j 
 
 In the beginning of thg Chapter God 
 had declared againft the Wickedn^fle of 
 
 men, 
 
opened. ^3 
 
 men , and prefiiced a ccrtaine tearm of 
 years, wherein he would wait for thcic 
 repentance : he had alfo prcdi<Sed the 
 tigie of their cxcifion , except they re- 
 pentad ; but thcfe Gig:5ntive fighters a- 
 gainft God are fo far from repenting ior 
 fins paft, that they go on dayly iofiU uf 
 the meafure ofthrirjins. Therefore st 
 length God prepares to take revenge 
 upon thcfe Rebels : this is the fum and 
 fcope of tbcfc words. 
 
 t^nd fehdvah faw : Thus 'ts in the . ^'^'*'' 
 
 Hchrcw^Vphenfehovahfaw: Ihusfomc nK*in 
 
 read it. ^ & vidiu 
 
 But was he ignorant what would be 
 the event ? was he deceived in his expe- 
 dation ? Oh no : this is fpoken after 
 the manner of men, and it imports ihefe 
 four things. 
 
 I. Gods moft accurate infpe^ion and 
 attention to all the adings of men , e- 
 vcn the moft fecrct thoughts of their 
 hearts. 
 
 2. it (hews us what are the Epicurean 
 Atheifticall imagination of finners ; 
 they thinkc that Gpd doth not fee or ' . * , 
 take notice what men ad upon the 
 earth, PfaL lO. II. They fay in their 
 hearts God hathforgotten^h^ hides his face Job 2x. 13. 
 that he may not fee for ever % • * ^* '. ^ 
 C 4 3. It 
 
24 Geneps6.^^6j. ] 
 
 3. It fignifics Gods gcntlenefs and i 
 long (uflferance beyond what can bein j 
 man , in chat being lb long and greatly \ 
 provoked by thefe Giants, yet doth not 
 batten dawn his judgements. '\ 
 
 4. It fpeaksto us his great juftice and 1 
 . wifdome , that he doth not pronounce ; 
 
 fentenc^ againft the moft defperate fin- 
 
 ncrs , till matters are exaftly weighed 1 
 
 and looked into* God from eternity | 
 foreknew the impenitcncy of men , and 
 
 immutably decreed his judgements. ] 
 
 Ad. 15. i8« tyi'^d nhat every imagination oj the r 
 
 thoughts of mans heart vi2lS onlj evillcon^ \ 
 
 tirttially. | 
 
 In thefe words the Spirit of God dif- j 
 
 covers, i.wbat was the great provoking s^ 
 
 wickednefle of thoft notorious finners i 
 
 of the old world. 2. The fountain of all ^ 
 
 that iuperfluity of fin which brake forth '\ 
 
 in their lives, it was their evil thoughts ; ^ 
 
 . the whole fi£HoH of their thoughts : Tre- ; 
 
 1Jfc> 731 melius znd fumsfs render thus, and every | 
 
 rni3t2?np figment and thought efm^ns heart was on^ ^ 
 
 ^ih ly evUl at all times. But acordingtothe h 
 
 p/mc iigrticHtu Hebrew, tis thus to be read, every fi^ion i 
 
 i:ognaUonm. ^^^y thoughts ofhis^heart ; that is, .i 
 I . Whatfoever mans heart formcth 
 , and thinketh , or formeth by thinking : 
 thus Fife at or very exprefly. 
 
 2, The 
 
1. Tiic whole frame of the thoughts 
 of their hearts was evi/l, wicked , onelj 
 evi/lj ever J daj^ and nil the day long. 
 
 Every word in the text hath its weight, 
 to aggravate the wickednefTe of thefe 
 men. 
 
 The heart of man according to Pbilo- 
 fophers is the feat of life ; but in the 
 Scriptures i: is the feat of the foute, and 
 principall of the nnderftanding minde, 
 will, afFcAions , and motions: it is put 
 here chiefly for the minde and thinking 
 power in mans foul; bis heart '% ti\t Oiop 
 wherein all his thoughts are formed ana 
 forged,and they are called the fiAions of 
 mans heart ; and all thefe are faid to be 
 evill in naturall men, not one excepted. 
 Now that thoughts are here to be ta- 
 ken properly for the mufings and ima- 
 ginations of mens hearts, is evident by 
 comparing (7^». 8. 11. which anfwersto 
 
 this Text. 
 Where God in mercy give« us this 
 
 promife , faying , / jvill from hence* 
 forth curfe the earth no more for mans 
 
 caufe : though the imagination of mans 
 
 heart he evill from his childhood. 
 By imagination here is meant that 
 
 which the mind and underftanding by 
 
 thinking frameth and devifeth : as 
 
 chap. 
 
26 Gcnep6.%6j. 
 
 ^mvU fig- cfaafr. A 5. thus Mr. Perkins and others 
 mentum cordiSi expound it. 
 
 id eft cffgmtio'' cpifcator kvt% ^ that this iJf^^f;;^ or 
 nes cordis, . / . r 1 . • .l / / 
 
 Pilcator* tp%agtnatfon of mans heart is the thoughts 
 
 of the. hearty . 
 
 . We have the likeexprcffionoftnans 
 
 ^^^^7^1 thoughts in i. (^hron. 2S. 9. Jehovah 
 
 nijs^na J'^archethallhearts ^ and under ^andeth e^ 
 
 very imaginat ion or fiB ion of the thoughts: 
 
 that is j the whole frime, and framing of 
 
 the thoughts. The Hebrew word jef^^r 
 
 fignifics any thing that the heart firft 
 
 imagins^f^rnietb ^ &c. 
 
 At}i'm this fenfe Mr. Perkjns takes 
 thoHghp^^m any text , for the framings 
 and devifings of mans thinking power, 
 as is evident by his own words. 
 
 £j thoughts or imaginations in Gen. 6. 
 
 5 . ( faycs he ) xan nothing elfe he meant ^ 
 
 but that vphich is devifed and f lotted in 
 
 ^ the thoughts cf mans heart: (o Salomon 
 
 flnxitformt fpeaking of an heart which God hiteth, 
 
 vit.finxit men- fayth , it u framing or thinking thoughts 
 
 te cogiuvit cfmckedneffe, Prov. 6. 18. 
 
 T£r^''y^' Whereby tis evident, that the mean- 
 
 fim6mfig' i«g ^^ ^his Text is plainly this : 3 he 
 
 mmtum & co" tvhole frame and fahri€kj>f mens thoughts y 
 
 gkatio^ evety thought framed and formed by their 
 
 Munfler; hekrtswa^evilL ^ : : .- 
 
 2. Th^ty were altogether wicked'^ there 
 
 was 
 
opened. 27 
 
 was no good in any of their thoughts : 
 thefe Giants of the old world had not 
 on€ good thought in their mindes, like 
 tho(c in Pjal. 104. ^ 
 
 3 . e^A their thoughts were altogether p^^-j tj^j 
 wicked every daj^col-haiom^ aU day long, 
 and all the day es of their life • that is, per- 
 petually without ceafing : and it repern 
 ted Jehovah ttoat he had made man^ &c, 
 
 God hath no paffions nor contrary 
 affedions, for he is unchangeable; but 
 this grieving and repenting arefpoken 
 after the manner of men ; a'id.the in- 
 tent of thefe fpecches is toNoldforth 
 thefe two things. 
 
 1. That mans cvill thoughts are ex- 
 ceedingly ofFcnfive and provoking to 
 God. 
 
 2. That God would now deftroy his 
 creature'i that he had made.This is cleer- 
 ly cxprefTcd in verf 7. 
 
 And the Lord [aid ^ I ^ill defiroy Man 
 rsfhum I have created, from the face of the 
 earthy both Men and 'Beafis : For as the Gen, \ 16. 
 Beafts were made for man , fo they be- ^^"*|*'^* 
 came fubjeft to vanity and deftrudion R^"*-^-*^: 
 through mans iniquity. 
 
 The fenle and intendment of the 
 words being thus cleared, I will now en- 
 deavour through the light and affiftancc 
 
 of 
 
5 g The My Her y of iniquity 
 
 of the great fearchcr of the thoughts to 
 open the myfterious qualities of the 
 Thoughts , and l. the tnj fiery ofiniquitf 
 which wDrkcth in every mans thoughts 
 untill they are really renewed. 
 
 This Scripture that I have opened 
 doth clearly difcover the horrid hatefull 
 iniquity and impiety of mans naturall 
 corrupt thoughts, and the deadly effeds 
 and fruits therof. 
 
 In the opening of this firft my ftery I 
 will difcover and demonftrate the ini- 
 quity c^f^ans naturall thoughts. 
 
 I /In csrtain generall pofitions. 
 2. In fundi y particular adings^wherby 
 the manifold myilerious ways of fin wor» 
 king in mens thoughts will more evi- 
 dently appear. 
 
 I. Pofition ' 
 
 The thoughts of every man and wo- 
 man by corrupt nature are exceeding 
 fiftfu/l and profane. 
 
 For the full underftanding of this po- 
 fition , there be two things that I muft 
 demonftrate. 
 
 1 . That there arc thought-trMfgref^ 
 fions. 
 
 2. That the thoughts of all unrege- 
 neratc men arc full of wicked ncfs and 
 vanity. 
 
 I. There 
 
tvorkjng in Mans thoughts. af j 
 
 i . There arc thc^ght-fms : much fin 
 is a^ted in our thoughcs:carnal choughis 
 arc finfuU evils. The Scripture tells us i 
 
 exprcfly, that the thoughts efmans heart Gen. 6^ 5. \ 
 are evilly vaw^ and wicked: That there andS.ii. ] 
 is fin enough in tnans thoughts to pro- I^^ ^^i^* 
 voke God to deftroy a whole world , 
 and to curfe the earth, \ 
 
 We have a full Text, Prov. 24. 9. the j 
 
 thought of foolijhijefe (or of a fooliftl n7?K DSr ^ 
 thing) i^jin. i . The thought of the fool nNtSn 
 is fin. Thus P if cat or reads it,: ^ that is, 
 all the thoughts of ignorant unfan Aified 
 men arey^w. ' 
 
 2 . The thought ofafooUJh thing.lhzl i 
 is, of that which IS vain, empty, unpro- i 
 fitable, is fin : thus things that are vdtn 
 
 and unprofitable are faid to hcfooli/h^ E- ka} /^^^ao- 
 phef 5. 4./(?d^>y^^^^»;^^( which is there yig^^ 
 condemned) is vain , unprofitable talk. ' ^ 
 
 So Titus 3.9. foolijh queftionj are fa ch as 
 are unprofitable and vain. \ 
 
 The law of God is broken not only by 
 vile filthy thoughts, but alfo by yixufoo- 
 /(/Z^ idle thoughts. Itjsan He- \ 
 
 3. fi thought of foo/i/hnejfe ; that is, brailm, is 
 zfoolifb thought^ a vain empty thought : fix 1?>K \ 
 thus the Scripture calls a wicked man ^ ylrimqmstls* \ 
 man of iniquitj, E(zy 55.7. j 
 
 4. Afwlifb vain thought is/;f, that i$^ 
 
 a ^ 
 
qo The myftery of iniquity: 
 
 a great fin : thus in the Scripture phrafe 
 ^ fm \s often put for a moft finfulUnd 
 damnable ad : as Dent, 15.9* J oh, 
 15.24. If I had not done among t^em the 
 ^orks that none other m^n did , thej had 
 not had fin . that is , fo great fin ; jand 
 James 4.17. To him that kjpoWeth fo, 4& 
 good, and doth it not.yto.i3im it Mfi^,^ ftVC- 
 ry great fin. -^z'/i ■Uh-; ! y; 
 
 Now becaufe men ufually think tfeat 
 
 they may take morcMiberty irn t^^ir 
 
 thoughts then in their vifible works.^.jl 
 
 will therefore give an ilcafons from 
 
 Scripture whereby it will more evi4.€flt- 
 
 ly appear that all irregular thoughts are 
 
 fiftfuU evils. I ; ; . , 
 
 'Reafoni. I. Evill thoughts iare.tranfgrefRoQs 
 
 ofthtJiolyLaw ofGod , wbichcJ^na- 
 
 mands and calls for thelove and far^ijcc 
 
 of our thoughts, aj5 wcU as of our words 
 
 ^ , , and works, CMat. 22.37. JefusfiaidHn- 
 
 Kct/eycA«7w to him, thou fhalt lov,e the Lordthy God 
 
 uIxT r T^ithailthj heart andwithMthy thoughts: 
 
 Luvl lo.zT^. ^^^ the words are m the originall, a;M 
 
 thus learned 7^/fc?^. reads them If God 
 
 muft be loved with our whole pind, 
 
 then certainly he muft be honouredand 
 
 fervid with all our thoughts, which are 
 
 theadingsofthemind. ThcRojallLaw 
 
 Rem. 7* 14. u fpirituall binding our thoughts to o- 
 
 bedience 
 
vporking in Mayis thoughts. 3 1 
 
 bediencc as ftridly as our words «pd; 
 
 works. :4.v.V.;. ^ . . , 
 
 2. Mans thoughts arc cenfurciiand f^^P^^r, .^ 
 condcmncdhy the word of GociM^h,4A7 , 'o Koy<^ tS 
 J. ]tii a Judgeof the thoughts of the heart, ^^^ if^vn^^ • 
 it paffcth fencence upon thenjo^a «^^f^w(7€»f 
 Judge. ;n;.m ^^7'^" 
 
 2. The word rebukes and fentenceth ^^P*^'^- 
 the finaer for his thoughts, i. Cor. 14. 
 24, 25. T/?^ Vtjheliever u rebiikedapd 
 judged of all that prophecy ; for what? 
 for thejecret thoughts of his he^rt^ vhkh 
 are made manifefi by the fearching Mirii- 
 ftery of the word. The Law reproving 
 mans thoughts , clearly proveth^that 
 thoughts arc tranfgreflions of the Law. 
 yea, the Lord Chrift who firft gave the 
 Law , anc? bcft knew the true intent and 
 extent of his own law, doth fharply re- 
 buke the Scrihes for their evill th^ngk^s^ 
 (Jlfat.g.'i. :.. 
 
 J. Evill thoughts arc abominaiiods Reafon 5. 
 which arc exceeding hatefuU unco God, 
 Proz'. 13.26. tisexpreflyfaid, thatr^e 
 thoughts of an evill man are abomination 
 unto Jehovah. He hates them with a niUin 
 height of hatred , as the word properly ni^Sna 
 imports. VI 
 
 Nothing is the objeft of Gods hatred 
 but (in. Salomon fpcaking of a heart 
 
 which ^.^r-p^ 
 
g ^ The myjierjf of iniquity 
 
 avn 4t;^//<iri which God hates j tzxth it xs framing ot 
 
 abominariy fg- thinking thoughts of wickednefs, Prc^v, 
 nificat otnmbus g jg^ 
 
 {«f ?e ' ^^ ^'' * i?^^/^>^ 4. Mans own thoughts are Je^ 
 Mollerus, filing twWs: They make him guilty and 
 filthy in the fight of God. Every vain 
 thought arifing out of our hearts fattens 
 filth upon our minds , and guilt upon 
 our Confcientes : this the great ikw^ 
 Giver himfelf declares in cMarc. 7. 22. 
 from within out of the heart of men pre^ 
 ceed evf/l^thofights; thefe ar^ evils that 
 defle Man^ i^at. 15.19. 26. Now no- 
 thing can defile men but (in » asisevi^ 
 dent by the words of Chrift. 
 
 Reafon 5. Mans own thoughts are a 
 fpepall part of thofe finfull evils which 
 muftbe forfaken in the pradife of Re- 
 pentance, and returning to God, Efig 
 55.7. Let the unrighteous manforfake 
 his own thoughts , and let him return to 
 Jehovak^ 1 he fins which are forfaken 
 by reall Repentants,are reduced to thefe 
 two heads, thoughts and voayes. Sin hath 
 its beginning and rife in our thoughts | 
 thefe are the next and immediate pro* 
 dudions and adings of the heart.il^^rr. 
 7.21 fvajes arc thoughts brought forth 
 into A A. Repentance muft begin where 
 fin begins. 
 
 6.Tbat 
 
working in AUns thoughts . 5 5 
 
 Ridfon 6. That plenary pardon chat 
 God promifcth to penitent finncrs, ex- 
 tends a$ well to their thoHghts as waycs, 
 yea more abundantly to their thoughts. ^^^ ^^^^ ^ 
 l^htthoHghts of our hearts are the firft 
 and fulleft part of that deep debt for 
 which we mCift beg forgivcneis from the 
 God of mercy : as is evident, Afi.^.zz, 
 Pray unto Cjod if in deed the thought 
 ^fthj heart maj he forgiven thee. 
 
 2. The thoughts of all unfandificd 
 men arc full of wickednefs |nd vanity. 
 Now all ftates ofunregeneracy (othat is 
 of fuch who were never yet favingly fan- 
 Aified ) may be drawn into four diffe- 
 rent degrees : i . notorious finners. 2, 
 meer moralifts. 5. grofs hypocrites. 4. 
 formall hypocrites. All thcfe are full of 
 iniquity and vanity in chcir thoughts: 
 
 I. By notorious finners, I mean all 
 fuch as live in notorious crimes and open 
 pollutions, who carry the mark of Satan 
 m their hands, foreheads, and tongues. 
 Now the thoughts of fuch men are all 
 continually and refolvedly fin, and that • ^ . 
 in a high and horrible degree, Wicked- 
 nefs hath fo enwovcn it felf into their 
 hearts, that in their inward thoughts, 
 they are very corruption. And whereas 
 flcep doth raoft fweetly feed and rcfrcfti 
 D nature 
 
34 Thejinfhlnefs 
 
 nature , yet evil thoughts are far more 
 naturall to them , then dciirc of flccp. 
 The wicksd do imagine mifchiefufon their 
 beds. 
 
 When the mind is retired from earthly 
 aflairs and diftra<5\ions , when 'tis moft 
 a dive and powerfull,and now the fitteft 
 feafon for Divine contemplation , even 
 then are their thoughts as black as hell^ 
 and deepeft in the works of darknefs, 
 then are they plotting and contriving 
 wickednef^^ how to compafs their plea- 
 fures amd profits, and to accomplilh the 
 lufts of their hearts ; where to crown 
 themfelves with freftirofe-budsoffw- 
 fuall delights ; how to over-reach their 
 brethren, opprefs their Neighbours, vex 
 and vilifie theSaints : thefe are the day- 
 ly thoughts of notorious finners, who 
 do not only greedily entertain what wic- 
 kcdnefs doth ordinarily fpring from 
 their corrupt hearts , and is fuggefted 
 by others , but being paft all fence both 
 of (hame and fin^thcy fet their thoughts 
 to invent ftrange villanies , new forms, 
 fafhions, and circumftances of ading 
 old fin^, 
 
 2. Thtl\\QXi^t%o(xhtgrofshjfocrite 
 another kind of finner,are fiitly as black 
 and abominable;a5 thofe of^pmJSelia/s^ 
 
 though 
 
of Mans thoughts*. 35 
 
 though his outward life be fair and plau- 
 fible. 
 
 What is grofs hypocrific ? c% a 
 
 When men profefs that which is not ^^fi- 
 in their hearts at all , and fo deceive o- c^»/^. , 
 thers, but not their own hearts, and 
 this is ffioft properly hypocrifie : for the 
 Greek word ( as a learned man obfervs) 
 figniRcsaStage-p/ayer, whofometimes 'r^TriKeA-mu 
 puts on the Robes and Majefty ofa 
 Prince, himfelf being ofa bafe and neg- 
 leded ftate ; or the gravity and wifdorn 
 ofa Counfellor,him(eU being df .roguiflt 
 and diffolute conditions ; fometimcs 
 Be reprcfents a virtuous man , his own 
 life being vitious. Such are all grofs hy- 
 pocrites upon the ftagc of this World, 
 very painted Sepulchres, and whited 
 walls,glorious in outward form8,(hews^ 
 and reprefentations to the eye of the 
 world , but in the hidden paffagcs of 
 their hearts they are very wickednefs; 
 many fwarms of filthy thoughts do fet- 
 tle there continually . they are fullof 
 black and bloudy projerts for the flefti. 
 Grofs hypocrites do ftn againft the 
 light of their own confcience,profeffing 
 that holinefs outwardly, that they hate 
 in their hearts ; they account it their 
 greateft glory , and make ic their deepcft 
 D 2 dcfign 
 
36 Thejinfhlncfs 
 
 dcfignto appear Saints toothers , but 
 within their hearts are a bloudy flaogh- 
 ter houfc of crucll malicious thoughts ; • 
 a hatefuli ftcw of impure imaginations 
 and filthy thoughts ; a forge of mifthie- 
 vous and monllrous thoughts ; a very 
 Cage of all undeanc and ravenous 
 birds. 
 
 The ordinary thoughts of grofs hy- 
 pocrites are as vile and hellifh as the 
 thoughts of notorious finnefs. 
 
 5 • The (houghts of mcer morall men 
 are carnal and corrupt earthly, and ex- 
 orbitant, their goodnefs confifts chiefly 
 in an abftinence from outward noto* 
 rious offences, and the adingoffomc 
 cxternall duties of righteoufnels : there- 
 fore though their vifible converfation 
 be ordered civiily and fmoothly before 
 men , yet their inward thoughts arc al- 
 together vain and prophanc , wanton, 
 wordly, and ungodly : they do in their 
 judgments and pradtife approve that pe- 
 ftilent proverb, thoughts are free. They 
 are free indeed in refped of obnoxiouf- 
 nefs to mens Caurts,and penal cenfures, 
 in refped of difcovery by any creatures; 
 but the eye and vengeance of heaven 
 takes firfl: and fpeciall notice of them, 
 and the jultice oi God will punifih mans 
 
 cvlil 
 
of M ins thought f. 5 J • 
 
 cviil thoughts as the principals , as the 1 
 
 chief plotters , and firft aftors of all 
 tranfgrcffion. \ 
 
 4. The thoughts offorwaO hypocrits, 
 though they be not fo black as the 
 thoughts of the three former forts now 1 
 
 mentioned,y€t they are vain,earthly and 
 unfandificd. 
 
 What is formall hypocrifie ? ^^fi- ^ 
 
 It is that hypocrifie by which men ^^^.^^^ 
 do not only deceive others with a ftiew 
 and profcffion of piety and outward 
 form of Religion; but aIfo*thfir own 
 hearts with a falfe conceit & confidence i 
 
 ttiat they are in a ftat^ of life and happi- ] 
 
 nefs , when as in truth their fouls were - 
 
 never yet poflcfled of the glorious hfcv 
 of Chrjft. Thcfe formall tepiporary 
 profeffors do attain to the higheft per- 
 fections that can be found in men that ] 
 are not favingly fanftified ; (ox they \ 
 have a tafte of the general! griices of ^^^^^ ^ \ 
 Gods fpint , and in fome fort of r/7^/0. ^ * \ 
 wersofthe ^orldto come : and there- 
 fore their hearts will be affrighted with . , i 
 fuggcftions of infamous confcqucnce , ' ^ 
 and horrid nature : as thoughts of A- ■ 
 theifm,blafpheming cruelty, herefie,and \ 
 fach like. But becaufe their hearts are ^ 
 not fattened and fanftified byfpcciall J 
 D 3 grace ^ 
 
^S Thefmfdmfs 
 
 grace (witfiout much fcruple) they WiH 
 let their iitiaginatJons loofeco much idlb- 
 nefs, and vanity, prophane Wandrings 
 andimpcrtinencics\ but efpccially into 
 thecndtefs maze of worldly cares and 
 earthly- mindedneft ; formal! hypocrites 
 do always harbor and maintain in them- 
 fclvs one fwcet bofom fin or other ; as 
 voluptuoufncfs , avarice, a greedy pur- 
 fuit of earthly excellencies , riches, ho- 
 nours, efteem in the world, exceflive de- 
 fircs of ff ofual pleafures and carnal con- 
 tentments , on which their minds do 
 run moft , and whereupon the flow;er 
 and fervency , ftrength and dearnefs of 
 their thoughts arc (pent. This fecret 
 fin and fenfual contentment is the great 
 Idol which they fet up in their thoughts, 
 and to which with much delight they 
 offer up the facrifice of their dayly 
 thoughts : but as for the ftate of their 
 fouls, heavenly affairs, and thzione 
 fttcejfarj thing,t\itk things take up their 
 thoughts but at rcverfion by accident ; 
 they arc quickly weary of good 
 thoughts. 
 
 Pofitionfecoyjd, 
 
 2. The thoughts of men are Radicali 
 znd/emina/l evils ; all the evill which is 
 in their words and works rifeth from 
 
 their 
 
of M ins thoughts. 3 ^ 1 
 
 their thoughts as the common root : 
 corrupt thoughts are the feeds of cor- 
 rupt affedions and adions. 
 
 I. Evill thoughts were the root of ^ 
 
 that. great Apofiacj in our firft Parents : 
 all the fin and fuffering that entred into \ 
 
 the world came in by that firft tranfgref- 
 fion oi Adam in ^hom rpe all finned . and Rom f . 1 2. ; 
 that great fin of rating the forbidden 'e^ ^ nrivTii 
 fruit entred into our firft Pars:nts by ii^frovy 
 th eir thoughts as the root thereof, this 
 is clearly held forth in £cclef, 7. 30. Ecclef.7 ^ol 
 beheld this I have found ^^-^that god y^r^^ ^jr^y 
 made LMan upright , l/ut they have nijIiU/fl 
 fought out manj thoughts , ( or great CS^JU'I 
 
 thoughts) this reading of the words (as 
 I conceive ) comes neareft to the origi- 
 ginall, and to the intent of the Texc,and : 
 
 thus the Greek verfion renders it , and LXX« | 
 
 many other Tranflators , both Greek 'e^wtt/^^i*' 
 and Latine, as the Interlinear , Tifcatcr Koyiajx^^ 
 and others. Only behold this 1 havefound^ To/Asi^. 'i 
 
 we are commanded 10 behold^ to take n^iyri' 
 
 fpeciall notice of this fundamental! prin- coghatio. 
 ciple which i% prefented to us in this ,mj^Dn! 
 Scripture, which cannot be difcovcred m/p. ^clem. "i 
 by the light ofReafon^ but is found out HccUf* 7 30 J 
 by the light of heavenly divine wif- ^"^^* ] 
 
 dome, I 
 
 That neither man nor woman are as 
 D 4 God 
 
40 thefinfulmfs 
 
 Smnesvo' ftrangelygonc away fromthe ftraitnefs 
 ^e confma of their Creatiod. This I have found by 
 ^cQ/j^g^ the wifdom given mc from the Lord^ 
 tranftiilermt. that God created men uf right ^nd firaight 
 Suiindu Ebnei jn their underftanding, mind, and will : 
 ^Z^^ ^here was not, neither could be theleaft 
 mrumppfc^ wry thought rifing from any thing 
 m^is et ratio- wit hin Man , fo long as he kept clofe to 
 nem &. cogm^ God and his wilL 
 
 Drufius. Cogitationes multas. Thus Pi/cator. 
 
 ^^ , ^ • r ~ ^^^ ^^'0 ^^^^ Adam and Eve and alfo 
 ruTe^h- their pofterity, have fought out (of their 
 nes multas. own accord);??^;^/ thought s.xhzt is croo- 
 Thus the In- ked and Corrupt thoughts and devices, 
 ?crhn. whereby they are fearfully fain from the 
 
 firft righteoufnefs wherein they were 
 formed. Thefe crooked thoughts were 
 caft into our firft Parents by that croo- 
 ked Serpent *?^r;z» ; and being by them 
 entertained , they were the bitter root 
 of that dreadfull difobedience. 
 ^eft. What were thofe thoughts out of 
 
 which that abominable apoftacy did 
 fpring? 
 ^nfw. The firft was zTh9Ught of Pride- ^ a 
 
 conceit and apprehcnfion of feme God- 
 like pcrfedion and excellency that was 
 to be attain'd by eating thac forbidden 
 
 fruit 
 
of Mans thoughts. ^t 
 
 fruit , which they could not enjoy by 
 their yielding obedience to Gods Com- 
 mandemenc. 
 
 The Divel had injeded this thought 
 into the Woman that by eating of that 
 prohibited Tree , they (hould prefcntly 
 h^ycthtit ejes opened ^ which the Wo- Gcn.5,4*fi^ 
 man did apprehend to be meant of a 
 further degree of wifdom , as the like irDn^ini 
 phrafe imports, Aii.26. 18, Sphef. i . 18. CD^nSsS 
 and ihvj Jhouldbe as Gods : this the Wo* 
 man underftood of the Father, Son, and 
 Holy Spirit, as appears by tht words of 
 Godinverf.22. 
 
 Thus through the Divels fuggcftion 
 and fcduccmcnts, the Woman began to 
 have fucb thoughts in her mind as thefe^ 
 furcly there is fome great perfeftion in 
 that fruit which is reftrained from us, 
 and by eating thereof we (hall attaiii to 
 a God- like wifdom , a kind of omnifci- 
 ence : this great ambitious thought was 
 the main root out of which thit great 
 tranfgreflion took its rife. 
 
 2. A thought of y^/z^f/ifj; ourfirft 
 Parents did not really conceive and ap- 
 prehend that there was an AU'fHJficiencj 
 in God injoyed , to fill them with all 
 dedrable perfedions ; and this was the 
 ground of their avcrfion from God un- 
 to 
 
>5 Evill thoughts were the root 
 
 Athougbtof to the Creature. This vile thought o^ 
 diftruft made Di^rfffi entrcd into the heart of Sve, it 
 
 T?n"n? may be that it is not true that God hath 
 the fall of our ^ -J • ^ ^l • r j 
 
 firft Parents, ipoken to US concerning this fruit, and 
 Ferlims. * it niay be God regards us not a« we 
 think he doth , in that hedenteth us 
 this pleafanc fruit ; hereupon her will 
 and affeftions were drawn out to adual 
 difobedience and departure from God. 
 $• ^ht opinion of 2i coficeived excel- 
 lency. The Woman was pofTeft with a 
 ftrong conceit and opinion of the great 
 wifdom alid fagaeity of the Tempter, 
 when (he faw the fpirit that talked with 
 her to have taken upon himthe(hape 
 oftherooft fagacious beaft of the field, 
 fhe began to think thus with her felf, 
 that though he were one oftheabafed 
 fpirits , yet by the ftiape he had taken 
 fefemblinghis nature, he muft needs be 
 moft crafty and fagacious, and fo might 
 pry further into Gods meaning then he 
 was aware of, and for this end the Di- 
 vel (of all other bcafts of the field) took 
 the (hape of a Serpent , thereby to gain 
 this conceit and opinion of fagaeity and 
 fubtilty with the Woman ; and this con- 
 ceit occafioned Eves fall. 
 
 4. Our firft Parents were poffeft with 
 a thought of iniquity againft their gra- 
 cious 
 
of our fir fl Parents Apojiacy . 45 
 
 clous God : They did wickedly think 
 and imagine that there was not the rea- 
 lity of love in God that he pretended to 
 them , but that he rather envied their 
 perfeAion, according to that calumnia- 
 ting thought which the Divel had caft 
 into their minds , that of ill will he had 
 forbidden them this Tree :/or ^(w/ i^oTF- ^ 
 eth that in the day je eat thereof ye Jhall * '' 
 he as Cfods. 
 
 5 . A thought o( impunity , that they 
 (hould notfurely dye , though they did 
 tranfgrcfs that command of C?od, who ^c*-*'^'- 
 had threatned affured death ; the Divel 
 had fild their hearts with this prefump- 
 tuous thought , ye Jhall not dying dye ; 
 that is, not dye the death ^ as the Greek ®cn. 1.4. 
 Tranflates. 
 
 Oh what infinite caufe have we to 
 hate evil thoughts ! even for this , in 
 that they were the root ofthatfirft A- 
 poftacy whereby we were all undone in 
 Adam. 
 
 2. Evill thoughts are the root of all 
 the evill which is in our ^ndgements and 
 affeElionSy ^ords and -works. 
 
 I. Our thoughts do corrupt our 
 judgements, James 2. 4. men are faid to 
 becom fudges of evill thought s . 
 
 for the clear underftanding of this 
 
 myfterious 
 
44 
 
 Evill thoughts do 
 
 Text , it tnuft be confidered in its afpcd 
 and connexion with the two former 
 verfes, wherin the Apoftic declares how 
 guilty the Hebrews ( to whom he wri- 
 teth) were of that great great evillfrom 
 whence he dilTwades them , namely, an 
 extrajudicial! acception of perfons by 
 an ufuall praftice of theirs in their 
 Church. alTcmblics : he convinceththem 
 by a notorious example, that they gave 
 fpeciall reverence and honour to rich 
 men, though wicked and unwq^thy, 
 meerly for their worldly wealth and 
 fplendor : but they dilrefpefted and 
 defpifed the poor brethren, though rich 
 in faith, becaufe of their poverty ; this 
 is a vile frofopo/epfia condemned by the 
 Royall Law, and inconfiftent with Chri- 
 ftian faith and charity, in that they fcor- 
 laed a godly mah, becaufe poor in com- 
 parifon of a wicked man that was 
 rich. 
 
 In the fourth verfc the Apoftle de- 
 clares the true root and rife of this per- 
 verfe judgement in rcfped of perfons : 
 they became fud^esefevill thoughts; that 
 15, they did judge pcrverfly according to 
 the crooked Rule oftheir own corrupt 
 ^cy>Sv TTovJi- thoughts : je are become difcerners , er 
 fSy. difiinguijhers of evill thought s : thus the 
 
 Syriack 
 
 Jam. 2.4 
 
corrupt our judge f^e fits. 4 5 
 
 SyrUck reads it ; that is, thty made ^y^^^ ^ 
 
 an unjuft difference and diftmdibn \0^>^*-OwL» 
 
 between the rich and the poor by . ••g^ 
 
 their crooked thoughts ; thej judged r ' * 1 ^ ^ 
 between them bj evi/l opinions or •♦ ir 
 
 imaginations , as the Arabick vcr- )^ r\ l . i jJto^ 
 fion doth clearly and rightly exprefs 
 it, -A 
 
 AjuuL^ cjLl^JI 
 
 pAA^3^ 
 
 Genitivus hie non 
 
 objecli fed Attribm 
 Grot, 
 
 They judged between the Rich and 
 the poor iy cvill thoughts : they 
 were poffcft with fuch evill tloughts as 
 thefes that gold is to be preferred be- 
 fore grace , outward pomp and glory, 
 before fpirituall excellencies ; and thefe 
 wicked thoughts were the root of their 
 unjuft judging; ithey valued andeftec- 
 medmen according to their earthly ex- 
 cellencies , and externall apearances. 
 
 The pollution which is in our ^jfeElions 
 corns originilly from our thoughts:inor- 
 dinate afefiions are begotten by exorbi- 
 tant thoughts. i.AflFcftioni are properly 
 the motioni and adings of mans will. 
 
 2. All the affe^ioKt arc ftird up and rai- 
 fcd by the thoughts , they are bred and be dciighud, 
 fedby them, no one thought pafTeth fro ^^ ^hc mcm- 
 the mind , but it ftirs fome affcdion of S'",1'J\^p''' 
 dcfire, delight, fear, fort ow, joy, &c. .^-^J^ ' ^ ^^^ 
 
 3. There- Mr^/^Jtw, 
 
 From the 
 thoughts of 
 men proceed 
 allbaddefires, 
 corrupt affcfti- 
 onj^«vilword$ 
 and anions; 
 the mind muft 
 firft conccirc 
 before the will 
 candcfircj-or 
 the affcftions 
 
aS Our thoughts corrupt mr ^ 
 
 3. Therefore it follows, that fiich as I 
 our thoughts are, fuch muft be our affe- \ 
 ^ions: ifour aflfedionsbefiillofearth 
 and earthlineft , luft and loolhefe , it is 
 from the overflowing of atl thefc in and \ 
 from our thoughts : the root andrea- \ 
 fon of worldly affcAions , is fome rile I 
 thought that is hidden in the bcattyPfaL I 
 49. 1 1 . Their imard thought u that | 
 their honfes Jhall continue for ever. 
 Viticji femo' 3. Corrupt thoughts are the foun- j 
 nes non ntji ex tain of corrupt fpeeches : it is a princi- j 
 perverfs cogi- pie proceeding from Truth it felf, that 
 
 Cart wdghcln fp"^^^ ^^t of the abundance of vanity 
 Proverb. and impiety which is in their thoughts j 
 men bring forth vain ungodly fpeeches ^ 
 continually : whacfocver evil is (poken ] 
 with their mouths, is firft fpoken in and \ 
 by their hearts. \ 
 
 When men are rebuked and convin- ^ 
 cedoftheirfoolilh filthy (peeches, they \ 
 will excu(e and extenuate their iin with \ 
 this plea, that they thought no evill : \ 
 whtfreas corrupt vitious fpeeches cannot 
 flow but from corrupt impure thoughts: \ 
 as is evident T/^/. 10. 7. where tisfaid 
 of the wicked man , that his mouth is full 
 of execration and deceits and frauds under I 
 his tongue is ferverfnefs and iniquitj : 
 
 but 
 
but the fpring from whence all this evil- 
 
 fpeaking ouer flows, is the impiccy pro- 
 
 phancs and prefumption of his thoughts 
 
 as is moft apparant, vcrf. 4. God is not in pial. 10. 4. 
 
 4iUhis thought s^m all his thoughts are that 
 
 there is no God. 
 
 4. Evill thoughts arc the root out of 
 
 which fprings an cvill eje^ and unchari cogitaiionts 
 table hand, Deut. 1 5 9 .Keep thjjelfe left malificiorum 
 there he a wicked thought in thine heart , ff'f^^^^^ ^ 
 and thine eje he evill toward thy poor hro- C^rihrnlohz 
 ther^ and thougivejl not unto /7zw. where- 
 by tis evident that all the unmercifulnefs 
 that is in the eyes and hands of men, 
 proceeds from unmercifuU thoughts; 
 there is the firft rife : it is chcir thoughts 
 that corrupteth their eyes, harden their 
 hearts, and (huts up their hands againil 
 the poor. 
 
 5. The iniquity of mens vifibleaft- 
 ings proceeds from the ilnefs of their 
 thoughts. This I (hall evideni:e from di- 
 vers Scriptures : as Pfal. 14. i. The fool l ^j^ 1 
 hath faid in his heart , there is no God . ^^^ ^J^ ^^^^ 
 thej have corrupted themf elves • they aifc, that 6rft 
 have done an abominahle worl^: there is of all * they 
 none that doth good . The wicked man, ^^^^^ > ^°^ '^^ 
 whois thegreattfl foolfaith in his heart, Sw^^^ 
 that is, thinks and conceiveth in fecrct : every aaion. 
 (thoughu are the fpeakings of the mind, Mr. Feri^ins! 
 
 the 
 
^8 Our thoughts corrupt \ 
 
 the language of the heart : fo PfaL lo. 
 4. and 5. 3. 2 ) his Q Aiaii thoughts are, 
 that there is no God, no oranifcient fin- 
 revengtng God , m power or dominion tf\ 
 Cjod on the eartt09^% theChaldec expounds \ 
 
 ^^- J 
 
 This word is Obfcrve how thefe abominable A- 1 
 
 ttfcdfbr Co^ theifticail thoughts lodging in mens^ 
 
 ruption both hearts are the root of all corrupt Cour- j 
 
 ©f Religion fcs,and cafting off the thing that is good, 
 
 *"^- *"*""^'*^ for it follows, thej have corrupted thfm^\ 
 
 and othcr^vi- ^^'^^•*' » ^^^ ^^^^ corrupted their ^orkj 
 
 CCS, Exodjz: (as the Chaldee faith) and all their ways, ^ 
 
 7Dcuc.3z.z^. by vile vitious pradifcs. ^ 
 
 Therefore in And thatwhich he (pakebefore as of i 
 
 Pfai ^ ^^ J, ic one unner, he now applies to all , They 1 
 
 is guavdyovify have done an abominahle praEHfe , mean- \ 
 
 which here is ing thcir evil adions, ;?df 0;^^ o/*r^^fw ^(?^)& i 
 
 g^aliiab.aakn anj good \votk. ^ \ 
 
 i^ial. 10. ^^ ^^^ ^jj-^ ^ ^-^^U ^^^^^ pj^^i^ ^^ ^^ 
 
 5.6,7, 8,9, 10, II. The iVicked through 
 the pride of his countenance Wi// not feeke 
 after God ; • God is: not in all his thoughts : 
 f (trj. 5, y;^ ^^j^ ^y.^ always grievous , 1 hj judg- 
 ments are far above out ofhisjight^ as. for 
 all his enemiet he puffeth at them , he hath 
 fa id in his heart I Jhall not be moved , for 
 I fhallnevcr be in adverjitj^ &C. 
 
 The wicked man ftands here accufed of 
 ;^ery great aimes, and crying abomina- 
 tions 
 
hands and vifihk agings . 
 
 tions againftGod and marl ; as i. Sligh- Jf^hofcever U of 
 ing aad contempt o£ God , hiswaies ^^fi Hfe^U 
 and judgments. He feeckthnot, nothinsr 'omethfronthe 
 regardeth : or carethjor god^ or his will; his^ean in e- 
 he defircs no Communion with him : or viii thoughts. 
 it may be tranflatcd, The wicked intjui* Perkins. 
 reth not into the height of his avger^ that V^^J* 4» 
 is,hc carech not^nor fcarcth Gods anger, 
 2. Greiving and Vexing the poor : His Verf. y . 
 •waies are al^aies grievoHS to the poor 
 whom he perfecuteth. 3. LayingSnares Verf.Z^g,io 
 and Traps to take the poo^ affliAed 
 ones, 4. His violence and cruelty to- 
 wards them, when drawn into his Net, 
 verfeg. The fifth fin is his malicious 
 murthering the Innocent,^ 1/fr/f 8. 
 
 Now the root from whence all thefe 
 wicked Ads do rife, are thofc abomina- 
 ble thoughts which the wicked man 
 harbors in his heart. . 
 
 Cjodis not in all his thoughts \ thatis^ ^^^ J 
 he doth not once think of God, whilft to^npN 
 he plotteth and adeth againft the poor: -|>niw^ 
 or. His thofights are there is m God. 
 Thus, tis in the Margine of our Bi- 
 bles, and the Hebrew words may be ren- 
 dred both thefe waies ; The firmer flu- 
 dies Atheifme, he flrives to fix thcfc 
 thoughts in his mind ^ that there is no 
 tll-fccing, all-karching God, The Chal- 
 E dee 
 
5G Our fhoHghfs corrupt 
 
 dp expounds it, He faUh in hU heart 
 that his thoughts are not made manifeFt 
 before-, the Lord. He hathfaid in his Joeart"^ 
 That is, thcfc are his daily thoughts, 7 
 ■jhallmt hemaved^ from Generation toij^ 
 neration I Jh all not he in evilL. That is, I 
 • who am not now in trouble and mifcry , 
 S3 fliall never bcc: The" Ghalde gives 
 tDVJN this fenfe ; 1 wiH not he moved from Qe^ 
 iTmS neration toiGeneratianfrofii doing eviU, 
 Wicked men do in their own thoughts 
 proraife a kind of Eternity in finning^ 
 and worldly profperity to themfelves. 
 Verf.ii. The wicked man fpeak$ thus, *V /w^ 
 
 heart ; That is , he things God hathfor-- 
 gottejf^ he hath hidden hisfac,e^he-i^iU n&t 
 fee to Eternity : and vctfc 13; Heluth 
 faid, thoH wilt not require it. . v * 
 
 God hath forgotten what I have donc^ 
 therforc he cannot call me to a reckoni- 
 ing for it : yea he will never fee or take 
 notice (>i any thingthitldo, or if he 
 fee it, yet he will not re«juire any ac- 
 count of me, therfore I Iball efcape wcl 
 enough ; wherby itisappirant. 
 
 1. .T(;»aL wicked thoughts are thebe- 
 ginningand.bortomof all thofe abomi- 
 nable evils that finners do aft, verfe 4. 
 
 2. They are at the end anddofeof 
 their wicked deeds, verfe 11. 
 
 This 
 
ourAiiiom. SI ; 
 
 This atheiftkall thought fthatGod ' 
 
 doth not behold & obfcr ve their waies) 
 raignsin the hearts of wicked ones; and 
 this conceit is the chief root from which \ 
 
 ail their curfed fruits do proceed, and 
 that which encouragcth their hearts in 
 doing evili: this is evident from divers ' 
 
 places of Scripture , asT/i/. 94. 7. fee 
 what complaints are put up againft the I 
 
 wicked. 
 
 1 . They triumph over the people of i 
 God. , 
 
 2. They fpeak hard things againft Verf.^. 
 them. 
 
 3. They break thcra in pceces with y^rf. 5, > 
 their cruelties. 
 
 4. They mnrther the widows , father'- VerJ. 6, 
 lefs^ and fir angers. 
 
 Now the Root of all thefc cruel words 
 and deeds is that curfed Thought which I 
 
 poffefleth their hearts ; Tea thej fay^ thi | 
 
 Lordfhall net fee: Where do they fay it ? 
 In their hearts; their tongues do not 
 exprcfs it, but thefc are their inward ^ 
 
 thoughts. 
 
 Compare Py^/. 10.6. 1 1. 1 3. and 14, ' i 
 
 This Hellilh thought is predominant in 
 all the workers ofinicjuitj, verfc 4.fo Pfa, . 
 
 73. 3. We find fundry aduaU Impieties I 
 
 layd to the charge of wicked men. 
 
 E 2 They 
 
5 2 Our thoughts corrupt 
 
 ferf.6. They are full oi pride and violence, they \ 
 
 ate corrupt. That is, in their fpcakings \ 
 
 and adiings : Thej ffeaJ^^ickedlj and \ 
 
 loftily I they fpea^ opprejfion. They fet \ 
 
 Verf 8 their mouths againfi the Heavens. That \ 
 
 Verf. ^^' Againfi God and his Saints , whom ^ 
 
 Revel,! 3. they blaiphcmc ; and by this they do ; 
 
 Heavens an greatly afflid the people ofGod,v€rfe 
 
 fut for Cod. iQ^ jvaters of a full ^up are^rUngout ] 
 
 L^k^*"^' *8 h^^^^^ at the hearing of thole blaf.; 
 ^ * * phcmies. Teares as many 'Waters flow 
 from thenfy as the Chaldec expounds it. 
 
 Now the Root of all thefc Evils is in a 
 their thoughts, verje 1 1. <iyind they fay ^ \ 
 That is , in their hearts. How doth God^ 
 Verf I 2. J^ow ? And is their kpo>^ ledge in themofii 
 High? Behold thefe are the ungodly. } 
 Py^/.50* 16,17,18, I9>20. Divers afts 
 of iniquity are brought in againft the 
 wicked mam, but the Rife of all thcfe isi 
 in bis thoughts, verfc 2 1 . Thefe things, 
 hafi thou done ^ and I was filent. Thoti\ 
 
 bad been , cr All the wickednefs w^h men bring fortkl 
 T^a^* daily in their words and vifible waics, isi 
 
 the revelation and manifcftationofthei 
 thoughts of their hearts; words, and I 
 works are evident ^CharaftersJ wherin^ 
 we may read every mans thoughts,X;^;^^.1 
 2. 34.35. Symcon/^j^raMary, Behold\ 
 
 this 
 
our aUtons and Speeches. 5 5 
 
 this J ejus is fet for afign tobeffoken Or t^ra^ S.v *to- 
 gainft* That the thoughts of many hearts^ Kctkv^dZ<nf 
 (or from the hearts of many) may be re- i^ '7ro>>^(dv 
 vealed. Thcfc words have dependance y^ct^^Zv A/'J- 
 on thelaft words of the former verfc {A ko^^^m^ 
 ftgn tobefpokenagainft.) And they hold FendenLa par- 
 forth the root and rife of all that con- ^'^(^¥0. 
 cradiftion. reproach andTcoffs that the Avv^^yof^of 
 people caft upon Chrift f which were as Z^-^" ^^^"''''* 
 a (harp T>art, or S^ord in Maries heart, 
 or foul , peircinq it with bitter grief) 
 when they fell off from the Lord Jefus, 
 and cryed, Crucijie him , and fcoffed at ^^;l'^^\.r;^^^ 
 him hanging upon the Crofs. All this animampgr- 
 did originally proceed from the thoughts tranfibic 
 of their hearts ; and did evidently difco- ^o^^^aia vul. 
 ver and reveale the wickednefs and or^tz^gU:- 
 perverfenefs of their thoughts : They dius Sjrus 
 had thoughts of giving earthly honour . \^^^ 
 and happinefs by Chrift, thooghts of ad- T'^^T^^^ 
 hering to Chrift. if he fliould advance ^j;//^:.^''' 
 them to a Terrene Felicity in an earth- fta vet lanced 
 ly Kingdom. Trou 29.11. ^ fool utte- efl Heb^aorum 
 rethaU his mind. That is, his thoughts; ^^^^i^^Hf^ 
 a fools fpceches are butgoings forth of TTpmisvintt. 
 his thoughts.ThuSjtis evident that wick- mO n^Jn 
 ed thoughts are the root and beginning ^^,^-\[^^^^^ ^ 
 lofallcvillmaffcdions judgment, gc i^tSSl' 
 iture, word, and deed : There cannot gudioium m-^ 
 >c an K€tion before ^cre be aThought; urpretariB 
 " for 
 
54 ^^^' thoughts the root ofevilffeeches. "\ 
 
 L%yi, J'sfu for this is the order wherin our Aftioins I 
 
 haft am. arc produced. Firft, The mind thinketh j 
 
 ^oyxpj) lau' then that thought taketh and delighteth \ 
 
 ceam&c. the affedions , and from that cotneth^ 
 
 inter fretan* confcnt of will, after this coroeth eii^e- i 
 
 tfir, cution of the Adion &c. thcrfbre trace \ 
 
 every corrupt affedion and exorbitant j 
 
 pradicc, till you come up to (bme in- j 
 
 ward and hidden thought. There isevill^ 
 
 enough in a corrupt thought to turn ] 
 
 Angels of light into Devi's , and men \ 
 
 into ihe^Devils Image ; Evill thoughts; 
 
 X Tim.5.^. ^^^^ ^'^ ^^^^ of the Apoftacy both of 1 
 
 tvcL ii.n Tvlto- Angels and men; the fin of the Angels i 
 
 6«^ u^ apt' was firft in ^^0/^^k ; they were lifted up 
 
 lid ^lJLWi(n}Tis with the thoughts of their own Excel- 
 
 J'ia.^oK^i. ^^'^^y * ^"^ ^^'^ threw them down from 
 
 a height of Glory, into Chains of dark: 
 
 nefs, I 
 
 Third Pofition. J 
 
 3 . The thoughts of men are leadi^^g e- 1 
 vils , they have the prehemincnce and I 
 priority in finning, rhcy arc the Ring- 
 leaders in wicked waies; they are firft in 
 ^in ^11 our evills : all fin begins in our 
 OtSfn thoughts, t^$ is evident; Mieah 2. i. JFo 
 r TIN unto them that imagine iniquity and ^ork^ 
 w t^Sll '^ickednefs Hfon their Ms^Vphen the morn" 
 '^^ ing 
 
. Ihonghts are leading evils, 5 5 \ 
 
 Hng i/ lights they praBice it^ hecanfe their ^ 
 
 hand hath poVi^er, avd they covet fields and 
 t^ them hj violence ^and houfes^and take \ 
 
 them a^aj^ fo thej opprefs a man and his \ 
 
 kotife^ even a man and his heritage. 
 
 1 . Here obferve, i . That all iniquity ] 
 which is a Aed in mens vifiblc converfa- 
 
 tions is twice wrought; firft, In their - i 
 
 thoughts : Thej think iniquity and ^ork^ '\ 
 
 ^ickednefsupen their heis. That is, They I 
 work,forge,and frame in their thoughts 
 
 and imaginations upon their beds. ^ 
 
 2. In their afFcdions and vinble cour- ^ 1 
 fes: T hey yiporkjind pratlife it when the , 
 morning i6 light. T hat is, in the day time, \ 
 becati{e their hand hath po^er, Wicked- 
 
 nefs is firft wrcmght by their hearts, and 
 then by their hands. 
 
 2. Wicked affeftions and theworft 
 of adions, as coveting of other mens 
 fields andhoufesMd violent taking them ; 
 
 away ,thcfc have their beginning in mens \ 
 
 thought?.: Thefc are the Leaders thzt 
 caufc their whole man to erre 2ind go a- Efa 3.1*. rt»iJ 
 firay from Gods wajes ; and thcrforc 9.1^. , 1 
 when the Lord Chrifi declares what arc ' , 
 
 thofe Capitall fins of defilement which I 
 
 proceed out of the hearts of men , he J 
 
 nzmnhevill thoughts in the firft place: -] 
 
 They arefet as leaders of that Wack Re- . ' 
 
 E 4 giment < 
 
56 ihonghts are leading evils. ^ 
 
 Manhi5.xp. giraent , they arc in the front of thaci 
 ^^♦^^- black 'Roll, Mark^T^ 21 . 22; Om of the 
 
 heart of men proceed evi/l thoughts, 44ll^^l 
 tries, fermcatiofis, murthers,^c. i 
 
 I. Evil thoughts are iht firfl begottei^, 
 oithtolAAdam, the firft fruits of the] 
 flefti, the firft born of the old maH, the^ 
 eldeft Sons of corrupt nature, andther-| 
 fore fins of itrength. No wonder thcn^ 
 that vain thoughts do fb ftrongly charge 
 and captivate our Souls: thcftrength of 
 
 Rom.'7, 24. ^^^^ ^^^ ^//^ ^^ brought forth in them. 
 
 2. Eviil tnoughts ^ittht begetters oi 
 
 ^ all other fins whatfoevcr : Sins of af-i 
 
 fedion^and fins of adion,are originally 
 
 z Pcf.i 12 ^^ ^^^ loynesofourmind Cas all finnersj 
 were originally in the loynes of Adam 
 finning J ; They arc the naturall feed i 
 and off-fpringof our thoughts. 
 
 3. Ihe thoughts of men arcthe^^- 
 ginners and firft movers in all cvill, they 
 make the firft motion between (in and 
 the Soul ; In all the fins that they da 
 aft, their thoughts are the firfl movers:, 
 they propofe the Objed, they procure 
 a Conference between the heart and thc^ 
 objcd , they bring them together, and 
 fo bring forth fin into aft : they prefent^ 
 alluring Ob jefts, as profits, plea(ures,1 
 prcfeiracnts, beauties, &c till the hearts! 
 
Thoughts are leading evils. 5 7 
 
 of (inncrs be drawn away from the (ight 
 of God and bis Law , and tbeir afFedi- 
 ons taken aqd tbis in tbe abfence of 
 cbe things tbcimfelves. 
 
 Pofition^. 
 
 4. Corrupt tbougbts are Lording e- 
 vils; the thoughts of all carnall men 
 do exercife a Lordly power over them: 
 they rule zsfirange Lords in ihtxn^Efh. 
 2. 3 . The Apoftle declaring the ftate of 
 all men before renewing, fayes exprefly, 
 That the time W^y "^hen ^e all had our rroM^ii t* 
 converfatlonintheluflsefoHrfleJh^ doing ^iKyii/.a^ctf 
 the^illsoftheflejh, and of the thoughts, (r^t^^o^ x^i ^ 
 So it is in the Originall Text, and thus cPictvi'oav. 
 PajforTQ^idsit; Thefiefh Lordethit over ^^^'-^1^'^^ ^^^^ 
 mans thoughts^ and the thoughts over his ^f^j^^^, /j^^, 
 afe£ii9ns and anions* i^yii^ 
 
 Po fit ion 5. 
 
 Mans carnall Thoughts are hoftile E- 
 vils-; they arc Enemies , yea enmity a- 
 gainftGod. 
 
 I. They are Enemiesupinarmes a- 
 gainft the Lord of Hofis : they warr a- 
 gainft him continually. When the Lord 
 comes lo fubdue our Jniqmties in us, tbc 
 
 chief 
 
 Fafor, 
 
58 Mans corrupt thoughts ^re 
 
 the cbkf GapitaH Emmies that are caft 
 
 dowff and conquered by the Sword of the I 
 
 ^ ^^^•^^^^y^' Spinty2iTC onv thoughts and maginati' j 
 
 offs^Luke I. II. Hehathfhe'^edfirength i 
 
 ^ith his Arme^hc hath fcattered the proud ] 
 
 in the thonghts of their hearts. The '] 
 
 thoughts of proud linners do as it were 1 
 
 pitch the field and let themfclves in bat- I 
 
 tc!l agiiinft the Almightj : And it is a i 
 
 mighty work wherin the Lord of Hofi j 
 
 declares^the exceeding greatness of bis ■ 
 
 power , to ftatter and caft down the ] 
 
 proud in thcfc high thoughts that rife 
 
 upagainft him. ' ■ 
 
 This hoftihtyoflmans thoughts is - 
 
 «y V< "^jJ ckerly held forth , Coh i . 2 1 . aAnd jou 
 
 J^ivoia;tvTol< ^^^^ "^ere fomtimes alienated and enemies \ 
 
 Ipn/K To7? in your mind bj W^ic^ed Vi^or^s (or hjjour \ 
 
 7' mind in niched ^orh) yet no^ hathhe . 
 
 reconcued. Unregenerate men are here ; 
 
 exprefly fayd to be Enemies in their . 
 
 minA : T hat is ^ their thoughts which ; 
 
 , are properly the adibgs and agitations ] 
 
 Ateivotet of the mindtthe Original word here ufcd \ 
 
 titaz^taho. ^^^ ^he mind m the propriety of it, fig- 3 
 
 n fies the thought of the mind, \ \ 
 
 Col;i2.i. I n this T^xc we have thcfc four difco- 
 
 vcrics: i. All c^rnallmen arcthc dc- 
 
 c]a ed Enemies of the great God. i ^ 
 
 2. Ih^cK^tethiugwhcrinGodtooks^^ 
 
 upon ; 
 
Lording and hojiik evils. 5p 
 
 upon them as Enemies to himi arc their ^ ^ 
 thoughts : Sinners are Enemies in afFc- 
 aions& aflions.but chiefly in thoughts. 
 
 3. The fin$ that doefpecially alienate 
 and eftrange men from the bleffed God, 
 and all fellowftiip with him, are their 
 thoughts y every raigning fin alienates 
 men from God, and builds a wall of fe* er»;j*.i. 
 Juration between God and them : but 
 mans crooked thoughts made thatfirft 
 alienation in Paradice^ that great parti- 
 tion wall that extends from^one end of Ecclgf.y5<3 
 the earth to the other, andreachethup 
 to Heaven -• and our thoughts ftill con- 
 tinue the great Dividers that keep us 
 and our affedions at fuch a diftance 
 from God; and thus they are our grand 
 Enemies which pght againft our Souls. 
 
 4. Wicked works are the naturallif- 
 fae and oft-fpring of mens thoughts: 
 thofe works of wickednefs afted by the ^ p^^. ^^^^ . 
 (^olojfians did proceed out of the lojnes of , ' ^ * * 
 their minds. ) 
 
 2. Mans carnall thoughts arc ^;;w/f7 
 againftGod. ThisI take co betheprin- ^ . 
 
 cfpall fcopeand intent of the Text,/fow: 
 8 7- ^'he Tvifdsm of theflejh. That is^the 
 wifeft thoughts, motions, and adions of 
 a carnall mind are enmity againft God. 
 The Greek word that h tf anflated mf 
 
 dom. 
 
^o JhethoHghUofmenareth 
 
 i^hii^tt '^i dom^ Tigtix^t^ the ad of a carnali mind 
 rfltjjco^ comprehending thoughts,difcourfe,^r. 
 
 The wifdom of the flefti is the imagina- 
 
 on and conceit of every man naturally; 
 
 fayes Mr. P^r^'«/, the minds of natural 
 
 men and women^ltheir moft pradentiall 
 
 thoughts and pureft imaginations in 
 lam. ^ , I ^ , their carnali corrupted eftate are fenfu- 
 
 all, earthly, fleflily , yea enmity againft 
 
 God. 
 This extrcam enmity which is in mens 
 
 carnali thoughts (lands in thefe two 
 
 things. 
 
 I . They do not yeild fubjeftion and 
 
 fcrvice to the Law of God. 
 ]^om.8.7- 2.They cannot poffibly fubmit to the 
 
 >iK v'TToJA^i" Law in its fpirituality : Enemies may be 
 TA/ %A<i y)- reconciled and become good Sub jeds, 
 SuvfLTAt. but enmity it felf can never put on love 
 
 and fubjedion ; this enmity muft be a- 
 I boliftied, and the Royall Law put into 
 
 t our minds, before our thoughts can be 
 
 brought into obedience to Chrip;. 
 
 Pofition 6. 
 
 6* The thoughts of men are the For- 
 mers and Framers of all the evilland er- 
 111 1 rour whcrwith chey corrupt themfelves 
 
 and others whatfoever treafon dinners 
 
 do 
 
Framers of all evilL 
 
 do commit againft the God of Glory, it 
 is prepared and plotted in the privy 
 Chamber of their thoughts, their affc- 
 ftions, are the treacherous Abfoloms 
 chat do rife up and confpire againft King 
 Jefus : but their thoughts are the crafty 
 cy^chitofhels that contrive and carry on 
 the defigO' ; thefe arc the Shojps wherin 
 all mifchief IS forged & hammered out, 
 if men bring forth iniquity, it is concei- 
 ved in their thoughts ^ and hatched \n 
 their imaginations^ the plat-form ac- 
 cording to which men do ad, the work 
 of iniquity is formed in their thougtitf; 
 thefe ZTC tht principalis & the chief Plot- 
 ters ofall tranfgreffions^evill words and 
 works are as it were fins at the fecond 
 hand, the very firft life and frclheft vi- 
 gor ofall ill, is immediatly received and 
 infpired by the flefti into our thoughts. 
 
 The feavcnth Pofition. 
 
 7. Mans own corrupt thoughts arc 
 ^r^W evils , they are of a high and hai- 
 nous nature, they arc fins out of mea- 
 furc finfuH : Thought-fins are the worft 
 of fins ; it is a remarkable fpeech of the 
 learned Hebrews, thztftnftillthoH^hts 
 Are more heAvj then the Jin itfelf. That 
 
 is* 
 
 61 
 
 Pfo:^,i4. 
 
 Eft:5^^ 
 
 i 
 
 may 
 
6 2 . TheJ^n^ of mans thoughts are 
 
 is, then finfull works flowing from mans 
 £houghts,it is manifcft by the Scriptures 
 that thefins of mens thoughts arc more 
 finfull ^hen the fins of their words and 
 vifible works. If th^ cvill of their 
 thoughts were put into one fcaic, and 
 the evil) of their fpeechc^ and outward 
 adions put together in the other , their 
 thoughts would be found the hcavieft, 
 
 1. I grant that the evil! and demerit 
 which is ift the fmalleft fin js great, be- 
 caufeininan^ Icaft andloweftfwerving 
 from the Rule; there is a violation of 
 an Infinite Juftice andbolinefs, and a 
 turning from an infinite good, and ther- • 
 fore the guilt that fpringeih from thence 
 is after a fort infinite. 
 
 2. Yet tis clear by the Scriptures, that 
 there are degrees of fin , that fome fins 
 have a greater height and latitude of e* 
 vill then others. 
 
 3. I grant that wicked words and 
 deeds in refped of that fcandalizing 
 property which attends thera are worfe 
 then thoughts, becaufe open impieties 
 do fadden the hearts of the righteous 
 andftrengthen the bands of the wicked 
 and infed many. 
 
 4* It is a real truth that evill thoughts 
 in their own nature have an excels of 
 
 malig- 
 
out of me^^ure fnftd. .63 
 
 malignity beyond words and work?^ 
 whicli is evident by thcfe arguments. 
 
 i.Evill thoughts are precedents in all 
 th€ cviUs that come from us, ttiey are 
 the leading cviU^ashath be^n demon- 
 ftrated : now tis a very great aggravati- 
 on of fill to be firtt in finning • this 2^^ 
 didtoEvesfin^ttictvasfirJiinthetraii* 
 grejfion ; this heightned the guJlto/f ^ro- i Tim 2.14. 
 ham, he made Ifrael to fin : by Lis prece- 
 dency he led on the people to the pollu- 
 tion of Idols, the thoughts of men are 
 ^t Jeroboams ^ the Leaders- that <:gu(e 
 their fpeeches to fin, and converfations ^*^-^»^^« 
 to 'trie, and therefore moft juftly do 
 bear rhcgreateft blame, their thoughts 
 firft break thccommandements ofGod, 
 audthcn draw theiiraflfedions and adi- 
 OQs todothcfamc.^ 
 
 2. The thoughts of men are the pro- 
 duftors of all iniquity, the common 
 parents of all prophanefs. The Plotters 
 of alltreafonabk pradices againft the 
 Lord God; now the Contriveis and 
 Hatchers of Treafon have thegreateft ^ . 
 
 guilt and fufter moft. 
 
 3, Evill thoughts are moft provoking 
 fins, they exceedingly grieve & provoke 
 God againft us, the perdition of finncrs 
 is chiefly caufcd by their thoughts , this 
 
 is 
 
64 thejins of mans thoughts \ 
 
 is tnoft evident by that Inditcmcnt that \ 
 God brings in againft the old worlds 
 which is purpofely recorded as a warn- | 
 
 Gen:^.f . i^g ^0 all men even to the worlds end. ; 
 
 yerf6^ 7* ^' % ^^^^ dreadfull (entence that pal-^ 
 feth upon them in the Bil of Inditemcnt, 
 the Zon/declarcth them guilty o( great j 
 
 V€rf,%, Vpicked^efs ;^nd then he (hews what this i 
 great wickcdnefs was , which had the ; 
 greateft ftroke in their dc&mdiioti. And \ 
 every imagination of the thmghts of mans \ 
 heart ^as only evilh That is, the whole 
 fixion and frame of mans thoughts was I 
 wicked. \_ ^z-- ■ -:'...: 
 
 3. Now upon the declaration of] 
 their great provoking pollutions imme- i 
 diatly follows the (entenceof deaths ; 
 
 ' f.^ ^ my^nd it repented Jehovih that he had' 
 
 ferJ.o^J. ^^^ ^^^ ^^ ^^^ f^r^/7yC^(r. That is, ^ 
 
 God would now Jweep away man-kind 
 from the earth with the Becfom ofde- 
 ftrudion, andtherby, as it were ^ un-| 
 make man whom he bad made; as is| 
 more clearly expreffed in th$ next verfe: 
 exf^d the Lord f aid ^ 1 VpHI defiroy man 
 ^hom I have created from the face of the 
 earthy both man andbeaft ; for it repents 
 me that I have made them. Wherby it 
 appears, that evill thoughts were the 
 higheft and moft horrid ilns ^ wherby 
 
 God 
 
out ofmeafurejinfull. 6 5 
 
 God was moft grieved and provoked by 
 the old world : it is abundantly manifcft 
 in the Scriptures.that the men <^the old 
 world were guilty of many aduaU im- 
 pieties, open pollutions and abominati- 
 ons. As I . Prophanaition of Gods holy 
 Ordinances, in that the Members of the 
 vifible Church mingled thcmfelves with 
 the corrupt feed of Cain in the enjoy- 
 ment of Church Ordinances, gen. 6. i ,2. 
 \t\%^z\dt\xzt^henm$n began to mnlti^ ^"* '*^^' 
 flj on the face of the earthy then the Sons 
 of god Ja^ the Daughters of men that 
 thej ^erefair , and thej to$kjhem mves 
 $f all which thej chofe. 
 
 By Sons of God are here meant the 
 members of the vifible Church , Dent: 
 1 4. 1 . for unto fuch Mofes faith,7Vf are 
 the Sons ^/ Jehovah jro«r God. They were 
 the Sons of Seth , and the other Patri- 
 ark^. 
 
 Thefe Daughters of men were o^Qains Gcn.4.14. 
 Seed who were without the Church. VJSDI 
 
 Trom thy face Jhall I he hid or abfent. (as •mON 
 
 gen:4. 14.) fayes ^ain unto fehovah: 
 I That is J (hall be (hut out from the pre- 
 fence of God in his Church, as it fol- 
 lows verfe 16. And Cain Vs^ent out from 
 the pre fence of Ichovah, or from before the 
 fact tf/Jebovah. That is, from the plac? 
 F of 
 
5 ^ The fins of mens thmghu ^ 
 
 of Gods word aad publite worftilpins 
 
 Adams ^zm\f, who bdog a Prophet . 
 
 had tangbtfhis Children to Sacrifice and j| 
 
 P(ai.5^ 6. lervcthetior^fromtbey^ofGodsal-^ 
 
 pral.i3P.7« feeing pro vrdencc none can be hidden :j' 
 
 'i- therfore it muft needs be meant of Gods^j 
 
 Jcr 23 ,H« preiencc iff bis Church , of which CVii^v 
 
 was now deprived. 
 
 The Soffs of God mingled themfelves ] 
 
 with the Daughters of men : That is , of j 
 
 carnall men^i Cor;^. 3 . in their Churcb-H 
 
 fellowftiip, wherby the Law of Church- ] 
 
 Communion was violate^. 1 
 
 ok Howdothtbis appear , the Text I 
 
 feems to (peak only of mingling in mar^j 
 
 riage> ? 
 
 ^^/W* In thofc dates and many Ge-i 
 
 nerations after, the Church was only inj 
 
 particular families 5 Firft in Adams^^ 
 
 in Seths^ &c. The Sons of Cod by joyn-*^ 
 
 ing in marriage with j^ropbane womenj; 
 
 therby took them to fcllowftiip , to a! 
 
 common particif^tion of all Church] 
 
 Ordinances, whereby the holy things^ 
 
 were pfophaned. We havje afiiUTexEl 
 
 tfi this purpofe, gen. 4 26. And to 
 
 . Scth , to him alfo there was born a Son, 
 
 /nin and he called his name Epos : then began 
 
 K*lp^ wen prophanelj to call ; or prophanefs be' 
 
 r\)r\^ Di^I} &^^ in calling on the name of Jthovih.: 
 
 t Thaci 
 
mtofmeaJkreJinfulL 6? 
 
 Xhat thcfc words ought thus to be read, Enofchum, id 
 is clear. cajnufiu.^ 
 
 1. From the name Seth, gives tohis ^^1",,:^^ 
 Son Enosy by interpretation, /or- 2i^,yearsk^" 
 ro^fnll^ miferabley fo named (as it lecm- fore mLH b-gan 
 eth) for the forrowfull ftatc of thofe ^o call upon 
 daies wherin great corruption began to ^^f , , 
 appear in the Church, Gen: 6. 2. 3 . as a Prophet 
 
 2. The Invocation of Gods name be- c all his f on f or- 
 g^n not now ,but in faithful ^^f/i daies. rowfull Enofti 
 
 3. Though the Hebrew word may be iffnmh^i 
 K^iA.menhegm, ot men provh^ned ; yet 1 ,!? ,f5^^!L 
 It 15 commonly undcrltood here of the nameofOod-j 
 learned Hebrew* to mean frofhdnefs^ Thus Mn 
 and (ome tranflating it ^tf^^;>, take it Broughton. 
 thus, men began ro f^// (their Idols) by 'll^l^lll^^ 
 the name of the Lord ^, the forrowsand nomen^vc" 
 miferies of that age were very great, as pollui. 
 the name of Sms teftifics, and the Hifto- Thus the inter- 
 ry following in C}en\ 6. confirmcth^for ^inelhtbemar- 
 impiety crept into the church by unlaw- ^?^^ . 
 ful marriages with Cains Seed.Ano/her Hebrews mtb 
 great fin wherof the old world was guil- much conjettt 
 ty , was Rebellion againft the voice of ^^ ^^^ord the 
 God calling them to repentance by ff^'^^f^^ ^^ 
 T^Ah Preacher of Right eonfnefs. hisbirth^ 
 
 3. They wetc Refifiers of Gods Spirit Aifo Kimchi 
 who ftrove with them by his heavenly brings m this 
 mptions. oftmonasthiei 
 
 , . ,., , Then was cor* 
 
 rupud the c Ailing tif(mthe ^^jntofOoi. 
 F 2 4. That 
 
 i 
 
63 "The^ns ef mans thoughts 
 
 I Pctn.j.i?. 4. They wercdrowned in (enlualityj i 
 
 »o, carthlincls, and epicuriftne^ 
 
 Gcn.^.j, ^ - They were abominable Apoftatcs;] 
 
 g 59, Gei6.^.There^ereGyants ufonthe earth A^ 
 
 They fave in t'hofe daiesClht Hebrew word 7S(jfhi* ] 
 
 tbemfdves to Um , which is read (Gjants) hath the \ 
 
 tatingas bmt fignification from ftr/Z^W , as beinsA- j 
 
 *'"^'/5^^ poftate fallen from GodT . . 
 
 Ti^ypvi^ 6. They were IdoUtersfien:6.ii .The 
 
 '^ . ^^rfi W^ corrupt : That is, the Inhabi- i 
 
 tZDImJn tants of the earth. Gem 11. i. Corrup'^ ] 
 
 br^diW '^^ « in (peciall applyed to Idolatry ^ 
 
 ait a verbo and depraving of the true Service of ; 
 
 SSJ Caderc God, Exod:i2.y.1>euti 32. 5. fudg: 2. ] 
 
 & fie appel- 19. as the people are (aid ro (^ corruptly. \ 
 
 Jantur vcl ^ Chronx 27. 2. when they Sacrificed and \ 
 
 cidcrunr, &c. ^5-35- . u^ ^ J 
 
 Vifcatou 7.1 hey were Tyrannicall Oppreflors, ^ 
 
 falling upon men , and making them by \ 
 fear and force to fall before them. \ 
 
 8. The men of the old world broke : 
 out into cruell Robberies and Murders^ l 
 for which C^/t/^/sj will have them called j 
 
 Gen ^ «• Gja»ts; and this feems to be the opini- i 
 on of^hrjfoftom , Philo , and fofephus^ \ 
 Gen:6. 1 1 . The earth "^as filled with vio- ] 
 lence^ violent wrongs injurious and cruell \ 
 dealings Rapines ^ or Rol?hries^z% the \ 
 Chaldee cermecbir. 
 
 ^. They! 
 
out offneafureJinfuUi 69 
 
 9. They were ixxW oi gtois infidility 
 and imfemtincj , not belciving Gods 
 threats ; yea fthey hardned they hearts 
 
 againft all reproofs, warnings,waitings, , pct. ^. 10. 
 andlong-fuftcringofGod. Gcn.^.j. 
 
 10. They abounded in abominable Gigamcspro- 
 aduUrics and bodily pollutions. mifcuo concu- 
 
 ' II. All Difcipline lay trodden down IZ fSl 
 publikely and privatly : there was no pucUus crulic- 
 humanity left amongft men but beaftiall res. Pareusin 
 barbarifme in all places. Thefeandma- ^cncC^. 
 ny more were the fins of the old world; 
 yet when God comes to pafs fentcncc 
 upon them, hee doth not alleadge 
 thefe open defilements as the chiefeft 
 caufc of their deftruftion, but their ^vill 
 thoughts rather ; The greateft wicjced- 
 nefs which was al ledge d againft them, Gcn.^.y. 
 was the thoughts of their hearts: Becaule 
 their thoughts were fo many , and fo con- 
 tinualljf evilly they provoked God more 
 then all their other fins. 
 
 Simon Magus had many foul fins^but 
 the thought of his heart was his moft pro- 
 voking fin. Hence it is that 7eter advi- 
 feth him to fray Godifit^erepoJJible^ Aa.l.i*. 
 that the thoughts of his heart might he 
 forgiven him ; as though there lay the 
 greateft guile , and deepcftftain before 
 Cod. 
 
 F3 4.T&C 
 
yO Thejtns ofmehs thoughts 'i 
 
 ^S^/i^^"X\it fin^ of mcfls thoughts arc'paft ] 
 4\{nhmher\ they arc asth^ fand of'ttw 
 "^m irinurficrablc : Hd^^r tnany thoO]ghts . 
 do pafeft<>m thcrn^every hour, yea £^ 
 rytriinate? What mao can poffiblyun- ^ 
 Pfal. 19. derlti^nd how oft hcc offends in his j 
 
 thou g!tts everyday! ^ \ 
 
 1 hi<» d'^th rxceediftgly heighten the ^ 
 cvili" of «^ur thoughts, and adds to their j 
 Job, ^.7. iwi?i^J What is heavier then aMoun- : 
 
 tain of fand ? There be four agg?avad- i 
 onl^ WtNicfe do make the wickcdneft of 
 manl thoughts to rife up to a kind of 
 Inftnttbnefs; thfe^-' thoughts of carrtill j 
 ttieftiiindr Wotned'it^cvill. ■ 
 
 Gen.S.ai. t^^iiomth^ Childhood , ycafrom 
 
 thcii^bk*th- as the great heart- (carcher I 
 Exod.2(^, declares^: rh$ Hebrew word includes not 
 A ueliuF''^ caymans age, but Infancy, or Ghilds i 
 juffie^ m^ ^g^ -A Jewilh Rabbin confefleth, that 
 incnro quo fu- the evill imagin^Unisin manf^romthe 
 itinluccmc- hour that he u fernied.y ' •- - -^ - 
 ditus, Behind- 2. the thoughts of natural! mth are i 
 
 cuffustftcx^^- ^'^^^^'^^^^^^^^'^^'^^y^^ andnllthedxij '\ 
 tcro; . long,G€m6. 5^ as thtBcbrew worditn- 
 
 yri?/?^^/!/ ly^i/- port^s/ the tboughts^of tiasin ar^alw^aies;: 
 grcforsfrom ading, even when the body fle^ps,' the i 
 tZfi ^*^^ "^^^^ lyes ftill day nor ni^t;iy^/: ^ 
 P^^^i. 7. & '4^-3- wicked menace (aid to /iw«i^(or I 
 5804, * ' mzgn^ evils in their heart all the Jay. } 
 ^ ' 5. they 
 
are innumerable . 7 1 
 
 3. 'Xht'^ ^ti akogether ez/i/l^ cn/je^ 
 
 vilL ' ' Gen. 6. 5, 
 
 4. Every thought that carnall men p"^ 
 think, IS evil , and therefore their eviH ^^ 
 thoughts muft needs amount to a num- 
 berlefs fumm: the fins of mans thoughts 
 
 are far more in number then all his o- 
 therfins whatfoever. 
 
 2. Vaine loofe corrupt thoughts do 
 make up thegreatcft part ofthattrear 
 fuire of fin, that finners arc heaping up 
 againft the day of wrath. O what a vaft 
 treafur'cofwickednefsislayd up in their 
 thoughts? All wicked men have their 
 iulncfs of fin, which they fill up before Gen.iy* 
 they are cut x)fF; the grcateft fulncfs 
 coffin is in their thoughts. 
 
 Pejition 8. 
 
 8- Corrupt ihoxx^t^-krt^JifiMrhyfg 
 ieviJf ^ Jntcrriiptiiis abd lUndbers* o f 
 ihofegobd thingi that wjedo : they ex- 
 ceedingly hurt and hinder Its in all oar 
 performances:; loofc worldly wandriDg 
 thoughts do fpoile us of two pretioUs • * 
 things in ourPrayers andServices; 
 
 I . Of 0BC hearts^ by drawing tb^m 
 
 another way^, and cading us to bring 
 
 empty ohUtms to God ; thai: tvhcras WfC 
 
 F 4 (hould 
 
7 2 Cormpt thofights are 
 
 (hould draw nigh to Gpd with our 
 hearts^ and keep them clofe to him in c- 
 very performance : our hearts by rea- 
 fon of our wandring and impertinent 
 thoughts, zxtfar off from God. The Lot^d 
 complains againft the old Jews , That 
 their hearts were going after their cove'^ 
 toufnefs^ when they (hould have been in- 
 tent and attent to the word : their 
 thoughts were then upon this prefent 
 world, their earthly PoffeffionSjProfits, 
 &c. 
 
 2. Wandring and earthly thoughts 
 do fpoyl us of the acceptance oioxxt ho- 
 ly things; they are like a dead Fly in the 
 Apothecaries Oyntmcnt. 
 
 7ofitiong. 
 
 p. Corrupt thoughts are deadly de- 
 ftroying evils* 
 
 I. They lead to the height of wrath 
 and mifery in this world. Evill thoughts 
 arc the great leading begettmg (ins» 
 & therfore in way of juftice muft needs 
 bring forth the greatefl puniihments ; 
 the greateft miferies thiat befall a peo- 
 ple or Nation in this world, as Sword, 
 Famine, &c. are faid to be the fruits of 
 their evill thoughts j as is evident fir. 6. 
 
dijirojing evils 
 
 19. Behold I bring evilluf on thi^feofle, 
 even thefrnit of their thoughts. 
 
 The principall (in which broughc that 
 dreadfail deluge and defolation upon 
 the old world was the wickednefTe of 
 their thoughts. The thoughts of mans 
 heart were evill , and therfore God^ould 
 defiroy man and heafif torn the earth. Of 
 all vifible Judgments that ever were on 
 the face of the earth j this upon the old 
 world was the greaccft,it is not to be pa- 
 rallel'd by any judgment or vengeance 
 on earth , but that fecond deluge of fire 
 at the laft judgment, for the waters cut 
 off all man-kind, except Noahzn&\\\% 
 Family, and made all things fade and dy 
 on earth ,- as the Hebrew word UMab^ 
 but f which is a peculiar name to 2^- 
 ahs t\oodi) imports. 
 
 2. Evill thoughts do lead tocternali 
 punilhments : They drown mens Souls 
 in perdition ; the curfe of the Law, even 
 the flames of eternal Vengeance are due 
 to men for their wicked thoughts.ri/r/^^ 
 is every one that continues not in all things 
 that are Written in the La^ to do them. 
 The man that breaks the Law but once, 
 and that in thought only, is accurfed by 
 the fentcncc of the Law,becaure he hath 
 QOC done all l^ingi that arc written 
 
 thetin: 
 
 75 
 
 W tht drowning 
 of the eld 
 TTorldyihe Lird 
 had great re* 
 fpi6l in thdt 
 judgment to 
 ibiir wicked 
 thoughts tafbicb 
 were the root 
 ofaliyMnithtr- 
 fori be mcniKh 
 ne tht htm as 
 thecaufeofthe 
 Flood. 
 Gcn.^.f.7^ 
 Thus Mr. Pcf* 
 kins. 
 
 n-, •''^^^ 
 Diluvium t!c 
 
 didum quod 
 
 omnia fcccrk 
 
 concidcrc. 
 
 Dcut.iy,i<. 
 
74 Corrupt thoughts \ 
 
 theriit.'' the leaft wry crookeiftfiought J 
 makes men liable ta endlels wo- landi 
 wrath, Michaz. i. PFo unto thsfe ihati 
 
 *Rcot:S.^. If our minis be filled with carnaU 
 ^*]^^ earthly thoughts, it is a fiire fign thatfj 
 J^-^-^^^ we are in a ftatc of damnation. ^To he\ 
 >{n>?rin ^^^^^% minded is death. It manifefts^ 
 Ch I (^ lyW ^^^ ^^^'^ cftranged from the glorious^ 
 co^Um^xxyi' li^ oi Chrift. The ^TyW^ir^ reads the 
 torf; words thus , The thought of theUeJh i^ 
 
 ^§(^ni^<^ y^V de^h r and (b others read it;^ tn»t is,^ 
 icpY, earn all corrupt thoughts lodging ini^ 
 
 Alil Keddunt mens hea? ts leads to.cccrnall death. And3 
 prudemam.a' ^j^ jg reading ( I conceive) comes neerefll 
 I'L/'^^'"'''''' ^^ ^^^ Greek, and to the inient an<i 
 ^oi^^. ^ fcopeof the Text 5 as is evident by eomr^ 
 \^ctmou paring P hih 3.19^ whoje end is j>irditio»^ 
 
 Idem eft Paulo Vi^ho mind earthly things. That is,jjamna4 
 quod Mofifig- tion will bee the etid of thdfe whofci 
 mentum cor- minds are delight fuHy taken up^withth^i 
 ic^G7n^7^ thoughts of earthly profits, pleafiiresl 
 V^cus Hil:s\ ^^^^^^^ ^ ^'^^ ^^'^^ Upon ihevaind 
 19/ - * thingsofthis preftnt world, more ther^ 
 0/ TTt 'c.ynycict thetrutfes of Gods word* Evil thoughts 
 (^^ov^vTi^, was that great wickednefs that princii 
 (p^ovuv de- pally condemned the old world,andcal^ 
 tUratanm'i ad their Souls into the prifon of Hell, i Pet^ 
 diquld adpcej '^ji^^^ xhe Spirit of thofeungodljl 
 ''l^Tm feZ m«^ (to whom-eHoft once preached \4 
 
arcd&tiroying evils. y 5 
 
 ^i^^iiA/ mini tf f y ^ are no w iti ^ 
 i$ cvHPeftOitgfi; ki' vaihyuncleani fenfual, 
 wof'idly Vft6agfet§y to condemn and caft 
 IB whokwdfldbflmeriTntochet^ Prov.-ai. 16. 
 
 ofHcUfpt^fvk'JHehceitisthac Hcllit ,^ SiT53 
 felf hath ks h^frte from thcfe wicked Q^NaT 
 Oy ants of thfi oM world, Ptyi/r ^i 16. inCatu Gi- 
 The man that '^oftdreth otit efth %fay 0^ gmum. Thus 
 underphntiing^(halremaininthe'(^ongre' ^^^, Af^atf 
 ;j[^t/(?;? 0/' f fe ^yants ; according to^'the ^ ^^* -^ ^^* j^jg*^ 
 OfiginaiFj tis./ 7;; ^Z?^ (^on^re^atkn of the Qigas flur.' 
 Refhaim. Which word properly figni- -CD^Nin 
 fies gjants ; and tn that knk is alwaics S^'buxU 
 rendredby the Severity ^ }^y^v\i^ ^ y^y^- toru 
 v5/^T/1a;/$^j<)rot(rsiSs7^ : rboughweand . CD^SST 
 the latter Thterprtcers both in this and rn^^isj 
 fomc other places take it for the ^^4//, ^. • ) 
 and theffirin ofde^d mehr ^ -^ ^^ "^S^'m 
 ' Sl&fi^ What is this Congregation infeYnaUs. 
 bfthcGyants? Mun^erus . 
 
 t^^/ivi It is the place of the damned, tD"^i<p"\ 
 that inferrtal Prifon wherinto thofe Gy- scWotJlcr '^ 
 ants arccaft, who rebelled againft God Manes^oi mw- 
 in the daies o^Noah, of whom we read tui. 
 in Gen:6. Thofe mighty men of the old 
 world , whofe wickednefs was fo great 
 on thcearttt , and the thoughts of their 
 hearts fo evill continualIy,that it repen- 
 ted and grieved Gcd that he had made 
 ynan. Sinners that wander out of the 
 
 way 
 
7 6 Mam owk thoughts \ 
 
 way of underftanding, (hall be added ta 
 the Congregation of cbofe damned Gy-I 
 ancs in Hell; they {hallgototbatac-^| 
 curfed place in whicb chey are, and^ 
 abide wicbtbem in endle($ pains. Thu$ 
 IncoetuRc- Rabbi Salomon t7i^(>\xn^st\ii%l^m. 
 
 rhatis fa h ^' ^^^^ ^^^^ ^^^^^ ^^^^^ ^^^^ ^^ ^'^ 
 RaWn s!iilo- totcrpJ^cted, IS evident by comparing o -I 
 
 mon inhis ther places of Scripture, whcre^e like 
 
 Glofs upen this expceffion isu(ed, as twice more in this 
 
 Text. book ofTrovtfrbs. as Provii. i8. wherc 
 
 ^"^^^ Recording to the Vulgar Reading thcj 
 
 '-^];*^^ WOtdstunthusiFor her heufe inc/ineth ti} 
 
 he ^nL" ^' ^^^^K ^^^ ^^^ ?^^^^ ^^^^ ^^^ deadJRut ir? j 
 
 * t the Heb. l\%yAnd her paths to she Qyantsi i 
 
 CZ3?<* ^7N whichtheyo.rendcrthusby way of inv! 
 
 »A ^^^^^^^^' ttr pr^tmooy She hath fef her path in Hel\ 
 
 ^ ^ ^A •pf;iifji:heGyants:8cPro\QAS.StolnV(faters' 
 
 ^ ^ arej^eeter '^-'^'-and he l^nom Hot {nzmcr 
 wv yy]ycvcop . ^^ ^^^^ ^^^ ^^ ^ ftranfie viov[\zx\)that 
 
 a the Qjants are there ^ ana herGuejfs tn the{ 
 
 ProV.>; 1 8 ^^P^f^^ of Hell This is the proper readings 
 
 -^^ of the words according to the Hebrew:! 
 
 PD^NSn Hence obfcrve, that the Gj^»r//?/^(r^i/^ 
 
 ' \ myj r/7^^^;^//)!/o/JF/^//. The meaning of both; 
 
 thefc places is evidently this^ that Aduln 
 
 tcrers (hal have their portion with thofel 
 
 Apoftatc(^^«r/ in Hell torments. \ 
 
 So in Job 26.%. Hell is there elegantly^ 
 
 exprefled by the wailing of thole ^c-j 
 
 phmm fit dead Gjants^ Thc^ 
 
are damning e^ib. 
 
 \ 7 he C J ants doforroiv oir ^aii under the 
 waters {or from under the waters) and 
 the J that dv^ell Vpith them. Hell is naked 
 before him (that is before God) andperdi^ 
 tion hath no coverin£.lhc $.y: is read O- 
 therwifc by our Englifti and othcrTran- 
 flac: but I concme this reading ismoft 
 agreeable to the Originall, and the true 
 fcope and intent of the Textitfeif; tis 
 thus trandated by the vulgar Latine : 
 The Cjjants wail under the waters &c. 
 The meaning hereof faith judicious Mr. 
 Mede feems to be this : The place ^here 
 the old Gjants mourn or V^ail under the 
 'Waters, and their felloVp Inhabitants y the 
 refi of the damned with them , even Hell 
 and the place of perdition itfelf is naked 
 and open to the ejes ofGodyfrom whom no* 
 thing is hid : Which is agreeable ro that 
 in Provii 5.11. Hell and deftrullion are 
 before the Lord, &c. In this place the 
 Jews take the word >i^^^^(?» which we 
 render deftrudion for Gehenna^ that is. 
 The houfe of deftruElion. For the further 
 clecring of this nayftery, I (hall prefent 
 thefe 2.thing5 to be duly weighed, i That 
 the word Rephaim w^h is ufcd in thefe 4. 
 placcs^doth naturaly & properly fignify 
 gyants.Sc is fo tranflated in our Englifh 
 Bibles in other places. 2. That Heltor 
 
 the 
 
 I06 2^,5r, 
 
j 
 
 78 Mjins own thoughts 
 
 the plac^ pf , tb^ daiBncd, is very fitly 
 called the Congregatian, or place ef thet] 
 Gyants.}/ ..;'■-'■,. J 
 
 7^^^. I . Tbis worl Rephaimdoth primarily i 
 
 i<n31 ^^d properly fignific Gyants, as is ge- j 
 Gigantesin^^ nerally contcfled bythofe thatundcr-^ 
 fteroth^ ftand the Hebrew , it fignifies gyants i 
 
 LXX. y-^ff^v^ and mighty men , 1 
 
 '7*^- HexiGiejis uftdt<xcxpre(s thole migh* : 
 
 ty Gigantive people in Gen. 14. 5 . C^^- . 
 Gen. 15.10. dorlaomer fmote the \Refhmm in Ajhte-'\ 
 roth^ Ore. That is, chfGj^;^^/, as they '\ 
 arc called by the Greek and Chaldec Pa- J 
 raphraft, and the Hebrew word isufcd j 
 Deurri. 1 1. Mprefly forC;}'^;??/, Deutri.i i. Kapha] 
 •-^^^P was the name of aGyant in T^b^ who j 
 u^n jiaa fourc Sons Gyants in D/^it^i/^idaics, 
 l^erj. 20. 2 J'^»^:2i,i6.a2. ButthefeT^Z/^/^^ii^J! 
 m>v2n "^^^^ "^^ * people in Canaan : -^r^- 1 
 ^t^rn ^^^^ ^^^ a CityJin'B^^, where 0^^ 
 n 'N3T ^^^ Gy ant after Raigned, ^^/J; 1 3 .3 1 • , 
 nj 13 ly^^ 2. This wordRephaim is by our Engjifl^ I 
 Jofli; 15:8. Tranflators rendred Gyants ^ Deut. 2* J 
 "ITHV ^^-2.0. H^hich alfo were acconntedGy'^] 
 CD^NST ants 04 the Jnakirns t}yat alfo^as accotin»\ 
 Gen.^. 4. ted a 'Land of Gyants -(o( RephamsGf'^ 
 >^jX ants,) Rephaims dwelc there in the old 
 HD^D timQ, fo/h: I. $S.Thevalley of-the gy- 
 ants North'Ward^ Tfeij^ourEjigUihBi-i' 
 ble renders the word /Jf/?^^w. "j 
 
 3. Her 
 
are damning evils. 7 9 
 
 3 . fiell, or the place of the damned is ^Mi Bec^. 
 very fitly called the Congregation, or A'^^^^^^"^-* 
 place of the Gyants, or Rephaims. _ CD^N^pJ 
 
 1. BecaufcthofeGyants of the old m^NSJT 
 
 world were finners of the greatcft Emi- f/* 
 
 . t r J • T-L r Id eft vocantur 
 
 nency in thole daies ; They were tz/^;; t)/ q^xSt 
 
 n^ms* pi'opterea quod 
 
 i.Forheightof ftaturc, they were ^«i^«»^^^^ '^' 
 men of vaft bodies, terrible to all Behol- ts'l^'n 
 dersrSuch zs Gohah is defcribed to be,& f.^f;,j meturfc. 
 the Sons of the Anakjtns ; Their ftature mde & 
 wa« Jo horrid, that the hearts and hands ^ D^aiN 
 of thofe that .beheld them, did fall ivith J^^'l^rirfedibile 
 /^4r, therforc they are caird /f^j5^/^/»? homines in 
 and Emims i Yea, there isthatEnor- mundo^nmavo 
 raoustalnefsafcribed toGvants, Num: fi^rofquemn- 
 13. verf.laft, That the Spies of Ifrad i^piT" 
 looked on themfelves as Grajhoppers in Gigantes mon- 
 comparifoH of them. flrofie magni- 
 
 It is credible that moft men in thofe ^J^dinis iftl 
 daies ofold were ofa very grand ftature , C2n^B2 
 for many ages. After the Flood we read f^^ff, p^^^„^^^ 
 of whole Nations, People and Lands &vmnem'mt 
 that were Gyants , tallasthe Anakims^ Varcm. 
 Gen. l^.'i.^eHt: 2. vtti. II. 20. People 
 great andmany^tall as the Aiiakims. 
 
 2. Thefe Gyants of the old . world 
 were men of name and fame for height 
 of all impiety and cruelty ; for they 
 
 >traifting in their Gigantive ftrength and 
 *r \ hugenefs 
 
Mans own thoughts 
 
 tiugenefsof ftature.trod down all things ' 
 under their fcccr They were a mon- 
 firous cruell Cydopicall kind of men^i 
 fearing neither Gojd nor man : They ] 
 were fiill of violence and VilUnies in i 
 cbeir works, filled with vanity and vile- : 
 ne(s in their thoughts, which was the j 
 root and top of all their wickedneis. ] 
 
 i.Thefe impious Gyants would be 
 accounted men of name for Religion and ; 
 Piety^ as the Pope , Cardinals and his,^ 
 Bifhops, being really Antichriftian, cru- i 
 cUandunhoIy , yet will becallMmoft | 
 holy, reverend, and nlcn of Clemency, j 
 as Luther obferves. 
 
 3. The multitude of thofc Gyants , 
 and their wickednefi wa$ fb great, that \ 
 the Flood was fen tpurpofcly andprin-; 
 cipally todeftroy thefc Monfters,though 
 the corruption and calamity were uni- 
 verlall. 
 
 4. There was fuch a world of thcfe j 
 curfed Gyants that went down to Hell! 
 in one day, that Hell it felf may fitly re- 
 ceive its denomination from them : The 
 Hellifti prifon was almoft empty , till 
 thehRephaims came in, the companies 
 of Gyants that were gathered at once 
 into Hell, and there met together, were 
 fo many , that the place of damned tin- 
 ners 
 
!?t$ 
 
 are damning evils. 8 1 
 
 ncrs is properly called the C^ngrei^tion 
 
 of the Gjants. Prov.ii,!^* 
 
 Thefe had the prehemincncc in na- 
 ming the place ofcternallfufFcring, as 
 they had prchcminence in finning.They 
 that are caft into that prifon fmce the 
 Flood \ arc their fellow Inbabitancs , 
 inch as are daily added to the Congre- 
 gation of infernallGyants, Now tistc- j^b t4,^\ 
 markabie , that the chiefe capitall iins 
 which were hjed to the charge of thefc 
 damned Gyants were their evill 
 thoughts, & therfore for their thoughts 
 chiefly were they caft into the flames of 
 eternall vengeance. 
 
 10. Mans evill thoughts are the ^. , 
 ftiong holds of the ^W/e>^^; allunre- UMh.i2,\% 
 newed men are under the power and ^^ ' ' 
 pofleffion of the DeviLThxs ftrang man Aa.i^ i8. 
 hath his ftrong holds whereby he holds 
 men under hii power, 2C(?r.io.4. In 
 thefe Forts is Satam greateft truft and 
 triumph, thefe ftrong holds are mainly 
 mans mountainous thoughts; as i.High 
 thoughts of fclf-nghteoufnefs. 2.Strong 
 conceits of fclf waits. 
 
 I. Many poor Souls are ftrongly pof- 
 fcffd with thoughts of their own righ- 
 teoufncfs ; this is the great ftrong hold 
 whcrby Sacan podeffcth their Souls: we 
 G arc 
 
 \ 
 
82 the lirong holds oftheevill one. \ 
 
 arc apt to think that there is fomthingj 
 
 in our prayers and perfbrtnanccs tbac I 
 
 may be our rightcoufhefs , life, accep- \ 
 
 tance , and attoncment before God. 1 
 
 Thcfc raifed thoughts zrc thofe Moun-^ \ 
 
 tdns that muft be brought low , before \ 
 
 * V ^ we can f^e the Lord to be our Salvatiom \ 
 
 " *''^' A Fort is a Mountain raifed up , or a ■ 
 
 Caftle railed upon a Mountain or Hill . \ 
 
 I. Thefe lelf-€xalting thoughts arc^ 
 
 that firong hold wherin men do (belter i 
 
 themfclvcs againft the llorras of wrath^ ^ 
 
 they are much in duties, and far fi^om o- j 
 
 pen defilementstherforc wrath (hal not 
 
 come neer them at the great day cf] 
 
 wrath^ and revenge as they conceive. I 
 
 2.Thefe high thoughts that men havci 
 
 ofthek^ owne righteoufheft, arethiatj 
 
 ftrong hold which keeps them from/^^-^ i 
 
 Rom; 1 0. mitting to the righteoufnefs of God* 
 
 5. Men naturally have firong con-j 
 ceits of their own waies, of the good-l 
 nefs of their owne fpirituall Eftates^i 
 They arc alive in their own apprchenfi-^ 
 ' » ons , and this is another ftrong hold of I 
 
 Satan, Provii^AliThereis a ^aythat-^ 
 nnnnHI ^ right in the Jight of man , but the lafi' 
 -^^^T end t her of are the Vacates of death So Prov: 
 niD 16.23 . <t/4^llihe Vi^aies of a man are cleatt 
 in his o^n ejts : Bvery ^ay of a man u 
 
 right 
 
Mdm evUl thoughts are 8 3 ^ 
 
 right in his o'^n eyes. There be thoufands Pro v. if • ii» I 
 of Sauk that think their waics are right *• j 
 
 in Gods fight , and themfclves in the 
 right way to Heaven , yet at laft it ap- 
 pears to be the way of Hell ; meer me- ; 
 ralifts X legall and formal! Profeflbrs j 
 do frame prefumptions, principles, and 
 premifes in their own thoughts to build 
 conclufion of Salvation upon. This was 
 Tatils cafe before the Law came in pow- 
 er and fpirit unto him; he thought PWi.j. 
 himjelfblamelsfs^ and in a ftate of light i 
 and life, that if any living went to Hea- 
 ven , it ttiould he Paula Pharifee: See ^ 
 what himfclf^fpeaks, Rom: j. 9. I once ': 
 ^as alive without the Law^ hut yphen the 1 
 Ccmmandement came , fm revived^ but 
 J dyed. That is , when the Law came to 
 me in its fpirituality ; I now had expc- \ 
 riencc of the falfenefe and foHy of my \ 
 former thoughts , I now faw my felf a 
 dead undone m.an ; thus that Pharifee 
 in Luk} I 8 . and the fooUfh Virgins , had 
 fuch ftrong conceits that their waies 
 were right, that he gives thanks for it, ^w^*^^-^®.* \ 
 and they came knocking at Heaven Matth^if.iti^ 
 Gates for admiflion : Ycathcworftof ix, ^ 
 finners do conceive a propriety in God; 
 this is evident, Hof: 8.2. Ifrael Vnill cry \ 
 unto mf^ my godj Vpe k^to^ thee. Yet this 
 G 2 Jfract 
 
§4 the Devils firong holds . ■] 
 
 ifrAil had cafi off the thing that is good. \ 
 vcrfc 3, and LMichu 3. 11. The heads \ 
 therof judge for Re^ards^ and the Priefis i 
 therof teach for hire. Their Priefts and ] 
 Prophets did mind their own gatn more ] 
 then the gaining of Souls ; Their Jud-j 
 ges looked to Rewards niore then Righ- ^ 
 ^teoufneis, Tet ^ill they lean tifonthc' 
 Lord^ and fay ("thac is in their hearts) Is j 
 not Jehovah in the mids ofvt^ ? By a aioft ; 
 intimate preftnee, as the Hebrew word \ 
 imports ; 2^o evill can come ffpon m. \ 
 Men that arc ftrangers to the light and ; 
 life of grace,and full of felf-love,are ape * 
 to think well of their fpirituall Eftatc ^ 
 u pon prefumptions and principles for- \ 
 ki\^o%Wn- ^^^ ^" ^^^^^ ^^" imaginations. The| 
 him. PhiloJbphcr tells us of a Sea, wherin by j 
 
 the hollownefs of the earth under it, or | 
 Ibme whirling and attradive property 1 
 that draws the Vcffell into it, Ships ufc \ 
 to be caft away in the mids of a Calm ;1 
 even ib a number of Souls do gently pe-^ 
 rifh in mids of their own fecure conceits! 
 and prefumptuous imaginations : Asj 
 the Fifli Volyfm chtngcthhimlclfintol 
 the colour of the Rock, and then dc-j 
 vours thofc that come thither for {bel- 
 ter ; So men do (hapc their mif- 
 thoughts and mif-apprchcnfiQns into ai 
 
 form 
 
Mdfts tvill thoughts are^Scc. 
 form of C hrift and Faith in him , and fo 
 deftroy thcmfclvcs. 
 
 This ftrong hold that fin and Satan 
 hath in the finners thoughts muft be 
 overturned, before they can be turned 
 to God. 
 
 »5 
 
 G 3 The 
 
86 
 
 Sii» \ 
 
 ty working in mans 
 Thoughts, \ 
 
 i 
 
 Mark 7.21^22^23. I 
 
 i 
 From within out of the heart of men \ 
 -proceed ev ill t bought ^^ Adulteries^ I 
 fornications^ Murthers^ Wicked^ \ 
 nefs 5 Lafcivioufnejs ^ Blafphemj^ -l 
 Pride j^fooliJImefs^Sac. All thefee^ ; 
 vill things come from within dnd \ 
 defile the man. \ 
 
 IN thefc* words there are three \ 
 things clearly prelented to our cCnS- \ 
 fideration. | 
 
 I. That all kind of evil! thoughts do 
 proceed out of the heart of men by cor- 
 rupt nature. 2.Evili 
 
The myjiery of Iniquity g . 
 
 2. Evill thoughts arc the great lead- 
 ing and raifleading fins, thcrforethey 
 arc fee in the firft place , and placed in 
 the fore- front. 
 
 3. Evill thoughts are gran^i defiling 
 fins. 
 
 I have (hewed you the p€rnitk)us pe- 
 ftilentious properties of mans thoughts; . 
 I will now give you fomc generaUdif- 
 eoveries of the divers kinds of evill 
 thoughts which proceed out of th^ 
 hearts of all men ajtid wocmcn , and do 
 work eAicacioufly \x\ thcm^ folong as 
 they ftand in their naturalt corrupt e- 
 ftate, wherby chcMyftery of Inlqiuty 
 working in the thoughts will evidently 
 
 appear/ . : r-v> ;;^ 1 
 
 To make a punftuall diftoyeryofthe 
 iniquity andilnefs of mans thoughts in 
 all prcicularities of adings is fa work 
 that the wifeft man is not able to per^ 
 form. I (hall only prcfent unco you a 
 generall furvey of that world op wicked- 
 nefs which is aded in the thoughts; of 
 
 !• The firft evill thought wJiicbpro- 
 eeeds out of the heart of men , is a 
 thoughioityftheijme, a thought that 
 there is no God: wWh asitisfirllin 
 ord^r of working »fo it is of all other 
 G 4 the 
 
^8 Tporkjng in mans thoughts. 
 
 the moft deteftable' and damnable 
 thought which yci exceedingly prevails 
 in thcfc evill daics, this Athcifticall 
 thought by corrupt nature pofTefTeth 
 the heart of every man, as appears by 
 the cxpreft teftimony of him who is the 
 Though t-fearcher^ Pfali 14. i . The fool 
 hath J aid in his heart there is m Cjod, 
 Thoughts are the fpeakings of the heart 
 fo ?/"<«/: 10.4. t is faid of the wicked mart. 
 That all his thoughts are, there is no <jod. 
 Thus tis in the Margin of our Bible«,and 
 it fitly atifwers the Hebrew Text. 
 
 Pra!.ro.4. ^tiefti Who is this wicked fool that 
 
 D^^'?^5 pj< thinks there is no God. 
 
 I^niaro \h^ • Anfy^i Not only foitie feared finners, 
 but every unregencrate man and wo- 
 man, even thofe that arc otherwifc of a 
 civil! convcrfe; their depraved rrtfttds 
 do incline to this Atheifticall thought, 
 though they are aftiamcd to fpeak it 
 with thdr tongues ; therfore St.Paul in * 
 Rom: $. Sating forth the fin full eftate of 
 all men by corrupt nature, he alledgeth 
 the authority of thofe two Pfalmes forc^ 
 cited, as exprcfly fp^aking of every man 
 ts heisinhisnaturallfolly, 
 
 Jiom.i.tZjifi 0^i;lt is a principle implanted in mans 
 
 jr.o,ii. ^ nature that there is a GoS, how then 
 
 ^an this unnaturall thought of Atbeiimc 
 
 be 
 
The Atheifme of mutts thoughts t^ 
 
 benaturalltoanyman. 
 
 >4;;/r.TheIightofnature that comes Johnis 
 from the (tCOnd^Adam^enlightmng everf 
 mm that comes into the VQorld : Encline$ 
 men to think and bckive that there u^ 
 God; but the darknefs anil defilement 
 of nature (which comes from the firft 
 Adams fall J makes men proud to think 
 that there is no God. 
 
 z. Carnal! men areapttoth:rikthat 
 there is no fuch holy Righteous All- 
 knowing Stn-rcvenging God , as the 
 Scripture declares, Pfal, io.verfc4. and 
 II. compared /y^^/: 50 21. 
 
 ok' But we never di 'covered Of dif- 
 cerned any fuch Atbcifticall thought in 
 ourfelves. 
 
 ^isf: llnregencrate men cannot al- 
 waies know the thoughts of their own 
 deceitfull hearts. 
 
 2. This reflexive Cogitation wherby 
 we difcern and know what we think, is 
 properly Cenfeience : Now in mans lap- 
 fed Eftate Confcienceis corrupted and 
 carnall, flecpy andfecurc, blind and 
 polluted;whence tis that it cannot faith- jirus 1,1 J^ 
 fully perform its Office, in giving in true 
 tcftimony what mans corrupt mind 
 thinketb. 
 
 3. Thoughts arc called the/r^r^^/ of 
 
 th 
 
oQ The Atheifme 
 
 the heart ^ hidden thoughts^ therefore \ 
 they are not fo eafily difcernedasthe ! 
 affedions and outward adions. i 
 
 £^eft: How may we certainly know \ 
 that we are guilty of this abominable \ 
 Atheifticall thought. '\ 
 
 itAnf'^x There bee three infallible; 
 fignsfet down in /Y^/.i4. ; as 
 
 I. aA corry.pt converjation^ verfe 2, 3 • j 
 
 Thej have corrupted themfelves^ they j 
 
 that Walk on in wicked waies againft the J 
 
 clcer light ofGods word and the Lawil 
 
 Qf naturc,are thofc that think that there \ 
 
 y, . is no God. * i 
 
 y^rj.d^. 2. Slighting and negled of Prayer, j 
 
 Prayerkis perfons and Families are fiill] 
 
 of Atheifticall thoughts. a 
 
 Verj.&% 3. They ihat feoff and jeer at thc^ 
 
 hope holincfsandprecifenefs ofpthers^j 
 
 do manifeft themlclves to betheie wick-^i 
 
 ©d Atheifticall fools. 
 
 4. They that arc afraid to commit fin;! 
 in the prefence of man , and yet in the 
 prefence of Gods all-fearching eyedoei 
 fccretly work iniquity : they that ufc de-ii 
 ceit, lying, andfaltehoodintheir>deal-f 
 ings with men, thefe do think th^ there:: 
 is no all-knowing God to. take, not ice 
 of their waies and to call them to a reckr 
 oning. - ;/ .: I 
 
 2.The| 
 
of mans thoughts. 9 1 
 
 2. The fecond grand cvill thought 
 which proceeds ouc of mans heart, is 
 an Idolatrous thought: What a world 
 of Idolatry , fpirituall Idolatry ii com- 
 mitted in our ^ houj^hts , and yet few of 
 us take notue tnerof ? There be two 
 waics wberbv we are guilty of high Ido- 
 latry by thinking. 
 
 1, By turnui,? the true God into an I- 
 doi ofouro/n fancy. 
 
 2. By exalting the Creature into the 
 piacc ofGod. 
 
 i; It is a c ,)mmon thing for mans car- 
 nall imagination to turn the true God 
 into an Idol; therefore the Ephejians « 1^ -, 
 before th^tr convertion are faid to^^ P • • 2^. 
 Wfitheut god inthevforld: For though 
 the wileft of he Gentils did acknow- 
 ledge on? Infinite Being, Creator of 
 Heaven and Earth ; yet bccaufc they 
 did not in their minds rightly conceive 
 of God, futable to his fpirituall Excel- 
 lencies , they had no God , but mcer Pfal* >^.f . 
 Idols. 
 
 ^e!i\ What are thofe Idolatrous 
 thoughts wherby the mind of man turn- 
 eth the Infinite God into an Idol ? 
 
 Anf>^\ There be fix grofs thoughts 
 which do notortoufly poflefs the heart 
 of every man by corrupt nature. 
 
 iXaroall 
 
9 2 The fpirit nail idolatry 
 
 i. Carnall men conceive there i§ n4 
 ill-prefcnt Being, ,they chink that Gotl 
 is confined to a cercain place , (hut up in 
 Heaven , and not prefent in all places: 
 Thus by denying the Omni-prefencc of 
 God, the mind of man imagines God to 
 be fuch a one as he is not , and fo turn^ 
 cth him into anIdoL i 
 
 2. That finners arc guilty of this Ido- 
 latrous thought is evident by theScrip- 
 ture$,as fol^ 22. 12.13 .Eliphaz doth per- 
 fonate wicked men , and brings them in 
 fpeaking of God in their hearts, as if he 
 were confined to the higheft Heaven : 
 // net God on high in the Heaven f Be- 
 hdd the height of the Stars, ho^ high thej 
 are. Hd^Jhoptld Cjodkno^? Can he fudge 
 jcr 15,24. if? Omniprefcnce is an eflfenciali pro^' 
 Pfal^f'^'^^* pcrty of God, and thcrfore they that 
 ^* '^^* conceive of God as included in any 
 « place, or excluded from any place, as 
 circumfcribed^ defined, or contained m 
 the Heaven of Heavens, as perfonally- 
 fixed to any one placc,as prefent inneerl 
 and not in remote places, they do here- 
 by turn God into an Idol of their awtii 
 brainsl 
 
 2, Carnall men conceive there isnO; 
 4ll'f tiling providence of God, whereby^ 
 lie obferveth and ordereth til things in^ 
 
of the thoughts. 95 
 
 the world particularly ; they imagine 
 
 that God walketh in the circuit of the 
 
 Heaven, not minding or regarding what 
 
 is done here on Earth, either to reward 
 
 the righteous or to punilh the wicked: 
 
 finner^ fctlcd on theiy Lees, fay in their 
 
 \\tzxl$^ The Lord ^ill neither do good nor pfjj^n, ^^ ^ 
 
 evilL 
 
 i.They conceive that the great God 
 doth not look upon fmall matters done 
 on Earth,wheras tis his Glory to behold 
 faiall low things and things on Earth. PfaU.'uj,?,^. 
 
 3. Carnall perfons think that there is 
 no all knowing power , who doth fee 
 and take notice of all their aflings : that 
 tbcfc are their common thoughts is ma- 
 nifeftby divers Texts , zsP/aliio: 13. 
 The kicked mansfajs in his heart. (Thit 
 is, he thinks) Cjodhath forgotten^ he hi'- 
 deth a^aj his face ^ he will not fee ^ or, not 
 at all refpe^for ever. If he do fee our 
 waics, yet he quickly forgets them, 'and 
 P fall 94, 7. The wicked fay, The Lord 
 fhall not fee ^ neither Jh all the God of Jacob job 1 2 . 1 1 i j 
 regard it. Ho"^ (honldGodk^o'^} Can Ezck 8.12*. 
 he difcern through dark Clouds ? Thefe Efi-a^.i5. ' 
 are the Hcllifti thoughts of men in their 
 adings of fin , wherby they conceive 
 God to be like themfe!ves, and turn him 
 into an Idol , yea a Heathenilh Idol, 
 
 thK 
 
 I 
 
9 4 ^^^ fpirituaU idolatry 
 
 have hath eyes and fee not. ] 
 
 , 4. Men by corrupt nature are apt to | 
 tfcinikthat there is not 2in All-power- 'i 
 /i«/ Being, they have low flight thoughts ; 
 of Gods power, they think he hath but ^ 
 littie ftr^ngch, or can do but little with | 
 k^fok 22. 17. H^hat canthe (t^lmighty : 
 do againfl themy or for them. E(a: 5. 19. i 
 Let us fee'^hat God can do, let hm make j 
 ^eed^ let him haft en his ^or^jhat "We may \ 
 fteit. We have heard much talk by our { 
 Preachers ohh^ poWer of hk anger ^ let ; 
 him do his ucinoft,he can do us no great 
 hurc ; thefe arc the prefumptuous 1 
 thoughts of evill men. ■ 
 
 2. Poor Souls af their firft looking to- 
 wards Chrift, are apt to limt the power I 
 of God.and to think thus in their hearts \ 
 if our fins were of a lighter and lower 
 nature , we could then conceive they 
 might be pardoned : but can God par- 
 don fuch black bloody fins, crying capi- 
 ta! Crimes, prevarications and procla- 
 mations as we are guilty of? Can he 
 fubdue thefe Anakims, our predotoi* 
 nate lufts? can hee foften our ftony 
 hearts, and quiec our turbulent affedi- 
 ons ? which we cannot think how it can 
 be done: So when we are brought into 
 the Momt^ and all outward means fail, 
 
 we 
 
of mans thought i. 95 ^ 
 
 we are ready to think, can Goi delivct 
 
 u$ ? an he provide for us ? &c. ^ ) 
 
 By this limiting the power of God in f j 
 
 oar thoughts, we conceive hiralikcto 
 our felvts in a finite perfeif^ion , and '\ 
 
 therby we turn him into an Idol of our 
 own fancy. 
 
 5r. Ungodly ones conceive God to be I 
 
 €iUfnercj^zndi mjpffiice : They think to \ 
 
 find life in the way of death • they con- 
 tinue in a courfe of finning , and yet 
 they imagine that m evillxan c,ome ffnt§ ^^^ •'' ] 
 them^tbcy fay in their heart wejhall have * ' \ 
 
 feace though we T^alkjri in the ftubbornefs Dcat.zQ.it l 
 of our heart s^&c. By thcfe prefumptu- %o, 
 ous mens thoughts take away the Juftice 
 & Truth of God,and make him all mer- 
 cy, one who wil not punifti fin,nor per- I 
 
 form his threatnings, and fo they make 
 him an Image of mans imagination. 
 
 6. Carnall men do think thac 
 God is like to themfelves^they have low 
 carnall conceits of bis glorious fpiritual 5 
 
 perfeAions. This the Thought- fearcher ^ ^ 
 
 declares againft thofe wicked ones,P/^/: " ^ . 
 
 50.21 . ThoH thofighteftfurely that 1 was 
 like uj^to thee ; that I ^as and would be 
 as thou art. There is a ftrange pronefs in 
 mens corrupt minds to think that God 
 is like to man : they do frame conceits 
 
 of 
 
^6 the fprituxll idolatry 
 
 of the cffentiall and perfonal propcrticr^ 
 «nd operations of God , according to ; 
 chofcimperfeft perfedions, properties \ 
 and adings, that they fee in themfelvcsr 
 Hence it is that the Scripture tels us that i 
 Kumb.ij/ If • Qod u mt a many nor as a man. wherun^ \ 
 I Saaa.ij.>j.^fi7$?i/j^^/%»;»f^yWir^ jchovah.Which \ 
 fpeeches do import that there is a pro- 
 fiefle in our carnal! imaginations to \ 
 change the Infinite God into the lkc-> 
 fieft of man : Yea, what fin is there to \ 
 which wee jire more inclined, then to J 
 thefc Idolatrous thoughts: if wetakc- 
 ooticc of our daily thoughts, we (hall' 
 find fad experience herof ; we blefs our i 
 fclv^s thac we arc no Idolaters, wheras 
 the heart of every man by corrupt na- 
 ture frames a thoufaftd fal c Gods in its ; 
 thoughts : every undue unfutablc i 
 thought and imagination that we have, 
 of God, is aframingofafalfe God in • 
 our minds : we maft think nothing of; 
 God, but what he declares of himfclf in J 
 the Scripcure ; whatfoever we think; 
 and conceive of God f ither contrary or \ 
 otberwife then he hath revealed of him-^ 
 lclf» is tht turning the true God into an ; 
 Idol ; as there is a changing the Cjlorj of 
 t\sc Incorruptible God, into the extcrnallj 
 likeneis, of men and other Creatures^i 
 
 by; 
 
of mans thoughts . 07 
 
 by Etbnick Idolaters, that great On for Rom.i.»5. 
 which the Gentiles ftand Indited ; fo 
 there is a changing the glory of God in- 
 to the internal likenefs of mens fancies, 
 by mif conceivings and wrong appre* 
 hendons of God in their minds j this is 
 fpirituall Idolatry wherof we are excee- 
 ding guilty in our thoughts; as 
 
 1 . When we conceive God to be like 
 to man in any of thofe glorious pcrfc- 
 dion$,virtuf s, or afiedions that are at- 
 tributed to him. 
 
 2. When we mcafure the Infinite 
 power of God inour thoughts.bythat 
 limited weak power that is in man: as 
 becaufe men cannot forgive great tref- 
 paffes done againft them, we are apt to 
 think that God cannot pardon our 
 great tranfgreffions, 7/^.55.8,9. 
 
 3. When we conceive God to be that 
 which he is not, this is//7(?//^/?/-IdoUtry^ 
 
 4. When we imagine any thing of 
 God that imports the leaft imperfedi- 
 on or deficiency j as 
 
 I. When we think that God is chan* . • 
 
 ged by our A dings, Prayers, Hunailia- 
 tions, &c. 
 
 2. Or that he is a gai ner by oor Servi- 
 ces, wheras the Scripture declares, that 
 firong man Geber ^ man in bishigbeit 
 H ftrcngth 
 
gS, The fpirituall idolatry 
 
 Job %%At ftrength of ading cannot be profitable \ 
 iaSn toGod^Job i^.Tfal.l6i. Luk:\j.c^AO. \ 
 ^3J \:^'6 ^^i C^^^r, the name of man in refped 
 of his ftrcngth. ; 
 
 3, If wc think that we can oblige God \ 
 asaDebcortaus; or 
 
 4, That there can be the leaft ad- j 
 dicion to his Eflcntiall Glory by all that ', 
 glory that we give unto hira in oar ac- ] 
 knowlcdgments , thcfe are IdoUtroas^ 
 thoughts which do change the glory of \ 
 God into the likenels of our (elves, and 1 
 fbmstkehimanldell. 
 
 It is a provoking fin to conceive amifs 
 oi God in any of his glorious Attri- 
 butes ; when we do not fpeak that is \ 
 right of him in our thoughts. It was 
 lob 1 ^^^ S"-^*^ ^^ ^^ Eliphaz, and his t^o \ 
 
 ^ ' friends xh^t they did not fpeakjih^t, that 1 
 
 was right o( God: Their mif-fpcakings j 
 of God did proceed from their mif con-^ ; 
 ceivingsof him. j 
 
 ^Jf every undue thought and mif- 
 apprchenfion of God in our minds be ; 
 horrid hatefiiU & Idolatry, O then how 1 
 may we conceive and think of Goda-I 
 right according to Scripture Difcovc-ti 
 ries ? ] 
 
 AnJVQ. There be divers divine Princi- ^ 
 pies and Rules chat I (hall prefcnt unto 
 
 you 
 
of the thoughts. 99 
 
 yon for the redifying of your thoughts 
 and apprchcnfions in conceiving of 
 God and his glorious Attributes. 
 
 1. The Properties or Attributes of Vroprhtates di- 
 God (wherby the Majefty and Glory of T^^^^^^ 
 
 the divine ElTcnce is njfnifcfted tous) j^^'^f T/Zw^/^rA 
 arc cflcntial PerftUions in God; for vci<fcmlalid 
 whatfoevcr is in God the fame is God; quibus if^entia 
 thcfc Attributes differ not from the di- "^^^''-^T^^ 
 vine Effcnce ; Gods power is himfelf, ll^£^^^^^ 
 his mercy is himfdf, and not different ^ ab aiv^sdi- 
 from his EfTencc. [nnf^uuur^ 
 
 2. Thefe Attributes in God arc one Weddivus. 
 mofl pure (imple Ad. 
 
 5. They are all ahfolnte P roperties in 
 God, and fodiftinguiftcd from thofe 
 Relative Properties, wherby every pcr- 
 fon in the glorious Trinity hath his 
 own fubfiftence. 
 
 4. Thefc Effentiall Attributes, On-- 
 nifciencc, Ommpoiency, Mercy, Eter- 
 nity, &c, are all equally in all the three 
 Perfons as equally pofleiling the Divine 
 Being. 
 
 5. They are the peculiar properties of R m:i^!-^7. 
 God poaeffedbvhimalone,Godis o«. Maah.19.17- 
 Ijwife: He alone ts god md King of ' ^»^^^'^^- 
 Kings. 
 
 6. All thefe Attributes are affirmed 
 and fpoken of God as truly in the ah- 
 
 H 2 ftr;c^i 
 
1 00 'Div'tnc dtnBiom in conceiving 
 
 abftraft, as in the Concrete, God is not 
 Atmhiiu Dei only mercifull, but Mercy it felf ; be is ' 
 suntipjfma wifaom it felf, light, life , and glory it 
 
 418. Creature whacfoever. God isgoodncfs 
 
 juhs. 117. and truth it felf, he is fo lighc that in . 
 him there is no darknefs. 
 
 7. Thofe Attributes that are in fome . 
 refpeft commiinicable t© the Creatures, 
 they arc in God principally and origi- 
 nally ; in the Creatures fecondariiy and 
 by participation, as wifdoxn, mercy, and 
 hohnefs, &c. whatfoever is good in the 
 Creatures^ it is firft in God as the Foun- 
 tain, tis in the Creatures, but as in the ' 
 Ciftern. 
 
 2. This Excellency is in God moft e- 
 
 minemiy. Infinitely above all degree 
 
 and meafure. 
 
 Pfal.io^.8. 8- The Attributes of God arc all E- 
 
 Japi.i . I T. ternall, Infinite, Unchangable, and Im- 
 
 Plal.i36.i.& nieafurable, h;s Attributes are not rau- 
 
 pTi.Vi7:i; ^^^^^ Accidents, but his very Eflencc; 
 
 Num.23. to. they are Infinitely in God ac onetime 
 
 as well as another, hs love and mercy 
 
 are like himfelf Infinite and Imrouta- 
 
 ble. 
 
 9. The Attributes and Excellencies i 
 of God adroit no intrinfccal! intention' 
 or excention, augmentation^ondiminu- < 
 
 nitton 
 
rightly ofOod I q f 
 
 nition in thcmfclvcs; though God may Von recipiunt 
 tnanifcft more of his power, grace, and '^^^i^i&mms 
 mercy in one externall work , then in 
 another, more to one Creature then to 
 another. 
 
 10. There is no priority in the divine 
 Attributes themfelves, but only in re- ^'J ^r'^^^^ 
 gardofus, forallthele Attributes are usautpoftcri- 
 one divine EfTence. us. 
 
 11, The Attributes of God are rot ^^ Gids exter- 
 contrary one to another , but have the »aU works [cm 
 fwceteft harmony among themfelvcs, Zly^hlvTiht 
 yet in their cffeds aod operations Ju- fuhmmenctds 
 ftice and Mercy are contrary , Mercy fowpc u cha- 
 pardons and fpares; Juftice pun (heth, ^'^''•^^"^* ^• 
 
 and condemns Tinners. 'J^V" ^'''^ 
 
 . , ... ^ w. m the florious 
 
 12: In the attribution ot any eflen- w§rl(ofr€dmp- 
 tiall perfeAion or property to God ; uon. 
 there muft be an abftraAion and remo- 
 ving of all impcrfedion that accompa- 
 nies fuch like properties in the Crea- 
 tures, and the pcrfcftion thcrof muft be 
 conceived with the greateft height of E- 
 minrncy and Excellency in him : All 
 wifdom and power, all grace and holi- . . 
 
 nefs, all fwectnefs of affedions they arc 
 in God, and from him, and the way 
 wherbywecomc to conceive thefe glo- 
 rious properties which be in God, is, 
 
 J. By feeling the power and comfort 
 H 3 therof 
 
10 2 Divine direiiions in conceiving 
 
 therof in our felvcs. 
 
 2. By obfcrving thofc Excellencies in 
 their meafure to be in the heft of Crea- 
 tures , whence we arife to apprehend 
 and take notice of what grace and love^ 
 what wifdom and ftrengthv what mercy 
 and goodnefs, &€. is in God by the 
 beams of thefc that we fee in the Crea- 
 tures; for whatfoever is excellent in 
 the Creatures, is firft in God, it is in the 
 Creature* by participation and deriva- 
 tion, 
 
 3. By pods manifeftation of himfelf 
 to us by thofc properties in che Scrip* 
 tares, and this is the fureft, neereft, and 
 cieertd way whcrby we attain to right 
 conceptions and apprcfaenfions of Gods 
 glorious Being* But now in the attribu- 
 ting of any of thofc perfedions or affe- 
 ^ions to God, that are in any fort com- 
 municable to the Creatures , we muft 
 carefully mind thefc two Rules. 
 
 T . There muft be in our thought? an 
 s^bftradltig of all iroperfei^ions that are 
 incident to the Creatures ; as for cx- 
 ample.Mcrcy is in God and it is in men; 
 now in conceiving mercy to be in God, 
 wc muft abftra(t jail the Impcrfedions 
 which accompany mercy as tis in us, 
 mcr^y as tis found in man cannot be a- 
 
 r?ribcd 
 
rightly of God. 105 
 
 fcribed unto God: There are certain aAs 
 ofmercy in man that cannot be affirm- 
 ed to 'God; mercy as tisin man hath 
 theft three eminent internal! afts. 
 
 1 . The firft is (^ondolencj yjhtn a man 
 hath an inward fenfc of anothcrsmife- 
 ry and is afflided in the fcnfe thcrof , 
 this is call*d Comfajfton. 
 
 2. The fecond aft is a Velkity, to rc- 
 leive thofeithatarcin mifery, though 
 men may want power to do it, neither 
 of thefe ads can agree to the mercy of 
 God. 
 
 1 . Condolency cannot be in God, for 
 where there is no fasfion there can be 
 no compasfion properly: thisaflfedion 
 is inconfiftent with men, glorified jti 
 Heaven. 
 
 2. God is able to help whom foWer 
 he will ; mercy is in men with delibera- 
 tion, not fo in God. 
 
 3 ; A third aft of mercy is an abfolutt 
 rpillyofreUiving themiferablc, and this is 
 granted to be in God : we do highly 
 di(honour God, and make him an Jdol, 
 if we conceive any aflfeftion or virtue 
 to be in God as it is in the Creatures. 
 
 2. Whatfocver virtue or excellency k^i^j. 
 we afcribe unto God, we muft conceive 
 (C to be in him in the Superlative tran- 
 H 4 f(:endcncy 
 
1 04 I Divine dire^ions in conceiving 
 
 dcncy of pcrfeftion and plcnJtudc that 
 is peculiar to i God ; for thofe Excci- 
 Iwcks are in God Immediatly and Infi- 
 nitely, the fparki wherof only appears 
 inu$. 
 
 xg. Tbecffentlall properties of God 
 Efa. %K *^* ^^^ ^^^"'y diftingu (hcd among 
 NonVifl't!iun» thcmfclves, nor from his Effcnce: Gods 
 tur reyfedmio'^ tncrcy is himfclf,and not different from 
 ne* jbis EflTence. All the Attributes of God 
 
 ireoneAAinGod. 
 
 14. Thofe Attribute sihtt do formal- 
 ly include anything peculiarly proper 
 to the Divine Eflcnce , are altogether 
 Incommunicable, as Omnircience,Om- 
 ni-potcncy, Omni-prcfence, Immenfity 
 and fucb like. 
 
 The Image of Gods wifdom,holinefs, 
 rnercy is communicable, and is implan- 
 ted in the Saints : but there is no (imi* 
 litude of Gods Omni potency Jmmenfi- 
 ty, Omni-prefencc that can be commu- 
 nicated to Angels or men ; thefe are 
 Incotnrounicable Properties, and agree 
 to God alone. 
 2. All the Attributes of God confide- 
 * red in themfelves , and as they are in 
 God, are altogether Incommunicable, 
 for they are his Effence it felf, thus God 
 is otily wife 5 yet they are rightly divi- 
 ded 
 
rightly of God. IC$ 
 
 ded into Incommanicable and Commu- 
 nicable , becaufe fome ofthemdoim- 
 princ their Image on the Creature, as 
 wifdom, goodnefs , righteoufnefs, &c. 
 in which refped only (as I conceive) 
 they are called Communicable. 
 
 15. Thofe divine Attributes that arc 
 faidtobe communicated to the Crea- 
 tures, they agree to them by way of t- 
 nalogy or likenefs , and yet thefc attri- 
 butes AS they are in God, differ infi^ 
 nitely from thofe properties that are 
 given to Angels and men : thofe pro- 
 perties as they are in God are molt per* 
 fed, infinite, unchangable, they are the 
 Divine EfTence it felf , and therfore in 
 
 reality are all one; but in Angels and ^ 
 
 men thefe properties are finite 5 imper- 
 fed and changable, meer qualities and 
 divers, they receiving them by partici- 
 pation only, 
 
 16. The Divine Attributes are not 
 multiplyed in the perfons of the glori- 
 ous Trinity , for as there is one Effencc 
 of the Father, Son and Holy Spirit , fo 
 there isalfo one Eternity , one Omni- 
 potency, oneOmnifciencc, Immutabi- 
 lby,&c. The Father is Eternal!, AI- 
 mighty,moft Holy.mcrciful omnifcienc, 
 so is the Son and the Holy Spirit : ther- ^ 
 
 fore 
 
I o5 Divine direSiions in conceiving 
 
 fore thbugh tbc Father be OmnipOK 
 tent, and the Son Omnipotent, and the 
 Holy Spirit Omnipotent, yet there arc 
 not three Omnipotents, but thefe three 
 are One Almighty God. 
 
 17. God in himfelf is an Effence Spi- 
 ritual!, invifible , moft fimple, infinite, 
 immutable, incorporeal!, felf-fufficient, 
 &c. to us he is all-fufficient , gracious, 
 raercifull, abundant in goodncfs and 
 truth,rightcOus , long-fuftering, ^r. 
 Thus we muft conceive of him. 
 
 I Some Attributes declare Gods own 
 fuflficicncy, thus he is faid to be alUpow- 
 crfull, infinite, ctcrnall , unchangable. 
 
 2.0chcrs declare his Efficiency, as the 
 working of his power Juftice,Goodnefs 
 in,and upon the creacures;thus he is faid 
 to be righteous, merciful!, and patient. 
 
 OhjeB;. The Scriptures declare and 
 fpcak God to be a Spirituall Incorpore- 
 all Eflcncejtnd not as man,and yet they 
 attribute to God members , and hu- 
 mane fcnfes and affcdions , as handf, 
 armes, eyes, ears,^r.Now the grcateft 
 difficulty is to have right thoughtsi^ahd 
 conceptions of God in refpeft of^hefe 
 Attributes, that we may not by any un- 
 due thought turn him into an Idol. 
 
 Anfy^. For the regulating and reSi- 
 
 fying 
 
rightly of Cod. 10/ 
 
 fying of our thoughts and apprehend- 
 ons about thefe Tropicall Attributes 
 that are fpoken ofGod in Scriptures, 
 wcmuftknow,itThac there aredirers 
 Attributes that are a'^eribed unto God 
 Tropically by way of Figure, not pro- 
 perly, thefeare called^^«r^r/w Attri- 
 butes. i.In thefe figurative Atrribures j^fgfa^hicM 
 we muft efpeciall mind and ftudy thofe attnhntaVti 
 that are MftaphoricalL funtqu^pre- 
 
 ^efi. What are thcfe Metaphoricall fnequidcm 
 Attributes of God. S5«L'TdJp 
 
 Anfw. They are thofe that belong to "l^etZ^upLam 
 things created properly^ but they are fcupmiiitudi- 
 fpoken of God by aMefiphor orSirai- nminbuunmr, 
 litude; for the Scripturts often fpeaks A^^^^p^TOji/op- 
 of God according to our capacity : of (z>a?cr/^, vd 
 thefe fome are taken frr.m men, fomc Av^^o)'7rQ'7rJ*" 
 from other Creatures. Thofe Attri- fie/^ 
 botes that arc takfn from men, arefaid ^fi^etapho- 
 to be afcribed to God.by Anthropcmor^ "^^''i^ 
 phofif^ Qt Anthropofatheta^ Whien is a Deo per fmili- 
 Metaphor wherby thofe things that arc tud'mcm tribti' 
 proper to men , are attributed unto «»^«^ 
 God by fimilitudc; for properly God 
 ("being a Spirit Infinite and Incompre- 
 henfible) hath neither face, nor eyes, 
 nor hands, nor any fuch thing,but thefe 
 things are fpoken of God after the man- 
 nerofmcn; and thus the parts of man, 
 
 hi$ 
 
1 08 Divine dtre&ionsin conceiving I 
 
 Lcvit^i^.ix- his members, fenfcs, aflfcAions, aftions, \ 
 Efa.1.14. fubjeds andadjunds are attributed to ^ 
 
 A'l;'r8 God. ' 
 
 PftUi-W i^f^Sonl, which is ancflentiall part ^ 
 
 lU^SJI of man, isafcnbfd toGod,7o^ 23.15. j 
 
 ^m^^ We muft not conceive that Godis like \ 
 
 ^*f unto man, as if be bad a Soul and Body 1 
 
 I0& ^3« a5 man hatb; for God is one fimplc (pi- \ 
 
 ritual! Being. 
 
 T. The Soul of God is put for God \ 
 
 himftlf; 5^i?r. 6. 8. When Gods Soul de- i 
 
 partcth from men, he forf^kes them ful- j 
 ly and for c ver ; a man may depart from 
 his friend in refpeft of bodily prtfence, 
 and yet his foul may be ftili with him, 
 
 buc when he departs from hitti in his ; 
 
 fbu!, he forfakcs him totally and finally. ; 
 
 2- The Soul of God fignifies height \ 
 and intenfivenefs of affeAions, as when 
 
 . Godf Soul hateth ^ickfd men and their ] 
 
 Ufri]!* performances, itfignifies hisrcjeftion j 
 of them with the higheft hatred, and ab- 
 
 horrency. i\ 
 
 3 ,Gods re joy cing to da good to his peo- 
 ple ^Hth nil his Soul^ is his (hewing mer- : 
 cy tothemwitbthegreateftheight/ul- ; 
 nefs and freenefs of Fatherly love and \ 
 complacency. : 
 2. The members of the body are attri* \ 
 buted to God , as Be^d^ Face , Hearty . \ 
 
rightly of God. 109 
 
 1. By the HeadofQod^ the Scripture 
 undcrftands the Effenccofthe Deity it 
 fcif which is above all things,and ^vher- 
 unto all things are fubjcA, i^or,ii.3. Dan. 7 9. 
 God is faid to be the Head of Chrifi, 1 Cor. 11.7. 
 wherby we may conceive this Myfteiy, ^i^^Awi^Xp/- 
 thatChrift wasfubjefttoGod/ofar as r« 0%U Pa- 
 in our flcft,hc fubjcfted himfelf to God ^^' /^^'»^^^- 
 the Father :For as the Son of God is of ^h^^*^^- 7^ «• 
 one Effencc with the Father, be is equal 
 
 with him. 
 
 God the Father is the Head ofchrijl. 
 
 I. In refped of his humane nature n ^^^^ Pater 
 which regard the Father is faid to be C^^^^fi^ As- 
 greater then he, foh. 14.28. ^'^pJcra vfe^ 
 
 Z. In refpeft of his Office, as fuftain- ^^^tori/cjHeper^ 
 ing the perfon of a Mediator. T^lpif^r 
 
 2. The Face of God fignifies that Di- 
 vine ftrength, grace, and mercy wherby piaU7.«. 
 Gods manifefteth bimfelfand is known 
 
 by his people, as we by the face arc 
 known to others 5 the face is that wher- 
 by one man is known from another in 
 refpett of his perfon, Gal. i .21 . / Vc^a^ 
 unknown hjface unto the ^hurches. . * 
 
 2. Gods face is his favour and good 
 will in the manifeftation therof, Dan.^. ^^^l^ 6. 
 1 7. this is caird the Jhining of gods face 
 upon his people, P/^/.Soj. 19. Pfal. 
 
 3. The 
 
110 Divine dire&ionf in conceiving 
 
 3. The ^ace of God fignifics his pri*- 
 fence in his Church and publikc Ordi- 
 trances, wherin the faichfuU have the 
 
 1 Sam.tf.xp. Vifion and Communication of God, ; 
 Jonas I. 3. g^^^ 4. 14. 16, Frem thy fAceJhalll be I 
 P^^-J^-*'* ^^r,orbani{hcd. \ 
 
 4. It fignifics ^«5/ir^ flowing from | 
 the manifeftation of Gods favour, P[aL \ 
 69. 17. Hide not thy face from thy Ser-^ '^ 
 vant^ for I am in trouble ^ (hine fifoiame i 
 and comfortme.Vhl^ 1.16* ] 
 
 LcvU.i7.io, ^ Tj^g ^^^ ^jr^f^^ Zor^fignifies open 1 
 
 Gcn.}x 2.0* ^^g^r; the face (heweth forth favour 1 
 I-am.4 16. or wrath^ pleafure or difpleafure, i Pet. ^ 
 Jer.j.ij* 3.1.2. The face of the Lord is Hf on them \ 
 
 Pfol.xi.io. that do e^i/l.?kls4.Vf3Ll2i.lo. In the \ 
 i^rij/? timeof thy face y that is, of thine anger^ \ 
 'l^^^ as the Chaldcc Paraphraft explains ic, ' 
 
 ^.Gdds/^rrishis^/^r;, as it is in the j 
 perfedion of it, Exod. 33.20. 2^ Icis i 
 the Glory and Majcfty of the Divine ] 
 EfTence as it is in it felf, which cannot be 
 feen by the eye of mans underftinding, I 
 becaulc the mind of mm cannot com- j 
 prehend God who is Incomprehenllble, -i 
 ^eb I 1.7* I Tim.6.l6: i 
 
 £xod.53. ^- ^-^^Mchem well interprets that \ 
 
 r Text, faith he, Obferve hoVp he faith not ^ { 
 
 K70S3T ___. /•...*/_.. /L^/^i..^r-«/.,^*. n.^J/^otbe ' 
 
 feerfi 
 
 ^^ my face thoujialt notfee^ but fhallmt be \ 
 
rightly of God. ill 
 
 fitnyZS if heftiould fay^There is nop'^tr 
 in Mj Creature to comfnhend, it. 
 
 3. Eyes are attributed to God, whcr- 
 by we muft conceive, i. His mcrcifull, 
 mighty, and watchfull prGvidence^ Pfaly 
 34. 1 5 . 2 Chron. 1 6.9, Gods eying of his 
 Children is not a bare intuition , but a 
 putting forth of his ftrcngth to help and 
 afliftthcm, andtorcfift their Enemies, 
 2. The kjiowledge of God isOranifci- 
 cnce, Prov. 15. 3. Gods eje u in every ^^ ^^^*l • 
 flace to behold good and evill. He know- PfaVii.4, 
 eth all things mod cleerly as if he beheld 
 them with eyes. 
 
 4. The Apfle of his Eje fignifies that, 
 that ismoftdear and precious to God, 
 PfaL I J. 8. Zsch. 2. 8. every part of a 
 
 mans Eye is raoft tender^ ami is kept Dcur.31.10. 
 raoft diligently, but tht app/e of the eje^ ^PP^e ofhiscyc 
 or the fight of the eye w^^ is the eye & "/J^^r^^^^ ^ 
 light ofthc eye its felF, is kept with the ilf^.^^^^ ^ 
 chiefeft care : Hereby we muft conceive 
 the tender love of God, and his exceed- 
 ing greac care of his people. 
 
 5. The£^r^ofGod fignifies i. His . , 
 infinite knowledge of all things, as 
 
 ifheard all things with theEare. 2. His ^C2\.$/^:i6. 
 
 readinefs to hear and grant therequcft Pfal.i i^. i.SC 
 
 of his people. 94 9^ 
 
 6. Jh^MmhofGid^ isGodhimfelf ^f*^-3»-3. 
 
 revealing 
 
1 
 112 Divwe dinUiom in conceiving 
 
 revealing aad opening hi? will to men, ^ 
 
 rfc«iAuguft. 7/^.40.5. 2,TheZor^C^r#/?thtglori- j 
 
 Gcn;45.ii^ ousSon ofGod, who rcvcals and mani- 
 
 S4"4 ^ft^ ^^^ andbismind, andwilltous, ^ 
 
 Jo(h.^;i4 ' ^<?A.i.i8.c>W4rr/?.ii.26.i7.Tbcmouth ) 
 
 ]c^.3^*»7 IS the Declarer and Interpreter of mans • 
 
 mind. Interpreter is oppofied to wd^^^, s 
 
 for an Interpreter is another mans «;^»/^ | 
 
 i?Ar<?^.4. 1 6. by »?#^^iE? there the Cbaldee \ 
 
 underftands an Interpreter. The mouthy \ 
 
 0/ Jehovah is the Oracle, or anfwer of j 
 
 God. 
 
 7. His l^fe fignifies/]^rj kindled. 
 
 8, By the han^ of God we muft con* | 
 ceive, I 
 
 I . His eternall and effeduall purpofc ] 
 
 concerning all things to be done,^<S 4. ] 
 
 Pi \ 11 ^^' ^hatjoever thine hand and thy conn-' ^ 
 
 Pfal 1 18. 16^ ^^^ determined to h done. \ 
 
 pan.4.3.5; * ^- Gods mighty power working ail 
 
 i^)j things according to bis parpofe, Ail. 4. | 
 
 "y^y 30. M4rk^6.2, the band is a type of i 
 PIal.}^4' ftrengtb. 
 
 g.Divine^/^^wf/if/infliftedonmcn, j 
 
 as ey/(J?: 1 3 . 1 1 • Paul fpcaking to Ely- I 
 
 mat ^izxtix. The hand of the Lord (hall be ; 
 Hpon thee and thoHjhalt be blind. Jug. 2. 
 
 15. God hath protefting and bleffing \ 
 
 hands. 2. Correding bands. f 3. Reven* 1 
 ging hands, to fell into thele isftarfull. 
 
 ^.The >\ 
 
rightly of Ood. 115I 
 
 4. The[pirit^ndgift of'PropheJie.Ezdi. 
 .1.3. The hand of the Lord ^ as there «f- Ezck. 37.1, 
 on -n^e. When God comes upon the 
 Sons of men by the power of his Spirit, 
 over-powring thera , and ftirring up 
 their Spirits to Prophcfic, rayfing their 
 Si irits to fee Divme Myfteries, and re- 
 moving all Impediments that might hin- 
 der them in God*. Work. 
 
 5, The Spirit oifirength 2indfortitpfde: 
 The hand of the Lord was Hpon Eliass 
 I King.i^. 46. , 
 
 9. By the Arme of God we muft con* 
 ccive the greatnefs of hispoW<?r, mani- c^^'f*^V 
 fefted cither for the fiving of his peo- ^^ '^ '- 
 pie, or deftroying of his Eaemies,7V^/. 
 93.13. LJHightj is thine Arme^ i King. 
 
 8.42- 
 2. His mighty fd^er working in the 
 
 Gofpcl, 7/1.53.1. 
 
 10. The Right hand o( God fignifies, 
 
 I. His Glorj^ Mighty and Majefij. 2. P{il.«to.i. 
 H'isToVi^er working gratioufly. T?^'"^' *^' 
 
 1 1 . The Finger of God is the Holy 
 
 Spirit^ who is the finger and power ^ . 
 
 wherby all great works are wrought, Lufe,i.33« 
 Luk,. 11.20, compared with Matth. 
 12.28; 
 
 1 2. By the Heart of God is und/er- 
 ftood, I . The Decree of God^ Jtrac). f. 
 
1 14 urvinc uir&uwns m conceiving 
 
 %. VHs good pleaffire and afprohation.Dtt » 
 
 ^/W was a man according to CJods heart, 
 
 Pfal.u©.!. 13. His Feet fignifies p'^er and 
 
 nVJni fi^'^'S^^^ ^^ ^^« preftnce of God. 
 
 -■nl^ ^^' ^ the Back:parts^ or after-parts 
 
 f^j^^ of God may be utiderftood an impcr- 
 
 fed Image of che Glory of God, fuch as 
 
 mams able to behold in this life, where 
 
 ^e feethroHghaGlafsdarkJj. Tisoppo- ^ 
 
 fed to the ftate which is ro come, when 
 
 And tis fpokcn of God after the man- 
 ner df men; for properly (he being a 
 Spirit and incomprehcnfiblej hath nei- 
 
 „ , -, thtr Face^nor 'Back-parts. 
 
 /^^ 2. ^^;i?/>/ are attributed to God,thefe 
 
 are int email-, or ext email. 
 
 I . Internal I as LMemorj , ^ or Remem-- 
 hrance^ PfaL 25.6. Gf ;?. 8. 1 . By this r^- . 
 memhring which is fpoken of God , we 
 
 j^ ,. muft conceive; i. His gracious ^fc^/?r<i- 
 
 iKingfislVi ^^^^i ^^^'^ ^0.4. Lethimrememherall 
 /^fcj Ojferings , and turn thy burnt Of^ 
 ferings into a[hes : That is , accept of 
 them. 2. Vlis performngmtTc^\^tom\* 
 fedj L^'^//'. 26. 42. / 1^1// remember my 
 Covenant^ Exod.6^. 5.6. Luk. 1 7.2. Gods 
 remembering his holy Covenant ^ is his 
 performing the mercy of the Covenant: 
 So our remembring of G^ds Precepts is 
 
 expounded, 
 
rightly of God. 1 1 5 
 
 n^oxxni^iytodothem^ iV^/. 103.18. 
 
 3. His fpeciall Ads oiCjrace ani Mer-* 
 cj. Godisfayd to rememhems ^ when 
 he h^ars, helps, ftr^ngchcns, faves, and 
 delivers us, T'fal' 105.4. Remember me Pfa^.U^- 23- 
 with the favour thoH bearefl te tfjiy people, ^^]^' * - ^ 
 vifttme >^ith thj Salvation. Judg.l6.28. 
 Samfon fajd. O Lord God If ray thee re^ 
 member me: — fre^gthen me^ &c. 
 
 ^ 4 Gods remerabring imports his Ju- ^^^^^ ^ 
 dkiary Afts in puniftiing finnersf, Pfal. j sam.1/2] 
 J 37. 'J » Remember Lord the Children pfal, 9.13. 
 ofE^OW^aadpuniJh them. £f* 49. M« 
 
 2. forgetting is fpokcn of God^ this 
 fignifics, I . His long deferring CO hear 
 and help us in our Calarnicies, PfaL 1 3 . 
 ^.i^i/.io.iz. & 42.]0. Z.God isfayd 
 10 forget our Iniquities y whenhedoth Jcr,3X.34, 
 HOC impute them to ps , or bring forth 
 judgment ag^ioft us , but furely for- n3ti*it 
 
 give us. 3. Gods forgetting figni- rj^D 
 
 'fics his "Rjjenion of men ; Thus* he Hor;4.^, 
 threatens to forget the Priefts Sons ^xpeU^mfilio' 
 in Jfrael ; that is, to caft them off from ^j^n^jh^^^^* 
 fucceeding their Fathers in thcPrieft- 
 bood, and from common mercies, ' ^• 
 
 2.God cgnnot forget his eled peopIe,fo 
 
 ^^ to caft them out of his Fatherly love. ;;J. 
 
 V 2, £Arr/rW/*f^^/f^ are attributed to cium 
 
 God, ^sfeuno^^ heahng-fmelling. ^^^ ^^- 
 
 I z I. Seeing . 
 
 ^ be 
 
1 1 6 Div/fte dirc^iians in conceiving 
 
 I - Suing is properly an Aft of the 
 bodily eye, and tberfore cannot propcr- 
 Jy b! attributed to God; for as he can- 
 not be fecn with a bodily eyc,fo he fecth \ 
 not with a bodily eye. 
 
 I .The fight of God is put for his moft 
 pcrfeft plenary knowledge of all things* ; 
 Gcii;jMx. Itisafpirituallintelleduall fight, it is ] 
 Prov; ij 3. knowledge of men and their admgs. 
 Pfal, 139.15, 2. Itfignifie5his/o/-^-i^»w/^^^^:Gods < 
 A a u 18 fight is an eternall fight 5 he did never - 
 begin to fee, for he had thevifionand ! 
 knowledge of all things from Eternity. 
 2. He never ceaf^.th to fee what he hath 
 . ,^ . , oncefecn. 3. God beholds all things by i 
 ^^^"^^^^^^^ one .ft of knowledge. ! 
 
 Exod.3.7. 3 ' ^^^ Seeing implyeth a mercifuU Re- ] 
 
 Vh\\%y. 18 g^^^ pitying *nd helping us in our roife- 
 Pral;io^.44, ty^DeuCzO.J. Hefaw our affii^ioHiThiS ; 
 J.J« feeing is a regarding with comfasfion , ^ 
 
 Pfal'^^'VV *"^ *^ ^Redrefs and help, Exod.c^.j. , 
 ij^J^y' Some of the Hebrews fas the Zohar 
 nN*1 upon£;^^<^3« expound that place thus: ^ 
 j^y^^'i.SeeingforthegoodoflhztX^lhavefeen j 
 ^ /(?r vengeance upon thofe that oppreft them. 
 
 Inthisfenfc Zacharj faid at his death, 
 a Cliron.z4. y^^ /;or^/e.f ,> ^«J require it. I 
 
 2. Gods hearing is his granting Znd 
 fulfilling our defircs, foh.9. 3 1 .PfaJ. 52. 
 
 3. By his f me lUng we muft conceive 
 
 his 
 
 ^z 
 
rightly of God. 117 
 
 his gracious affrobation tnd acceptatiohi Gen. 8,1 r. 
 of his peoples Sacrifices and Services 
 inChnft. 
 
 ^ Humane SI feflio^s are attributed to humane sjfe- 
 Godj as )oy, grjef^anger, zeal,& jealou- ^^^'^^^ 
 fy crr.The Scripture giveth toGod joy, 
 grief, anger^ &c. not as any paflions 
 or contrary affrftions^tbey arc not mo- 
 tiom and perturbations in God as in 
 men, for he is Immutable , there is not 
 the leaft fliadowof^//r;ai;^^or trouble 
 in God : but by a kind of (imilitude, 
 becaufe of his unchangeable Nature and 
 Will , he doth fuch things as men do 
 with thefe paffions and changes of affe- omncs offe£lut 
 ftions. Thefe affedions areaftionsof qt^i J^co crtbu- 
 God, which in fome refpecsare like ^«i^'' f^^^ ^f" 
 thofe actions of men which they do ^'^^^^ 
 from thefe affections ; all the affections 
 that are attributed to God, we muft 
 conceive of them as Sjfe^s. 
 
 I. God is fayd to Rejoyce with his E^^.^Mf. 
 f90fU^ and over them with joj. Torejojte J^*^^P^ 7« 
 to do good to them ^ when he gives them )£^r^i4i 
 the graces and joyes of his Spirit, whea R.Mubh'Al- 
 
 chccbd^ R: 
 lAo^th^\ht\\z^&c\d'icuntUimaminDeo Vican quod fi'm'um 
 .fuun homtnibus communicat: trOlitia quaado p^nv^[ eos hocb'Jnol 
 
 In Utitia omnes fpifitus vita/es a code exiliunt 
 bonum percipiant', in tri[titia mroff^s fe recipimit : 
 Iwn fu^unus, 
 
 1 3 
 
 quod [[IrKurn 
 iteo$ hocb'jfio: j 
 mt utotje6lttm j 
 ', praftnsma" j 
 
1 1 8 Divine dire^ions in conceiving \ 
 
 he conveys more of hi$ holy Spirit to ' 
 
 , them, for that is called ^o^j-rf;c3;c/«f; j 
 Vchen he commHnicates his Spirit : As 
 
 when men rejoyce greatly, all the vital! j 
 
 Spirits go forth from the heart, that I 
 
 they may entertain the good Object ; 
 
 prefcntea. . j 
 
 2. God is (^yd toht grieved mhi^ ] 
 
 heart, when he depriveth rheh of the ho^ j 
 
 ly breathings, ftrivings , and opera^-^ \ 
 
 ons of his Spirit, GeneJ. 6. wr/^3. & 6. ) 
 
 compared, a^ when men do grieve j 
 
 muchjthevitall Spirits return ihwardly, ] 
 flying from the prefent evil; 
 
 3. ^nger^ ifit be taken properly for \ 
 a paflion , fo there is none with God. 1 
 Fury is not '^ith me, Jfa:zj. I . He is no , 
 where called an ^^j^^rjp God^ hut p^ to ■ 
 anger : Yet anger and furj are attribu- 
 ted to God, £^fi^: 5. i?.& 16.42. We \ 
 may thus conceive of them. ^ 
 I. Anger, as it is in man;, either for : 
 the materiall or formall part of it, an- 
 Somefay Ira notbeglvento God, who is free from \ 
 Ixx. ^^^ ^'^ ^^^^ paffions and perturbations as j 
 mans anger imports: when a man is * 
 angry, he goes out of himfelf and when \ 
 he is pacified, he returns to himfclf^buc ^ 
 *^ God is unchangeable. 1 
 , 3. Yet in a fcnfe tis true^ ths^t anger \ 
 
rightly of God. 1 1 9 
 
 is in God,'rhat is an inclination and will 
 to puaifti fin arifing from bis hatred of 
 fin as his great Enemy • anger and fu- 
 ry are given to God as becomes a God, 
 he is not as man to be angry and furi- 
 ous with perturbation or difteraper; but 
 he doth fuch Afts as do inticle him 
 to fury and anger , yet without any 
 change or imperfcftion. 
 
 1 . (iAnger is a will and defire in men 
 to punilh that which hath wronged 
 them. 
 
 2. Furj is the height of anger, when 
 anger is boy led up to the height, tis 
 caU'd the Fnrj of anger. 
 
 3. Angerandfury are given to God Efa.'ii.'i^. 
 when hcmanifefts by hisAdions that ^^ofn^or&i- 
 fomthingd.rpleafcchhim, andefpecial- ^^J^^^j^J 
 ly when he puniineth men : they are faa,sl aiiquid 
 efFeds from God , not affeftions in fibi difyiicerc- 
 
 God. Rivet. 
 
 1. The anger of God is his decree of ^^^-^7.1. 
 inflifting punifhment upon finners. 
 
 2, fVrath is punifhment it felfinfli- ^'■'f^''^'''^*^r 
 acd or to be inflided upon Offenders, TJ^^^^^ 
 Rom, 1. 18. & a. J. (JKatth.^.j. E- £zek:5.i3/ 
 phef.^,6. Jn my %s^L 
 
 4, Zeal isoftenafcribedtoGod in cyi^nAcy QiS, 
 
 Thus the Sepm^i 
 ^gmi render ity the Hebrew rfordpgiljies fcmtimts Zc^l^foni* 
 
 I 4 Scripture, 
 
 i 
 
1 20 Divine dire&io^s in conceiving 
 
 Scripture , as Eja 9. 7. Zeal is the In^' i 
 tcntion aud ftrcngth of all holy affcdi-' i 
 ons : the Zeal of God is cht ardent love | 
 of God, and great care that hetnani- ] 
 fefts for his own Glory and the good of 1 
 his Church, z King.i 9. 3 1 . 
 
 5, fealoftjie is afcribed to God, Pfal. \ 
 
 Di^jlp 79- s- hviii]shovah\\2iX.\\ declared hira- 
 
 TS')!^^ fclfto be ^ jealous God^Bxodiic^.Deut.r 
 
 H*lp hn %^9* J^^^oufiCy {shot wrath y burning ^^ 
 
 fmoaking anger ^ Pfal:79 47. Ezck:36^5. ^ 
 
 Deut: 29. 19. tis the fiame off ah. Song. 1 
 
 8. tis Gods fiery indignation ^ Jcalou-i 
 
 Pfal.97f. fi*^ is with great indignation and grief^ 1 
 
 Jedioupe is the 2{umb:,2 5 . 1 1 . fuch as amounts to ha- ; 
 
 rage of a man- tr^(J gnd enmity, IfaiS^.ij. \ 
 
 1. Gods Jcaloufie imports his taking i 
 men into Covenant to be his people: 
 
 2.Their Revolt by Idolatry and other | 
 
 fins, violating their faith given to God. ■ 
 
 ^ 3.The jealoufieofGoduponit, whoi 
 
 ]tvl\l\ htm^ greatly difpleafcd , fpeaks and a- J 
 
 x^ *,^, * deth dreadfuU Judgments^Gods Indig-j 
 
 nation againft Idolatry, is calW Jea-; 
 
 loufie, I 
 
 2. The jcaloufie of Cod is bis fervent 1 
 Htck 3S. '^v^ ^^ ^^^ people , and fiery Indigna- = 
 
 tion againft their Enemies, as the Huf-i 
 band hath love to his wife, ard hot an- j 
 gei; againft thofe that offer violence ^Oj 
 
 berj; 
 
riiihtly of God. 12 1 
 
 her ; i\\\% is a Jcaloufie. 
 
 6. Gods hatred of men is, i . A 2^^- 
 g.ttion of eleHing love : A decree of non- 
 cledfonto life, or an inferior kind of 
 love, which is hatred in comparifon oT 
 his electing love. Main z^, Romig. 13, 
 
 2. It is a difplacency, dcteftation, a- g^^ ^ 
 bomination, ad averfation of things. 
 
 3. It is the exccurton of ihe decree of pfai,^.^^ 
 punfhing and deftroying wicked men. 
 
 7. Whence Repentance is fpoken of Gtvi,6.6. 
 in Scripture. 
 
 1 . We muft not conceive that Gods ^^S 
 repenting is like to mans repenting, i. CDIK 
 Sam : V5 • 2, 5 . Theftrength 0^ ifrael yX^iU t<in 
 mt repent . for hee is not amanthat he CDnjIl/ 
 Jhotild repent^ 7^mh\zi,ig: Repenting ^ 
 astisinmen, doth properly import a Mw^i'^sij^ 
 change of their mind and will from evill ^'-J^ ^^'-^^ 
 tobect^er uponan./r.r.W//"^^^^^ an./- ^fJZZl^;, 
 ter-underflanding. 2. It implyesaper- fftelius. 
 turbation and griefin their hearts, ari- 
 
 fing fromthe acknowledgment of their 
 
 errors : this is mans repentance , but 
 
 none ofthefe Aftscan beinGod, who jam. 1. 17, 
 
 is OmnifcicnC and unchangable, with MaJ.?^/ * 
 
 inhom there A^ novariablenefs ^ neither 
 
 fhado^ fif turning. 
 
 2. Repentance is fpoken of God Me- 
 taphorically , Gen\ 6.6. Amos 7.3. Jer. 
 
 I 
 
112 
 
 mail aptioYA 
 quxtH divlna 
 fublimitatiy St. 
 Aug. 
 
 R.Moflehc!^ 
 VoHus Aben, 
 Ezra ^;» fimi- 
 libus capbus 
 felHpet iMntur 
 his verbis. 
 
 mm 
 mm 
 
 pgtm muMid 
 
 lUY^immmabili 
 manente pr.^- 
 fcientia iivina^ 
 hxxgje Civit. 
 mHib.n^cip. 
 7.' ' 
 
 Divine direSions in conceiving \ 
 
 1 8.8. Oac of the abundance of hisrocr- 1 
 cy to help the weakneis of our apprc-j 
 hcnfions ; God condefcends to the 
 manner o( humane expr&sjlom, retaining 
 ftill the ftcidfaftners of his own working] 
 which receives no variation nordifFc-i 
 rencefrom the coiitingcncies of Iccond' 
 caufes : God fpeakcth according to our] 
 capacity , but he worketb according to^ 
 hisownCouncell,£/?^e/;i.ii. j 
 
 The Learned Rdbins have an excel-; 
 lent Rule, that they aiwaies ufein fuctr 
 like cafes: the Z^W that is the Scrips 
 ture if eakj after the manner ofmenxXh^ 
 by it accommodates its Ipeeches tpi 
 things corporeall and fenfible , that foi 
 it may more clearly be underftood. 
 
 3, God is then fay d to repent, when 
 what he once willed to be , he after fay 
 the counfell of the fame will, caufeth 
 not to be 5 therin»of changing his o^j>^\ 
 counfel , but only 'billing the change of 
 the things ^ that the fame thing for thisi 
 period oftimefhallbc, and thenftialll 
 ceafe, fo that the fame will and counfell 
 ofGodftand conftantandunmoveablo 
 in the feverall mutations of thofe things^ 
 thac are wrought or removed by it, fori 
 nothing can poffibly fall out in Godsi 
 ordering and obferving alUhingsthat 
 
 can 
 
rightly ofGocL 
 
 can make him more wife, more righte- 
 ous, more powerful then he was before: 
 he is unchangable in his wifdom, and 
 in theCouncell of his will. 
 
 4. Gods repenting is a change of the 
 Work^his Decree abiding unchangable, 
 Gen:6.6^ ]t it repented J' hov&h thjit he 
 he hjtd madeniayi on the earth.Thz^. is, Ke 
 defermincd to deftroy man whom i c 
 had formerly made : So i S.^,m: 15. 11. 
 Jt repents tne that 1 have 7nade Saul 
 Ki^g. That is, I will un K ng Saul^ 
 whom I have made King formerfy. 
 
 J-. The caufcs of this change are ei- 
 tbfir mens fins or repentance , yet this 
 change is decfeeJ by God from Eterni- 
 ty, for God bath drcreed both thefe to 
 do a work, and then to cV ange it again, 
 or to undo it, According to the fins or 
 repentance of mtn. 
 
 This change of the work iscalldhis 
 repenting : for when God changeth 
 his former works, andafteth in a con- 
 trary difpcnfation , he doth as men do, 
 when it repents them of any thing they 
 deftroy what before they have built up, 
 and undo what before they have done: 
 Thus God repenting pu4s down what 
 before he hath done, he dif thrones 
 Sanl, and dcftroyes the ol4 World. 
 
 6: God 
 
 123 
 
 Icr;i8.8. 
 Pfal:i3f:i4» 
 
 tcntia ducinc 
 clpiendum eft 
 
 dccffc6iui 
 ^uctnadfnS* 
 dum fws^qucn' 
 do^Uteujiis Yd 
 f^nitct abole- 
 mus id quod 
 cntca fcccra- 
 tnus Mcnaffek 
 Sxn Ifmi; 
 
124 Divine dire B ions in conceiving 
 
 6. God never changeth his mind 
 though it be his mind to work many i 
 changes, he wills a change in the Crea- 
 tures, but never changeth his own will. 
 Humane A- 4* Humane ABions are afcnbed to \ 
 Bions. God, and thefc arc both int email 2iiciA \ 
 
 externally, as i. Thinking of thoughts i 
 Ifa 14 H» ^^ attributed to God, fen 4, 28. ^ 19. "i 
 1 1 . hereby is fignified his decree, coun- \ 
 fe 1 , and purpofe , Pfal: 33.11. Tr ? 
 njfj; thoughts 6( Jehovahs heart fhallfiand for' 
 nin^ ^'^^^ • That is, his Qouncells as tis there '] 
 interpreted. ' 
 
 2. God is fayd ts lift up the light of his\ 
 face ^ Pfal:^,^. when he manifefts his| 
 favour and goodneft to his people in 
 E!^od;3}. 14. ^hrifi^ who is both the /itg^/?/-, A^f , or j 
 pr^;^^^ of God, £^^.2:32, and ^Z?^-^;^-^ 
 gel I of his face, ^: 63.9, according to i 
 this phrafe tis fayd, Pfal: 16. 1 5. 7« the 
 light of the Kings face is life^ and his fa*] 
 ^ vour is as a Cloud of the latter Rain. i 
 
 ^"'^*\rl!^M 3- When God is iayd to have refpe^} 
 i^^-l> to the Faithful! and their Offering, we 
 nvty ^^y thus conceive that he approves, fa-i 
 'Afpexity Rc' voureth and accepts of them. lehovah^ 
 fpexit- inimtws hadrefpefl to Aht\ y and to his Offering^] 
 eft cam dele- i .with delight^ as the Hebrew word im-? 
 ClatioM h^ifi^ plycth (and fb one of the Greek Ver-^ 
 PS'^/.'J^ ^^ons trannates itj 3. with favour ablei 
 im imamp acceptation^. 
 
rightly of Gul 1^5 
 
 Acceptation, as the CW^^^ Paraphraft 
 cxplainiit,Zrz/;i:i.3. 
 
 4.Go(l is fayd to hi Je'hufaceii .V^hca 
 he declares his anger, f^/: 30.8. 2. 
 When he fe^mcth not to be affeftcd 
 with ourroifcries,PA/:i3.2. 3. When 
 he withdraws his favourable counte- 
 nance and comfort, which the Cha/dee 
 expounds, the hriihtnefs cp his face i 
 When we have not the comfortable 
 fight and fenfe of Gods favour , it im- 
 porti trouble and grief, DeutiiiAj, £- 
 'U^:39.23,24 2p. 
 
 ' 5. God i$ at the right hand of his ^^^^•^^^• 
 i>ccp'e, Ffah i6.8..wherby we muft ^^•^•^5. 
 conceive his powcrfull afliftance and 
 comfort, when his help and proteAion 
 is prefect in all dangers and diftr efs. 
 
 6. He turneth hiwfelfto us, or returns y 
 ^Ach:i.^.Pfal:6.^. when he manitefts 
 himfelf favourable to us , removing the 
 ftgnes of his anger, difeafcs, warr^^r. 
 Slid reftores a ptofperous Eftate. 
 
 2. When he pardons and fubdues ouc 
 Iniquities, OHichay.ic^, 
 
 7. God is fayd to come to us, when he 
 gives us a further manifeftation of bis 
 favour and prefence^ and enlargement 
 of grace and Heavenly comfort, hh. 14: 
 
 23. and veif 1 8. ; ^iU not Icavi you cow- ct^>t^ci(pn<r^ 
 
 forttefs, tVftfCAi/t^. 
 
J 26 Divine direaions in conceiving \ 
 
 fortUfs • / ypill come to you. I ^ill not] 
 leave J m Orphans. Thus tis in the Ori-] 
 ginat^ which condition 15 ufual!y com- 
 fortable, when God manifefts hipfelf a? 
 ^ Father, and filleth our Spirits with] 
 the difiuiionsof his love and comfbrcfi 
 of his Spirit, be then comes to u?. J 
 
 2. He makes his abode with US \ when '\ 
 he confirms us in thcperpetuallconfi-' 
 dtnce ofhis favour, lohii^, 23* /; 
 
 8. Godis layd tOi^f^f^^ an^^i/f^^^ 
 Gen: ii. 7. & 18. 2a,'.2f, ThefePhr^ri 
 fes may feem to icnply thai: God. jvas 
 not tficre before, that he is in Heaven; 
 and not on Earth. That wemay havp^ 
 right apprchenfions ofGod, wemqfl:! 
 
 laxow, ^ '^ \ .\ V- '•"'''J-) i 
 
 I . That he doth not move from place I 
 to phpe^, or change his phce, ivho fills] 
 .Heavfnan4 8artb' ; , v 1 
 
 "2 t^eie Scriptures ^ 
 terdiie spanner ormca, aad 4p afltjl^ j 
 lis, tliat'^od had a certain knowleji^^ 
 of ,tkeiV things , a^d of all that men da ; 
 "onEanhr .'" ■' . f 
 
 3. God defcends when he worketh| 
 fome n;ew thing on.Eanh that he had i 
 not done before : Thus the Son QfG(id\ 
 defcends from Heaven, not by mvitation \ 
 of place, but by aflumption of flefh andi 
 
 matii-? 
 
rightly of God. 127 
 
 manifcflation of.hiinfelf tlierin. 
 
 4. When God manifefts chat thingi 
 done on Earth are not unknown Co 
 hira. 
 
 5. When he brings forth bis power 
 Indeed, and fheivs himfelf to be mar un- 
 to us, £z»od:i,%. 
 
 p. God RetHrns to the high flace^ OX to 
 the height , when he doth as it were 
 go up to iht Throne of ludgmeut^ Pfal: 
 7.8. for r/^rv^Tfj were fet on high, when J ^'"g-^o- 
 be wecutcs Judgment from Heaven up- ^^* 
 on finners. 
 
 'to. Laughing \^ afcribed to God, 
 Pfahi.^.PrGv,i.z6. When he is fay d 
 to 'laugh at wicked men, icistoflicw 
 thcfe four things. '''^^^ 
 
 1. How far he is from hel^thg'thcm. 
 
 2. How eafie tis to deftroy them. ^^^^* ^^-9. ^ 
 3Jt fignifies his furious anger againft ;,l^i,';J py : 
 
 them, even totfaerootingoftbemout. z:^,^.v£trt%, 
 
 4. That he whuld no more pity them com^aicd. 
 in their gteateft miferics, then men arc 
 wont to pity thofe at whofc death they 
 laugh and jcft ; Thus when God is fayd 
 to Uugh and deride his Enemies ; it im- 
 plies their dreadfull pumlhment; it is 
 fpoken of God after the manner of men 
 that he laugheth and is angry with (in- 
 q^€«, smdjth^ [like ^^xprcflions; not 
 
 that 
 
i^ii Divine aireajonstnconcewtng \ 
 
 that he hath fuch paflions as men , O \ 
 
 no, but becaufc he doth fuch things as 
 
 men ufe to do , when they are muved I 
 
 with fuch paffions or affedions. and as ! 
 
 the Hebrew D odors lay ^ The La^ . 
 
 fpeakj of Gad according to the language] 
 
 of the Sons of Adam. ; 
 
 Humane 5- Humane -5"//^^^/ are attributed Xs>\ 
 
 Spikjeiis. God • as i 
 
 i:AThrone^Pfal:9,4^.Efa:6>i^A 
 
 Throne is a high Seat full of Ma jefty 1 
 
 ReveU.io. andGlory, fit for Kings and Judges to ^ 
 
 fitin^i King.io i^'i^. ^ 
 
 2. It fignifies Kingdoms and Domini-] 
 
 ons, Dan.g: 7. By tht Throne of Go^ 
 
 we may conceive theft three things. J 
 
 !• Divine Majsfty and the Kingly; 
 
 power of God, who \s King of Kings. 4 
 
 2. Triumphant glpry^. j 
 
 5, Judiciary power, Pyk/. 9,4. Thofi\ 
 
 Key e!, 2c. I J^ f^^^fi i^ the Throne judging right. Godf ^ 
 
 ^i« fitting npon a Throne is a reprefentatjoa? 
 
 of his imperiaU Glory, Power and Ju^ 
 
 diciary Majefty,z^/;rc;». 18. 18. Thrones^ 
 
 are not for {landing, but fitting, i Ki^g4 
 
 2.1a. and Chapter 22,10. ! 
 
 2. AFoot'fiool is attributed toGod^ 
 
 Pfal. 110. 1. This holds forth thf abfoH 
 
 late power and dominion that he hath^ 
 
 over his Creatures. I 
 
 ^ ~ 2,.Thing^ 
 
rightly of Cod. li? 
 
 2. Things are under the feet o^ the 
 %OTi Cbrift as a Foot^ftool two wayes: 
 - I . By way of fubjeaion as Servants 
 tinto bim,and thus Angels anA A^thori- 
 ties and Powers are made fubjeB to him, 
 E fhefw. 11, Zly I Pet: ^,21. 
 
 2 . By way of Vi^orj and infuttation^ 
 $nd fo all the Enemies of Chrift are 
 
 )ut under his feet , which is the moft 
 
 Koperway; for the Members of Chrift 
 are indeed under the Head^thc Sheep of 
 Chrift are in his H^»^/, and the Lamh ]ohj.io.iti 
 of Chrift are in his armes and ho/cm j 
 but the Enemies of Cbr&i are under his Efa.Ao.ii. 
 feet to be trampled upon,till thei. blood 
 be fqueezed out. 
 
 6. Humane AdjunEls are «tributed to s.himane Ad^ 
 God, bcisfayd torf/? and co be ^earj- v^CU* 
 
 df to Jit, ta be exalted and fan&ified, 
 
 Now we rriuft be wife and wary how 
 we conceive of thefe Mctaphoricall At- 
 tiibuces, for if we frame any coxicepci- 
 on of God, that is not fu able co his Spi- 
 ritual! Bcing^ we arc guilty of the high- 
 eft Idolatry in our thoughts. 
 
 I. God \% (2yd to rejl the feventhdaj^ n3tt? 
 
 Gen. 2. 2. He Sahathifed, that is kept Qyi^^^^^^ff*' 
 Sabath for of this Hebrew Shabath^ it ^^^' 
 is called the Sabath^ OlReft-d^j. 
 
 K W« 
 
130 Divine direSiiom ift conceit) ihg 
 
 We muft riot conccrVe that God w^s 
 
 wearied with any labour, fbt he workM 
 
 natsy gj.{, without labour, feut that ftom that! 
 
 SMathumcef ^ Qoirefted or ff^^ fronf hia-i 
 
 Buxtorf. 'fc'ng niore ktndof creatures; & that be**] 
 
 ^ies non efl fides thofe that he had;qiad€ on the fix! 
 
 vera motus dayes, he d|id not creatcf^n^ new kindsj 
 
 Pjivatioy fed "Exod, %o:j.lHib.4. 5 tKb\igh as toucKw^ 
 
 ^J''t7%; ing theprefirving, ordirfn^mnd go- 
 
 ^ '' vcrning of tpe m(}v\Q:,the F^tfp& ivdrkem 
 
 Utherto and Chyifi Vf^orkph^oh. 5,1^ 
 
 X. T\^^¥^mghf^iki^ 
 
 * tcr the manned of fnen, 'aftcJF icttplfte^ ncycj 
 any wearinefle in him, fbt'the fc*;^^^>^ 
 
 of the ends of ^hee<:irthfdim^thiki^heU 
 ther PS Vifearj^ Ifa.^o.2^: ^^";' ^ ''' - V 
 
 2 1. Gods 4? ^i^^^r/7 waH Hfd^ his r^/y-^ 
 
 Pfal. 104.3 ^ ^^'^^ Jn his glorious #^^;^; ^aM this the 
 
 Cbaldce Paraphralt ofafcrtes here, fey- 
 
 sng, 4;;<^ Qod delighted the [event h dnj 1^ 
 
 /bi J Vporkj that he had fnadk, ^ and reSltd. j 
 
 2. God isfaidto be exk-Red^ whcnj 
 
 Exod.i ^ a. "^ Jiis height of glorious exceti^ncy, mightf 
 
 Pfai. 34 3 . and Majcfty is manifcftfd torn. 
 
 Pfal.3o.2.and ^ Whfen God is in our thoughts, in-i 
 
 j-18.28. Piaj. cjinationsv and afftfd:iort5;'as be is 14 
 
 l(a!.5!i;arid^*"^'^lfipofthigh. ^v 
 
 3018. We muft not think that God can rcns 
 
 ceivc any exalta^on from \\\i creatures* 
 
 he is infinicely above all out exaltings 
 
 and^ 
 
rightly of God. 121 
 
 and extollings, men are then faid to be 
 exaltedy when they are lifted up from a 
 low degree to a height of honour,power 
 and authority, but the Lord God hath zs^m^.ii. 
 the higheft height of all honour, power Pfals;?.!^, 
 1 and excellency, of, and from , and in 
 j himfclf : but now when we Ut up the 
 I wi/lof God, as the ondy Rnle of all 
 \ our ^6lingS; his horw fir ^$ the onely end 
 of all we do- the power of his rrjight^ 
 as our onely ftrengthj then are we layd 
 to exalt God. 
 
 3. Godisfiid to/4«^/^^ hiwfelf^ and 
 tohQfanRifiedhymQn^ he doth fan^ifie Ezech.38 zj. 
 himfelf^ when hemanifcfteth his omni- Y^^l'l?^\\ 
 fcencc, power, rightcoufnefle and ho- ifa,8.i3,«4^ 
 lineflein the eyes of men, and thereby Exeit;i8:a*, 
 freethhimfelf from thofc blafphemous 
 afperfions and imputations that are 
 cift upon him by evil men, finners do 
 conceive that God is like to themfelves, 
 that he feeth not Py^/. I o. that he hath PW.50.2T. 
 forfaken the earthy that he ' ill rf^^iVr p^^f ^^ |^' 
 t\o account of them, they think that 
 he cannot do much for them, oragainft 
 them, thit it is in vain teferve him. 
 
 Now when God f;racioufly accepts^ Mai 5. 
 
 nd openly rewardeth his own ier- 
 bnts , and when he puniftieth them Exeg:, i^Ai. 
 hat tranfg eflewith vifiblc judgements 
 K s Ith^.vak 
 
1^2 Divine dinl^io^siH conceiving 
 
 TiuchzoA^* fehovah then declares that he h a 
 
 powerfull,all knowing. righteous.Holy, 
 
 God, and thereby takes ofFallthofcre-j 
 
 proach uil imputations , which finnersj 
 
 bla'phemoufly caft upon him. £-5,^)^ 28J 
 
 22. Thejfia/ll^ow that I am Jihovah,\ 
 
 y^hen I Jhai/ have executed judgements ut'^ 
 
 her^andjhall hefanElified in her^ztk. 3 8# 
 
 1 6. 23. our God is known to be Jehovah^ 
 
 a God who gives being to his threats &j 
 
 "^'^^ 9>' prorttifcs in his executing jugdment^meh 
 
 are thereby drawn to confefle, that fe^ 
 
 hovah is a hulj God, as thofe did, i Sam^^ 
 
 6.20. i 
 
 2. The Holy God is fandified of men J 
 
 when they acknowledge his infinite ho- 
 
 linefTe, hyfearhghim in their hearts^ 
 
 iPer.3415. ^j^j framing all their thoughts and; 
 
 wayes by divine Rules, as in bis fight. | 
 
 4. Gods/?^/ynamcisfiid to be />(?/- 
 
 luted prophaned by men. E^iki 36;; 
 
 2 >.2i. when they fpeak any thing that; 
 
 ftiikes through any of God^ glorioul 
 
 excellencies, as that he takes no notice!; 
 
 of mens works, that he regards nothif 
 
 people, that there is no ruling provi-| 
 
 dence in the world, drc. ^ 
 
 2. When men do that which may ccr 
 
 cafion the enemies to blafpheme Gods 
 
 '/iame, truth, and wayes. 
 
 5. God 
 
Tigniiy oj uua, ^3 3 
 
 ^ Coin (^id to he jufiified by men, Maikii i^u^ i 
 Lfskf 7.29. When he is acknowledged 
 
 to be righteous, gracious, niercifull,a- i 
 
 bundant in goodneflfc and troth. j 
 
 6:Goi% fitting in the heavens y And on a Pfal. 1 1^, \ 
 
 Throne^ Pf.9.5 8. fignifies both Kingly IH.iy.i.i 1:11 \ 
 
 authority i and the ading or executing *Chr. i8.il. | 
 
 2. His higVi exaltation and raigning RcT.20.1x. 
 over all creatures, 
 
 7. The all glorious God is faidto be ^ 
 glorified hy men y John 15. 8. T^fatm 
 
 50. Math.^. I 7^^.4.1 1, when they 
 
 acknowledge his glorious excellencies ia ] 
 
 their hearts , words, and wayes : wc ] 
 
 tnuft not conceive that men or Angels 
 
 are able to make the lead addition or 
 
 augmentation of Gods eflentiall glory^ 
 
 by all their fcrviccs.all the glory that wc 
 
 can give unto God, is to acknowledge 
 
 him to be, as he is in himfelf, and in his 
 
 aftinf^s of grace, and mercy towards us. 
 
 8. God is faid to be comforted^ £x,el^x 
 5.1 ?. when judgements are fully execu- 
 ted, and his own juftice facisfied. 
 
 9. God is faid to be wearied when he 
 hates and rejeds any thing, as a man 
 who is weary with bearing a burdcn^i 
 caftsit off. 
 
 }p. He if faid to fieep^ jPA/.44.M- 
 K J whcq 
 
■ Of 
 
 Vefejfusfidt 
 refeytur tcfte 
 
 ti^attonem co- 
 gitarionum in 
 rebus quas c[uis 
 faflidk. 
 
 Ruth 1^1%. 
 
 prai.91.4 
 
 Exod. 19,4. 
 Thus the 
 Greek and 
 Chaldce here 
 iraniktes it, 
 
 Pfsl.fi. 10:1. 
 
 wlien according to the fciife and apprc- 
 hcnfion of the fleihly part in men, he 
 comes ilowly to relieve thofe that arc 
 in extremity of fufferings ; thefe things 
 are fpokcn of God after the manner of 
 men, for properly, he that ke^peth Jfra-^ ^ 
 el JlujTjbreth not nor Jleepeth ^ Pfain) ; 
 
 1 1 : God is faid to be fdent, when he 
 fcemeth to us not to hear our Prayers^ 
 when he cealeth to fpeal^to usandan- \ 
 f^er 0s: 
 
 Thefe attributes are taken from man: 
 there are others that are taken from 0- 
 ther creatures; A§ i "^ings are attribu- j 
 jted to God ; whereby we mijft conceive ; 
 his protedion aud defence of his people 
 whom he gathers and hides under the '; 
 wings of falvation (as a bird doth che- ^ 
 rifti and (belter her young ones under 
 her wingsj and protefts them from tbc i 
 fnares of the devil and evil men. j 
 
 He beareth them, as upon eagles wings 
 Exod. 194. the eagle flying high, her J 
 young ones being on her wing$ , arc 
 fafe from all danger. 
 
 2: The protedii^, rcfrefliing mercy < 
 of God, is compared to a {haio^^ the 
 Saints do lodge in the Jhade^ of the Al- \ 
 might J inthejhado^of the clgudsy of the \ 
 
rightly of Cod. 13$ 
 
 gloYj $f the Almighty, as the Cfialdee TWn^ 
 
 explain ir,tn hisprote£iio^, as the Greek n'^y 
 
 faith ; fljadorff is often ufed for defence, 
 andprotedion, z%Pfal. 121. 5. phovah 
 is thy keeper yfehov ah is thy 0?adow^ I fa. 
 51. 16. and 49. 2. as the pjadow of a 
 great tree, proteSs from the beams and 
 fraicing heat of the Sun ; fo doth the 
 Omni patent proted his people from 
 the fiery aflauUs of the devill, and Lurk- 
 ing power of cuttvard evils. 
 .' • 2 jehozMh is thciv/hadowoffiref'^gth, 
 Jhadowh fometimes taken for ftreng h, Py 
 
 as 2^rnb, 1 4.9. Their Jhadow k departed uDv 
 
 frofi} thew,thit\Sy their flrengthy as the 
 Chaldee expounds it^fo in Ifi^i, 30.2. 
 
 ;. By the rAtj and /^.fr/?/ of God, we ^, 
 muft conceive the ads of his providence pf^i*^ c ^l? 
 whereby he Ofders, governs, and d;f- ^crb '40.14. 
 pofethall things: thefe arc the v^ayes Plal. 25.10. 
 vvhcrc:n God walketh, wayes of mercy 
 iandwayes of judgement, woiks of ju- 
 ftice, and works of grace. 
 
 4. Divers names areg ven to God by J^f^l.^i.^. 
 
 Metaphor or fim'licude, Pfcl.^i.i. 
 
 I .He i^ called a torver^a fortrefsy or mu- 
 niticn^'^ ftrong hold to flee unto,whea a 
 roan is chafed and in danger : a high Df- 
 fe>jcc^refffgey?[ 18*3. for a: in high for- 
 tified r^n^rr/,men are in fafety above thi 
 K4 reach 
 
159 Divine Dire&iom in c deceiving \. 
 
 reach of their enemies : (b in the powct- \ 
 full proteftion of God, we arc fafc md ^ 
 fccure from the hurting power of ail \ 
 enemies and evils. 
 
 2. He is called the Bom ofoHrfalv4' \ 
 
 . tioft.i Sam* 23.3. that is,the power that \ 
 
 Amo^< 15 defends and faveth us, as horns arc a| 
 
 Hab.j 4. defence to wildebeafts, a home fignifiet \ 
 
 Iukci>9, poller and glory ^ Pfal.pz.ii. ] 
 
 ^V^D 3b ^ Rock, Pfal 18. 3. fehova6 mj \ 
 
 *^^" rock^wy rocl^^ God is often called a rock^ 
 
 a rock^ of habitation^ a rock^ thereto his \ 
 
 people niajfite^ and there dwell fafe. 
 
 4. J/hUldyVhl 3.4. ajhield abcHt% 
 we ^ or for me, that is y a proteB$r^a de- '. 
 pfal. 1 44 1. fender to us^ a fliield round about us. j 
 vluuL^tQ. 5'Cod is cz\kdz fironghahitation.Vh. t 
 PfajJ4 la/ 'y i*i.a dwelling place toh\s pcoplc^PfaL ] 
 90.1 To that as a mans houfe is a place of i 
 fafety,fecurity and reft, wherein he re- ' 
 ftcth, and refrcfticth himfelf after his 1 
 travels and labours : fo God is the fafety | 
 & refting place of h s people, in his love 
 and mercy, they do fwectly folace, fati- 
 ate and fecure thcmfttvcs continually. 
 
 Thus 1 have given you dtver$ dtredi- 
 ons how to conceive rightly &Spiritu- | 
 allyofGod^ i. In his proper attributes | 
 that are effenciall to him. 2. In his Afe- | 
 tafhorical attributes, which arc fpokenj 
 
rigmty oj uoa. 137 
 
 ^ of God by way of fimilitude, and after 
 
 .^ the manner of men, that fo we may noe 
 
 fall into thought' Ihlatry ^ by undue 
 
 ' thoughts and mifconceivings of God, 
 
 * wbeieby we turn him into an idol of 
 
 • our 0Wn/^;;c^;r* 
 
 I 2. Men do aft idolatry in their 
 ' th oughts ,byfe{ ting up in their thoughts 
 ^ an idol of theif own brain,in the place of 
 
 the true God: this is done two waycs, 
 1 I When they think and imagine fome 
 
 other thing befides the tf ue god to be 
 -^ their chiefefi good: thus vo'uptuous men 
 ' imagine fenfuall carnall pleafures to be 
 ' the bcft thing, Phil.i.19* Covetous 
 
 men apprthcnd earthly tichcs to be the 
 
 beftgood, asisevident,P/^A4.7 Their 
 I dcfiresaremoft ftrangely carried afcer Covemjneffe 
 
 earthly goods: whatfocVer men do is called i^^ 
 
 I chiefly defire : that they conceive xo ^^^^y* 
 
 ^ be the chiefcft good,that which is chiefs a^*1:^* 
 
 ' eftintheiraflfeaions.is chiefeft in their w 1°1^^^^ 
 . ^^ t r ^^^ opinion, 
 
 apprehenfiops. and that 
 
 2. When the ftream of mens thoughts which a msn^ 
 
 runs freely and fully into this prcfent affc<ftsmoft,hc 
 
 world , and the maine things there* ^^^^J'^\^\ 
 
 of, when they fpend the flrength of p^'S. ^' 
 
 their thoughts more upon the creature, 
 
 I than upon the (^reator^mort upon earth 
 
 thau heavcB, they ar^ hereby guilty of 
 
 idolatry. 
 
iddatf y, by (mmg up the crcalure in 
 the place of God in their thoughts, 
 whatfocverit is, upon which wc com- 
 monly beftow our firft waking 
 diougbts , and the chief of our day 
 thoughts , efpecially in our vacant 
 houcj , that is our ^od. 
 
 3/ the third evil thought^ which pro- 
 ceeds out of the heart of racn^ is a tlaf^ 
 fheming thought X now the blafpcmics 
 which run through mans corrupt mind, 
 are exceeding many and monftrous | but 
 there are four fpecial thoughts of blaf-^ 
 phcmy, which do poiTcfle the hearts of^ 
 carnal men. 
 
 I. They think the G off el o/Chrift to 
 hcfoolijhnep^ iCor.i. 21. 23. the Go- 
 fpcHnit felf IS dmnt fVi/dome ; but in 
 the thoughts of the unbelieving Greci- 
 ans and other Gentiles, it was fooUjh- 
 nejfe. 
 
 I. That falvation is preached by 
 CiE?/-//?^ crucified, life by his deaths this • 
 the world conceives to be a foolifti 
 thing. 
 
 2: That falvation is communicated 
 by preaching, this they think is more 
 foolilh. 
 
 3. That faith is di fpcr fed by foiimplc 
 and low J way of preaching, this they 
 
 conceive 
 
mans jnougms. 13^ 
 
 conceive to be moft foolifli. Natural 
 men have vile thoughts of the fpiritu- 
 al xnyileries of the Gofpel, as that the 
 eternal God fhould become man in 
 time ; that Chrift by death (hould free 
 men from death, & by his poverty make 
 them rich jthac men mulVaaufe, abhor 
 and condemn themfelves, and look for 
 all life, righceoufnefTe and acceptance 
 from Chrift ; that r hey muft be nothing 
 in tbexnfelves^ and all in another: that 
 when t\\ty are rveal^xn ihemfelves, then 
 they ZT^ftroKg : th?t men (hould be as 
 having nothing , aid yet pofTcfTc all 
 things^ that they muft be/(?o//,that they 
 maybeU'i/^, that men of years muft be 
 
 horn again ^ &c. carnal men conceive J^™3 4o 
 
 thefe to be foolifti notions , yea they 
 
 arefoolijhnejfe Pfnto them^ : Cor. 2: 14. 
 2. A fccond blafpemous thought 
 
 which \ offefleth corrupt minds, is this, 
 
 that the U"^ of God is faljhcod , ttre 
 
 truths of the Gofpel which do contra- 
 
 dift their carna! reafon,men conceive to 
 
 hz foolijbnejfe. and the threats ofthe Lavf 
 
 that do erode and curfe their corrupt f 
 
 affeAions they imagine to be untruths^ '\ 
 
 words that ftiall never take hold upon fl 
 
 ;bem: ? 
 
 That finners arc pofieft with fuch \ 
 
 i 
 
140 The Blafphemiefof I 
 
 wicked tbougbt; igainft the Law is^ 
 evident. ; 
 
 i.Becaufe they arc apt to blcffe them- 1 
 ftlves in their thoughts , againft the 1 
 threats and terrourj of the La^^ ^ying '; 
 in their hearts ,#jac thej Jhall havepeace^ j 
 not^ithfianding they continue in their e- ^; 
 Micah V^i*^ t'f/V»?^y^.r^ that no evil Jhall came Hpon] 
 
 a.Thcy deride and mock at the judge- 
 ments denounced in the Law, as thofe 
 prefutnptuous feoffors did , Jfa. 5. 194 
 p mtnthzt ^alk^after their own lufis^ do \n 
 
 * ^^•J»J:4] iij^if thoughts mock at Scripture /^r(?^ 
 ; f»i/V/andthreatnings, they think they 
 
 are meere notions, that God intends no 
 fuch matter, &c. 
 
 3. Men cometo the places where the 
 word of God is opened , there they 
 hear their pcrfonall pollutions difcover- 
 ed, and dreadfull woes declared againft 
 [ them for their finncs, punifhmentwth- 
 
 out end & beyond imagination but how 
 few be there that tremble at Gods ^ord^ 
 and do turn from their iniquities, moft 
 men walk on in tbofc wayes, which the 
 5<:ripture fayes, do lead to all miferies 
 and woes. Now whit is the reafon thic 
 men are not afFedcd and wrought opon 
 ^( fh^hearing of the reproofs & threats 
 
 threats 
 
mam ihongts. 141 
 
 of Gods word; ic is bccaufc their mindi 
 arc filled with this blafphemous thought 
 that there is no truth in thefe terrible 
 thrcatnings. 
 
 3. A third blafphemous thought 
 which prevails with finners, is, that re- 
 ligion is nothing but State policy, thac 
 ic is a politick device and deHgn of pru- 
 dent men to keep people in awe, to cake 
 up their ftudies, and thereby to keep 
 chemfromfedition. 
 4. Carnal] men are pofTefTed with this 
 blasphemous thought, thac the '^or- 
 fhif andfervice of ^od is vain and unfr^ 
 fitahle, Job 21- 15. the wicked man is 
 brought in , faying thus in his heart, 
 'xvhat profit (hall I have if If raj unto God? 
 thi$ alfo was the curfed conceit of the 
 Jews, in the prophet Malachiss time, Mal.j t^ 
 they are indided foe thus faying. It is 4 
 vain thing to ferve Cod^ and what profit 
 if it that Vpe have k^pt his Comnmnde* 
 ments? 
 
 2. Yea this blafphemous thought may 
 fometimes affiulc and captivate the 
 fervants of God : we find thac preci- 
 ous naan Afaph overtaken with this 
 black thought, whcnhefaid, Cerrai^Ij 
 I have clean fed rny heart in vain, and 
 y^afhed mine h^nd^ in inmcencj^ Pfal 7 5. 
 
 13. 
 
. 14* tht Blaffhemks of 
 
 Ij. thiswrckcd thought prevailed too 
 - . \ . much with fobxti his paflion^ as appears 
 J^^^'^^*'^ by the charge that SUhn brings againft 
 him, thou haft i'^id^Vi^hat prefireth it thee^ 
 and what availeth it me to f urge me from 
 myfinnei hereby it is manifeft that there 
 IS in every man by corrupt nature a 
 proneneffe to this thought of blaf- 
 pherrty: 
 
 This abominable thought is apt to 
 rife in the hearts of righteous men o^ 
 cafionally. 
 
 As I. In the prevaiing of pstffion, 
 and temptation. 
 
 2. When they meet with great trou- 
 Wes, croffes, and difcouragcraents in 
 Cbe world ; fl>r then they are apt to 
 rbink of the profperous eftate of pro- 
 phanerocn, who perform no fervice to 
 Ood, and yet in outward appearance 
 may feem to be in better cafe than 
 tbcmfclves at prelent, hereupon they 
 begin to think what avails it us to walte 
 precifely ; but now there is a va'ft dif- 
 ference between the Saints and the lin- 
 ger , in the manner of thinking and 
 matter of the thought. 
 
 1. Prophanc men fpeak it in their 
 hearts proudly, purpofely and prefump- 
 fuoufly : but Afafh fpeaks it in a paffi- 
 
 on. 
 
20t9 
 
 '22^7 
 
 Pnans thoughts. il:% 
 
 ori, and it is not his renewed part fpeaks 
 ir; \ititjtfine d^velliisg in htm. Rom 7. 17. 
 ''i. Wicked men have bafc vHe 
 thoanhtsof Gods fervice, they fay it 
 is a iji^g va>jrty,or vaijsfal/hoody toferve 
 Gody 3sth^ Hebrew word Shan propct- 
 lyfighifies; CMal. 3.1.?. 
 
 Bot y^^v'/?^ faycs in vaw^ '^ithosit profit^ ^^^^ 73. 
 in refpeft of my outward condition , ^^ 
 
 have I followed after holincfleandin- _5! 
 
 n^ccncy. ' ' 
 
 ;'cJ2i when the Saints are thcmfelves, 
 thry Kave the higheft rhoughts of Gods 
 feryice, that it is moft gainfull and glo- 
 t\6h$, ; \^ ; '' /: 
 
 j/'Gqdty nnfn^j^oirf fervc God up- 
 on his command, though there were no 
 ga'iii, bur godlinefTe ic felf. 
 
 if they can exalt God , this they think 
 to be great gain, aidcarnall men have 
 mercenary Ipirits, they cannot fervc 
 God WithoBt prefent profit. 
 j Who are thofe thac do think the fcr- Slu^^* 
 I fcrviceWGod to be lying vanity? 
 
 i . Thofe that conftantly neglcd per- tAnf-wtr^ 
 fonall and family prayer and praifes. 
 Morning and Evening, 
 
 2. They have no care to teach their 
 children and fervants in the waves of 
 pod, 
 
 Slighcnefs 
 
 I 
 
144 The Infidelity of j 
 
 5. Slightncfle and fuperficiafncflei, I 
 caldaefle an4 carnality of affedionsin ^ 
 prayer, bearing Gods word, &c. doth \ 
 plainly declare , that men think it a ^ 
 vain thing to (ervc God , why do ] 
 tnen labour fb hard iu their Trades ] 
 and Callings, rifitng early, neglefting I 
 tto opportunity, they apprehend that 
 k is for their profit^ thenefortj 
 the ncgled of holy duties^ or tarnatl 
 carclcue performance tliereot tnuftj 
 needs proceed from this bafe thoOght, ! 
 
 t n. • .•T^ • ^hat there is no profit in the fecvice oi 
 
 ^**'-'^- God. 
 
 4. A fourth grand evil thought,^ 
 which proceedsoutof thchearts ofmenj 
 i.^ a thought o( diffidence 4nd infidelitj^\ 
 thrre be divers thoughts of diftruft 
 wherewith behev^rs are often overta-l 
 ken. \ 
 
 As T. Unbelieving thoughts, in re-l 
 fped of Gods forgiving xtitxcy, we are I 
 apf to think with our felves, can GodS 
 pardon Reb^lsfiich fcarlet finncrsaswei 
 arc ? can he accept of fo unwortbyN^ 
 wretches? 
 
 2. in refpcft o( giving^ if God do^ 
 noft prefently give in mercy upon our 
 prayers, we arc ready to think thus,, 
 God regards not our petitions, he bathi 
 
 fergottem 
 
Mam Thoughts I45 
 
 f^rgotien tobemercifHl, hehAth forfat^enV^SLl.jj.H,^', 
 us, he will not help us, c^c. 
 
 3. In wfpcd oi delivering mcrcy,wheo 
 we arc in the mounts and the fcntcncc 
 of death feeracth to be paflcdupon the 
 means, how are our minds filled with 
 thoughts of unbelief, can God de- 
 liver? can he prepare a table in the wil- p^^^j g 
 Jernefe ? can he give ^ater out of the ' ' 
 RockJ Carnall Rcafon fayesit will not 
 be, fenje fayes it (hall not be, Mfirufi 
 fayesit cannot be. Thefe thoughts of 
 unbelief, dd fometimes overpower 
 faithful! David, as when he faidin his ^ ^^^^'^7^ h 
 heart, IJhallperiJh one day by the hand of 
 Saul, and Pfalm 1 16.1 1. and Feter al— 
 fo, (J^ar;/?. 14.50.31. 
 
 4. In refped: of Gods d^ning^ accep 
 t/;;^ mercy, what thoughts of unbelief 
 io often captivate the Saints, they arc 
 ipt to think, furely, God is our enemy, 
 ivc are not his children^ we are hypo- 
 :rites, caftawaycs,we have no faith, no 
 race, &c this unbelieving thought 
 00k hoW upon David Pfal ^i.Zi.Ifaid 
 n my hajtning awajj am cut dswn before fpi] ^3 j 
 hine eyes. I am cut down like a ^ry tree, 1 JJD 
 
 or the fire, I am cutoff from thy fa- tj^J^i; 
 
 our ; this is the import of tbe Hebrew T*)J^ 
 
 ext, the Greek tranflates it, / am caft 
 
 h aWay^ 
 
1 
 
 146 The ifi fidelity of 
 
 Jonah %.$. away^ thcfe were the thoughts of foKOf^ \ 
 
 in his afflidion, Jfaid lam expe/ledy dti^- ' 
 
 ,ven dw^f from before thy face ^ lam cajil 
 
 ^D^^ij out 9fthj favour. ^] 
 
 5. In refped of continpiing tnercy^»| 
 what thoughts of unbelief do overtake J 
 
 ^•jj weak believers^ they are apt to think^j 
 
 ExpuMt. fiirely we (hall not hold out to the end,1 
 
 we (hall one day fall by the hand of luch | 
 
 aluft or temptation, we (hail faint in; 
 
 the day of tryall. 
 
 6. In refprd of temporall mttdt^y 
 what diftruftfiall thoughts do ri(c in ouiS ; 
 hearts, as how (hall we and ours be pro • \ 
 vided for, if trading, (trength^ friends i 
 (hould fail, what would become of us t^'\ 
 we (hall want ere we dye, the difciples^ 
 had thefe, or fuch like thoughts , we \ 
 have left all. Parents, Trades, prefent- 
 PofTeffionsto follow our Lord Jefus,and ; 
 he is in a poorc low eftate and how (halt I 
 we we be fed and cloached, we may^j 
 come to lack neceffkries .-See how Chrift I 
 reproves them for their diftruftfullj 
 
 Mar.g.2j. »8. doubting Thoughts, cJW^rf/?^'^ 6.why^^ 
 ji^ are je tboughtjull ^ h not thonghfuU] 
 
 T/ //if /^yflt 7e f^ji^g in your hearts, "^s^hat Jhall W^;; 
 
 eai^ 8cc. 
 Taks ^0 thought y (o one pf our Tran- ! 
 
 nations reads iC| but; not properly for* 
 
mans Thoughts. 1 47 
 
 food and rayment, cannot be provided Luke 12. u. 
 without fome thoughts. c-tr^J'iu. 
 
 There is firft, the thought o( dili^ Chriftian 
 ge^Jce^ which puts us upon our duty* ^^^^* 
 
 2. The thought of diffidence^ which 
 draws back our hearts from refting up- hH'l^^^ 
 onthcpromife. adoubtfull 
 
 rr-f • u V r j-n n • carkirg; care. 
 
 This thought of diltruft concerning ^ ^ 
 temporals hath two ill propertics,which ^'^^^^^^ '^^ 
 the Greek word azotavdLOJ fo often ufed, ^'^^^i^'^V^^ 
 here doth plainly import it is is dt- 
 ftraning thought which divides mans ^Ific^'l'f'^ 
 mind intodiversparts, calling this way, auxie. 
 and that way , and the other way. 
 i^aith unites our thoughts. ^ . ,. ,. . 
 
 2- It IS a ^//?//r^/«^^ anxjous Thought tudo ed agriu- 
 vhich tears and tortures our hearts up- do cum cpgita- 
 herack of difcontent. tiene, faitli 
 
 ^efi. When do thcfe unbelieving ^'^^^J!* 
 ihoughts mainly afTault the Saints, that ;J:;^; fj^^. 
 owe knowing the hour of their com- foUuimd'me 
 ig, may watch and not be overtaken, ccgitayf/^ancb^ 
 
 Anf^er. There be four fpecial times, 
 
 rherein they arc apt to affiult u?. 
 
 , I. Intimesoffpir tuall^f/>rr;6;7 when 
 
 ^ Jod withdraws the fenfible fwcet affu- 
 
 mce of h s favour, we arc apt then to 
 
 ,y in our hearts,as ^Aja^h did, will the I^fal.77.8,9, 
 
 ordforfaksfor ever, and Vcill he/hoW^fa^ 
 
 \ mr no more ? doth his mercy ceafe to iT- 
 
 rmtj^Scc. L 2 2. ?n 
 
1^3 The Irffidelit) c>f 
 
 2. In times of danger and fajficnate' 
 fear Si , FJ^iL 51. 23. / faidinmji hafi- • 
 
 ^TSnj r' g away namely throngh ama^.e-'^ 
 
 ^^kl^ sV' ^^^^ or feay , as^ -the word common*.^ 
 
 '^ ' * ly intendeth in my tremblinghifi^ ihel 
 
 Greek calls it an extajle or trance, la^ 
 
 TfaL\\6*ll cv TH «>trrtcr«/ f>(». a^ 
 
 3. In times of deep rfj^/<3*c;;, tcmpta-^ 
 tion and triall : y<;^ mhisfuffcrings h-d^ 
 a {harp confl d, wi[h thcfe thoughts of 
 
 Job i6,p ^-. unbelief, when he complains that God 
 did hate him ayjd ghafJj f^pon him^ and as\ 
 his energy Jharpe/i his eyes againjk 
 bim^dcc, J 
 
 4 When pa>:gs of death Sitt upon men^ 
 Satans laft afTauIcs arc commonly the 
 niuft violcnr. j 
 
 Thcfe thoughts of unbe lief and doubr- 
 ingdo greatly difhcnour the glorious 
 truch and mercy of God. ? 
 
 2. They fill mens hearts with terroiir & 
 trouble^difcontent and difcouragcmenr. 
 3. They lead to d<?fperation^ which 
 is the height and depth of thcfe 
 thoughts of diftruft, they arc contrary 
 £nd contradift ry to a fpiritof faith: 
 wh ch fays to us, Chrifi is thine ^ h< 
 
 Cxi 1.10. will never leave ihee, Grr. 
 
 ^' '^ '^9 ^5* ;^, Out of the hearts of men prv>. 
 
 cecd thoughts of di''^chedicnce againf 
 G.d. ^ Ibci 
 
ALMS Thong h. 149 
 
 There is in all men by corrupt nature 
 this rebellious thought, I will not ac- 
 quaint my (elf with the wayes ofholi- 
 nclTe, I will not walk in the p^th that is 
 called holj ^]ohz\. i4> 15. finncrs arc 
 brought in fpcaking thus to God, depart 
 from pu, ype rvtll not the kjwWUdge of thy 
 wayes, JVho is the AltKightj thPt we 
 fijould ferve him} this is yet more evi- 
 dent, in ^^^.6. 16. where fehovah fpcaks 
 thus to the Jews, fiand in the \\>ayes and 
 behold and askj^r the old way^ which is 
 the good way and )X'alk^ therein , and y^ 
 pjall findreflr for jour [ohIs ^ but they f aid 
 Vi^evrillnot V^all^in thy waycs furely, 
 they durft not anfwer God thus obfti- 
 nately with open mouths, but their 
 thoughts fpeak it, impenitent Tinners, 
 fay in their hearts, the Lord Chrifr J7,all ^"'^^ '^•^^• 
 ifict reign overui, we Will not walk in 
 thofc precife paths that preachers prefTc 
 upon us. Men domanifeft thisdifubcdi- 
 ent thought in their pnAice, in that 
 they finne againft the light of Gods 
 word, and call off thofc duties, that 
 arc fo clearly commanded. 
 
 6. Out of the heart of men proceed 
 thoughts of ir^juftice : thefc tend direft- 
 ly to the daramage or hurtof our neigh- 
 bour, in his name,body, cftate, &c. 
 
 L 3 I. Jufticc 
 
1^0 the Injtifiice of \ 
 
 1. Jufticc is a vcrtue whereby wc arc \ 
 Wlined to perform our ducy to our ' 
 neighbour, in thought, word and dced^^ 
 
 2. The formal a A of Jufiiccy is to i 
 give every man his due, that which be- ^ 
 longs unto him. 1 
 
 3iThe objed of fuftke, is our T^jigh- ^^ 
 koHr^ that is, every one that is, or pof- ^ 
 fibly may be partakers of the fame blef* ; 
 ledneile with us, X/;/^^ 10.35,37. ) 
 
 4. This Jpijlice is the f\imm and fub* ^ 
 fiance of the fecond Table. \ 
 
 $. The RoyaU Law being fpirituall, '] 
 forbids and condemns not onely unjuft^ 
 fpeeches, works and geftures, but alfo i 
 unjuft thoughts of man againft man , ] 
 Zdch^j. 10. Let none of you thinks evillj 
 againfi his brother in jour heart, \ 
 
 ^efi. What are thole thoughts of J 
 unjuftice, that men conceive againft; 
 their neighbours? j 
 
 eAnfVi^er. They arc of five (orts. 
 
 As firft difhonouring thoughts. i 
 
 2. Murdering. 1 
 
 3. Adulterous. 
 4. Thievifti. 
 
 5: Falft accufing thoughts; i 
 
 I. The hearts ofmen by corrupt na-l 
 
 ture are fiill oi dijhonouring thoughts a- 1 
 
 gainft thofc who are fct over them.thef^ ] 
 
 - ^ '^ ~ ■ "■ are^ 
 
mans thoughts. 1 51 
 
 arc fins agtinft the Fifth Comxnandc- 
 ment, the leaft contemptible vnwor^hy "Mat.f.n; 
 thought againft thofc that are in place '^^ ^'^ ^v %irr4 
 over us, whether Magiftrates, or Teach- tJ etcTeA^&J 
 ers or Parents, or Maftcrs.or Husbands, cti^T« PAKct, 
 isabreachoftheLawofGod,andaftri- ^vix©- ^^cti 
 king at the image of bis authority. ^ (TwtJ'fics 
 
 2. Vile reproachfull thoughts againft ^^k^legi Jem- 
 their neighbours, thefe a?c of clyce f^'^^^-/^;^^^^ 
 
 forts. RekA-vd Kik^ 
 
 1. when we think defpicably of them ^fouaty^cw 
 in refped of their outward ftate or fta- V"J> /*^^«^^ . 
 
 a.In refped of their gifts. utque a p>T 
 
 5. In rcfped of their fpirituall eftatc. qu&detiam 
 
 I .* When we (hall think thus with our ^^^f^micc fignU 
 
 felves, fuch a mnnis a poor fneake a t^L^^^^^^' 
 
 worm, a bate contemptiole fellow, in 5^^^ j^p*! ji 
 
 regard or mc, a raecrc fhrub,e^r. c^ interprete 
 
 2. When we have thefe or fuch like i^efythioy& 
 thoughts, fuchamanisfarinferiour to ^J'^^<'«^^*' 
 mc in gifts ind parts heis nobody, he ^'"V©- y^^^^ 
 is /e^r^ an empty fellow ; thefe are di- Z^L'tn 
 jhonourtni^ thoughts condemned by the "oy^Hebr.vx- 
 Law, <JMatth.^.ZZ.H^hofoever (hall fay cnus.inamsy 
 to his brother K^Qi^ jhall he chnoxioHsto hue vox ilia, 
 theCmncel, Racai%% Syriack word, a ^onviniSjrQ 
 word of Reproach, it tignifies a man that '^^'y 
 is trnptj of Judgement, wit and rcaion. ).o j 
 Mat. J.xi. vAjiHi ecreb,'Oi vn(HUS Uvis. BuxiOif.Judu 
 
 1.4 ' By 
 
 I 
 
/I5> iJjjmmHringihougms 
 
 / By this Rcproachfull fpcech men 
 
 draw great guilt upon thcmftlves before | 
 
 the judgement feat of God, as anyca- \ 
 
 ptall crime did in the Sanhedrim orj 
 
 greM Council of che Jews. \ 
 
 Tlierc were principally two kinds | 
 
 of Capital Indgiwents among the Jews, '. 
 
 the fi ft was called tOSiy^a Judgement, \ 
 
 wherein 23 Judges did judge of ihej 
 
 greater Capitall caufVs, elpecially ma^i 
 
 jltiughters. J 
 
 f 2. The other was the h ighf ft judge- j 
 
 i^umb,ii,ie?, ment of 71 Elders, called the Sanhe^ 
 
 drim, who judged of the greateft cau-j 
 
 fcs onely, and it was wont to infl d ] 
 
 fopr kinds of puniftiments on men con- 1 
 
 dcmn^^Strajigu/ation^ S^ord^^arning^ j 
 
 Stoning, Maimony m Sanhedrim c.l.f* 1 
 
 3,4.5. cxplaineth i: thus there was in ^ 
 
 l(rael,Firft ^^r^^^ Court {or Judgement' I 
 
 The Hebrews Hall) in the San^uary , and that V(^afl 
 
 iatheh cDitt^ called the c^reat Synedrton , and their] 
 mon wealth , ^ -'. . ^^ .' ^ t 
 
 \ continued nHmberwos')! asttts ^rttten^ Gather] 
 
 i tlieirchiefefl. to me ^O men, &c. And }Aoh%^as chief \ 
 Senate la ever them, as it is/aid^ and let themfiand\ 
 J Jen^f^^em of fj^^y,^ ^;^^ ^^^^^ Numb.i 1 . 1 6. Lo here i 
 I VaJjrIl. ^^^71* the greateft in VPifdome among\ 
 1 there were 70 them all, thejfet him for head over them^\ 
 [^ jind A/^jtbc and he ippas c Ailed the Prince iv everj\ 
 frince, f 1 4c e^anHe flood in fiead of f^of^s, mre-\ 
 
 \ ' ^ ' over 
 
agawji Mdn. I «55 
 
 iverthejfett^ojfidgemcnt Halls ^ each of So ihcy re- ' 
 
 1 3 fudges ^t he one at the door of the Court ^^^ j |" "J^^^- 
 
 (of theSaniluarj) the other at the door ^"hcdrim^ 
 
 of the mount dn of the Temple ^ andine^ ch'i.&MiI- '■ 
 
 'uery City of Ifrael^ V^^herein were I 20 mony in fan- 
 
 f at hers of Families or woe^ thej fet a hcdnm.c.i. ; 
 
 lejfer Sjnedr ion \X'hich fate in the gate of ^-JH^V. ^ 
 
 the C^^h ^^ ^^ ^^ written^ and efiablifh 
 
 judgement in the gate ^ Amos 5.15. and 
 
 their number ^as twenty three Judges^ if 
 
 it ^ere a Citj which had not 1 20 men in 
 
 it^thej fet therein three Judges for there is 
 
 no judgement Hall of lejfe than three , 
 
 &c. I 
 
 By this Tcx': thus op:^ncd ic is €v dent, | 
 
 that to think bafely and reproachfully 
 of our brethren, is a great finnc, which I 
 
 makes us liable to the dreadful! judge- 
 ment of God, men firft fpeak this Ra- 
 ea of their brother in their thoughts, 
 before they fpeak it to their b other 
 with their mouths. | 
 
 3. We are guilty of thefe diflionou- | 
 
 ring thoughts, in relation to mens fpi- 
 rituaM eftates, when wc th nlc thus, I ' 
 
 am more holy and righteous than o* ! 
 
 thers , that thefc were the common 
 thoughts ofth^zPharifee, Luke 18. is 
 evident by his fpeeches; I am not a^ other "*^^ '^^' 
 Tpendrey or ^ this THhlican, I exceed 
 
154 The murder 0f ) 
 
 all others in righteoulhcflfc and ftrift ^ 
 walking, t\\\%Public4n'm bafc fellow,' 
 far below me, he b a faperhtive finncrii 
 he is thus and thu^ — this proud Pha-j 
 rifec thinks himfelf the chief Ssiint ^l 
 more righteous rh*an any man living, a?^ 
 X-u&c 18 II. ^^* ^^^ words clearly import; I anr 
 not as the reB of men be ^ therefore! 
 hce jtands apart b^ himfelf fraying ,.,' 
 yea, every man by corrupt nature is apt j 
 to have low undervaluing Thoughts \ 
 of others in comparifbn ofthemfelvesJ 
 therefore it is Gods command, that ever] 
 Phil, 5 . mdnin humilitj Jheuld thinly others m^re"^, 
 
 vTTi^iKovTct^ excellent than themfelves^ hereby giving I 
 us to underftand, that we are aptj 
 through pride, to think our felves more ^ 
 excellent than others. 
 
 2. The hearts of men naturally arc I 
 pofTeflfed with murdering thoughts a- ; 
 gainft their Neighbours , cither di- | 
 redly or by way of tendency , where- 
 by they violate the fixth precept, thefc I 
 are, \ 
 
 I . Vnmerclfull thoughts, when the I 
 objed of mercy is before them, and a \ 
 prefent opportunity of doing good^and 'I 
 yet they think thus in their hearts, 1 1 
 will not look upon this objed: J will not 
 diftribute to himj h^ve many qc^jaiiionsr ^ 
 
 e^'JT^^* 
 
ntans thoughts. 1 55 
 
 of ex pcnces^ ^c.Deut. 15.9. Bervare that 
 
 there be r»ot a kicked thought in thi'/sc 
 heart and thine eye he evil toXvard thj 
 poor brother , and thoa givefi not unto 
 hint, &c. 
 
 What wicked murdering thought is 
 this , that is here condemned ? fome 
 fuch thought as this, 1 w7/ not pity the 
 poor^ I will not give to him, I IT) U ft pro- 
 vide for mine own, &c. 
 
 This unmcrcifull thought fliows it 
 felf in thefe two cffefts. 
 
 J. An evil eye, when men turn atvay 
 their face from their poor b echrcn, and 
 will not caft a compaflionatelook on 
 them. 
 
 2. A niggardly hand^ when they (hut 
 up their bouncy ^ not diftributing ac- 
 cording to ability snd opportunity, to 
 iuch as are tit ofejefts of mercy. 
 
 2. Mens hearts are full of cruel op- 
 prejfing thoughts againft the poor,which 
 do produce oppreilivc over- reaching 
 dea!ings,and gymding the face of the poor^ 
 &C. the fpQtl of the poor u in their houfes, J^^'3«H,M< 
 
 3. The fecond murdering thought, 
 which fills the hearts of Tinners, arc 
 ffightfuil, hatcfull thoughts againftthe 
 Saints: Carnal men being the feed of 
 
 the old ftrpwt arc poffeflcd with Cain- Pf«^7^. 
 
 like 
 
156 The Adultery of \ 
 
 like thoughts of enmity againft thehO'^^ 
 lyfeedof Chrift. 
 
 3 . Men naturally arc full of revenge* ■ 
 full thoughts.^ "which make their hearts < 
 a very flaughtcr-houfe : upon any real! \ 
 or imaginary wrong done to them, they ; 
 are apt to think thut, I will be even with 1 
 fuch an one.ifeveroccafion fcrve, Iwilli 
 dotohimashc^hathdoncto me: thefe i 
 thoughts of retaliation are exprefly for- \ 
 bidden, Prov. 24:28, 29. do not faj^\ 
 ("in thine heart J as he hath done unto me^ \ 
 Jfo^ill I do unto him^ l^ill return unto 
 ( the man according to his worl^ \ 
 
 3 The hearts of carnall men are full ] 
 of aduleroHs thoughts , whereby theyl 
 tran(grcj(Ie the feventh Commandment. ] 
 The Law is fpirituall an'd condemneth \ 
 all thought-defilements , the Pharifces I 
 reftrained this precept to the outward | 
 aAonelv, but the great Law- giver ex- 
 pounds it more fpiricually, and Ihows 1 
 us, that there is a mental! heart. adulte- * 
 rie^which men commit in their thoughts J 
 
 Mat. J. 27 28 every unchaft inordinate thinking of a 
 woman makes men guilty of adultery : j 
 
 ^obji. therefore Ji?^ refblves that Z?^ would not \ 
 
 ' • think^of a maid, men are apt to blcflc ^ 
 
 lL»kc 18. themlclves with the Pharifee, thit they \ 
 
 ere no (^duiterers in their bpdiC5,but they \ 
 
 dQ 
 
 ^om 7 '4 
 
JllansJbvUgts. 1 57 
 
 donotconfidcrwbat a worldof adulte- i Cor. 7.1^ 
 ry they commit m their thoughts. 
 
 This thought filthineflc doch exceed- 
 ingly pollute mens fpirits, and provoke 
 God againft them, 6'f«.6 5,6. 
 
 2. Thefe unclean thoughts arc incen- 
 diaries, and bellows of adulterous affe- 
 dioDS, the begetters of unclean rpcech- 
 es, and aftions : ^Davids eyes firft fil- 
 led his heart with adulterous thoughts, i Sam. 13. 2^ 
 his thoughts fired his afftdi-ons and 
 brought forth the excernil ad, which 
 coft him brok^yi bones. PUhj i: 
 
 3* Thefe wanton, unclean thoughts, 
 being lodged, do make the hearts of men 
 a filthy Stews, a very hell upon ear:h, a 
 houfe furnifhed and fitted for all un- 
 clean fpirits to enter in, and dwell there. 
 
 4. The minds of men by corrupt na- 
 ture are pofleffed with thievifb defrau- 
 ding thoughts agiinft their neighbours, 
 which arc finnes againft the eighth pre- 
 cept, they think and dtVife how they 
 may over-reach and beguil thofe with 
 whom they trade, and go bey. nJ them 
 in bargainrngi how they may make the 
 £phahfwall, 2Lnd the JJjel^e^. great, how 
 they may raife the price of their com- 
 modities, and leflen theirmeafures.snd 
 ufe deceit in weights, let fuch re- ^^^^^^^ M*, 
 meo]b?r. i. That 
 
5 1 8 Falfe accufng thoughts. | 
 
 i. That God is the avenger of fach \ 
 Thoughts and pradifes. ■ 
 
 2. That thefe defrauding thought* I 
 mzk^tx^tns\\td.xt%2iden ofthjeves, \ 
 
 5. The hearcs of men naturally arc | 
 exceeding prone to falfe accufing \ 
 thoughts , concerning the ferfons and ! 
 pradifts of their neighbour, whereby 1 
 they are offenders agai nil che Ninth , 
 Commandemenc, Men are guilcy of ^ 
 thefe falfe accufing thoughts two \ 
 ' Wayes. , ; 
 
 I. When they think and conceive per- \ 
 fons to be ungodly and hypocritical, ^^ 
 ivho arc indeed true hearted Saints, i 
 which is a condemning the righteous | 
 in their thoughts. Thus Sli had falfe ■ 
 thoughts of praying-perplexed //^;^w^/?i ] 
 J. p^ when the Apofiles were filled with the ; 
 
 2415, S^f^5 of the Hoij Sptnt ^ and fpake j 
 
 llrange tongues, the ill affedcd Jews ] 
 thought them to h^full of m\^ ^ine. 
 '^ '^5- 3. We arc guilty of this wicked ^ 
 
 thought, when we conceive that our \ 
 brethren aft and walk contrary to the '; 
 light of their own confciences, becaufe ] 
 they do not walk up to the light that 
 we think our fdvcs to have attained;this 
 is to intrude inco Gods Throne, and to ] 
 take upon us to fearch and judge the ; 
 
 heart \ 
 
Fa^fc accufing thoughts. I 5^ 
 
 ^'eart , which is Gods Prerogarivc 
 Royall. 
 
 2. When men think evil ot thofe pra- 
 fiiies tba^ art good ; i^^us when "David 
 flood up for the Lord tf Hofis, and de- 
 clared his rcidinefTc and refolutioa to 
 fight withG oiiahM^ being nrioved there- 
 to by Gods ipint^ and filled with a (pi- 
 fit of faiib, >://4^ thinks chacZ)^^ did ^ , 
 it our oi the pride and malice of his ^ ia» 7 ^ 1 
 heart when carnal men hear their fins 
 laid open by the power of the word, 
 they prefently think that the Miniftcr 
 aims at them in particular^ that he doth 
 this out of malice to difgrace them, &c^ 
 
 WhenC hr »ft 'pake precious words of 
 pardon & peace to the falfie man, ^^r, 
 9.2. the wicked Scribes thought thus in ^ ^ •? 3i 4 
 their heViilh hea t^^this man blaffherncth. 
 
 Men of corrupt hearts arc ape to 
 think evil of the beft fpeechcs and a- 
 dions i fo that all thcfe thoughts of un- 
 righteoulneffc do fwarm and fettle in 
 all carnall hearts, as evidently appears 
 |by the abounding of malice, opprelfion, 
 Jeccit , uncleannefle , faihood , &c. 
 n mens adions and fpeeches, which have 
 [heir firft rife & root, in their thoughts, 
 
 7. Out of the heart of men proceeds 
 ^tids of thoHghts^ which is a high and 
 
 haughty 
 
i6o 
 
 V^O TJJ^ VOO^ 
 
 I Cor.5,z. 
 I Cor.4 6, 
 
 23-4. 
 
 perbire& tur- 
 
 /^i vcHt9 di- 
 flmti Cornel, 
 
 nan 
 
 ]ob3g.8.ii. 
 Pfal.i»4 5« 
 
 niT €^ n? 
 
 Ferb^it^ebulli. 
 '^H^w M-eta- 
 
 The Pride of ! 
 
 haughty conceit of our own^xccllcncys ; 
 pride is properly in mens thonghts^ thcle : 
 arc the pallace whtre it refides and the J 
 Throne where it raigns, Lnke 157. He ^ 
 hath fcattered the frond in the thoughts of I 
 their hearts, whereby it is evident, thati 
 men arc proud in their thoughts. 
 
 2. Pride is a tumour and nfing up of ; 
 our thoughts beyond their due bounds: \ 
 wc have four elegant expreffions there- ^ 
 of in Scripture. 
 
 1. Pride is called a /\¥f//i;;^ and ;?^/*i 
 fing up of mdimflejhlymind^ Col.i.iS. it ; 
 is a heirtfwoln and blown up with loP^ ' 
 ty windy thoughts, as bellows and bhd- : 
 ders are ftretchcd out with wind, lb the | 
 Hebrew words which are ulcd to ex*i 
 prefle mans pride fignifie [welling , as | 
 Ja^//M 8 22. the falfe Prophet is faid to'i 
 fpeak in xht /welling of his mind x in\ 
 fuelling pride : the Hebrew word Zudh^ 
 fignifies to be lift up Vi^ithfrPelUng pride: 4 
 it is applyed to the fwelling waves of the \ 
 (ea, which are called j)r^//d ia?4wj, proud \ 
 waters^ pride is like leiven call: into mens^ 
 hearts,which Iwellethand fbwreth their j 
 thoughts. I 
 
 2 . Pride is cxpreffed by largene-JJe and! 
 latitude of mind , Prov. Z% 25. He\ 
 that is of a proifd hearty fiirf upflrife^{ 
 
 according \ 
 
Mans Thoughts. 1 6 1 
 
 according to the Hehre^\l\s, he that is . HKJ 
 
 large tn heart, &c whcn mens hearts are ^^^''^ ^''^ 
 fo dilated , I'ifFufed md ^nlargea in the bcbin/j^roig. 
 though s of their own exceliencies, < h t 22J3m 
 they Will not be contained m chcir due £/2 Mcta^b. a, 
 bounds, nor confined w thin their own di r aificmbus 
 place, condit.on and coinpafie. ''''''' '' ^J'" 
 
 3. Pride 1 cxprtfled ry a heart Ufted ,:d..nhii 4- 
 /^/'j Dcut 814 and 17 2.2 Chron. flum quoquafi 
 
 25.19. and 26.16. Prov. 18^ 12. when dUatt^tt*/, 
 men are exalt d above meafuc in their Caitio. 
 though 5, and do conceive a height and ^^?r\^^^} • 
 fuperlative em ncncy of glory & worth, ^^'^'J^ 
 in themfelves, this hfctng up is only iroa- ram^upobiviv 
 ginary as chat which hath its beginning n3J> 
 and exiftence from the falfc apprehenfi- ^y^ ^1 
 onsand opinion of empty men. 7133* 
 
 4 Tride is called high mindedfjejfe Rom, ^„ j^^ ^0. 
 
 11.20. it is properly a hig'. thought of ^po^,;. 
 ouf felves; a conceit of iome eminent 1 rim. ^.17. 
 good in our felves, whereby trufting in 
 
 our ^clvcs, we thirk more highly of our 
 felves than is meet. 
 
 3 . Tride of thoughts confifts in two 
 things. 
 
 I. When we imagine that excellency 
 in our felves, which is not. 
 
 2. When we conceive that excellen- 
 cy that is really in us, to be greater than 
 'tis. 
 
 M i.Th« 
 
J 62 TheVridc of 
 
 GaJ,6,3. ^ * ^^^ ^^^ ^"^ viltfl: AA of pride ti^; 
 
 to thhk^opir/elvesfomethin^.^henaswe] 
 are nothing. Thus the Laodicean angcl^^ 
 andChurch think them(cke$ rich, ans^ 
 Rev ;,i7, '^needingnothingy'^htti as thcy were poor^i 
 tniferable^c^c. 
 
 2. We arc apt to think our gifts^l 
 
 knawledge and perfeftions greatcr^tban^ 
 
 in truth they arc. 
 
 Hence it is, that pride is called arro^^ 
 
 I ^ gancj, becaufc it is an arrogating and| 
 
 '^ * attributing more to our ielves than fsl 
 
 meet, when as the Scripture fayes, vA^t^ 
 
 R©m.i2.3, no man Jhonld underjfand above that\ 
 
 f/H t/'^jrepf^po' Vffhich is meet to underflaHd^ no man mufi\ 
 
 viiv. be over wife*, the Greek word fignifics m 
 
 have an overweening opinion or cdn-; 
 
 ceit, as though one knew more than inH 
 
 deed he knowcth, "\ 
 
 4» Pride of Thoughts doth alwayes fiiC 
 
 HK-I arid feed upon fome excellency that is \ti 
 
 mHjl lis, either real Or imaginary: as humtJ 
 
 l^'hil^TJ'' li^yfix^b our thonghts upon our owr^ 
 
 Munftcruj Tileneffc and notmngticfre v Hence it is^ 
 
 rnmem- thsitlhz Hebrew words gaon znd Gaa^ 
 
 nHUytxctUmtj j^ah^ which arc put forjPr/V^, do alfq 
 
 s^/hindl^' figni^c excellencj znd magnificence, Lt- 
 
 Lcvir.i't^, Vi:.26.i9, 1 will breakjhe excellencj^ or 
 
 pj^jj-pjij the pomp, pride ^ haughtineffe ofyo^r 
 
 r-n'iTt^ flrength^ called elfewhae the exccliencyi 
 
)^int Thought f. . ,52 
 
 ^Of poMpj the pride of thejlrong ones^'Ez^k. 
 7.24.and 7*^^(5:1 8. 36. diS .and ?3.28. 
 //0/.5. 5. to (how us that Pride is a vici- . 
 
 ous elevation and g«atn« of Thoughts "iSSii";*, 
 from chc apprchcniion or our own ex- dignitas 
 ccllency. ilaria, facuU- 
 
 5. Pride make! rhen conceive a fuper- ''^^^ origins. 
 excellency in therafclvcs beyond all 0- i-j-n-^> 
 
 thers, fuch is the arrogancy of mans ^mn 
 
 Thoughts, thatthey whoare empty of ^y^ 
 
 ^11 excellency, arc apt to think them* j^i^^,;^^ .« 
 felves more excellent, than they that arc tat. 
 filled with the greatcft excelFcncies, this 
 is plainly implycd in i/^.3.j. where the 
 Prophet makes this a fore- runner of a 
 Nations ruine ; the child Wullbe proud a^ 
 rraifjfi the ancient ^and the vile againfi the 
 honoHrable: that is, they that are In^ 
 fants in knowledge and judgement, will 
 think themfelves wifcr and more know- 
 ing than thc-ancient that are men in un- 
 jderftanding , and vile, worrhlelTc per- 
 jTons will think themfclves more excel- 
 lent than thofc that are truly honou- 
 UMe. 
 
 6. As Pride makes men fonje body in 
 heir own apprehenfions, foJt makes all Lute iz,a^ 
 btherstobc^o^^^ in their thoughts : 'O1I1. 
 jc is the property of all proud, Pharifai- E^^^Serrf^ta^ 
 all men, theyvilific 2,tii ntiUiP.e z\\ o- tv ^/tt*. 
 
 • M :^ ' t^?.r^ 
 
1 64 ^^ ^^^^ ^ i 
 
 B?« 6tv£« ^^ ^^^" ^" ^^^'^^ thoughts, they thinklthcrt ^ 
 «^ ^' J^e/^. ^O be nothings to h^ve mVPorth in them^ | 
 p^ ^^/;]i^ Z;^ * they dmb abo«c others in their own ^ 
 beo^ndiifico^ Thoughts , and then trample upon ; 
 (>f,T€riul. them. 
 
 7. Thefebe divers fiefs and degrees^ \ 
 
 wherby this piide of thoughts afcends, i 
 
 andriftthto the height. As i. When I 
 
 men have high and lofty Thoughts of ; 
 
 their naturall gfts, and externall exceU\ 
 
 lencies^ as wifiiom, learning, ftrength, ^ 
 
 t Johnz»i6. richer, honours, beauty, &c. this is 2 
 
 * C9i\kd pride of life : when they are raifedi 
 
 in their Thoughts, becaulc raifed in thel 
 
 things of this life, Tfal. 90* 10. the! 
 
 ftrength of creatures is there called their' 
 
 pride, Rohbam : becaufe mens hearts are^i 
 
 CD3*^'^ apt to fweil in the apprchenfion of their ] 
 
 ftrength of body , ftrength of parts, , 
 
 gifts, &c. ■] 
 
 "David was puffed up in the thought of j 
 
 his heart, his great luccffles,& ftrength] 
 
 c . of people, when he numbrcd the people. 
 
 I Sam* 24,1, *^ «. , • ; u u- r jr i 
 
 ^ ^ So Vzztah, \N\\^n\[\s name fpread far \ 
 
 iChr,i^ti4, abroad, and when he VPas firong^ his heart \ 
 15. was lifted up to his defimEiion , whenj 
 
 men begin to have aname and fime foc^ 
 wifdome, ftrength, gifts of preaching,, 
 prayer, or elocution, warlike fucccffes^ 
 0*0^ and then arethey tngrcateftdan-*^ 
 
JldMs Though: 1 5 5 j 
 
 gcr' of being Uftei up in their own 
 thoughts, to be «ptivated by pride 
 
 V^ziahs htgh thoughts dia rife from 
 the conceit of his high ftrcngth, and 
 felf fufficiency: he now thinks himfelf 
 fufficicntfor the work and Miniftryof 
 the Pnefthood .he being a Magiftrate in- 
 trudes into the Priefts Office, and this ^ 
 is the great tranfgrejfwn which is laid to I 
 his charge , this was the fruic of his 
 pride, zChro^. 26,16. When men arc J 
 puffed up in their own conceits, they 
 think themfelvcs fufficient for any work ; 
 Evangelical or angelical. I 
 So He^ekjahs heart ^as lifted up ^ n>hen 2 Chron. ji, ^ 
 he hxd exceeding much riches^ and honour 2 ^.27,29; 
 andfuhji^ance, thefc were the occafions » Tim-6j7: 
 ofhis fwelling Thoughts, therefore w^;^ f^^^^-^^ ai- 
 rich ;;;r^// world, rouft be ttfiftly char- ^i^vitv. 
 ged that thej be not htgh minded. 
 
 Tofhowi. How richmen, even the 
 beft of them, arc inclined to think 
 highly of themfelves. 
 
 2.That it is no eafie thirg to have \ov 
 thoughts in a high eftate. 
 
 2.The fecond d* g ec of pri Je is when The fee oni 
 our minds are lifted up with !u ^h con- dc^rccof 
 ceitsof our fupernacurall excellencies, t'*^^^- 
 as Spiritual Priviledg.^ , g ts ^nd cn- 
 largemcn;*, k^no^/edge pu^t(h u^^ that I Cox, 8 x. 
 ^ M 3 is 
 
i(^^ : the Prida (^ 
 
 is knpwkd^e made up 'of gifts of uoi 
 dcrftanding^ and notionallapprebenfi- 
 9ns } fuch windy knowledge fwellsup 
 incns thoughts .- light fevered from the, 
 love of the truth is the mattjec and". 
 occafion of fwclling Thpughts, thjc' 
 (Corinthians were eminent in the gift of 
 Knowledge, and this was the occafion 
 
 C X K% % ^^^ '^^y ^^^^ ^^ faffed Uf. 
 The°bM 3. the third degree of pride, IS when 
 
 degree. men have high thoughts of their own 
 
 /jcW Thought$; it is a loftimfs of 
 Thoughts, arifing from the apprehenfi- 
 on of their own jQoliJhnep^ whea they 
 begin to be fomething in their own 
 conceits, from the f^nfe that they are 
 nothing in midft of all their excellen- 
 cies : this is the curfed nature of pride, 
 that it will make not ondy the^3f/>/,but 
 alfo the gifts that we receive, matter 
 wh^reoato work, as when peioplc that 
 fate in darkncffe are filled with appear- 
 ances of Chrift in their fpirits , pride 
 will take occafion from that Divine 
 Difcovcry to puffe up their thoughts. 
 ,2, Which is nore ftrange, pride will 
 take occafion to work in our Thought^ 
 from that fclf abafing grape of h|i- 
 jnility. 
 For when in true humility of heart wq 
 
 my 
 
mMs thought s» i^j 
 
 (hall abhor aud renounce all Thoughts 
 of pride, and ftrivc to be nothing in out 
 felves forever; yet even then will pride 
 be working, and fill us with high admi- 
 ring thoughts of our own low abafe- 
 mcnts. It is aneffcft and ad of pride, 
 to think highly of our felves, becaufe , 
 we are not proud, it is one of the De- 
 vils depths whereby he workcth moft fe- 
 crctly and fubtilly, if he cannot pre- 
 vail tjO puffe us up in the conccic of our 
 gifts, priviledgcs and high enjoyments: 
 then his next policy is to fill our minds 
 with high appreheni[ions and admirati- 
 ons of our felf annihilations : fo thae 
 now we begin to think thus with our 
 felves. I fee how others are puffed up 
 with their excellent gifts and attaipir 
 ipents.I have thcfe and tfaefe parts, privi;* 
 ledges, and much efteem among the 
 Saints, and yet I find my Thoughts low 
 and lowly in midftof all thcfe; hercup- 
 pon we begin to be high conceited oi^ 
 our felves, becaufe we are not high-- 
 minded. 
 
 4.. The fourth degree of pride is to Pourthdc, 
 CO nceive and imagine a height of power g^ce, 
 principality and pofleflion to our felves, 
 !;o think our felves pofTeffed of thofe 
 fXCifUencics, thitwcare far from ever 
 M 4 " enjoying 
 
i6B The Pride of ^ 
 
 injoying,how nanch pride do men aft ii|v\ 
 their Thoughts upon tneer iniaginar5^^ 
 fuppoficion^ they conceive and concrivc ., 
 to thcmfclves. ; 
 
 I. What they would be for earthly j 
 excellencies, aud then what they would 
 do. Men frame a fools Paradifc of di* | 
 gnity and delight, power and poflcflion i 
 to themfelves ,and then bring thcnofelyes 
 into it, and there walk up and down in ] 
 their Thoughts. They fpeak in their 
 2.Saa%ij»4. Thought, as afpiring Abfolon\onct to 
 the people, oh if they ^ere fudges in the \ 
 Land I they would do this or that,they ■ 
 would furpafs others in prudent, righte- 
 ous adminiftrations/clf denial!, ^r. like < 
 children or frantick perfons,they imagin \ 
 themfelves,Princes Nobles, States- men, 
 RulerSjRich men,e^r.They think if they j 
 had as great Eftates as fomc have , in \ 
 what a height of porap and pleafurc they ^ 
 would! ve. for gorgeous a pparrell deli- 
 cate diet, &c, men fancy to themfelves . 
 hii^h places and poffeflions, and in the ; 
 thoughts therof they pride and felicitate 
 themfelves almoft as mnch as thofc that \ 
 
 f ically enjoy the things themfelves. ; 
 
 Fiuh degree. ^ ^^^ gp^j^ ^^j ^^^^^q. ^^^^^^ ^f I 
 
 Tride U when men im gne a kindof i 
 aj T>eitj in themfelves : now there be two \ 
 
 I ^ ■ ^ ftlf-; 
 
Mdns Thoughts. ley ' 
 
 fclfc Deifying Thoughts, whereby j 
 
 they are guilty of dcvililh Pride, i .When \ 
 
 men think themfclvcs equal with God. 
 2. When they conceive themfclves to 
 
 I. This is the moft abominable height ] 
 
 of pride when men think themfelvesc- j 
 
 qual with the mofi high, yet fome have ^ 
 
 rifenuptothisheighcof arrogancy.as 
 the King of Babel^ when he [aid in his j 
 
 heart, 1 yaillafcend above the height of the I''^»^4^ I4« 
 (^londs^ And ^ill he like the mofi high ^ 
 fuch alio was the pride of 2iinive,vj\\o zcph:ijy. 
 fpeaks thus in her heart, i am and there 
 15 none be fide me. ] 
 
 Men are guilty of thefc felf Deifying- ] 
 
 thoughts two wayes. 
 
 I. When they imagine a power in, 
 and of themfelves, equal with Gods j 
 
 power, this was the pride ofNebuchad- ] 
 
 nez^ar, when he faid, ivho is that God^ 
 that can deliver jcu out of my hand} 
 
 2. When men do arrogate and afTume 
 to themfclves thar honour and power, 
 that is proper to God alone, this was 
 rhccurfed pride of Herod, when he afr 
 fented to that blafp' emous fpeech of* 
 the people, and fpake that in his 
 thoughts, which they fpake with their 
 tongues^ ^^ji^gj ih§ voice of God and 
 
17© the Vride of 
 
 Aftsi2«ai,ti nptofmjin. this fs that abomiiialjle tr-^ 
 fOpLncy o( ^AmchriB^ who fitting in 3 
 i.Thcf.i 4, ihe Temple of Gcd, exaits himfelf 4^;^ 
 Dan. IX .3 ^. hove all that is caUed Cjod^or worjhlpped. 
 
 Th^t man of fmne\st\\^tnt\yjthtPop^l 
 of Rome, as appear^ by bis (elf goddify-l 
 ing Ad:s and Attributes : for though i 
 under a politick pretence of felfaba-J 
 fing, he call$ himfclf th^/Vr'z/rf^f of fcr-^ 
 vantf , yet in the height of his arrpganCi; 
 thoughts, he (itceth as God; for he\ 
 takes CO hin?i(ielfthat honour and power^i 
 that is, Gods Royal Prerogative. j 
 
 I. He claimeth ft power to forgive ^^ 
 finnes paft, prefcnt and to come. J 
 
 1. To preftribe new Rules of wor-? \ 
 (hip/ 'i: 
 
 J « To make la^es to bind the Con- ; 
 fcicnce properly, J 
 
 4. To open and (hut heaven; »| 
 
 5. To difpofe of earthly l^ingdomcs^j 
 at his pkaftirc* J 
 
 dt To difpcnfe with the Moral Law, \ 
 
 and with Apoftoiical Conftiiutions. ! 
 
 2.Menare guiky of thcfefelf goddi- i 
 
 fying thoughts, when they think them--* 
 
 P^n.J<4»f« lelfcs to be 4/ ^o^. The Devil in thci^ 
 
 I lohn^.r. beginning made an impreffion of thiti; 
 
 proud thought upon our firft Parents^ j 
 
mans thmgbfx. Ijt 
 
 loins when tbijy finntd and dcfcending 
 from them by ordinary generation, do 
 receive that corruption from them 
 whereby we are inclined to think thus 
 proudly of our felves, that we have a 
 kind of Deity in our felves. 
 
 This I take to be the meaning of that 
 plac^. The Lord Qod faid^ hehoU^ man 
 ^ become as one of tu thr^e, the Father^ i John J,7« 
 the So>f^ and the holy ffirit. Man is not 
 b4:comc 4^ Q<^^ really and indeed: for wc 
 are by our fall come to be as the Devil5 
 but men arc as gods in their own proud 
 iinaginations : hereby Jehovah would 
 difcovcr to ^dam and all bis poftcricy 
 what thoughts of devilifh pride are now 
 rooted and revealed in their depraved 
 natures, by believing the Serpents de- 
 ceitfull promifes. 
 
 8. ThisPnW^ of Thoughts is predo^ 
 winant in all unregeneratc men, predo- 
 minant finnesare of two forts, particu^ 
 lar 01 finiverfal. 
 
 i.Every lean in his carnal eftate hath 
 bis particular matter (inne^which is pre- 
 dominant in his affedions, andwherc- 
 umo he is moft ftrongly carried, this wc 
 call the finners bofome-belotcd-fmnc, 
 infomc*tis avarice^ in others ambition, 
 &Cy but Fride is an ijniverfall predo- 
 
 tuinaQt 
 
i7» 
 
 iupsrbia efl 
 CMpiU atque 
 l^aufa omnium 
 deliBoYum^ 
 fcnptum el e- 
 mmy initium 
 peccati omnis 
 ^ . ttiperbia^ 
 Auguftinus 
 piofeflinvi' 
 
 , \ Tion enim invh 
 ^ [i'nipmtf^^peY' 
 \ IhkmyfeiJfrper/ 
 i ! hit pdrh invi- 
 
 The Pride of 
 
 dominant finnc, which rafgns and re- 
 Tcls in a f unlandificd men , as their 
 grca- goU^ih. 
 
 0^/Some will fay, we find not this 
 pride of thoughts working in our 
 hearts. 
 
 Anfw. I. They thatarc moft fill'd 
 wirh this pride, do lead feel it in them- 
 fclves; the Icffe we difcern ic in our 
 felves, the more it domineers in us, 
 
 2. The deeper fight and fenlewe 
 have of this finne , the more we arc 
 delivered from it. 
 
 9. This pride of thoughts is a^4- 
 pital and Ra -ical finne, it produ- 
 ceth many damnable evils^ and dange-^ 
 rousfruics, as 
 
 I T)ifconteHt with our prefent con- 
 dition , pride makes men think them- 
 felves greater than the greateft outward 
 mercy. 
 
 i.iiAmbithn^ whereby men feek greal 
 things for themfelves, ?^^-4S.4,S- 
 
 3. Fainl?$afiin^,v;htvchy theyfpeak 
 of theocifelves, their gifts and cmincn- 
 cics, more than is comely. 
 
 4. Hjpocrijj whereby men make pro- 
 feffion of thofe gifts and graces chat 
 really they have not , or of a higher 
 meafy^e than indeed they have. 
 
 * ').Obfiinacj 
 
MansTbougts. 1/3 
 
 5. ohftinAcj, andpcrfifting in crrot 
 againft clear light, whe . men are inga- 
 gcd in a corrupt opinmn^ they will not 
 be convinced ; their error may daily 
 be ovei.hrown, but their p id; will 
 not yield to the truth. 
 
 ^efi How (hall we know whether 
 our diff ring in opinion rrom bre hren 
 proceed from pride or from c nfciencc^ 
 and want of convincing lij^ ht ? 
 
 Anj\\'er^ Wnen mn behave them- 
 felves humbly and meekly, when they 
 cannot fee wha their brethren do, this 
 argues It is fr m confcirnce, not from 
 Pride and Obftmacy, but when they ap- 
 pear hiughty lof^y and cenforious, and 
 thinkthatthofcthatdiflVnt from them 
 arewilfull, and will not fee the truth, 
 or CiS do ad againft their light, this 
 (hows thatfuch are afted by a fpi-'t of 
 pndc, and not by Confcience: humili- 
 ty thinketh no evil. 
 
 6. Pride of Thoughts is the caufe of 
 Divifion, Contention, and ftnvino one 
 againft another in word or eed, Prov. 
 13.10. one Ij bj pride Cometh contention, 
 all contention! s imnuted to pridf, » hac 
 is indi&ed for the common difturber of 
 peace, 
 
 I. Pride makes men prov^ to be in- 
 jurious tp others. 2. Dur 
 
174 2ri5e Ptide 
 
 2. Oat of thefc injuries arifc ftrifcs 
 ind brawlings. 
 
 3. Out of (contentions murder of- 
 ten breaks forth* Hamdns pride filled 
 his heart with an infatiable cbitft after 
 
 Mcft i. ^^^ blood of the Jews. The wicked 
 
 Fral;io.i. mans pcrfccilting the afflifted proceeds 
 Micah X8.I3 from his fridej this was the caufc of 
 a>3« . thofc Contentions among the Apoftle^j 
 ii^mt^ we may judge of the caufc by the cure. 
 ^jf It is an elegant fpeech of the learned 
 i^lH^^ Hehe^^s, Men \iQhofe fpirits are lifted 
 L^ ' np nre made turhtdentbj the leajiwtnd^ 
 Ann ^y ^^^ leaft occafion- 
 J4VD t Onelj or meerlf i^y pride comts Cm- 
 
 inn^jy ^g„^i^„^ ^\^^ meaning is , that pride of 
 jntDpl it felf without the concurrence of any 
 Judg.gj.c.r- other corruption doth kindle ftrife, 
 ^^'^* proud men are apt to be conterttiouV 
 
 when no occifioa is offered, this is? m^- 
 tiifeft in the Ephraimites, who being 
 puffed up in their multitudes, contend 
 with Gip^^c;/ about that for which they 
 ckughttobegratefull, and being called 
 to battell they came not, and yet con- 
 tend with fephta , becaufe they were 
 not called, pride breaks out into ftrife^ 
 when there is no provocation, and in 
 midft of peace prepares for warre. 
 This pride of Thoughts is the chief 
 
 dividing 
 
' Mans thoughts. I ^ 
 
 tlividing Principle, the great Incendia- 
 ry and Mafler of mifrule, it is the root 
 of contention d iver iJ wayes. 
 
 I. Proud pcrfons, they cannot en- 
 iJurc to *^e croflcd or contradided, they 
 think themfclvcs too great to be croflcd 
 and thelcaft crofTe too great for them 
 to beir, 
 
 2' they vilifie others, and arc vikficd 
 by others. 
 
 3. Pride makes men feekafter emi- 
 nency, tndif they cannot be eminent 
 one way they will drive to hftifminenc 
 another way,if they cannot be the onc- 
 ly men in the world, yet they will be 
 fome body , pride ahvayes affcfts 
 preheminence > and contends for pri- 
 macy. 
 
 4. Pride makes every man highly 
 conceited of his own way and opinion, 
 becaufe it is his own, thi§ prevents all 
 yielding to each others, and fo begets 
 endleffe wrangling. 
 
 5. One proud man thinks himfclf the 
 onely man, and therefore worthy of rc- 
 fpcd from all men. 
 
 6. One proud man hates the appa- 
 ritions of pride in another » and one 
 hates another. 
 
 7. Through pride men fetup their 
 
 own 
 
176 7he Pride cf 
 
 own wlIU, and opinions, as the rule of 
 other mens adions and opinions. ^ 
 
 8. Proud men never fearch into their 
 own deteds aand defiiiments, but they< 
 iludy their gifts and perteftions, hencd 
 cbcy are fcvere cenfurers of other mend 
 failings and fletghters of their gifts aadj 
 vcrtues. j 
 
 9. If proud men be but touched Iw 
 their name and ftite,thcy prefendy take! 
 yp arms of revenge. 
 
 7.This pride of Thoughts makes mea] 
 the greateft contenders and fighters a^ 
 gainft God, he looks upon haughty per-^ 
 Ions, as his higheft enemies; 1 
 
 I. Proud men do exiltthcmlelvcs4-j 
 i^ovc God, the\[lift up their will abovcj 
 his will, they Ipeak thus in theii^^ 
 thoughts and works, my will (hall ht 
 
 ff%^ u .- V followed rather than Gods will. 
 
 €^mfatl$ ^' T"^y Will have their own wills,; 
 
 m§g$ns atque whether juft or unjuft- ] 
 
 fiferba jacla- 3 • Proui men have the fpirit of Aj^-j 
 
 De Antichnlii ^'^f^^^'hP^^^ ^^^M^^^^^i^g i^ ^^^« €] 
 fiifmnafclLr ^^'ff'^'^'f "^'^^^^^^^^ , , ' ' 
 
 (^€. Cyprixm -Proud men go from God, they leave : 
 Corneiio» God and his wayes, asifchey couldlive^i 
 without him, they fay in their hearts,^! 
 as once thofc proud people oflfrael, '^^ 
 Icra, u. ^^^ Lords fWe Vpill come no more nr^o thec.h 
 
 therii 
 ^' - M 
 
Mdns Thoughts. 177 
 
 a. There is much Pride in all Popur fuper- 
 iDlfobedience , and all Difobcdience ^i^^dedig- 
 U a departing from God incvcryad "«»»;«• 
 of Difobcdience men life up them- jugo chrifiiyoh^ 
 fclves above God, and gofomhimj UgatUr^ius 
 for finncis properly an avcrfionfiom jugopccciu^ 
 God to the creature j therefore Dif- Auguftin. 
 obedience is czW^di Rebellion. 
 
 3. Proud men go ^^^j'>?/ God, as if 
 they were able to refift and ftand againft 
 him, they work and walk contrary to 
 Gods will and wayes. 
 
 4. Proudperfonsgo^^jo^^Godjthey 
 fet up themfclves as the end of all that 
 they do. 
 
 8. Pride of thoughts corruprcth 
 mens Judgements; it is the grand pro- 
 dudorof all error and hercfie, as is e* 
 vident,! Tim.6. 5.4. Ifanj man teach 0^ 
 ther^ife , and confent net to ^holfome 
 ^ords^ even the words of our Lord fefus 
 IChrifi^ and to the doHrine that is accord- 
 \ing to gndlinej[e ^y he is frond ^ blown uf . 
 
 \in his own Thoughts : here is the true '^^'^ri/^^lfit/ 
 :aufe why men come not up to the truth ^*' '^po^^p-* 
 In their judgements , they arc proud, X^'^*'* 
 'ligh conceited of their ownwifdorae^ 
 they think they know more than any o- 
 thcrs , they fancy a kind of Papal in- 
 " libility to themfclves, that what they 
 N imagine 
 
178 The Pride of 1 
 
 imagine to be truth, muft needs be fo: \ 
 they make Scripture fpeakwhat them- ^ 
 fclvcs firft fancy. ^ 
 
 2. Thcle high thoughts produce an 
 aflfedion of fingularity, and ambitious ] 
 affeftion to appear fome body in the ; 
 world , this end they conceive can- 1 
 not be; attained in going in the old a 
 Vifay of found dodrine, they muft teach ] 
 aaother dodrine, or in another way, i 
 and put upon it the name of new light, ; 
 and higher difco very, thereby to draw i 
 ^^^'-^* difciplcs after them. ~] 
 
 2. Pride begets a pernicious per- 
 fiftin':? in erronious opinions, which 1 
 men have once takenup; they think it 
 a difhonor to recant and lay folly : 
 to rhemfclves. 
 . . 9. Pride isaSo^omincaldn^ EzecL^ \ 
 
 ^eimme^ 16.49. the Prophet (hews what were \ 
 flplrbi^iniquU and the firft was i 
 
 tas Origcnis» Prtde. ,' 
 
 Hof.f.5: 10. Pride teftifies that there is much 1 
 
 evil in mens hearts. The f ride of Ifrael \ 
 te(Hfiest9 hisface^ that is, the inward ■ 
 pride of their thoughts, manifefting \tj 
 Jelf outwardly in their fpeeches and a- 1 
 dions teft fies the great wickedness that ] 
 is in their hearts : it is a grand accudng ^ 
 finne, a loud witncflc againft finners. \ 
 
 2. It I 
 
Mdfjs Thoughts. I y^ 
 
 1. It 18 a moft diftionoringfinnc, no 
 finnc difgraceth and reproachcth men 
 more cban pride ; becaufe ic ccflifies a- 
 bundance of Ignorance, error and ob- 
 ftinacy in their hearts, as humility 
 witneflTctb^that we know much of God, 
 his mind and will, JVith th^e lowly is ^^ 
 rvtjaome. 
 
 1 1 Thefe fwelling Thoughts of pride, 
 lodging and lording in mens hearts are 
 a fure fign of an hypocrite, in the midft 
 of 'he highcft forms: thus the Scripture 
 teftifies, behold ths foul thaP is lifted up^ Hab.z.4. 
 that is,with high thoughts, ts not upright 
 in him^ it is one charader of thofe that * *^'"'-3- 4>y- 
 have a form of godlineffe^ but denj the '^^'^^^^^V^^ 
 fo'^er thereof ^the) are puffed up ^ith high 
 thoughts. 
 
 12. Pride of thoughts begets mon- 
 ftrous fliapes, and ftrange forms of ap- 
 parel and attire, an affedation to be 
 Angular in fa(hion6, and furpafl^ng in 
 rich apparrel. 
 
 1 3. The Omnipotent God bath pro- 
 claimed open war and hoftility againft i Ge^yVf- 
 all proud perfons, fames 4.6. God re' fw^dty©/^ ar^ 
 fifteththe proudy he ftands in battel a- TAaj{l<ii. 
 ray, in direft defiance and open oppo** iPct.y.f. 
 !ition againft them : it is a Military 
 NQvd, which is ufed inihe Originai,and 
 N 2 ic 
 
I go '^^^ P^^^^ ^f ] 
 
 opponome.m- Itis very Emphaticallitiignifiesto^'^ij^ 
 l^oriAt iii^'iuCl^ ^Yi Army, and to maks warlike rejifian e^ 
 acicy atque ze- j^ (hovves that there is a mutuall oppofi- - 
 j::£S^ "on between God and proud pedom i 
 Loiiaus, they let tnemlclvcs as a were in batten \ 
 agamft God, and God fets againft^ 
 them. I 
 
 Proud men arc as it were Invaders of 
 the j^loryofGod. 
 
 They affume that Honour that \i ] 
 
 proper to God, now'tisufuallto rcfift; 
 
 Invaders with ftrengrh of Armcs, wher'\ 
 
 fore he faith, God refijieth the pro^d^ but ' 
 
 ^rov.j. where doth God Ipeatc this ? .^»/w.thef1 
 
 D^U^V S^^'iptu^^ %^s it in Prov: 3.34. ac-^ 
 
 t>^Xin cording to the Hebrew, 'tis thus, Hee^ 
 
 Kvfio, We. fiMh the garners. | 
 
 mctvot^ ctv / ^^^-^ '^'''^ ^'^''' ^^ ^^'^^S^ ^^^ verfion^ 
 
 T/l^oTST^/. ^f ^^^ ^^^^"^y Interpreters , vulgarly,; 
 
 .bus the known in the Church, which agreetii^' 
 
 LXX .reads it fufficiently in fence , the meaning is Ji 
 
 that thoie proud fcorncrs who doi 
 
 proudly caft ofFGods Laws and defpifel 
 
 his AdmoftitionSjf they are fcorned byi 
 
 God again, Hf refijieth proud ScornWsl 
 
 fuchfas do think of themrdves above 
 
 that which they are, and thereupon do 
 
 proudly fcorn all others : This fcorning 
 
 i^ the proper Fruitc of inani high 
 
 thought*. 
 
 Pride 
 
MJtns'ThoHghsi l8l 
 
 Pride (howes it felf principally in con- 
 temning and flighting of God, his 
 word,promifes T hreats,Ordinancc$ and 
 works inieif admiracion and defpiing 
 ofothcrs , feorning of others comes 
 from overvaluing thoughts of oar 
 fclvcs, God hath made every man an 
 objed of ReffeEly or Pitj : It is mans 
 Tride ^ which makes men objefts of 
 flcighcing and contempt, and in them , ^ 
 
 The Lord of Hcfis fights againft ail 6?^^^j^^9» . 
 fmners, but againlt proud men and wo- X^, ^ ^^ ^^^ 
 men in a peculiar manner, againft ^^J ^^ 
 them, He ^hety his [word, bends his bo^ dicitur.^ 
 and fits all the arro'^s of vengeance. See Ifa.i.ii, 
 
 14. Thofe thoughts of pride make ii>i3,i43M. 
 men utterly uncapable of communion ^7 
 with God, who dwellcch with none^j^^j^^^^^ 
 but humble \>zxiov\%^he fcatters the proud pial.138 ^i 
 
 from html ^ the proud he k^d^eth afar 
 
 off, Jehovah looks Upon proud men ^/ir 
 ojf, or aloof ^ at a greac diftance from plTin^T 
 him3not near or familiarly, but in wrath 
 to punifh them ; the Chaldee paraphra- 
 feth the proud from the heavens far off he 
 willdepre(fe. They that are high in their 
 own Thoughts are removed and Separa- 
 ted farre from God, as the Hebrew 
 word imports. 
 
 N 3 ;, They 
 
182 
 
 & remotio* 
 I Cor,8.». 
 
 Magnum m- 
 YCLCu\iim\ altus 
 efi Oeus erigis 
 te &fygltate* 
 Aug. 
 
 ^atf nnn 
 
 lior.f\y. 
 
 T^^ Pride of 
 
 I. They arc farre oflP from any vifioii: 
 of God and his gloty^ifa^j man thinl^ 
 that is proudly conceited,^W he kpo^ewl 
 any things he knoweth nofh^g yet as k^ 
 ought to k?o^y he is frond^ fc* y^^i'^g no-'; 
 thing, I Tira.6.4.proud fouls are igno- j 
 rant fouls. , ^ 
 
 2» They arc far off from anyenjoy-^] 
 ment of God : the higher we lift up ouc'l 
 fclves in our own thoughts, the further 
 off we are from the mofi High^ who flies'j 
 from us: but the lower wc throw down \ 
 our felves in our own apprchejifions;' 
 the nearer we are to the high God,: 
 which is a miracle of admiration, it \% 
 an eminent faying of the Hebrew wri-d 
 ters, god faith of every man whofe fpirit^ 
 U lifted up J and he cannot d^ell together 
 in the ^orld- . ^ 
 
 3 . Proud men arc far from grace and ^ 
 mercy, they lift up themfelvcs above j 
 God, and therefore, they can receive "I 
 no grace from God who is the fountain \ 
 of all grace : ftreams flowing from ^ ; 
 fountain afcend no higher than the | 
 fountain it ielf. | 
 
 15. Men that arc high in their own j 
 Though ts^are far off from falvation,buc j 
 they are very near to a dreadful down- • 
 f^ll, 7r. 16^ iB.Pridegceth before deftruA 
 
 Bim: 
 
M^ns thoughts. 183- 
 
 Bion or heaking^ and n haughtj fpiplt be- Hft, ^.6.and 
 fore a fall. Pude ftruts before and ruinc 7.io. 
 follows at the h^tUyHaman was haugh- 
 ty, and this was his ruine : before the 
 worms did cat Herod ^ his heart was ^^ ,^ ^ 
 fwolnwith pride, ^hfolon ^nd (^do- Daii. 4.30.31/ 
 mjahzfp'wcdy but deftrudion was their 
 end. Pride affefts ro go bcfore^but it is 
 bef )rc a fall: if you find pride in the pre- 
 ;»//^j you (hall certainly find dcftrudi- 
 oninthe^o«r////;(7»: pride did precede q 
 the fall of our firft Parents, and the fall x rim.z^6 
 of the Angels : it was fo from the be- 
 ginnings and will be a truth to the end, 
 Luke 14. 1 1 . whofoev^r exalttth himfelf 
 Jhallhe abafed^ be they particular pcr- 
 fons. Cities or Kingdomes, if t^ey ex- 
 alt thrrmfelves through pride, God will 
 throw them down, Babylon hath been 
 prond againfi the Lord, and againjt the ^^^^^^^9- 
 Holy one of Ifrael^ and therefore /he Jhall 
 be ruined. 
 
 SeehowGodthreatnedthemcn and 
 women of Judah for their pride, Jer. 
 ^i'9Jfd' 3-24. the Lord of Hofis hath 
 purpojed to fiain the pride of all glory y 
 (that is, earthy glory) and to bring into 
 contempt the honourable of the earth. Ifa. 
 23.9. 
 
 Th:s/^// wbioh follows the pride of 
 N 4 thoughcs 
 
1 84 The Pride of [ 
 
 thoughts Is cxceeeding drcadfull. j 
 
 X. It is a Jhamefull (^11 : ^hen pride \ 
 
 Prov. ii.»' c$meth^ thencometh Jhame^ the perfbn \ 
 
 of runners is here attributed to fride 
 
 And Jhame, which ftrivcs to outrun each ■ 
 
 other: chough pride fet out firft,yet l 
 
 (harae following after runs (b iwiftly J 
 
 that it overtakes and layes hold upon it. 
 
 The great God delights to caft down .] 
 
 the haughty that fly fo high in their 
 
 thoughts ; Thine ejes ^reupon the lofty j 
 
 c _ 9 that thou mayefi hrinz them lo^, thou \ 
 
 Pfal.18 i8. ^nt throw doyifn the lofty ejes oj men. A , 
 
 ifa.i.ii, ' lofcy thought makes foftylooks^ men;^ 
 
 Hol^r.ti. may be low in their own thoughts, ^ 
 
 Micahi.j. though high in their outward cftate 
 
 IZDIX ^3 and place, and lofty in their outward { 
 
 13 ^>B thoughcs^though low in outward eftate, i 
 
 fnnniDJl It is a proverb among the Hebrews, j 
 
 "P'^Cn everj man whofefpirit is lifted up ^ Jhall i 
 
 ^--j^ at length be diminijhed and defiroyed^ the ] 
 
 '^^^n ^TT\ H^^^^c^ Philofopher could fay, that j 
 
 Tj a .^rt^fum Gods ^orkin heaven is to brinz ddWn the \ 
 
 , fequitur proud on earth, ana to ratje up the humoley j 
 
 Tebhir,^^^ ^^ This pride of Thoughts of it felf is \ 
 
 pofl elatif^^ fufficient to caft men down into the I 
 
 f^enit Yui^^' loweft flame, Vrov.29 ^3. amans pride ] 
 
 Jhall cafi him do^n^ this form of fpeaking 
 
 is very emphatical/or pride is here com- j 
 
 pared to a man arm'd with a beetle or a ] 
 
 pared 
 
Mans Thoughts. 
 
 butchers ax, to knock down all proud 
 Pcrfons. 
 
 2.1c is a falling very lo^^ they that ex- 
 alt thcmfelvcs in their proud thoughts 
 pjall be he hropight /oW , even as low, 
 as <hc lowefthell, except theyrepenc 
 Proud men falling muft needs fall low, 
 bec^ufe they lift upthcmfelvesfo high 
 in their own Thoughts. Things falling 
 from a great height fall deeply and def- 
 pcrately , as the angels who fell [rom 
 heaven into the depth of of hell. 
 
 ?. it is a ruining fall that befalls proud 
 men, Prov. I 8. 1 2i Before breahing^ the 
 heart of man tpUI lift up it ftf/f, thus it 
 is in the originall, it is a Metaphor ta- 
 ken from earthen vejfe/sy which being 
 broken all to pieces are deftroyed with- 
 out remedy, it holds forth the remedi- 
 lefTe ruine which lies at the door of 
 proud men and women^ who (hill be 
 thrown down like an earthen pitcher by 
 the hand of God, and fo they (hall pc- 
 ri(h for ever by this h\\,Vz.ziabs heart 
 ^'as lifted up to his dejtruftion, pride was 
 the great finne that deftroyed Babjlon^ 
 Moab^znd the people oi If rael & Judah. 
 
 4. Proud men fall into the Devils 
 condemnation, i Tiro. ^.6. It is faid, that 
 « Bijhop that is a minifter of the Gofpel 
 
 muft 
 
 16S 
 
 Luke 14.11. 
 Chrift often 
 ufcd ihii pro- 
 
 Provj^.iSA 
 
 ante confraSH^ 
 onemfiLc. 
 
 ^ Chron. xf> 
 16. 
 
 Ifl,!^. 
 
 Hof.s.r. 
 
 i 
 
lB6 The Pride of ) 
 
 Vl)) v^o(pvr6'Vf nn>^fi not he a novice^ thzt 1%^ not one ^ 
 
 Taulkyts newly converced to the faith , not a - 
 
 not j/€oj/,but joHngfUnt inChriftianity, 7^ heing lif^ \ 
 
 pioipvlov: It is ted up yvith fride^ he fall into the condem* \ 
 
 not meant of nation of the Devil, th^it is, left he being ^ 
 
 ^c""\^"' fwelled up with a conceit of bis highl 
 
 f^'^^ll ^ ^^ office and opinion of his parts and gifts ■ 
 
 Si^perbia de- do fall into the fame condemnation; 
 
 jecitangeios& with the D^^z/i/. Pridc of thoughts wasj 
 
 €x angeUsfe- the great finne that brought the Devils ^ 
 
 S^t^i;^,,. under condemnation. ] 
 
 Vimimerdu^' All proud men are frantick and fana- 1 
 
 fiKegnumc^-^ ticall fools, iTim.64, All corrupt 1 
 
 lorufn.Aixgu* Teachers arc faid to he proud znd mad ] 
 
 xTim 6,^, (as i?«^ and others render it) doting/ i 
 
 itKKct yr^crcv, they are fick of a (pirituall frenfie, the \ 
 
 ^^' . . word in the original ufed for Pride, ' 
 
 S'b^^- I Tim. 3. fignifies one puffed up with \ 
 
 J^nJErafinus pnde, and pojfejfed Vpith madnejfe and ; 
 
 rv(pohii non p^enfie. ^ 
 
 .mdo inflatwn Ufe I . Let US entreat God to give us ' 
 
 fedin genere a fpirituall fight and (enfe o( tha t deep 
 
 dememamm& myftery of Satanical pride, which natu-: 
 
 g^^* rally worktth in our thoughts: oh what ■ 
 
 Viftorin, devilifti proud natures do we carry a- 
 
 Scrigelius. bout us : the heart of every niran in its ^ 
 
 corrupt frame, is a pallace of all pride \ 
 
 and prcfumption ^ it is like the Table of - 
 
 Adonibez.ek, at which he fate in a chair ] 
 
 \ of State, and made others, even Kings 
 
 ' . to i 
 
Mans thoughts. V 187 
 
 to eat meat like dogs under his feet with 
 
 their thumbs cut off; fuch arc all men -tT-^ 
 
 by corrupt nature, advancing them- : 
 
 fclves to a throne of State in their own 
 
 Thoughtss faying in their hearts, I am j 
 
 the man , and treading their brethren 
 
 under feet as incoofiderablc no bodies ; 
 
 to them , hence the Pfalmift fpeaks of 
 
 ih^ foot of f ride ^ that is of the frond man^ 
 
 (as theChaldee tranflates itj pride being p"af ^^j ^^ i 
 
 putfor the manin whom it is, as de- ,— jiSJ ViT 
 
 ceit is put for a deceit f. II man , Prov. \ 
 
 12 .27. and fmne {w fnner^ Prov.i 3.6. 
 
 to ftiOv ' us how ready proud men are to I 
 
 fet their feet upon others, and to tram- ^ 
 
 pie on them with great contempt ; thus 
 
 did the proud Pbarifee trample upon | 
 
 the ?iihlican\ thus did thofe arrogant 
 
 Jewsfetupthemfelves and tread down 
 
 others'in their Thoughts; hying^ fiand jfa.^j^j, 
 
 apart ^ touch me not^ lam more holy than 
 
 thou. \ 
 
 Let us ftrongly refift and repcll the r^r ^ 
 firft rifings and ftrivings of pride in our * I 
 
 Thoughts; though the predominancy . 
 of pride be taken away in fandified •! 
 
 men, yet there is ftill much pride remai- i! 
 
 ninginiheirna urcs, which rifethand y 
 
 rcbells upon all occafions , and often j 
 
 captivates their thoughts. 
 
 The / 
 
 d 
 
1 83 the Frideof 
 
 The grand enemy which doth afTault 
 and annoy gracious fouls, i% ffiritHal 
 Pride '^ wWrcby they arc puffed up in 
 the thoughts of their fpiritual excellen- 
 cies, and with a conceit that they have 
 attained a higher meafure of grace ,than 
 indeed they have. This fpirituall Pride 
 doth many times mix it felf with the fai« 
 reft and moft fandified adionsof the 
 deareft children of God, and doth foon- 
 eft inHnuate into a heart ftored with the 
 rich Treafures of true godlineffe ; for 
 if Satan cannot detain men in notori- 
 ous finfulnefle, in meer civil honcfty or 
 formality,but that by the mercifull hand 
 of God,they are pulM out of the mou^h 
 of hell, from the flavcryof finncand 
 courfes of darkneffe, into the glorious 
 light and liberty of Chrifts Kingdome ; 
 hereupon the Devil is inraged with 
 fierce and implacable fury , and doth 
 moft eagerly purfue thofe pretious fouls 
 with all poffible malice 5 and if he can- 
 not procure a fcandalous relapfe into 
 groffe finnes, yet that he may in fome 
 meafure work the difhonour of God, 
 and the difcomfort of the nobleft crea- 
 tures, the two main ends of all his poli- 
 cyes of h 11, he doth labour to diftain 
 ihe pore ftrearas of divine grace in the 
 
 four 
 
Mans Thoughts. I gg 
 
 Wl puddle of their corrupted nature, 
 and at Icaft to faften the fpots of fpi riiu- 
 al pride upon their beft adions, and the 
 very face of piety ^ for when godly men 
 by the great work of Regeneration are, 
 h^COmtmGrc excellent than theirneigh' prov.izi^. 
 hofirs, as indeed they i ncomparably are 
 howfocver the worlds cftimationbe o- 
 therwife; becaufe they are already the 
 bleffed members of Chnfts royftfcal bo- 
 dy, clothed with the rich & royal robes 
 of Chrift his righteoufncs^and quickned 
 wkh the glorious life of grace, and by 
 the imraorcal feeed of the pGwerfull 
 word of God, they are m^d^'pi^r talkers 
 of the holy Imzgc o( tht^ivine natHre^ 2. Pet x.4* 
 guarded with an invincible Troop of 
 heavenly Angels, they are the fons of 
 God, and heirs to a Kingdome of un- 
 conceivable glory, and intituled to 
 heavenly pleafures, more than the ftars | 
 
 of the Firmament in number. 
 
 The Saints perceiving their own Pre- 
 rogative, and glorious excellencies, arc 
 filled with a ftrange and joyfuU amaze- j 
 
 ment and admiration of their own j 
 
 honour and happincffe, which the De- 
 vilfeting, who is perfcftly experienced 
 in all advantages and opportunities for 
 fpirimail alTaults , and working upon ,i 
 
 the 
 
1 9o The Tride of 
 
 the Rcliques of mans proud nature, he 
 doth crafcily draw them to chink highly 
 of thecnfelves, and fills them with fwcl- 
 ling thoughts from the apprcheafion of 
 their fpiritual excellencies, and to ad- 
 vance above tha: which is meet in their 
 own conccics, the raeafurc of their own 
 graces and' vertues* 
 
 Yea after this fiery dart is broken 
 upon the (hicld of faith, yctSatan la- 
 bours with might and main to fatten 
 forae fp!intcr or other,even iniouls fin- 
 cerely humbled for finne, thus through 
 that old Serpents fubtilty, they arc 
 infenfibly infefted with fpirituall pride: 
 butwhenby afflidionsor difgraces, by 
 fome extraordinary tentations or par- 
 ticular checks, from the Miniftry of the 
 word, theuglineflcof thisfinne is dif- 
 covered to their fouls, they for ever ab- 
 hor it, as a confuming Canker that 
 would fret out the very heart of fynce- 
 rity ; therefore with much humility and 
 fervency of fpirit, they pray againft 
 this fecret finnc, ftrive againft it, and 
 by the grace of God prevail againft it. 
 Now feeing this fpirituall Pridejsfo 
 apt to creep into our hearts , and to 
 pufFe up our Thoughts in th« apprc- 
 henfion of our Spirituall excellencies 
 ■ \ ' tod 
 
Mdfts thought f. 1 Q I 
 
 and performances , wc (hall ftrongly 
 fence our hearts with humility againft 
 privy pride, as againft a clofc undermi- 
 ning and mod dangerous enemy , and 
 the more carefully and watchfully for 
 thofe Reafons. 
 
 1. Other finnes grow from peftilent 
 pernicious roots ^ as earthly minded- 
 ncffc from unbelief, opprcffion, from 
 avarice, murder, from malice, adulte- 
 ry, from idlenefle, &c. but Spiritual 
 Pride fpringeth from a fair andunfuf- 
 peded fountain, even from the Con- 
 templation and Confideration of the 
 largeneffe of our fpirituall difcoveries, 
 our enlargements in good duties and 
 Eminencies in grace. 
 
 2. This finne doih fecrctly wind it 
 felf into the hearts of godly men with a 
 Hie and peculiar kind of iniinuation, foe 
 when upon the apprehenfion of their 
 inlargements in grace and good adions 
 they fcem to difclaim pride of thoughts^ 
 they may be proud that they are not 
 proud, and that they 'are more fenfible 
 of their pride and corruptions than o- 
 thers are, fo endlcfTe are the mazes of 
 Satans circular temptations ; this is the 
 iaft and moft fubtil encounter^ whereby 
 be furprifetb the Saints. 
 
 3. There 
 
192 rhe Pride of i 
 
 3. There is no height of grace^ t^ 
 depth of clifcovenes,no emincncy of bo-| 
 linefTc attainable in this life, thatcani 
 fecure us from the affaults of privy ^ 
 pride, and hazzard of furprizall, Paul^ 
 that great Apoftle, in whom there was^ 
 a matchlefle concurrence of divine gra-1 
 ces, \Nho lahoHredmoreabHndantljlhzni 
 othesin the work of Chrift, andwas^; 
 exceeding lenfible of his own nothing-^ 
 neflein a-l thele, and was exerciled^ 
 with variety of all manner of affli-^ 
 dions, notable means to keep the heard 
 of man in an humble frame ; yet left h^ 
 ftiould be exalted out of iticafurc^ 
 through the abundance of Rcvelat<ons/i 
 he was buffeted with the mejfenger of Sa^ 
 tan^ % Cot A Z.J, ;** .J 
 
 4. P^ideis the moft peftilent incotiJ<; 
 patiMe oppofite that grace hath, antfi 
 therefore, he that is moft fandifieii 
 jRghts moft againft it. \ 
 
 5 This Pride of Thoughts is the grea-] 
 teft enemy to the glory of God , it doth^^ 
 as it were, take the Ciown from thefj 
 head of theX^>^ of glory. God hathdc^l 
 clared that he W/// not give his glory to a^] 
 >jr /5r/7^r,h(e is willing to give vs his mer-^ 
 cy, grace and ftrength, his Sonne and^ 
 
 his Spirit, heaven and bappincflc y«i 
 : . anyi. 
 
any thing except his Glory : The com«i 
 fort and benefit of iill the good we do^ 
 ftiallbcour5,butthe praife thcrofmuft 
 be wholly and folely given to God. 
 
 d.This pride of thoughts brings tem- 
 poral! wrath even upon the Servants of , 
 God. We have a remarkable place, z 
 Chron. 32. 25, 2(5. HeK^ekjahs heart rvas 
 lifted Hfy therfore there vpm )Xfrath upon 
 him , and Hpon ffulah and ^erufalem , 
 urttiUthej humbled them/elves, 
 
 7. Let us take heed how we harbour 
 and nourilhthis Viper of fpntuall; 
 pride in the bofom of our SoulsJeaft)c 
 perfwadeus to embrace foraeground- 
 kU fingularity of unwarrantable opini- 
 ons and dingeroui errors, or eUe it 
 may (by Gods judgment) draw upon 
 us deadnefs of heart , djhefsofzeal,- 
 fpiritualldefcrtion,d-c. which the Ser-^ 
 vants of God do infinitely more fear, 
 then any afflidion that prophanenicn 
 can poCiibly inflift upon their bodies^ 
 or ftatcs, or good name. 
 
 Thefe reafocs may juftly move us to 
 keep a drift watch over our hearts con- 
 tinually, & when we feel our thoughts • 
 begin to (well by looking upon our fpi- 
 rituall excellencies^ gifts, or enjoy- 
 ments, let usgrefer.tly crulhar.dcru^ 
 O cifie 
 
194 theprideof ; 
 
 eific thero, aod ftiarply check our fclres ] 
 in theie woTds.PVhat haft thou.that tboff ] 
 haft not received? \ 
 
 2, When pride begins to give the \ 
 Icaft part of the praiie of our#good a- ) 
 dings ^anU enlargements to our felve?^ 
 let us with indignation repcll and re jeft 
 it, and fay, Nat unto us^ not unto tu^hut \ 
 to thj name^ O Lard^ be all the praife: Of \ 
 thine o^f$ have we given unto tbee^ \n 
 our holy and higheft fervices: 
 
 £ltieftx What muft we do to fubdue i 
 
 ana keep down thefe (vvelling thoughts ■ 
 
 of pride. \ 
 
 fiAnfw, I. Letusftrive to keep the] 
 
 thoughts of our own nothingneis,vile- ? 
 
 ^ r nes,& unworthincs always prcfent w^^ 
 
 Job 40. ^'^\ 'earn to fay with /^£:(?^ , / amle[i\ 
 
 then the leaft of mercies : and as fcb d id ' 
 
 after he had been affliflcd, and came ta : 
 
 fee his ignorance & arrogancy , behold^ 
 
 Gen 1817. ^^^ vile^eini zsAbrahaim J am bat duFt 
 
 Pfal.'2i.6. and aJljeSj and with David^ I am a worm] 
 
 and no man^ yea, with Paul, O Wretched] 
 
 manthat lam ^ %om.j.2^. To keep; 
 
 ^^^^ down the pride of mens thoughts , thc[i 
 
 nt^ia^ Hebrew Writers prefent this confide-] 
 
 rv^^^3 ration, thzt the Flye and the Worm did, 
 
 . r r f precede man in the wor^e ef Creation^ 
 
 !r xoli. That is, themoftcomeropublecrea.i 
 
 cures,; 
 
 \ * 
 
Muns7houghts. 195 
 
 thrcs i the Fly and the Worm arc our 
 elder brothers at the firft Creation. 
 
 2. ConfidCf that we our felvcs arc 
 vile wor»;/, fob 25.6, Alan is ai¥drm^ 
 and t he f on $fmAn is a worm. Tis tV/ice 
 fpokcn to make the deeper irapreffion 
 upon our hearts, a Worm is one of the 
 vikft of Creatures, and the Hebrew 
 word here ufed (asoneobferves) Sig- 
 nifies the leaft and meaneft of worms, 
 fuch as breed in Checfe and Flefli, £x^ 
 0^.16.34. the worft (ore of Worms, a9 
 Lice and Vermine : every man is a 
 v/orm,thegreateft,wireft, andbeftof 
 men are worms; worms they are and 
 to worms they muft fhortly return. 
 
 How uniutable are iofcy thoughts to ira.4iJ4. 
 poor low worms, 
 
 3. Men are compared to the bafeft 
 and worft of things to the leaft and 
 loweft things; as 
 
 1. To the duft which istrodenon 
 both by men and beafts. 
 
 2. To the du(l of a halUnce. 
 
 S. To d\c drop of a 'Sficket. jj-^ 
 
 4. To a fbadow which flyes away, 
 which hath no entity or fubfiftence, 
 
 5 To vanitjf which is worfe then a 
 (h^dow 
 
 6- Men arc compared to nothing. Ift,i^o• 
 Oz a.Lct 
 
196 The Pride of 
 
 2. Let the beft and tnofl: mortified 
 men turn the eye of their coefcience 
 from the fruitlefs and dangerous fpecu- 
 lation of their own Worchinefs, and 
 fatten it a while upon their corruprions 
 and infirmities, upon their negledsof 
 duties, and many dcfefls in godly exer- 
 cifcs , and executions of their callings 
 wants and weaknefs in prayer and in- 
 ward devotion, their dulnefs and dead- 
 nefs in good performances, their Omif- 
 fions of opportunities of doing good, 
 and occafionsfoT the enlarging of the 
 Kingdom of C^^rift; Their cold and 
 fometimes cowardly profecution of 
 good caafes, c^c. and out of this confix 
 deration, chey will be fo far from felf- 
 
 > conceitedncfi and high thoughts of 
 thcidfewn gifts and virtues that they 
 Wi^nd jufl caufe to continue and en- 
 creafe their humiliation, and to (land 
 upon their guard againft fpirituaU 
 pide. :| 
 
 3. Let all godly Chriftiam confider 
 that whatfoever chey enjoy in fpiricn- 
 all Excellencies beyond others, is from 
 the free favour & meer nnercy of God 
 not from any thing in themfelves, yea, 
 whatfoever gift they have, whether of 
 body or mind, of honours or outward 
 
 poflieflioni 
 
Mans thoughts^ . i^j 
 
 polTcflions of nature or grace, 'they ire 
 given unco [them by theliberall hand 
 of God I out of the bottomlcfs depth of 
 hisov^n bounty* 
 
 4. confider that we are all by nature 
 equally under fin and wrath, thcrfore Ephcf.i. 
 there is no caufc of fwelling one a- 
 
 gainft another. 
 
 5. Let u$ cry mightily UBto God to 
 arife and fcatter thefe proud enemies 
 that rirc up againft him,tnd to prelervc 
 us from the prevailings of thefe haugh- 
 ty thoughts : Thus did Davids Pfal.ig. 
 14. Keef backjhj fervant fr$m pridesy 
 
 that is,from al proud infolent thoughts CDHID 
 that is that they have not dominion in me^ 
 then Poal / he upright and I fhall be clean 
 from the great prevarication. From 
 hence tis evident, 
 
 i.Thatthebcftmen are much incli- 
 ned to thoughts of pndt.ho/d back thj 
 , ftrvant frtm prides , our natures arc 
 ' exceeding apt to rufti into this fin, if 
 we be not bridled and held back by a 
 divine power. 
 
 2. The raign and dominancy of pride 
 in mens thoughts is n^oft contrary and 
 inconfiftent with uprightnefs.T/;f»y?^5 
 / be upright ^^htn I am kept from pride 
 (bat ic do not domineer tnmc. 
 
 3 3, Vt\U 
 
193 The Ih'ideofMMS Thoughs \ 
 
 3.Pnde of thoughts is great Rebellion \ 
 
 I . Vtya againft God ; tht Hijbrew word that U ' 
 
 Kimthm^M. traoflaced offence ot trAnfqreJfton, Pfal, \ 
 
 l^'ria 19.14. fignifies Rebellion, DefeQion, ; 
 
 ^ndifrevarication. i 
 
 (5. Let us lufped our own hearts up* ' 
 
 on all occafions , and with the watch- 
 
 fulleft eye of our fpirituall wifdom, be 1 
 
 alwaies jealousand fearfull of chc tub- ' 
 
 tkttcs audwfndings of this infinuating ■ 
 
 fia of privy pride. 
 
 y.Lct us bemuchafharoed , abafed^ ; 
 
 and afflifted in our fpirit$,for the daily 
 
 elevations and rifings of our thoughts. ; 
 
 Xam tandem e- He^ekjah hnmbled himfelf for the f ride j 
 
 1 rUhelcut homo of his heart, both he and tht Inhabitants j 
 
 \flmrbus ^fj^rufalem, fo that the wrath of the i 
 ^propter quern i' 1 , • t 1 - f ' 
 
 fakus ell hmt- ^^^dcame not upon them tn the dates oj J 
 (isDeK.s, Hez.ekjah^2Chron 36.25. 
 
 Auguftin, 8. Out of the heart of men proceeds 
 
 a felf-jujlifying thought; There be 
 three Ipcciall thoughts O! felf-righte- \ 
 oufhcfs which do ftrongly prevail in 
 (he hearts of naiurali men. 
 
 I. They fancy and conceive a rightc- "\ 
 oufncfs made up of their own work?, .\ 
 keeping of the Law, Prayer«,and good ; 
 meanings,- that there is apronefsto ] 
 ehis thought in every man, appears by 
 tljiat flci^ comnund that God gives to 
 " ; J " the ' 
 
offelfrighteouffjcfs. 199 j 
 
 the people ofJfrail to take heed of this ^ 
 
 cvill thought, when they were placed \ 
 
 in the promiled Land, T^eut, 9.^./pe^l^ ; 
 
 TJot thoH iu thine hearty Saying ; for my 
 right eoufnefs the Lord hath hofight mf 
 in t9pojfefs this Land. 
 
 Thoughts are properly thc/peakj^gs '] 
 
 of mans heart : hereby God fhevis us [ 
 
 what are the thoughts of naen by cor- 
 rupt nacure, yea, what thoughts will 
 be ready torifeinhis own people. i-uk.18,9, 10, 
 
 This fclNjuftifying thought was pre- ^'^**- 
 dominant in the Pharifes who trnBed in J 
 
 themf elves , that they v^ere righteous : 
 the Pharifee prayed thus,© Godl thank, 
 thee that I am net as ether men are^ un^ \ 
 
 righteoHi^ nor as this PnblicanA do this ' 
 
 and that good, &c. I fafi twice in the Thus Dru^Pts. -, 
 y^eek^^ upon thefirftday of the week, 
 becaufe Mofes on that day went up to ' \ 
 
 Mount Sinah^ on the fecond day , be- \ 
 
 cau(e he then came down, he pleads his J 
 
 own righteoulhefs before God. 
 
 I. Negative , he is no extortioner nor 
 ffnjufi^ &c. 
 
 2.His pofitive nghteoufnes of both Ta- 
 bles,hewasrauch in prayer and fafting, 
 doties of the firft Table, he paid Tith^^ 
 gave Almes ^ duties of the 2d. Table. 
 
 3. His Comparative Juilicc , he was 
 P 4 fac 
 
50b The Pride of 
 
 far more righteous then all other men 
 in the Church itfcif that were not of ^ 
 his form : This Pharifee thinks himfdf ^ 
 fufficiently righ teous even to (land be- ^ 
 ^ foreGod:ThefePharifees as thcyjufti- J 
 
 fied themfelves in their own thoughts, 
 fo tbey fought to be juftified in the 
 thoughts of^ll others. j 
 
 iuk.i^.i5i 2 XJ en are apt to conceive a kind of 
 
 iMocencj in themfelves, and that they j 
 i^eed m repentance. Of thefc Chrift : 
 fpeaks, Afatth. 9:1^. when he faith, | 
 That he came not to cal the righteotu hut j 
 jinners to repentance. ] 
 
 ^f/?.Who are theft righteous oncs> g 
 
 An. Such as were (o pure and fpotlefsv j 
 in their own prefumptuous conceits^ I 
 that they thought that they did not j 
 need repentance. They are oppofed to ; 
 fmners ^inch as are exceeding guilty and ^ 
 filthy in their own fcnfcjthat this is the \ 
 meaning; is clear^Z//^* 1 5.7. I fay unto 
 Jfou^ thatjojfhall be in Heaven over one ] 
 finner that repenteth /- more then over ; 
 ninetj nine ju ft perfons that need no re^. | 
 \ fentance\ ^ 
 
 ^^efl. Are there indeed s^ny fo juft 
 that they need no repentance, 00 a-^ ! 
 paendment ? ; 
 
 4nfw.. O no , that cannot be the 
 
 meaning \ 
 
.Hans thoughts. 501 
 
 ireamng for the bcft men arc taoght 
 
 by Chrift to confcft their daily Trcf- 
 
 partes to God, and to ask forgivenefs; 
 
 but this is fpoken according to that o- Matih^. 
 
 pinion ihd conceit Iwhich fome have of 
 
 thernfelves^ who think thcmfelves righ - 
 
 tcou5, and therforc not to have ufe or i 
 
 need of repentance, fuch were the Pha- ;: 
 
 lifees who cculd charge fin enough up- LuV.iS !•. I 
 
 on others, butnofin uponthemlclvei; n^n/ 
 
 Psul in his Pharifaical Eftate thought j 
 
 himfelf to he without blame in rcfpcft 
 
 oi the righteoufnefs that is in the Law, 
 
 PhiL'^fi Whcvi feremiah rebuked the j 
 
 people for their fins, they fayd, /^rjr 
 
 Tvere innocent and guilt lefs^ thej had not Jcr:i \iu < 
 
 finned. 
 
 3. Men arc apt to think that there ^ 
 
 t€ forac wortbinefs in their own righte^ 
 
 oufnefs, wherby they mi^j gain eternall Rom.xo,*, 
 
 life, Phil. 3. 6, 7. they think to afcend 
 
 into Heaven by their own good works, 
 
 to attain life in the old way , do and 
 
 live: Thus do the ^itknt Rowani^s A 
 
 and all Icgall Profeffors and Pharifaical j 
 
 Moralifts amongft us. 
 
 This Popifli peftilent felf-juftifying 
 
 thought prevail! exceedingly inthc^ 
 
 times. 
 It For >x»#M»i^ pcrfpns , they con- 
 ceive 
 
202 thoughts of 
 
 ceivc that they are able to keep the \ 
 Law, they think to befavcd by their i 
 good meanings, prayers, abd fcrving^ 
 God. 
 
 2. Some others that profefs more i 
 light, do think to make their peace,and ! 
 ro procure acceptance with God by i 
 their humiliations, prayers, tears, &c.\ 
 wheras Chrift Jefus ho^tnAtt inre- 
 Iped of righ teoaftic(s,peace,and acccp- : 
 tance,He is our Peace and Peace makers ] 
 We^grant that prayer, humiliati0n,and. 
 works of holy obedience ^ are neccffary ] 
 duties and precious fruits, if flowing j 
 from juftify ing faith in Chrift , but they ; 
 cannot be our rigbteoufhefc, peace, or 
 acceptance with God. 
 
 9. Out of the hearts of men proceed ; 
 thoughts )oi carnall fecnritj in daics o£ j 
 world Jy profperity, fo long as they en- - 
 joy outward peace and freedom from 
 troubles, they arc full of fecurc 
 thoughts,fpeakingthus in their hearts,, 
 1 am in a good Efiate free from all t be 1 
 Judgments ofGod^ and fofhall ever be: I 
 am fryjo danger ef death or heR^ but have 
 hope of Heaven. c^C'-PfaLio.d. €fa, 2S. 
 1 5. Sinners are brought in fpeaking 
 this in their thoughts, fVe have made a 
 'eovemnt with death and with hell ate we 
 
fdf-RigkteoufneJJe. ^OJ 
 
 at Agrtemeitt y ^hen the' cverflowi/tg 
 fcaurge Jhatl p^Jfe through , it fh^U mt 
 come unto w. 
 
 We muft not conceive that death or 
 hel' can or will really make a league 
 wich any finner: buc thefe are their own 
 prefumptuous houghts,and fecure ima- 
 pinations. that they are in no danger of 
 death or hell, that though wr th fhould 
 X)YerthfOw the whole L^nd, yec them- 
 lelves (hould have an Arl^ of Preferva- 
 tion. the Covenant is o v ly in theic 
 , own thoughts, yea men are apt to cry 
 ^ peace, peace in their <'wn Thoughts, 
 ^hen deftrudion is even at doorc. 
 Thefe Thoughts of fe^unty o exceed- 
 ingly prevail in thefe laft dayes as they 
 did in the old world, this we find fore- 
 told by ^hriB Matth.24. 3 7. Js it was 
 in the dayes 0/ Noah, fo jhdl it he in the 
 dayes of the coming of the Son ofman^they 
 did eat and drink and marry Vpives^ and 
 give inmarriageyUntill the day that No- 
 ah entred into the Ark, and they k^e^ 
 nothing untill the flood came and tool^ 
 them all away. 
 
 O^jeft' n , T^oah had preached to 
 them of the flood many years , and 
 prepar d the Ark^ in their fight, hoiv 
 then is it poffibk that they fliould know 
 no$ht»g of it ? Anfwer, 
 
fC4 Over height ningThoHghts \ 
 
 Anf^ei^^ It was in; the apprchcnfions^ 
 and afficdions of thofc ftcure men oPi 
 the old world, as if they had known no-^ 
 thing, they believed notbing,tbey were j 
 not affeftcd with it* 
 
 ^ 2. They were a$ fecure in their own ^ 
 Thoughts , as if they had known no-' 
 thing; they thought thcnvfelves freel 
 from all danger till the flood appeared.^ 
 Yea the bcft men are apt to be^ovcrta->i 
 ken with fecure Thoughts, when out* J 
 Ward blefiings-overflow, DavU confef-^i 
 fcth this fin againft himfelf, TJal. ^oj 
 6*1 faid^th at is, w mj heart, in mjfaft] 
 CD^Wv quietms or tranqnilitj^ 1 Jha^ not he mo'\ 
 vedto eternity. T)avid being let upon^ 
 the mountain of profpcrity doth think \ 
 himf^elf above all trouble and adverfity,i 
 he fancier and frames to himfelf a kindi 
 of Eternity in his outward tranquility, 
 that he fhouid never fee any more^ 
 ehangfs, thus much the Hebrew wordf^ 
 import. This was f(?^/ infirmity ia 
 his prafpertty and glory, htfaU in his 
 heart I Jhali die inmj nefi, and JJball 
 multiplj mj dayes as the fand^ my root, 
 was fpread out by the waters, &c, and 
 wy glary wasfrejh in me^ Job 29. 1 8.19,: 
 20. if thefc fecure Thoughts fo over- 
 power righteous men j what prevailing] 
 
 power 
 
power hiYC they over thofc that arc 
 ftill under the power of finnc and Sa- 
 tan. Worldlings blefle themfelvcsin 
 their riches, they imagine themfclves 
 m fafety, as perfons beloved and blef- 
 fed of God , bccaufe they profper (in 
 the world, Pfal.io, Luke 12. 19. This 
 curfed thought of fecurityis the chief z^^\^se. 
 caufe of finners ^rapenitency & indura- 
 tion. God hath fcnt his Prophets & Mi- 
 niftcri in all ages to cry againfl mens 
 finnes, and to call them to Repen- , 
 tance, 2LnA^itthevpkkfd^ilL not learn ^cph.i.ii, 
 to he djhamed^ thej refuje to ntHrn^ they 
 are fettled on their lees ^ froz^en in their 
 dregs. Where is the man that ftirs up I^r 8 6. 
 himfelftofay, ^^hathave 1 dofie} wL^t ^/^'t'^^' 
 /:&^//y^c?chough judgements be threat- ^^"^^-Mnit 
 ncd, finners will k^o^ nethhg^ till the 
 beefome of wrath fweep them away ; 
 they think themfelves free from all dan- 
 ger of deathand deflrudion, even when 
 they arc ncareft to it. and fo while they 
 imagine that they arc failing toward 
 heaven, they fuddenly fink into hell. 
 
 10. Out 6f the hearts of men pro- 
 ceed overheightning Thotights of their 
 ftijferings : in the day of diftrefle they 
 think their troubles are greater , and 
 ^h?ir croffcs heavier than indeed they 
 ^ . arc 
 
jq5 Ovcrheightning Thoughts 
 
 arc : men arc apt to leflen the evil of 
 thctrfinnes, andtogreatcn the evil of 
 their fufFerings, little afflidions they 
 Jonah 4.8,p. conceive to be great . and great aiflidi- 
 ons to be incomparabie^ and infupport- 
 ablc. I 
 
 foh in his manifold trialls was overta4 
 ken with thcfe overhetgh:ning thoughts] 
 his deep complaints fpeak out his.^ 
 thoughts, ^e^ 6. 1 .2. 1 ? . foi anfwered &, 
 faid. oh that my griefs ^ere throughlyi 
 'Weighed^ and my calamity laid in the haU) 
 Imce together :fer nd^ it ^ouldbe heavier* { 
 than the {and of the Sea, &c what Is hea-*j 
 vierthana mountain offand? ytljoki 
 conceives his calamity heavier, fo thd 
 Church, Lam.i.ji. thinks her great] 
 fufferings to be fuperlathe and furpaf- 
 ling all others ; Behold and fee if the-i^ 
 he any forrow like untomy forrowrvhicfh 
 is done unto me : yea what manhving^ 
 can clear himfelf from thcfc Thoughtv? 
 I. In cafe of inward Sufferings VJt 
 are apt ro think rhus; never any fo 
 overwhelmed with troubles and tcr-j 
 rours as we are. 
 
 None ever fo tempted and baftcted; 
 
 by Satan , as we, none ever tormen-^^ 
 
 ted with (uch horrid bhlphcmous injc-*^ 
 
 dions as we are ; never any waited (o\ 
 
 ' long^ 
 
/// iime of TrialL 2 Oj 
 
 long for comfort and aflurance as we. 
 
 2. In (9^r\vW fufFerings we are full of 
 fuch Thoughts as thcfe, was there ever 
 any mart that had fuch croflesjofles, 
 pains,prefrures,aad diftrcfles as we, be- 
 hold & fee if any mifcry be like to ours^ 
 Now the reafon why men doovergrca- 
 tcn their luflnerings in their thouchts,is, 
 
 I . Their looking upon their fufFcrings 
 more than cheir finnes. 
 
 2- Their judging of affliftions by 
 fenfe more than by faith. 
 
 3. Their eying the flefhiy dark ont- 
 fideof affliftion, more than their fpi- 
 ritual indde, 
 
 4. The fma//nej[e of their firength znd Prov,24.xo, 
 unfitneffe of cheir fpirics to fuffer the 
 
 will of God. 
 
 ^efi. What muft we do to cure and 
 crucific thefc finfull Thoughts which 
 are fo apt to befi^t us in afHidions. 
 
 1. Learn to conceive rightly of o«r Hcb.iii 
 fufFcrings in their divine caufes^ fruits ^^*'-*y- 
 andeffeds: the afflidions of the Saints ^^*^'*^-^ 
 do come from the higheft love, are or- 
 dered by the higheft wildome, and end 
 
 in the greateft mercy. When our ap- ' 
 prehenfions are redified , the rare is 
 half wrought. • 
 
 2. Duly weigh in oar thought the 
 
 2cjnenc 
 
Jo8 Mam hdrrennejfe 
 
 demerit of our finnes; for which we 
 4rc worthy to be dcftroyed. \ 
 
 ?♦ Confider that the worft that befalU ; 
 the Saints here, is to prevent the worft^ ; 
 namely eternal condemnation,! Cor.i i.\ 
 31,32. that thej might not he condemned^ 
 tpiththe ^orU. ■] 
 
 II. There is a fpirituall barrennejfe^i 
 and emptinejfe of good Thoughts in alii 
 carnall minds 5 it is exprefly (aid of evit \ 
 men, that their Thoughts are onelj evil \ 
 continually from their childhood^ Gen,6i^^ 
 5.&8. 21.N0W where there is nothing j 
 but evil, there goodie wanting altoge- I 
 ther, (pirituall good Thoughts are co- ] 
 tally wanting in naturall men. 
 * Cor 2 y ^^^ (pirituall myfteries of the Go- 
 
 T^CQt\z\^\ (pel enter not into ourThoughts^untill 
 wc become fpirituall : if we duly ob- 
 ferve the daily frame of our Thoughts 
 we may find,an apparant want of good i 
 Thoughts in our (elves. This dcfefl: will ' 
 appear in four things (pecially. 
 
 I We are extreamly defedive in the I 
 (erious Thoughts of the prelcnce of i 
 Gods allfearching eye:how few there be h 
 that (et God alwayes before them in j 
 theiiLThoughts, and think with them- 1 
 IclveF that God beholds all their | 
 thoughts aad wayes, that he remembers 
 
 . ihcra 
 
in good ThoUiihts. 20^ 
 
 them, and will certainly bring them to 
 judgcmciu , examine your hcarcs, are 
 chcfc your conftant Thoughts , I 
 am now in Gods preencc, he beholds 
 every thought that 1 think, heareth e- 
 veiy word that 1 fpeak- and takes no- 
 tice of all that I do, nnay nor Gt^d take 
 up that complaint agairft u», tha: he 
 doth againft Sphraim ^i^^Samaria^They 
 have dealt falfely, and they fay not In 
 their hearts that I remtrnher all their 
 rvicl(e^»efe, Hof.y.^. allrbat fal(h;od 
 and pruphancfTe that flames out in mens 
 lips and lives, is •adlcaliy and chiefly 
 from hentCjthcy do no: lerioufly think 
 and confidcr thit God I oks up-naiJ 
 their waycs. Wher: our hfatts re filled 
 wth the apprehenfion of Gods prefence^ 
 & fo we \^all^with God in our r hoa^hts, 
 this is a fure evidence of uprighcnefle. 
 2. Men arc ftrangers tothefctious 
 Thoughts of their lafi end Deur. 32. 
 19. oh that tbej were Tvife^ that thej 
 under flood this ^ that thej ^opild confder 
 their laft end: This (hows how averfe dD^lriX^ 
 we are to spply our minds to the 
 Thoughts of our lafi end, how unapt 
 are we of our fclves to think of death^ ^^^' ^^9* 
 ^hichistheendof all flefh^ what will be 
 oar end afttr deaths what will be- 
 p come 
 
21 o Mans Banemejfem i 
 
 come of oiir Soules to Eternity, t ■ 
 3. Carnal men arc empty of all fpji- ^ 
 ritual! repentant Thoughts of finne. 
 
 1. They never think of their manifbldl 
 guilt by a ferious refledion upon their ; 
 own wayes, this is evident by the Lords 
 complaint againft the Jtws^ fer. 8*6, 
 not one of them would fay, in his heart, 1 
 what have I done ? 
 
 2. They do not confiderthcincom- ^ 
 parable ilnefle and uglineflc of finnej 
 that there is moreevil in the leaft finne ; 
 that men commit, than in all penal fuf-^ 
 ferings of this life, and of hell it felfl \ 
 
 3. They think not of their extreme! 
 folly in finning, how they prefer empty \ 
 creatures before an all fiifficienc God,1 
 earth before heaven, Momentany plea- 
 fures before Rivers of pureft pleafure^,] 
 and joyes that never end. ] 
 
 4. Sinners never think of theempti-i 
 ncflc of their finfuU wayes, nor of the ^ 
 abiurdnefs aud unreafonableneflc of; 
 their courses, the Prophet fets out the 
 fottilhnefTe of idolaters, in waking an 
 Idol god of one part of a Tree^ mth the 0* 
 
 1^,441^,17. ^y^ fart whereof thej had rofied their 
 
 ^^ * meat and farmed themfelves^ yet they 
 
 conjidered not this in their hearts^ — "^ 
 
 £0 fay > / have baked head upon the coats 
 
 thereof*, 
 
good Thoughts. Hi 
 
 thereof^ &c. a^^d (hall I wake therejidue 
 thereof an abomina.tiQn ? 
 
 5.They think not of the deadly end 
 of their finnes, forrows without end. 
 4. Carnal perfons arc ftrangers to the 
 Thoughts of their own duty. 
 
 1. They do not think of improving 
 ihtxtTalents. Matth.2j.18. 
 
 2. Nor of the end of their being, 
 and the great bufinefle for which they 
 came into this world which is to ad- 
 vance God by doing his will. 
 
 3 . They think not of their many ob- 
 ligations and engagements to love and 
 fear the Lord . It is Gods complaint a- 
 
 gainft the Jewes, thej fay not in their jcr^j^^i* 
 hearts let us fear the Lord our God, Now 
 the true caufe why we are fo barren 
 in godly difcoiirfc/o empty of heavenly 
 fpeeches, fo unfruitfull in good works, 
 is, bccaufc we are fo enapty of holy 
 thoughts > and heavenly meditations j 
 our thoughts have a ftrong influence 
 upon our whole converfation, 
 
 12. Thcreisafpirituallw^^;;fjf(?and 
 folly which runs through our thoughts, 
 when they arc like to the thoughts of 
 inad men & fools, unfcttledjncoherenc, 
 fuUof non fenfe* this is one of thofe 
 great defHing evils^ ^hich proceed ont of 
 P Z thff 
 
2 1 i The madnejje of 
 
 the heArt of men ^znd poflcfleth thcitti 
 
 i(pf$(rCn. thoughts, fooliJh»ejfe (%nd madnejfeyMirk:.,- 
 7» 2 2. madnejfe is in the hearts of inen\ 
 Vi^hi/c the J live^ from thence it overflows | 
 
 Ecdcf*9 3. into their ThougiUs. This madneffe of i 
 the Thougbcs (hows it fdf in three 
 things efpeci.lly. 1 
 
 I. They are full o^ inconfiftency andi 
 inconjiancj '* ourmndsarc full of flip- 
 perineffc and unftableneffe in good 
 Thoughts, the thoughts of fools andj 
 mad men dance up and down, and fet* i 
 tic upon noching. There is a foolifli 
 wantonnefle and roving in mans mmd> : 
 an unfecledneffe in meditating, that it i 
 cannot fix upon a good objed; but a$^ 
 
 Prov.i 7.24, Salomon fayes, A fools ejes are i a the ends 
 
 V1X T\liT>2 ^f the earth \ their thoughts rove andl 
 runne up and down from one end of the ^ 
 earth to the other, to the firft and laft 1 
 parts thereof, as the Hebrew words im- 
 port. Their bodi!y eyes are terminated; ; 
 
 E h T 18 therefore k muft be meant of their men- 
 ^ ' ^ * tall eyes: thereisa ftrangeunfteadinefs^ 
 and unftayednefle in mans mind before; 
 renewing, if it fall upon a good objeft^^ 
 ic is prefently oft again, andrunnesou^i 
 into other Thoughts, 
 
 2. Itisaptt^ lee out the Thoughts^ 
 after every obje<^ chat comes before ic.| 
 
 The 
 
Mahs Thoughts. 21 5 
 
 The mind of man being diffpnved of 
 that glorious preknce of God thit it 
 once enjoyed ia Piradife p:?rrcdiOi»;it is 
 now in C^ins condiuon the grtacefl: 
 vagabond and runnijg^cc on the earthy 
 tc runnesupand down the world, and 
 cannot reft or fettle upon any thing,but 
 what is finfull ancs fcnlu;! 
 
 2 This mad neifeof our Thoughts ap- 
 pears in their Incoherence and iKcenrrH* 
 itj, they arc like chefpeechesof mad 
 men, wh ch have as little dependfncs 
 one upon another, as right resfon in 
 them, they fpetk two or three words, 
 and then fly off to another thing, which 
 hath no agreement with their former 
 words, how incongruoufly and *blurd- 
 ly do our hearts fpeak ? if Ww* would fe* 
 rioufly r€fl<^A upon our own Tlioughrs^ 
 take notice of them one day, and write 
 down every thought as the hearr fpeaks 
 them, and thfn ac night rc^ad over our 
 notes : and ftndiy examine them we 
 Chould find fo much inconerence,dif- 
 agreement and nonfenft" in our 
 thoughts, fuch jarring -ma ;a;if^iing,.-o^ 
 ving and ramblmg, running backward 
 and forward, tnat we might have csuffi 
 enough to look upon our fdves as Bcd^ 
 
^14 7he un^ro^tahblemjje of 
 
 3 . Our thoughts are full of extrmit 
 g(^ncy and digrejfions : how many -\ 
 thoughts have we every day whcrcoC^ 
 we can give no account how they carac^ 
 in^ whence jthey came, nor whitheri 
 they would ; they are extravagant va-; ] 
 gabond$. ,:yi 
 
 I 3 .O^ir thoughts are commonly m^] 
 frofitahlL bccaufe fo unfettled, incohe- * 
 rent and extravagant. 
 
 2. Fcjr I . Many good motions do va-< j 
 pith and come to nothing, ] 
 
 3. We often begin good Meditations^ 
 and bring them to no perfedion , they ^ 
 piilcarry in the conception. I .1 
 
 There is abundance of vanity m mansi' 
 
 mindj* wafting and wearying it fdf W 
 
 chiidi(h, impertinent and unprofitable ! 
 
 Thoughts and Notions, ToITings and; 
 
 E her 17 Ttimblings, fo that we wofully waft' 
 
 ^ ^ ''^' • ' andmilpend prctious timfc in thinkingj 
 
 of nothing, as idle pcrlbns do in doing; 
 
 nothing , and thus v^e become altoge-i] 
 
 pj., ther unfrofitahU in our Thoughts ,f| 
 
 ' /^^^* words and works, and vain in our affe--;' 
 
 dions. : ■ i 
 
 1 4. Mans corruptmind is exceeding fix< 
 
 cd and intenfivc in thinking upon vain^^ 
 
 S/orldly, and finfallobieds, when we* 
 
 jTet our fjlves moft ferioully to ibcditatdi 
 
 -/-'/' ' . *'i ' " •' upon] 
 
Mans ThoHgfjtf. 2 1 5 
 
 apon holy fpirituall things, wc (hall 
 find our Thoughts as unfiable as vfuter^ 
 apt to fly ofFprcfently,butour thouj^hts 
 arc apt to fix and feed upon earthly fen- 
 Aiall things, with much ftabih'ty and 
 grecdineffe : fuch Thoughts as arc fuit- 
 3ble to nians corrupt nature, the heart 
 dwells upon them W!:h the greateft at- 
 tention and intention : it is the greateft 
 difficulty to keep in our thoughts to 
 any holy, heavenly objeft ; and it is no 
 lefic Jifficulty to take off our Thoughts 
 from worldly things, if once faftened 
 thereto by inordinate affeflions; our 
 Tifioughts firft ftir up our affeftions, 
 which being once raifed and fixed upon 
 fenfuall objeds;'do faftcn our thoughts 
 fo ftomgly to thofe obj^fls that we 
 cannot loofentherauagain, this we have 
 fad experience of continually. 
 
 I. If vain flavifh fears feifeuponus, 
 our minds arc filled with foolifli, fear- 
 full thoughts, which follow us reftlefly 
 where ever we are, what ever we arc 
 doing. 
 
 2. Inraifingof worldly griefs what 
 WickThoughcs do haunt us continual- 
 ly: how do our Thoughts dwell upon 
 our prefent croiTcs and^'offes. 
 
 3. ^htnoxxt love and t;!fJires Att in- 
 / P 4 " flamed 
 
2i5 fhelCtiriopy of 
 
 flamed, and rake hold upon the thin gri 
 of this prcftnc world.asncbcs pleafurc«,l 
 efrc. how are our Tfcoughts> drowned! 
 in t'':^ vanities and chained to thefc;^ 
 objefts day md^ night T exccflSve affe- i 
 Aionsdo iWil^owup all our Thoughts^ \ 
 and our thoughts often 1 wallow up our I 
 fl ep, abundance of yiches^ill not fuf^J 
 jer a covetous man tofleef for the wHln-i 
 tude ofthoHghts in his htad^ Ecclef 5* 1 2:'1 
 
 15. Our of the heart of men pro--^ 
 eceds (^urioftty , rafh unprofitable en4] 
 quriesv fooiith , unlearned queftions,tj 
 which are the fruits of rotten, corrupe: 
 mmds^ thi$ curiofity cohfifts chiefly ia' 
 theft two thing*;. /j 
 
 I e We are apt to be thinking of my< \ 
 fterious things which are above us, an4 : 
 do not at all concern us, mans mind^i 
 ft^ongly covets the forbidden ktiow^^i 
 kdgeof myfteries that arc beyond its 
 reach, .ad without the pale of written*! 
 revelarions. :| 
 
 2. It IS ftrangely delighted with cu*/i 
 ' rious cone its and new notions, then 
 figments of iimns tancy. 
 
 T! e gjot!ou heights of Scripture^! 
 m\ ft :riei, cannot content carnal minds,? j 
 they w 11 hi fo;irtng aloft after unheard I 
 of curiofities , and prying into thipgs \ 
 
 \ that ( 
 
Mans Thoughts. ilj 
 
 \hat they have not feen, neither can be 
 fcen in the word or works of God, this 
 curioficy of knowledg and fpeculation, 
 the Scripture often condcmnes, ai 
 I Tw.6 4.ao.O/.2. 2,T/V4.3. where 
 the Apoftlc foretells of a time, when 
 men will heap Hp teachers to thewfelves^ 
 according to their o\^;^ lufij^ that is, 
 
 i.They win fcek aher Teachers with 
 ardent de(ires,ranning to and fro. 
 
 2. They i^^iil make choice of their 
 teachers rafhly, without judgement and 
 difcerning. 
 
 3. Without order, they will not be 
 confined to a Paftor and teacher accord- 
 ding to Gofpel order, but they will 
 have heaps of teachers which imports a 
 confufed multitude, thefe three things 
 are implyed in the O- iginal word htre 
 ufed, 2Tiw.4. howappa artiy is this 
 Scripture fultiiled in theff ourdayes? |cr/<f^p/^(rtf^i 
 Now what IS the ground cr ailthis I j^iS^A<T)ca^^f. 
 th^V hiv^ itchi'f.'g e^rs^ ihtiV m^nds arc 
 
 pofTf ft with an itchinr dclu- ^ftcr cu- 
 riofitics; therefore chty go alxtr di- 
 vers teachers, th.it 10 dvvv may hear 
 fomething which n^ay leeii their curious 
 minds, this irchin^* aktr curiofity of 
 knowledge was ch<! ri inc of our firft 
 rarcnu ^ fuid it is ^n Lcr^itary dncale, 
 
 wliicb 
 
S i S The cnrk/fty c^theth^ \ 
 
 wBich tti€^ have conveyed £b all thtm 
 porftcrity : men love tolbc poring uportj 
 ftrafig actions , add raufing onhiddeii 
 Bfiyfleries. - ^ 
 
 r 2J A ftcond Aft (xfCnriofity is whea. 
 riitl thoughts of men are dclightfullyr; 
 t;ak€rr up with news and commonre--^ 
 ports which flyc upland down inthe^ 
 world^ how greedily do they hJearken^ 
 after all xicws focraignanddomeftickji 
 tt.i7.ai. tdcerly to feed thtit curious fancies, 
 and CO fill np their tlioughts. ^ ija / >i 
 I grant, that we may dcfirc to h^ac 
 hew matters go in refpeftof theChurch] 
 anddttife of Chrift^ thatiwe may. he itu-j 
 tabJy aAd fpiritoaUy affefled with -pro- 
 vidential! ads, but to liften after the 
 ijew^ iof the trxnts ,, State tranf^dions, 
 andi private adiirig&of others, that fo 
 wfc' ftiay have niati«r for our thoughts 
 ;^ . to ie^d upon in ouiibJitary fcaions, 
 this argues a mind tick of cufiofity^ and; 
 a ftmnger to Gofpei news : This ^^^^Wv 
 <j/Jirj^ is properly the corruption of the: 
 thinking faculty. ■ 
 
 i. It is a vanity which is exceeding 
 pleafing to mans corrupt fancy which is 
 taken with novelties. . 
 
 5. It is exceeding difpleafing to God, 
 when Qur thoughts arc (pcpt uponl 
 
 tbofcl 
 
The curiofity of the thoughts. » I f 
 
 lofc things that do not concern U5^ 
 )r belong untous. 
 
 1 6. Out of the hearts of mfn prorecd 
 '9JeB:ing thoughts how to fatisfie their 
 ^n carnal defires and corrupt dcfignsi 
 \t thoughts of carnall perfons arc 
 ainly taken up in pro jelling and provi". 
 ngfor the fic/h , how they may fill up 
 idfcedtheluft$therof. - : 
 I . Licentious men take thought bow 
 I find out fitted opportunities and 
 laces for ading fin. 
 
 2. Vaine- glorious Hypocrites take 
 lought how they may raife their own i 
 araes , appear in their gifts and parts^ 
 
 ad fo come to be fome body. 
 
 3. Greedy ^^/^//»^/ take thought 
 ow to raifc their cftates and grow rich 
 I this worId,thiir thoughts do projeft 
 nd plot all the crafty waies of getting, 
 ow they may come to beMaftersof Ifa^ji.y; 
 iiis black Art, in overreaching, oppref- 
 ng, and going beyond their brethren 
 1 bargaining, e^r. This artificial! ini-^- 
 uity of mans thoughts is of all other ^ 
 loft abominable, it is a great evil when 
 a takes our ihoughts, but when we 
 hall take thoughts to fatisfie finfull 
 lefli and worldly lufts.this is theheight 
 )i wickednefs, the more fludy and 
 
 thought. 
 
«20 thepPy proje&ssfthe thoughts. 
 
 thcnig^tfulneftff in (inning^ the more 
 (infuti and fatanfcali is mam (in. This 
 inade Davids tin ouc of meifare {ihfali^ 
 bis caking thoughts twi projeds to co- 
 ve* h?5 unclean A^, and ro cat offVri* 
 ah; thefe pro jcding thoughts fur thf 
 flcfbarecondcrancd, i?e/w.i3.i4, J 
 17. Oatofthe hearts of men pro*' 
 cecds ^ speculative oBwg of Ji» intheip 
 thoughts. 
 
 1. It isa making prefent thofe fenfu^ 
 al pleafures in their imaginations^ which 
 ire not tdualiy prefent.- 
 
 2. It is a fecret ad:ing tbofc wicked 
 Works in mens th<>ught5, which thej^ 
 have not opportmity to bring forth in-^ 
 to vifihle aftions, there is a ftrong inchn 
 nation in cheir corrupt imaginations toj 
 thi% fpeculative wtckfdnefs. 
 
 This ading of (in in the thoiighcs isfani 
 cafic way of (inning, when men can fee: 
 Up a (lage in their own fancies^ and a£ll 
 aver all fins within therafelves, in theirl 
 own fecret imaginations, and not g3'i 
 forth to any objccS with their outward 
 man, when their lufts want outward 
 objeds to work upon, yet they can in- 
 wardly in their thoughts afl: their own 
 filrhy froathy de(ires and affeftioas. 
 
 3. It is a pieafant way of linningj 
 
 whcicwl^l 
 
thejkJlHy proje^s ofthr thoughts. 221 j 
 
 ;herwith m^ns flefh^y aff^flioas arc 
 [luch delig! ted, they take n u,h pica- i 
 
 are in the bare choughcs of Unfaall f 
 
 kafurcs. 
 
 3* Tisatifw^rjr way of finnMnjjjthefe ' 
 
 infull fpfcuUtive delights cannot give 
 he leaft rcall (atis^'adion to theSoul^ : 
 
 or all the pieafures of (in .vhcn aflaal- ^ 
 
 V enjoyed in tb*ir gtcatrft fulnefs, 
 fecnefj, and re^Iicy, rhey are hut vain ] 
 
 hadows, vanifliing fliows.empry ap- ). 
 
 )earances, they are but a mt«r fancy: 
 rhus the great pomp of Jgrippamd 
 Bernice is called zfamcj, rhf y came with 
 freat fhantafj or vain/hoiv.^ the word *^ ^-^^J* ^ 
 
 In the Original! propei ly fignifies. ^*^ ^y^ni 
 
 But this fpeculativc feeding upon ^^"^^^^^ 
 :arnall contencroents in thoughts only^ I 
 
 s but a fancy of thefe fancies^a (badow | 
 
 )f (hadowSjit is vdnitj &f^'amties,V9htn , 
 
 nen can take plealure in the (hadow of 
 :nipty (hadows, 
 
 4. This afting of (in in the thou^btf, 
 by way of (peculation, ii a moft (infull 
 ivickcd way of (inning; for 
 
 I, It argues that the hearts of men / 
 
 ire polTed'dwith a greedy dc(ire alter 
 !infull pieafures, and a defperate de- 
 light in finning^in that,whcnthey want 
 opportunities and meanes pf commie- 
 
 ting 
 
^iprrr"T"'TT>vi 
 
 222 Thefpeculativea^mgof/if^ j 
 
 dflg fin aftually, yet they will aft itttk 
 their own thoughts, when they cannot 
 enjoy fenliiall pleafiircs in their out-; 
 wardobjeds, they will enjoy themini 
 their imaginations , when they cannot] 
 poffeft earthly riches in reality^yet they 
 will imagine themfeives rich, and ther-^^: 
 in fohce therafelves : it is a fign that 
 their hearts do impatiently thirfl: after 
 the fulfilling of their lufts. i) 
 
 a. This delighting our fehes in the^ 
 thoughts of finfull pleafurcs, is art ince^ 
 finoHs defilement which is the moffc 
 hatefuU adultery ; this fpeculative ktdr^ 
 ing upon fenfuall contentments in mens 
 thoughts is a committing adultery with 
 their own children. 
 
 Thoughts are theiflfucs coming ouii 
 Mark 7.21 ^» of the lojf$s of their own minds ^ they arc 
 begotten and conceived by their owne 
 hearts. 
 
 5. This thought pollution is t pre*^ 
 vailing wzy of finning, ir doth exceed-^ 
 ingly take and overtake pens corrupc 
 hearts,an i over-abounds in their minds. 
 There be four waies whcrby this fpecu- 
 lative wickednefs is commonly aAed 
 in the thoughts of irien . 
 
 I .They delight to be mufing and thin- 
 king of thofe creature comforts, world<-j 
 
 H 
 
in the thoughts. ^23 
 
 y excellencies, and prehemincncies w^h 
 hey hav^ in preienc poflcffion ; they 
 ;hmk with thcrnfelves, what richer, ho- 
 lours, earthly poffeflions and piviled- 
 5e$ they enjoy , how emincni the^ are 
 n gifts and name, inwifdom, learniHg, 
 ind efteem^ ot others . and how^ha^py 
 :hey arc in all chefe : Thus Haman fdi- 
 :itace5 & fills himfclf with the thoughts 
 jf^// the glorj of hu riches ^ and all the Hcftcrj.ii. 
 \hings wherein the King had promoted 
 him : T^-buchadneziar folaceth hirafelf Dftn,4.5o. 
 in the thoughts oftheglorj of his Maje- 
 f?jr, and his great Babek. Dives bleffed 
 bimieif in the thoughts of his geods tajd 
 up for many jears* 
 
 Thefe fenfuall earthly thoughts do 
 fill mens hearts with pride and vanity. 
 
 1. They exceedingly provoke God a?, 
 gainftthera , as is evident in his Judg- 
 ments upon the fore-named worldlings^ 
 for ^ives was fentcnced for a fool, and 
 ftruck dead that nighty Nebuchadnezzar 
 was (Iruck with cnadnefs and bruti(h- 
 ncfs , whiles the word was in his m^Htb^, 
 and the thought in his heart ; and H4- 
 ^ans high honour did quickly end iri 
 the higheft Ihao^e. 
 
 ^^/?.But may not We think of crea^ 
 ture comforts, inward endowments^and 
 
 outward 
 
2J4 rhef^emativeamngofjift \ 
 
 outward en joymcots. 3 
 
 ^nfw. Wcmayifweobfcrvethcfc 
 three Raie$; : 
 
 I. Thefc thoughts Hiufl: arife from \ 
 (pirituall knfc of Gods goodncfs an< 
 bounty, and our own uawv/rcbinefs^ i 
 
 2. We maft propo(ecbis fpincuali^ife 
 to our fclves , that by thcfe thought! 
 our hearts may be raifed to humhlc ac 
 knov/ledgmcnts J and praifcfuM adraira- 
 tions of the glorious Givers 
 
 3. They muft quicken us fo fcrvc Goc 
 
 with all chearfulnes and faichfulnefs foi 
 
 Dcut.ij, thefe good things we receive fora bira, 
 
 Z: Men are guilty of ading fin ir 
 cheir thoughts, in rrfped oi things ti 
 come* How do they delight themf^lves 
 with the fore-thoughts of chofc profits, 
 pleafures and Creature - enjoyraentf 
 which they expefl hereafter ; as name* 
 ly, that iiuch a tinj^ they Ihall have foch 
 s pleafanc journey, fuch a merry rneec-l 
 ing of friends ^ fuch a gainful! bargain; 
 fcear fuch and Inch news^ &c. theic 
 cbiogs they rbink o!i withmuch afFtdf4 
 on 9 thefe thoughts wake with them in 
 Che mornmg^and waik with them in the 
 day; upon thefe they feed muchithui 
 thofe]worldling9 in f am. 4* li. do de- 
 light cbemfelves in the thoughts o| 
 
iu Ma ns Thoughts. 5 3 ^ 
 
 their future Profits , of going tofnch 4 
 
 City ^ dndthere getting gain. So thofc 
 
 wicked ones in 7/^.56.14. do feed upon 
 
 the thoughts of thofe lei)(uall plcaiurcs 
 
 which they proraifed theralclves the 
 
 nexcday: yea, worldlings do folaGc 
 
 thcmfelvcs with the thouphcs of that 
 
 honour wh ch they promifr to their 
 
 boufesand poftericy to the worlds end; 
 
 Tbeir inrvard thoB^hts are their houfes ^r » 
 
 ^aa continue jor ever, inelcca thjy 
 
 rhoughtsfit neertft to their heaits, as »— 55-^^ 
 
 the Hebrew word imports : Tkey pro- ^ 
 
 'Uim theiv names on lands ^ or they chII 
 
 heir lands fas the GrecK explains it j 
 
 '^j their own names \ T^us chmkins to c « « 
 
 nake their names and memory cvcrla- 
 
 ling. 
 
 Carnall men fill and feed their bearts 
 vith the thoughts of chofc earthly 
 omforts^ profits , and plrafures which 
 hey hope to enjoy , even whilftthey 
 re a far off: this is their vvickednefs 
 nd folly, for when they come to the 
 dual enjoyment of thefe things which 
 heir fancies fed upon before hand,they 
 nd them to be ftalc^cmpty, lying, vani-^ Ifa.z^;^. 
 les ^ no way anfwcring tbetrthoughrs 
 ad large defires , and this fills them 
 ith vexHtionof fpirit: 
 
Q 2 5 th fpeculative dWng of fin 
 
 3. Men arc guilty of this fpccula- 
 tive adding of finnc in their thoughts^ini 
 rcfpeft of things pafi, they are apt to 
 fport thcmfelves in the thoughts of 
 thofc fiafull and fcnfual pleafurcs^which 
 they have formerly injoycd in adions^ 
 longfince patt : they recall and revivcl 
 their former dead VQorkj , and they^ 
 think upon the Circumftances of their 
 old dcfikments with a new delight.^ 
 Thofe finnci which finncrs have long 
 fincc committed they ad over again ia^ 
 their thoughts every day : thus adultc*^ 
 fcrs dchghc to be calling over their fbrv 
 mer unclean ads, and feedmg in their 
 thoughts upon the froth and filth ot 
 their former fenfualitics : vain glorious 
 perfons take pleafure to l^c mufing upon 
 ipeeches of spphufe, and admirationi 
 givin them by others, 
 
 So that whereas finners (hould think 
 upon their formec pollutions and vani- 
 ties with forrow, felfabhorrency and 
 hatred, they rather run ovcrth-^m in 
 their thoughts svith a frcfh delight, anJ 
 hcrby they continually commit the fame 
 fins again with the fame pleafure, & cx- 
 trad q n w fwcctnes out of old vanities. 
 
 This delight! ull ading over finnc ir 
 the thoughts, i$.the height of wicked 
 ncfTe. !• I 
 
in Mans Thoughts. 527 
 
 X. It is a figrve of a heart deeply har* 
 deaed, and defpcracely wicked, it is an 
 argaracnt that men arc greatly in love 
 with their finnes, and inleparably wed- 
 ded to them, when they commit adul- 
 tery with their own finf uU Ads foi mcr- 
 ly aded. It i$ impoflibk for contrite 
 Converts to ad this fpeculative wick- 
 cdneflfc ordinarily, though they may be 
 overtaken through infirmity 3 cbey arc 
 filled with bitter forrowful thoughts, 
 fighsandfhamc, in the review of their 
 old finfultpleafures and vanities, as is 
 evident in the repenting Romans^ who 
 were now aftiamed of their formir fil- 
 thy wayes, Rom,6, 2 1 .fo when Sfhraim 
 thought of his finne, he ^as fifljAmtd 
 ^nd refentcal. 
 
 2. It declares men to be far from re- 
 fcntance, when they can think upon 
 tlnnes paft with new fwcetncffe and de- 
 It ght; 
 
 For firft, reall repentance is a turn- 
 ing from all pradical! and fpeculativc 
 wickednefTc from inward and outward 
 adings of finne. 
 
 2. True peaitents, think upon for- 
 mer finnes with far greater grief and 
 bitterneffe than ever they had pleafure 
 and fwccuicffc in the committing of 
 ibem^ 0^2 3. They 
 
1 
 
 2 28 7 he fpecu^aiive a&mg of Jin 
 
 J. They bate All appearances of old; 
 finncs, and fly from all occafions, al^ 
 lurcracnts, ami tendencies thereunto^ :: 
 
 3. This fpeculative ading of finnc' 
 in the thoughts of men , doth highly^ 
 provoke God againft them ; s 
 
 For I. As ofcen, as they think of^ 
 their former ♦finnes with delight, they; 
 are guilty of committing the fame fins- 
 again, and do juftifie their firft wicked| 
 works. 
 
 2. They hereby make themftlves^ 
 guilty of piercing ^nd wounding the^ 
 Lord Chrift afirefti: 
 
 3. They provoke God to remember 
 their old finnes by inflifling new wrath^ 
 upon them, when they recall them in] 
 their Thoughts with new pleafurc. 
 
 4. This delightfull mufing on finnes 
 paS, is more abominable than the firftj 
 committing of them. 
 
 4. Men do ad this fpeculative wick-"^ 
 cdncs in their thoughtsby way of mecr^ 
 fnppofats^ they frame and feign fuppo-' 
 fitionstotbcmfelvcs of fenfual fatisfa-j 
 Aions •. thus fiancrs that are frighted' 
 by the power of the word, from the] 
 outward aftuating of their bofome- 
 . luft,yet their hearts do wallow in wick-^ 
 ed (peculations and wanton fiippofiti«| 
 
in the Thougbtf: a 29 
 
 oni, thcyfuppofcthcmfclvestobc aft. 
 ing their fldlily delircs, they imagine 
 themfclves enjoying fuch andfuchfen- 
 fual pleafurcs and delights: thus men 
 are partal^rs with adnlterers ^ drun- 
 kards, and ienfualiils in their thoughts 
 and fanaes : (inners that have fpenc 
 their former years in afling their Jufts 
 of uncleanneftc, and now their bodies 
 through age, are like a dry tree- yet 
 they will ad their fi'thinefle io their ^'^'-P* 
 imaginary fuppofitionsj and their hearts 
 (hill ad wha: cheir bodies cannot a- 
 duate. 
 
 18. Out of the hearts of men proceed 
 thoughts of childijh vanity^ they ad the 
 part of children in their chaughts, they 
 have foolifti , childifti imaginations : 
 diildren Will fappofc therolelves Kings, 
 Queens, Nobles, e^r. they will ad the 
 parts of moihersandnufes, theyfporc 
 themfclves with babes and toyifh vani- 
 ties, this is their childilh folly. They 
 thacaremcn in years, are children in 
 thoughts 5 they ad as vainly in their 
 thoughts aschldren: thus men of am- 
 bitious affedions will ima^^ine them- 
 iclves in the higheft placers of honour 
 and preferment,they will fuppofe them- 
 fdves great pcrfons^ Nobks, States- 
 0^3 Kien 
 
5rjO ^he childijlo vanity of \ 
 
 cficn, Judgcj of the Land , a Sam. i 
 
 15.4- \ 
 
 Men of covctonf fpiritJ wHl fuppofe; 
 them (elves rich, raifcd to great cftat€s,'j 
 Lands , pofTeflions , &c, whacfoererj 
 cirnall contentment hath chief room in J 
 mens affeflions, though there be noC: 
 the leaft appearance of probability, o^ 
 ever attaining the fame, yet they wiH^ 
 with much delight imagine themlelvcfli 
 injoying what they would have : theie^ 
 thougbcs ifhall draw up a platform of 
 State Station and Condition of life J^ 
 which is moft fuitableto their carnal a&i 
 ledions. | 
 
 ThisT is the fureft figne whereby wa^ 
 may know what is that particular finnc 
 whereto we are moft cnclined : obferve 
 which way €ur fancies and thoughts do 
 ftream out moft. This fancying and fup- 
 pofing our felves in a height of earth-i 
 \y injoyments. 
 
 1. Is the height of fhildifinefe: ici 
 isabfurd for men to folacethemfelvesi 
 in thefe Childifti thoughts and fancies t\ 
 it is time for men to fnt n'^sy ChiUiJh"^ 
 pejfe ^ 1 Cor. 13. 
 
 2. It is the height ofvamtj^ becaufc 
 in thefe imaginary fuppolitions we feed 
 oor thoughts with that which is not ^ 
 
 . ^ earthly j 
 
earthly things tbcralclvcs in their ful- 
 Icft enjoyment have no reahty in them, 
 they arc but empty nothings , painted 
 (hadows, they are not whiles they are : 
 buttofolaceour fclvcswith mccr fup- 
 pofitions , this is vanitj of vanities^ 
 worfe than vanity. 
 
 3. It is the height of foo/i/hHep^ to 
 feed upon ayry, windy imaginations, 
 T^rov.l 5,14. The wont hcf fools feeds on \ 
 fooji/hftejfe; T he mo fit h of uncorjftant feels ^ ^ ' 
 feedeth uponfooUJIj things-^lhw^ ihc WOrds 
 
 arej'n the Hebrew : the mind of man is 
 the mouth of the foul ; Thoughts arc 
 ihtffeeches thereof: it i^ a fure fign of 
 foolifh wicked men, to fpend their 
 thougl.ts upon empty ro-ii>ns. 
 
 4. It manifeft^ the height of dange- 
 rous difcontent with our prefent condi- 
 tion, when we (halj imagine and fup- 
 pofe great things to our felves in this 
 worid , J Tim. 6^ 7, 6^8,9. 10, Crc. 
 whereas we ought to be contented with 
 our prefent cftate and ftatlon, Heh. 
 
 13.3,4- 
 
 Thus t have opened the myftery of 
 manscarnal corrupt thoughts, tyway 
 of explication and demonftration 5 I 
 will now make fome ufcfuU application 
 to our felvcs. 
 
 0^4 Seeing 
 
Q 2 J Thoughts not free. I 
 
 Vfei, Secingthis is a moft clear truth, tbae; 
 
 thoughcs proceeding from mans cor-^ 
 rupt nature, are fuch polluting, pro-^ 
 yoking, damning eviU. j 
 
 This may convince us, that thoughtr 
 are not free : it is a ptftilent prin ciple ofl 
 atheifmc, which by the deep delufion^ 
 of the devil prevails ftrongly in thc^ 
 hearts of men and women, that thoughts^ 
 are free ; itisibc common conceit of 
 carnill prorhane perfons. 1 
 
 I. That ti oughts are of an indiffe-^ 
 rent nature, neitbtr good nor evil iri^ 
 themfe'ves , but as they are approved' 
 and confented to by mans will. 
 
 2. That it is impofiible for any mar^ 
 to order :» over-rule aqd regu ate h\^ 
 thoughrs , by r^a'on of their infinite-; 
 neflc/ varieties and wandring nature,^ 
 in wh ch rcfped they claim a priviledgc^ 
 of invincible freedome. I 
 
 3* Carnal men do imagine that they^ 
 have a licentious liberty to think what^ 
 they pkafe, ^ni 'hat they need no^ 
 pnake confc cnce of their tiought??. ^\ 
 
 4. They apprehrnd that thoughts are^ 
 fr^:e from pollution and purifhmenc,^ 
 and free from the reacH of God> gl ri*^ 
 OHv^^ ; and that they (hall not be ac^' 
 countable for them. -* 
 
 ThisI 
 
1 bought s not free. 55 J 
 
 This is a ftrong and dangerous dck- 
 fion whereby the D^vil draws multi- 
 tudes of fouls into he!l conc-nually. 
 
 I. It is an univerfal delft fion ^ it takes 
 and prevails with the whole world, 
 which lieth wallowing in wicked 
 thoughts: this curfcd Principle, that 
 (thoughts are free ) is rooted in the 
 hearts of all ihofe who at e ftrangen to 
 the power of grace; for though mo- 
 rall perfons, and formall Profeffors 
 may abhor blasphemous though s, and 
 thofegrofler thoughts, which bavean 
 intrinfecalj infeparable blicknefle and 
 malignity in them; yet they ' e far from 
 hating all kind of evil thoughts 3 as 
 for vain, idle, worldly, impertinent', 
 unprofitable, and roving thoughts they 
 look upon th?mas nofmnes, or (mail 
 veniall fcapes, which rarry thfir par- 
 don with them, and do not bind men 
 overto condemnation. 
 
 Th s w s fhe curlcJ c-nceit of the 
 Pha'i'ces anJ their ' ollowt^rs ; for ic is 
 manifcft b) the Sc.mon of v. hrift in 
 C^Utth. 5 thu the ' ban lees were wont 
 to interpret tfe L .w of an( uwarddif- 
 cipimef>nely, and mee^e fxternall du- 
 ties,- and t^a'• they did not reckon chc 
 inward impuricics arid exorbiianci^s of 
 
 mars 
 
a|4 thoughts not free. 
 
 roarw heart, and thoughts, and inordi-l 
 nacy of dcfires for finncf ; their carc^ 
 was for the outfide onclys but within 
 they were full of thought- uocleanncffewj 
 See Matth.2i^i^^%6^zj. Yea, Pau[^ 
 m bis Pharifaicall condition was polTef^ 
 fed with this Pfaarifaical error,, as ap* 
 pears^byhis own confeffion. Rom.j.j^^ 
 therefore he once thought himfelf ablt^ 
 10 live without bUmein a legal Righted 
 oufneffe, Phil. ^.6 and to keep the Law^ 
 till the Commandement cAim unto hint 
 in its fpirituality at his convcrfion^ 
 
 2. This hellifti conceit (that thoughts 
 arc free ) produceth moft dangerous 
 damning eflFcds in mens converfationsi 
 
 I- It caufeth them to blcfTc themfelves 
 in their external negatives^ in their free- 
 dome from open offences, and ou: ward 
 abominations,as that Pharifee did, Luks 
 
 l8.IO,II,I2. 
 
 This is the pradifc of meet civil per- 
 fon^andformalifts, who make nocoiv 
 fciciice to be holy in their thoughts, but 
 onel;^ they take care With the harlot r<j 
 ^i^e the lips^ With Pilate to nvajhtht 
 hdnds^ m^mihtht Pharifees to clea^fd 
 the outfide^ as for their thoughts, they 
 (uffer them to run riot^co have their full 
 
 fv^nge^ 
 
Thoughts not free. I j j 
 
 R;vinge,€rpecially in mutieri of pletfure, 
 profit, tnd carnal contentments. 
 2. Thafalfcopifnion of thought- free- 
 dome, draws men to place Religion ia 
 Dutward fervices, and toJilj exercifes^ 
 ivichout giving to God a thought- wor- 
 (hip: hence it ii, that they reft in the 
 Tvork^ done without the concurrence of 
 thcfceart and thoughts^ they dra^ near 
 t& God yvitk their lips, and bring the out- 
 ward man > when their Thoughts are far 
 from bim^//'/f.29.i6.tbeirchief€ft care is 
 to appear to men, and to be appproved 
 by men, and not by God who feeth 
 and fearcheth the heart, and fo they va- 
 nifh in bodily fertice and outward de* 
 votion of lip- labour and loft labour. 
 
 3 . When men upon this conceit, that 
 thoughts are free, do give up th e rains 
 to their own Imaginations , and take li- 
 berty in vain vile and prophanc 
 thoughts, it is juft with God to give 
 them up to vile affeHions^ abominable 
 actings, znA^ Reprobate fenfe : fo that 
 as they caft off iht yoke of Chrift in 
 their thoughts, and will not have hicn 
 to rule in thtir hearts, fo the Lord 
 gives up them to walk as /o«/d/ Belial, 
 2$ men without jokey after the vamtj of 
 their mnds^ and lofts of their own 
 
 hearts. 
 
1^6 Thoughts wt free. 1 
 
 hearts, and fo chefe thac make no con 
 icience of intcrnall thoughts, arc com( 
 up now to this height of iniquity , as t( 
 make no confcieoce of abftaining frorr 
 external abominations, they can f^^al- 
 lo^ camels without fear or remorft. ^ 
 
 2. Or clfc they are given up to ej^^4- 
 cy of error ^ to believe the lying do 
 Arines of corrupt Teachers,that fo thej 
 might ^f ^^;^W,who do not receive & 
 obey the truth in their minds, but tah 
 fleafure in ading unrighceoufueffe and 
 uncleanneflTe, fpccuhtive filth and folly 
 in their thoughts. i 
 
 . They that p^rtal^e ^ith adulterers by 
 ft fpiritual thought- pollution , will ai 
 laft come to partake with theminbodi* 
 ly dcfilcineiits. 
 
 This is moft evident in the men of the 
 old world, Gen,6. 1.2, 5. they profefTed 
 themfelves fo^nes of God^ and joyncdl 
 themklves to the vifible Church , yet 
 being pofleft with this curfed conceit of 
 tbought-freedome, they lodged cvill 
 thoughts in their hearts continually, till 
 at length they were given up to the o4 
 pcncommitting of all manner of finne 
 with greedincrie and great delight, un-i 
 till the Flood came and fwept them alJ 
 tc^gcther^ into Hell, 1 ^^•^,3.19.20. \ 
 
 And 
 
Thoughts tj)t free. 2 2j 
 
 And this is the cafe of divers Profef- 
 brs in this prcfent licentious world > 
 vho arc fallen into error of judgcmenc 
 md pradifes, if they would ferioufly 
 "earch and fu^ vcy their own heartSjthey 
 hould find that loofenefle of thoughts 
 s the chief caufe of their giving up to 
 Qofencfle in opinion and converfation* 
 This corrupt conceit of liberty 
 )f thoughts in the tendency there- 
 >f, opens a gappe to all wicked li- 
 xntioufnefle 5 and makes way for in- 
 urable obcecation and obduration fof 
 leart , for men being once poflcffcd 
 vith this pcftilent perfwafion, they now 
 ake their fill of all inward filth, as be* 
 ng invifible to man, and in the end they 
 et loofe the bridle to all external wick- 
 idnefle : becaufe this being prefuppofed 
 hat thoughts are free, it will eafily be 
 nferred , that works are free alfo : if 
 nen take liberty of confcience to think 
 anything, they will in time pretend li* 
 >erty of confcience to ad any thing. 
 
 2. Upon this licentious life follows ^ 
 :he height of hardnej[e of heart ; their 
 "Confcience being now feared as Vpirh an 
 
 oot irorty and faft feeling, I Tira. 4. 2^ 
 ?phef4.l9. 
 
 3. All lichc and fenfe being totally 
 
 loft, 
 
a 3 8 TBoHghts not free. 
 
 loft, they now come to juftific any tin, 
 to take light for darkptjfe^ and darknejfe 
 for lights to pHt good fonvily anA evil for 
 good% truth for error ^and error for truth, 
 Ifaj. 
 
 4. Hereupon follows the height of 
 impemtehcy, an impoflibHity of repent-j 
 ing ; fo that thefe finners are now feaW 
 cd up under condemnation without re-*i 
 mcdy : all this mifchief and woful mf« 
 fery flows originally from this wicked 
 •onceit that poffcffeth their hearts,that 
 thoughts are free. 
 
 4. This vile opinion of thought-free* 
 dome doth exceedingly exalt and idon 
 fize mtns corrupt nature, by afcribing 
 that priviledge,power and perfedion to 
 oaan, which is inconfiftent withratio- 
 «a!l creatures ; for if thoughts be free, 
 then our affedions which areadedby 
 them, are free, and our words and vi- 
 lible works which are ttreams flowing 
 from our thoughts, are alfofree, an4 
 hence it wiU follow that intelligent crea- 
 tures are free from fubje<3:ion to any 
 Law, and fo their own wilis muft be 
 the rule of their own actings, which is 
 SI deifying of morstll worms, and kt^. 
 ting up mans will in the place of God, 
 which is Idolatry; 
 
 5. This 
 
1 bought s Mtfree. 22a 
 
 5. This pernicious Priaciplc of 
 :hought-frccdoavc doth ibolifti and 
 :fike away all incernall piecy, heart-pu- 
 rity and thou|^hc.wor()?ip;androturnf 
 ill piety and divine worftiip into a meer 
 3UiWard form of Phanfailme, and a 
 iead carcifTe of dcvooon, whereby 
 nen rob God of his chiefcft fervice. 
 
 Qjiere, What is the true ground and 
 :oot of this Acheifticall conceit, that 
 ;houg^t$ are free? 
 
 Anf-wgr I. Speculative vanity and 
 incleanncfTe is fuitablc and fweet to 
 :arnall hearts , they love to folacc and 
 port thcmfclvcs in the thoughts oi 
 [facirfenfual pleafurcs.iiches, andcrca- 
 tare-contentmcnts; hereupon men wil- 
 lingly come to this concJufion that 
 thoHghts Are free ^ bccaufe themfclves fo 
 willingly give way to their own 
 Thoughts: we arc very apt to ciofc 
 with any Principle which tends to the 
 allowance of thofc aflingi that we al- >, 
 
 low inourfclves. 
 
 2. Carnal men and women are igno- 
 rant of Gods Law in the fpirituality 
 and latitude thereof : they raeafure 
 and j-adgc of the compaffc of the 
 Commaniements by the outward 
 letter OQcly, fa^i.yhig to themfelves a 
 
 Law 
 
940 thoughts not free. \ 
 
 Law which reacheth oncly to the oiit^ 
 ward man, as did the Pharifeef 5 from 
 cnefe falfe prcmifcs thy conclude lib:r^: 
 ty of thoughts. 
 
 3. They difccrn not the fpiricuality of 
 Religion and repentance, which is pri-j 
 manly and principally aded in the 
 heart ^nd thcughts. . 
 
 4: The unguipel general way of*; 
 prcachmg of diners men, tends very^ 
 muchto thelcttiing and fixing of thiii 
 pcftilenc opinion incarnall hearts, that i 
 thoughts are free : 
 
 For I. Seme there be who ftrivej 
 to pleale the itching ears and fkn-^ 
 de$ of their hearecs^ with notionall 
 Doflrines, and empty enticing Di!^ 
 €Oi^r(cs. - ■] 
 
 %. Others crying peace , peace , do ; 
 altogether publifti the pardons of free i 
 grac^, bat they never prcfle the power j 
 of renewing grace upon the heart and i 
 thoughts of men : whereas the aim and] 
 principal work of GofpeUpreaching if ^ s 
 to ca(t d$wn the imagiKations and \ 
 heights of mans heart , and to capti'^ ; 
 vate every thought to the obedience of \ 
 Chrifi, as the Apoftle clearly (hows, ^ 
 2 Cor. 104,5. all our Declarations ori 
 ypdi gnc^ and mercy> mufi tend firll 
 
Th oughts not free. 5 a \ 
 
 and chiefly to the fubdaing md fmAi- 
 fying the thoughts of racn« heart*. 
 
 3* A third fore of Teachers makcic 
 their whole work to cry down vifi- 
 bie exorbiraoces and icandaious (inne^; 
 and to perfwadc to external duties of 
 Religion and amoral convcrfatiod • 
 this was the way of the Pharifets 
 preaching. 
 
 4. Some foar aloft in Seraphical no- 
 tioos, high fpcculations , and (Irange 
 cxprcflions which fcrve onely to feed 
 the fancy, and to 611 mens heads with 
 whimfies. 
 
 So that the heartand thoughts of men 
 biin^ al'ogethcr otglcdcd by a great 
 numberof Teachers, an 1 the wickcdnes 
 of mans natural imsginatrdns , noc 
 being faithfully and cffedually laid o. 
 pen ; What wonder is it, if men do flat- 
 ter cbemfeUes with a groundiefle con* 
 ceit of the goodneffe of their hearty 
 and fo give credit to this deluding 
 Principle, that thoughts are free: be- 
 caufe preachers do not flrikeat their 
 |Lhoughts, nor difcover any dinger 
 in them. 
 
 ^erj 2. How doth it appear from 
 Scripture that thoughts are not free. 
 
 Anfmr^ Evil thoughts arc exprcfly 
 
512 Evil Thoughts c&nde^^med. 1 
 
 forbidden and condemned by a threes 
 foIdUw of God. 
 
 i» B^ the common Law of vatptre^ 
 
 a. By the %oyAl Law of Love* .:] 
 3. By the Evangelical Lai^ ef graca^ 
 I. Ic is cvidcnc by the Scripcures,- 
 that evil thoughts are condemned byj 
 the Lixvp yf nature written in every 
 mans heart j for the cKanng o? this? 
 t uih three things muft be dlmon-' 
 ftrated. 
 I ^Th^it there is a La\r of Nature. 
 
 2. That the Law of Nature is. 
 3 . Whit evil thoughts arc dircftly a*^ 
 gaifift this Law olNnure. -] 
 
 I. Thitrhercisa Lawof Katnre^t 
 Scripture teftifies, Rom. 2.1^, I 5. for] 
 when the (gentiles who have not the LaW]^l 
 do by natter e the things contained in the 
 Laxp^ thefe havin^not the LaWy Are a 
 L4ii^ Unto themfel uesy ^ho fbew the "^orl^ 
 of the Law written in their heart s^ &c. ^ 
 
 In thefc words the Aooftle provethj 
 thebcfng of this naturali Law by twoj 
 cffcds flowing from thence, even in the 
 GentiUs t hemic Ives. 
 
 1. Their doing of the thingf con- 
 tained and comiuandcd in the law of 
 
 Komixiy Hoks.verjei^. 
 
 2, TbQteftim&nj and inward conflirt 
 
 0' 
 
hy t^hc common LaTt> of l^Jdture. o^^ 
 
 of CoKtfcience I the naturall accafin^, 
 and rxcufin^ ot tbeir thoughcs, vcrfe 
 } 5. Their Confcience alfo bearing rvit" 
 nej[e ^ (or confcience t^itnejfing vptth 
 them, and their Thoughts the me^n r^hile 
 accufing, or elfe excufing one another^ fo 
 fir as their anions were evil, their con- 
 fcience accufctj; and To far as they were 
 well (Jone, it excufed. 
 
 Thefe fruits do plainly deraor.ftrate, 
 that chcre is a law of nAtnre, and a na- 
 tural knowledge of this Law bublingup 
 in mans nature: the Gentiles who knew 
 nothing of the letter of Mofes Law, 
 yet they carry the yvdfk^of the Law 
 rvrittcn in their hearts y thai is a Ltw a- 
 grerabie to the moraU Law. 
 Obfervchcre i, .The Gentiles had noe 
 the writ tea Law oiMofes-^ and ycc th^y 
 did the things frtfcrihed afid contained 
 in the wricten Lay>p^\% the Apoftle Paul 
 leftkfies. 
 
 Here is their prafliff^ and the Princi- 
 ple of their pradife. 
 
 I, Divers things p-cfcribcd in the 
 Law, they knew and pradifed : forac 
 worfhip they performed unto God. 
 
 2. Divtrsof the Heathen abhorred 
 the making and zdoration of Images. 
 
 3. They were ftriftobfervers of Ci- 
 
 R 2 vil 
 
244 '^^^^ ^^^^^ ^^ ^ ^^^ of Nature. 
 
 vil Juftice and hoacfty ai appears, both ^^ 
 by the Laws cnaded for obfcrvancc of J 
 both, and by hiftories recording the ^ 
 excellent vcrtues of many Hcathcs^s.^' 
 
 2. There muft neceflarily be fonae 
 inwatd divine Principle in the Gentnles,^ 
 to difcover ^^7^ r/?/;-/^/ of the La^ unco J 
 them; and to move them to the doing I 
 tbcreK'f, this principle of their fa<5l is cx- 
 prefly called nature ^ thej do hj nMure 
 the things of the Z^W, Rom.^. I4« h\ 
 nature, that is, by the light and Law of jj 
 nature implanted in tl^cir hearts. jj 
 
 2{atHr€ is here oppofed either to • 
 Scripture or to ^race, and may thus be 
 undcrftood. 
 
 I . that the things that they did, that | 
 were materially good, they did them by : 
 the diAace, inftind, and impulfeof na-?i 
 tural principles, naturall Reafonm^ik ng 
 known what is good, and what is evil/ 
 and that without any dire(!^ion fromi 
 Scripture or fpccial revelation. • 
 
 7, Orclfcthus hj nature, that is, by' 
 the power of nature, or naturall prin^ 
 ciples, without any afliftance of rencw-^; 
 ing grace. But thcfirft fenfe I conceive' 
 is chiefly intended in the Text, therc-i 
 |Rom.s. 14. fore the Syriack by way of expUnitioa 
 renders it thus : the Gentiles who hadmP, 
 
 thr 
 
 i'ifiiri5tu at que 
 imp lit u fiati^ 
 fall raiiOfie eis 
 Uciante quid 
 hmepiimy quid 
 
 L^ifcacor. 
 

 Ct[JLA^TCa?^$f» 
 
 Thdt there is a Law ofNjtnre. 34 5 
 
 the L4W thej did the Ld^from their ci^n 
 nature tbac \%. from choJc narurall prin- 
 ciples they carried in their own hearts. 
 
 3. The Scripture declareththe ^^;f- ^^^J^^ 
 tiles to htfinners , mdery;« and rpr^thy ^^ ^g ~^ 
 Gal. 2.15. they a e called y;;;;7fr/(?/ the '^ ' 
 Cjentiles^ and finners by way of noto- 
 rioufnefTc. 
 
 4. There is wrath threatned to be 
 /){?iirf^ out upon the heathe?is thi4t k^ow 
 not G$dy and it was aftually poured out 
 upon divers of them in the Prophets 
 dayes. 
 
 5. Their o'dffjd ^onfcience is faid to ac- 
 culeihemofCmnt, Rom. 2.1'),. 
 
 Thcfe Reafons prove undeniably that 
 there is a Divine L^w written in the 
 hearts of the Gentiles ^ which is fitly 
 called the Law ofnAture for punifhmenc 
 is properly the fruit of fin, andy;« i6the 
 tranfgrejfion of the Larval John 3. 
 ^uefi.Wh^t iSjth s'Law of nature ? 
 
 A?i/', I . Nature imports two things. 
 
 I An efTentiall bemg, it is being 
 it felf. 
 
 2.theaftlng^& operations of a being. 
 
 2. A Lavp is a righteous Rule and 
 immoveable meafure of morall Arts or- 
 dained for the g':»od and "Welfare ofra- 
 tionall creatures fufliciently made 
 R 3 known 
 
^4^ ff^h^ttheLa^ofN:itureif. ] 
 
 lex efi Ycgala knoWflC by the Law-giver. . 
 
 cy'^m^nfi^r^ 3, The Law oi nature is a Radicall ^ 
 
 c.a:Lmagcn' ijgjj^ (hining from iht Candle of th^ \ 
 
 'om^cnLim. Lord, powerfully making known cer- : 
 
 Aquiijai. ttin pra(5ticall principles agreeable to ; 
 
 the eternal Rule of Truth and Righte* j 
 
 onfncffe, which God hath planted in the ; 
 
 mind of man, to be a tcftimony co man^ | 
 
 that there is a God who ruleth over all, j 
 
 and judfiieth the adings of all men. ; 
 
 I. The Law oi nature is internal! and j 
 
 effent all to the nature of an intelligent \ 
 
 creature J it is a Law that \s asneccfla-j 
 
 ly as the being of fuch^ creature ; ic is i 
 
 conoaturall to a rational! creature, fo 
 
 that as fuch a creature, it cannot be! 
 
 imagined to be without a Law : for rar \ 
 
 tionali beings, as creatures have a fu-j 
 
 pream Lordxo whofe will they muft be • 
 
 fubjedt, and by whofe Laws they mufl i 
 
 be regulated. 
 
 2, It is fuch a knowkdge of good and : 
 
 No/#-^.y^j; evil, as is intrinfecally and indelibly 1 
 
 cLVTc^ <h^l^ ^<>^t€^ *" ^^"s nature ^ C^ryfefiomel 
 
 1o;j5 yifZcn^; ^^^1^5 that this natural! Law u a radial 
 
 ytci.Kmii:it r*t/ funddmentall knor^ledge planted in 
 
 y. The Law of nature ^ acompre- 
 henfion of certfiin firft principles belon- 
 ging to the right ordering and regula- i 
 
 tingi 
 
 ^'f* 
 
Jfhat theLavP oj Nature if. 247 
 
 ting of mans thotaghts andwork^;, for 
 thciprincipall fcope of tbi|5 nacurall dt- 
 dace and direAion, is for adion^ ^nd 
 notforfpeculation. 
 
 There are certain undeniable princi- 
 ples chat a rationall being wil) &'te}y 
 grant^nd prefentiv yicW untptthey are 
 drawn up in forae (here Axioms or pro- 
 poHtions fuch as tht fe. 
 
 That ^bich is goiod andhoricfi^ mu^ bs 
 emhr^ed and xEied,. 
 
 That which is evil nfufi iff avoided, 
 what thoH wouldfi vot have done to thy 
 fe/fy do net thou that te another. 
 
 Happinefe is to h faught nfter^ 
 2. Thrn cherc follow certain ,;?4r- 
 rir«^ir principles, as 
 
 ^od is to be wor (biffed. 
 Parents ma ft be honoured. 
 
 fuftice is to be dene. 
 
 Aten muft live. temper At^lj^ Sec 
 3, From thefe dear and un<] J eft ena- 
 ble premifes, %jalon draWj fcveral Con^ 
 ^luftons^ that have the impreilJon of ;?^- 
 mri'/ leal upon them, andio are unde- 
 niable, asnamcly, blafph'-my murder., 
 adultery, theft , lying ,. and fuch like 
 are evil, and therefore muit he abhor- 
 red and avoided. 
 
 *■ Jhc Law of ^^^r;/;'^ is the bif di of that 
 
 origioall 
 
340 Wf^dnheLavoojNdmretsi \ 
 
 originally eternall Law : God is the Ar- 
 chetype, Primitive , fupream , eternall 
 Law^ the perfod Knle of all RighceM 
 ouiheile. 
 
 I. The Law oi nature is a ftream flow-J 
 ing forth in time into the natures of tbc^ 
 Tonnes of men, from that original foun-^ 
 tain of all^Law : it is a Copy tranfcri- 
 bed from that eternal Lai», and implant 
 ted upon the heart of a rational bring, \ 
 
 1. Itisthe/?>7? hrn of this eternal 
 Law, having the prcheminence of pri- 
 mogeniture, and fo claiming a donhle 
 portion. ^ 
 
 The Law of nature was in being long 
 before Mofes received the two Tables^ 
 before there was any Prophet or Judge; 
 in Ifrael^ yea before 2loah preached, ot; 
 Enoch prophefied. It was contemporary 
 with Adam. This was the Scripture 
 that God gave men in the infant age of^ 
 the world ; they carryed this Bil^i^ m 
 their hearts continually. 
 
 5. The Law of nature is the fiimme^ 
 and fubftance of the written moral La w^ 
 there is a fweet agreement and confcnti 
 between thefe two Royall Lawcsji 
 thry differ not in fubftance, but in cir- 
 cumftance, andinrefpeft of the man- 1 
 ner of delivery : the naturalhiw\% the, 
 
 fummar^j 
 
 •J 
 
fVhat the Ldvo of Nature is. 149 
 
 umrairy abridgement of the moral Law 
 y(Mo/es. 
 
 6. God hith written this Law in the ^^r^^^^ 
 ^eart of every man, ^;i.^ro/i thus de- ^XX^" 
 Sneth this naturall Law, it is th^t which hminumftS$^ 
 Jod the Creator infufed into everj mans ribus infudit, 
 'freafi : it is Written ^ith the finger of 
 led in the heart of man^ as ^\\\\^ faith : 
 m eternal Deity graved this Law of 
 la ture in mans immortall mind, that is, 
 he Pillar that holds for:h th s natural 
 ruth. This Royall Law o(nature\s a 
 'acred Aiannfcript vjmitn by a Deity ; 
 t is the Scripture o{ God in n.ans heart, 
 lis a Bil^le of Gods own printing, the 
 \poftle calls it the work^ofthe Law ^rit^ 
 en in we <s heart s^Kotn.2.1$. 
 
 ^efiion. What is this \^or^ of the ^, .^yo^T^ 
 Law, which is^ritten in the^<4y^/of y$u\£ ypd/wrt? 
 :hc Gentiles} ,, tai^ ka^- 
 
 Anfwer^ It is the fenrence and fumme jv^^^^ tt^rZv. 
 :>f the Royall Law , which is to love 
 7od above all, and eur neighbour as 
 >ur felves : though the Heathens have 
 lot the law of yl/o/fi written in letters 
 ind Sillables, yet t he j have the thing it 
 ^elfcemfrfhended in the Law • tbey have 
 I writing within that difcovcrs rot pne- 
 ly external anions pre cribcd in the 
 aw, buealfointgrnaUfts.' 
 
 I. Becaufe 
 
1, Bccaufc the iflternall afts of obe-l 
 dience are the principal ^ork of the 
 Law 
 
 2, It is evident that the (Jentiks had 
 the knowledge of divers internal, tGkvik 
 tialdmkscant^inedintheLaw. > 
 
 g. They are condemned for the -c^^sNi 
 nity 0/ their Thoughts^ and vUent^e 0^ 
 fhelr afeBims, wmch arc inward vioi^ 
 latiom^of the law, Sfxhef. ^,ij^%6m,ik 
 
 O^. Ittnaybcobjcded, that it is the 
 peculiar priviledge of Godscled peoj^i 
 Ivho are in Covenant with him.to havi| 
 thekw written in their hearts, and cn^ 
 graven in their minds, ^^^31. 33. HeW 
 8.!R,9,io,n.Heb.io. ^ 
 
 Whereunto I anfwer, i. There isai 
 y^uturd writing of the Royal I law im 
 nians heart,iff^w.2.i4, 1 5. the light and 
 law oi nature is implanted in everji 
 mans ^beart at their natural birth , oj:i 
 coming into the world^ lohn 1:9, 
 
 2. ihcreis z fffpernatural^ evangcln 
 call writing of the Royal hw in che^ 
 hearts of the f"//^/? people of Chridaii 
 their new birth by the fpirit of graces 
 coming into their hearts; This gvange-^ 
 /iV^/writingtstbe froic of the f r^«»i/^,-, 
 ^nd the priviledge of regenerate pcrfaaal 
 finely. ■■'I 
 
 %. ThcM^ 
 
what the Law of Nature is. a 5 1 
 
 2.Therci$Ja very grcac difference be- 
 :ween tbe writing oi the^ork^oi iht 
 i\oxd\Ld^ in the hearts oi Heathens ^ 
 md the writing of the \z^ it fcif in the 
 icart*^ of holy naen. 
 
 Gods gracious vs^ritingoi h\% Lawes 
 in the hearts and mindi of his people in 
 :he work of regeneration, imports an 
 tfening of their nnderfianding by Chrift 
 :o difceirn the fpifi'ualnefTc, penetrati- 
 on , corapaffc and myfterioufncfTe of 
 :he holy law, Luke 24.45. ff^w^.y. 14 
 F/f^.4.13. Pfaiiig^g6. 
 
 2. A creating and implanting new 
 loly principles and propenfions agrea- 
 )le to the Royall law, whereby chey 
 ire inabled to perform a fpiritua! Evan- 
 gelical obcdienceunto GoJ. 
 
 But the natHYAll writing that hea- 
 thens and all natural men have in their 
 learts gives them onely a gencrall 
 knowledge of certain pradical princi- 
 ples, ana a naturall ftrength to do ma- 
 ny duties of the law in a moral way; 
 but they are ftill ftrangcrsto thofenew 
 
 :)rincip'es of Ipirituall knowledge and 
 Gofpd obedience that are in renew- 
 ed men. 
 
 Sluefiion, what are thok good things 
 that meere natural men may do by the 
 
 principle^ 
 
$52 f^hat good things the Gentiles 
 
 principles of ftature implanted in thcii 
 hearts; becaufeic is faid expreily thai 
 the Qentiles do hj nature the things con 
 twined in the La^, Rom. 2 . 14. 
 
 Anftver , they may do things thai 
 are morally and materially good 
 but they cannot do thofc things thai 
 arc Theologically and fpiritually good ; 
 they cannot do thofe things that an 
 ejfentially and intrinfecally good. 
 
 1, A work is morally good, when il 
 
 is good in relation to manners, andir 
 
 order unto men , when it is good in th( 
 
 fight of men, good unto humane j^ur 
 
 pofes, and by way of example oredi 
 
 fication to others who judge as they fee 
 
 2 . A work is divinely and fpirituallj 
 
 good, when it is good in relation to Re 
 
 hgton, and in order unto God ; a gooc 
 
 WorkJs then done divinely andfpiritm 
 
 ally , when it is aded. I 
 
 , I. From a divine principle, f om tW 
 
 fpirit of life, from Chrift living in u« 
 
 Ga1:i.io, from a new Principle of Hfe andholii 
 
 '9r/r/< S'iKAio- j^^ff^ put into us by the fpirit of regencjj 
 
 ^fAyict^. ration. 
 
 fisf^sx/©-. 2, When it proceeds frbm a livinf 
 
 Clem. ex. y^^.^^ ^ p^rifji^g our hearts from dea| 
 works. 
 
 2. In a divine manner with holy aat 
 fpiritualUjffflf/f?«, A|| 
 
do by Nature 355 
 
 A.S I. When it is performed with the 
 edion of at child/and filiali refpefts, 
 C from ^ffirit of bondage ^ but from X 
 ntoUo've. aZw. 1.7. 
 
 2. In affce and voluntary fuhjcfli- 
 to God the Law giver, anda(incere 
 pcft to all his Commandcments,P/ii/. 
 9,6.128. for men never obey God 
 d hi§ Law, even when they do the 
 >rks therein prefcribed ; but when 
 £y do them with all fubmiffiveand 
 fill affedions towards him who 
 [nmands thofe duties,y^i»f/ 2. 10 j i. 
 d that by vertue of his auchoricy and 
 mmand : this i% to do ail in the name 
 Chrifi-. Col 3- 
 
 3. A work that is Theologically and 
 iritually good, muftbedireded unto 
 livinc holy end, the glory of God, wc 
 uft bring forth fruits ot bolineffe^and 
 iiih our works that God gives us to 
 >, and do ail the good that we have 
 
 I do with a fingle refped unto God, as j^,,v^^j^ j^. 
 ir eud, that in all things God maj be movelut'iYtHe 
 orified^fohn i 5 '8. and 17.41 Cor. 10. fecch^nifiai 
 I. this onely is to live nnco God, and maum:, aum 
 i bring forth fruit unto him , and not '^ff^^'l^^\ i 
 moHr [elves, Romq. ^/,^ ^^^', ^^^ 
 
 4. Every good Work muft be done otQctu^ 
 itb x^HTQ h^ATt^ with fuvsncj offpi- 
 
 ^ ^ ^ rit. 
 
354 ^^^^^ 5^^^ things men may do 
 
 ri>,Chcarfuln€S and delight: our heart. 
 muft be given unco God in every fcrl 
 vice: 
 ti\xi\x^iti.de All the Circamftincc« that accotn 
 fide&0fm- pany an holy xdion rcuft be right 
 *«^^ for an excellent werk may be fo mil 
 
 placed or attended with fuch incon 
 gruous and unfuitable circumftances 
 as that it may rather be a fnare o 
 Sitan, than a fruit of the Spiris 
 in us. 
 
 5 • Laftly all our fervices muft be pre 
 fenced and offered up to God upon tha 
 divine Altar fefm Chrift , to make ; 
 good work compJeatly acceptable , i 
 muft paffe through the incenfe andin 
 terceffion of Chrift ^^\\0t% he dothb; 
 his blood take away the guilt otfinn 
 from our perfons: (o by his intercej 
 jfi);^ he covers and hideth the pollucioi 
 and adherency of (inne, that is?, in ou 
 Mactli.tj.i^, fervices, £jt?k2;l8.i Pet.2.$.Ch^iflft 
 fm is the Attar thatfaniiifies all ou 
 ffirituall facrifices^ Ifa. 56. 7. and 6c 
 7/ Their facrifices /hall he accepted up 
 en mine Altar ^ and, thej fl?all come h^ 
 ypith acceptance on mine Altar. 
 
 3^ A work is «?^rm^//y good, whei 
 the materials of it arc the thinguha^ 
 God requires, as prayer, altns-givini 
 
hy principles ofNamrc. 255 
 
 ^c. Now though the matter of chcHc 
 duties, bethiogsthat God commands 
 to be done; \cc becaafc the doing of 
 them doth not neccffarilyand intrinfe* 
 cally take in a fmcere aim and refpefl to 
 God, but is one ly redncihlentito God, 
 md that fo, as that the fame thing may 
 be done with other refpeds, for carnal 
 nen do ail things with carnal fclfre- 
 peds : therefore the goodneflc of fuch 
 vorks is not in the things themfelves, 
 )arely and abftraftly confidcred iatbe 
 vorkdone, but in the right fpintuall 
 Banncrof performing them, fuch Were 
 he Pharifees praying,and the facrificcs 
 md lervices of thofe wicked Jews in 
 lfa.l. 
 
 4: There be fomc works that are fo 
 fcntiMlij & iacrinfccally g<^od in tbera- 
 dvf s> that if they bs done they muft 
 Kedsbefpiritualiy and divinely done, 
 )ecaafe they have relation to God ia 
 heir very afting, and do incrinfccally 
 md in the fubflance of the work re- 
 ped God , as namely, a (incerc love 
 ind fear of God, a crufling in God, 
 md waiting upon God. 
 I Thefc aft ions arc fo inherently goo4 
 [hat though they may be imperfedly 
 iooe by us, bccaufc qqc done with ail 
 
 cha: 
 
2 5^ ff^^^f g^od ffatural men may do 
 
 that ftrength and hcighc of fpiricua 
 lity and fincerity that the Law requires 
 ycc they can never be done prophandy 
 and felHfhly , and fo difpleafing uoto 
 God. 
 
 No«^ it is evident that carnall men by 
 the principles of nature adcd and irn- 
 proved may do tjiings morally good, 
 luch works as have relation to men, are 
 good in the fight of men, and tend ro 
 ihegoodof tnen. 
 
 2. They may do works materially good 
 fuch works whofe goodneflfe doth not 
 neceflarily confifl: in the doing of them^^ 
 but in the fpiritaal manner of doing 
 chem : but then they perform them 
 onely^ in a carnal felBfh manner , nod 
 divinely and fpiritually. 
 
 Natural men cannot do a good work^ 
 fpiritually and obedientially, theycani 
 not do it with a filiall fubmiflivc affe^^ 
 6:ion unto God. t 
 
 1 . Becaufe they ire not qnickned ani 
 afted by the fpirit •fChrifi^ Rom. S-S^i* 
 Gal. 4 6- 
 
 2. Every good work that is fpiritual^ 
 is vital^ for the ffirit quickpcth : Bui 
 now both the perfons and performan- 
 ces of carnal men an dead, Hcb.p.14, 
 
 Thcref^jTc (bough |hc work$ of nam- 
 ^ ^ ^^ ran 
 
by the common LarvofNAture. 257 
 
 tall men in refped of the fubftaiice 'or 
 matter thereof fsem very fpecious, and 
 glorious oj^to men, wiio judge acco:- 
 ding to the fight of their eyes, and do 
 mcafure the intention and affeftion by 
 the work that they fce^and not the work 
 by the intention and aifedion which 
 chey cannot fee 3 yet coGod who feeth 
 not 1$ man feeth, fuch works arc abomi- 
 nation , becaufe they are direftcd to 
 their own corrupt tnds, and done with 
 carnal affedions, Luke 16,1^. 
 
 3. Natural men by the ftrength of 
 Principles of narure cannot do thofe 
 works that are effentially and inherent- 
 ly good : They cannot fincerely and 
 fpiricually love God, nor fear him, nor 
 truftinhim, becaufe they are living a- 
 ftfons coming from the fpirit of life. 
 
 7. The Law of nature is of divine aa* 
 thority, the omnipotent God is the au- 
 thour thereof, he is the giver and gra- 
 vcr,thc contriver, commander and pub- 
 liftier of it. 
 
 Hence it is, that i. It hath an effica- 
 cious influence, and the higheft bind- 
 ing vertue upon mens confciences ; no 
 created power in heaven or earth can 
 abfolve them from their obedience 
 thereunto. 
 
 S 2. Thi^ 
 
Q53 The Laxv of Nature dpemd^ \ 
 
 tab'e rule^ yeftcrday and to day, thes 
 Umt for ever, it ties ail people and per- ; 
 • fbns with an impartiall hand; ic (hincsi 
 upon all Nations and times with a per- j 
 petual light, none can claim cxemptioni 
 from this ;:?^//^r^/ Law, unleflc they can J 
 ccafc from their rationall being. - ^i 
 
 This divine writing cannot totally be I 
 defaced or blottcd^ut in the word ofj 
 men. ^^ »..: 
 
 8' This^Ls^ of nature:^ as it is in its 
 latitude, dors bind men in the Cs^n of\ 
 Confcience Natural Confcicncc is thei 
 Center of natural Principles, it didatcs - 
 what the law of nature requires,applies(i 
 it, and fb incjces and ingageth men to j 
 the observation th?reof^ yet ibmc times j 
 Confcience crronioufly incites men tai 
 thofe Afts which were never didatcdl 
 by any divine Law. ^ 
 
 2. Confcience reflcfls upon what isi 
 done, and fo calls men to a llrifl: ac-J 
 compc for every vioSation oi natures 
 Law, accufiiig chem when they afl con- 
 trary to it, and excufing them when 
 they walk up to it, ^6^^. 2. 15. 
 
 9. Every violation of the Law of ;;4f- 
 ture is exeeetiing injuiious to Gcd, and 
 to mans own being. 
 
 I. h 
 
LariP of Nature optmd. 2%g 
 
 I . Ic is a fccrct conterapc : f chat Tu- 
 rctm Zor^and Law.g ver, who in fo 
 luch wifdomcand goodneffe did put 
 "115 Law into mens hearts, and oblige 
 lem to obferve ic for their own good. 
 
 2.S0 far as men devline anii depart 
 
 ora this Law, fo far rhey run into mi- 
 ?ry^ and expofc thf mfelves to punifh- 
 icnt and perdition, this is nioft evident. 
 W. 2, 12. for as many as hiV;' fanned t(Toi cLyo^cd*; 
 Hthout La^ Jhall aljo peri/h VPithont niJ^ec^rov ctvo* 
 iw^ and as manj 04 have fmyied in the [^^^ Kctt ctTa*- 
 2\^, Pyallbejfidgedhy the Law. h^vrctu 
 
 Ob. They that have finned "doit hout the 
 AV, &c. tbi§ fecms a Parai'X, no Uvv, 
 nd yet tranfgrf fiion, R9m.i\.i% eve* 
 y finne is ad anom'H,th^ breach of fame 
 aw, I fohn 5.4 
 
 Anf^er^ It is true, where there is no 
 aw at all neich^ r written nor unwrit- 
 m, neither naturallnor pofitive. th^re 
 m be no tranfgreflion : but of the 
 iws jf God, we may thus diftinguifh 
 ccording tothe different manner of 
 ^ei' t^^elivery . * t 
 There is a Law written unto man m 
 ie Scriptures; and th^e isaljwwnt- 
 n in mans nature by his maker : there 
 the law publilht to man by c^lofcT 
 id the law proclaimed in man by t'c 
 S 2 voyc^ 
 
 •# 
 
voycc of rcafon! thefe agree in fub-^ 
 fiance, but d ffcr in circumftance iti 
 manner of delivery, every man baih a j 
 latv written in his heart. 
 
 The meaning of the words is thiSj| 
 
 S?/cr£5^ they that linne without the written! 
 
 dicitwkx Law oiCMo[es^O[id\\ perilh without thcl 
 
 Mofis, written Law of Mofej^ that is^ with-] 
 
 Pifcator. cut imputation of the writing of that^ 
 
 Law : that (hall not adde to the weight| 
 
 of their fins ; nor lay a greater guile ocl 
 
 aggravation on their Gonfciences, in asi 
 
 much, thatGod did not vouchfafe that^l 
 
 mercy to them : he requires no more « 
 
 ofany than be committed to them. | 
 
 ^tfr.By what Law then (hall the Hea- , 
 
 thens perifh who have fmned witbouc i 
 
 the Scripture Law. 
 
 Anfwer^ They (hall be condemned, | 
 by that Law which they have tranf j 
 ^re(rcd , namely, the Law of natnre, oi 
 that Law written in their hearts. 
 ^ 10. The Law of nature is foexad 
 
 that it obligeth the whole man : it bind! 
 men to do fervice to their Creator witl 
 their whole mind, ivill and affcdiom 
 with all poflible freeneffe and fervency 
 chearfulneflcand complacency, inten 
 fivenefTc and integrity. 
 
 Natnres Law i% not content with 
 
 tifib <jr 
 
The Lew of 'Nature opened. 761 ' 
 
 I? ifiblc bodily cxercifc, but calls for o- 
 bcdience in our moft inward thoughts 
 ind affcdion«. 
 
 2. It binds men to do good , and to 
 do it ^ell^ all the ftrcngth and binding 
 vertucofthis Lawdependeth upon the 
 Sovcraign power and authority of the 
 Lawgiver. 
 
 II. This Lzw o( Tiature is fo e^juall 
 that it is not capable of any abatement, 
 mitigation or alteration in the Icaft 
 Tittle. 
 
 1 . Becaufe there is not the lead rigor 
 in the principles , and precepts of this 
 Law, they are pure equity. 
 
 2. 7s(atures Law is converfant about 
 fuch Aftsasaremoft intrinfccally and 
 infeparably fuch: 
 
 1. There is fuch a naturall beauty and 
 intrinfecall lovelinefle in Tome good 
 Ads and Objeds, as muft needs allure 
 and attrad a rational being. 
 
 2. There is fuch an inherent defor- 
 mity and iofeparable malignity in fome 
 
 evils, that the light ofreafon muft needs ^u^ihnifunt 
 loath and abhor them, infomuch, as [f rn da quia pro- 
 there were no external! written Law, ^;i'!:Z£nrZ 
 yet a racionall being that walks up to au'ufummah^ 
 the light o( reafon^ would abhor and/ {'ay ihc 
 flie from fundry eviU, and dole with Shcool-mcn, 
 div €» gOQd Ads, ^er. 
 
2 62 l'< ^ ihe taTP ofmlure is made kptiPPn \ 
 
 ^er. How is this Law of vatur^ 
 made known to men ? : , 
 
 Anjwir^ Godhach fetupan intclle-!: 
 ftual lamp in their fouls, by thci^ght? 
 whereof thcv can read the Law written \ 
 in thf^rhearts there is the light of rea-j 
 fc n implanted in mens mind, which ma- j 
 r.ifefts certain prafticail principles,^ 
 and is to warn them in the name of] 
 t\\t\T m^^k^erto fliefrom Aich irregular^ ^ 
 inordina e Ad:^, which have an infepa- 
 rabk blackneffe and ilneffe in them, and 
 to dole with tho-'e Afts and objeftsi 
 that have an internal beauty and na* 
 tive lovelinertc, 
 ^'^l^^2j, ^j For this end God hath lighted up bis 
 D1X nJSti^J ^^^^^^ in the foul, Prov.20,17* The I 
 t under ftandim of a man is the Candle of 
 
 fl the Lord : the proper meaning of chis 
 n^co Septua P'^^^j / take ro be this, that God hath 
 W^f Au @^ breathed into all men reafonable fouls, 
 ^ / -^ which are as fo miny Candles and 
 ^Biqi^'fym. Lamps of light to difcover their Crea- 
 rhcod. tor and his Royall Law of Nature to 
 
 Acfcf/TTHp itv them. 
 M, ftc aliH r^Diyj ufu'ip&tUY de homine tantum & ani- 
 mdm W^^ ratione .'->^ditatn dermal. Schindlcr. The He- 
 j5fg^ Dodors doftiU look upon this word, flpti^J as thac| 
 that does cxprciie ^ y^^ amm^mutloms^articij^m. 
 
 > ^^P^ 
 
 ionl < 
 
John r. verje g. opened. ^6^ 
 
 ^uefiiofjy Wh^n^xQ thcie Principlss 
 of natural light put into men ? 
 
 Anf'^er^ At their coming into this 
 world; as is evident, John i.^.^hrifiis 
 the true light that lightens everj man 
 that Cometh tnto the ^orld : that is, eve- 
 ry man who is born into this world. 
 
 This cannot be be meant of the fpi- 
 rituali'ght of grace, that light of life, 
 thac hath tternal life in it, fohniy-}. 
 for the eled onely receive that new 
 light at rheir n^w birth, that is alight 
 fr om the Lord ^ ind in the Lord^ Ephef. 
 5.fl 'Wing from their union with Chrifi. 
 But this Text, johni. 9. fpeaks of 
 the ligh of nature, which is a common 
 benefii that men receive by and from 
 Chrtfi : thus Cyril took this light 
 for tLe li'/hi: of nature and natural rea^ 
 fon, bccauf? of the «/ai^fr/^/ EnunciAti- 
 on ; and fo CO m ny of our Reformers, 
 following him : ic is univcrfally and ne- 
 ccflfa^^'y of true the light of nature 
 wh ch IS in infants radically. 
 
 Chrifi lightens every man, Jew and 
 Gentile, without refpcrt of pc Tons, 
 with natural light which (hines upon 
 both with an impartial beam. 
 1^1 grant that the great things of Gods 
 written i^^tW^ and chediviuc light flow- 
 
Evil Thoughts are againji 
 
 ing from thence, was the peculiar pri- 
 viledgc of thc^d-^v. 
 
 %. That by means of thofe beams of 
 Cyf heavenly truth that (hined more 
 peculiarly upon them , the Jewes 
 had even thofe natural notions much 
 chrified and refined from thofe 
 clouds and mifts which mans originall 
 corruption cafts upon them : but ye: 
 they hive no greater portion of the 
 light ofT^Uf^re, than all men have : Co 
 th^t few nnd Grecian, Barbarian^ Scy^ 
 thian^ hcnd nnd free men, all thefearc 
 o?ie , in refped of nature tnd natnres 
 Law, andrnttares lizht, 
 
 Tliere are three things, wherein Jews 
 and Gentiles ^xtone. 
 
 I. In the darknejft (/corrupted na- 
 ture, Rom. 3. 
 
 2. In the iight of natural principles, 
 John I 9. 
 
 3, They are ^;;f, fofarreas they par* 
 take of a new nature in Ghrift. 
 
 3. It is ev dene that this natural Ught^ 
 is a common gift tfvat every manrccei- 
 vetb, by and for fefus Chrifi^ though 
 none but believers have eternal life ai^d 
 faVvation by him, John 3.16. 
 3 .The third thing to be demonftratcd, 
 is this, that evil thoughts arc diredly ^- 
 
the Law of Nature. ^£^ 
 
 f^Mtftfi the La^ of nature^ they arc tranl^ • 
 <^re(1ions of that natunll LiW chat if 
 written in every mans heart: this ap- 
 piarsmoft clearly. 
 
 I, In the men of the old world, tho 
 great finne which is laid to their charge, 
 and that chiefly fur which they were dc- 
 ftroyed, was, their evil thoughts, as 
 vou may read in 9>».6. 5 6.7. and Gcit. 
 8.21. The thoughts of their hearts were 
 evil conti)iH4illjfrom their childhood. 
 
 ^Wfr.Butiwhac Law of God did thefc 
 men volate in their thoughts? What. 
 Law was there then that did forbid and 
 condemneevil thoughts, every finne is 
 a tranfgreffion of (cmc divine Law : by 
 what Law did they per fli ? there was 
 nop fitfvc written Law ifi the daycs of 
 the old world, the written I aw was ji^i- 
 vert bj Mofes many ages afcer the flood. 
 
 Anfwer yi\\2X Law which thofe giants 
 of the old world did tranfgreflc in their 
 thoughts , w.s the La^ of natnre im- 
 planted in their hearts ; there was no 
 Law then in being, but what was writ' 
 ten in mens nature, there was no divine 
 Scripture in the daycs of T^ah but thac 
 which was written in every mans heart 
 by the finger or God, fo that the firft 
 Law that w^s broken by mans thoughts, 
 
 was 
 
i,66 Evd Thoughts are traf^fgrejjions 1 
 
 WIS natures Law.thereforc evil thoughts : 
 
 aretranfgreffions of the Law oi nature^ \ 
 
 2. It appears as clearly intht finners \ 
 
 of the Gentiles : vanity of thotights is > 
 
 the Capitall crime for whrth they arc ■ 
 indifted and condemned by the heart- 
 
 fearcher, B^hef. 4.17. This I fay; and \ 
 
 teftifie in the Lord, that je henceforth \ 
 
 '^alk^mt as other gentiles walkj in the \ 
 
 vanity of their mind * this vanity of mind \ 
 
 in which tht Heathens walkjs the vaniCy ■ 
 
 of their Thoughts^ and thus theSyritck i 
 verfion reads it, 
 
 •^ - * ■ 'i 
 
 gpl^^^^^ Te wall^ not as the refi of the Gentiles^ I 
 
 ^J ambu' ^ho walk^in the vanity of their thoughts^ >■ 
 
 lant iy}-vml- thiis Tre me /lifis and Troftins r^nd^r the . 
 
 tate cogiu-^ SyrJack^. < 
 
 tj!;!^;^^^ 1. AsThosights are tht hidings of the ] 
 
 / . * mind, Co the vanity of the mind is the 1 
 
 Ljukis^ impiety,impurity,childt(hne{Ieandemp- ' 
 
 a. tincffe of mans thoughts , fo that the ] 
 
 Co^itatiQ. gentiles walked after their own vain \ 
 
 thoughts, thiey were afted by the iraa- ' 
 
 gination of their own evil hearts, this is^ 
 
 that great fin which is laid to the charge 1 
 
 of ^hofe wicked ones, in Jer. 31.10. | 
 
 - • Tbeji 
 
of the Law of Nature. 2 67 
 
 They walked after the eviUthoughts ani 
 imaginations of their o'^n hearts^ DeuC, . 
 29. 19 ,Jer. 16. 12. 
 
 z. The Heathens are more exprtfly 
 indiftcd for heir vain thoughts, Rom. *^*'^^^^^9^*' 
 I *2i:Thej became vatn in their imagina- ^^^ ^ ^^^^ 
 tion^ ot thoughts the fcope of t^MS2i.v. '^^^^^7^^' 
 is to prove that which was affi mcd in ^0^^*^'^^^' 
 the laft claufe of the former verfe, 
 namely, that the Gentiles were left 
 Vi'ithout excufe^ and could have no cloak 
 fortheii fin,becaufc th:y finned againft 
 the l>ght and Law of nature ^ih\s the A- 
 poftle dcmonltratcs. 
 
 1. Negatively. 
 
 2. Affirmatively. 
 
 I. TheGcntiiesd dnot worfliipand 
 glorifie Cfody accordmg to thac natural 
 light and knowledge that was implant- 
 ed in their m.nds, Rorfi.\ ijjhej knd^- 
 ing God did not gU, ijj him as God. 
 
 2. Thej became vain in their 
 thoughts \ thus the SycDck reads it. 
 
 The Infidel Gentile^ were, full of vain 
 ungodly thoughts. 
 
 I. /n their wo; (hipping of God they 
 turned the true God into an image of 
 
 thqic 
 
a 68 Evil thoughts condemned 
 
 their own fancy, conceiving! God to 
 be like to the creatures, verfei?. 
 
 1. They were full of vile, andean, 
 foolifli , filthy thoughts in their com- 
 mon converfation. 
 
 Hereby it is manifeft that vain thoughts 
 were the radical leading (in in the Hea- 
 thens, 
 
 But what Law of God did they tranf- 
 greflfe in their thoughts ? it is evident 
 by the Scriptures, that the IrtfiJel gen- 
 tiles knew nothing of Mofes Law in 
 praU47 i^, thelecter of it, PfaL 147.19. 20. He 
 Hi/rt^ords ' ^^ ^^^h declared his words to Jacob, his 
 that is^rJbe Ten fiatutes and Judgements to /frael, he hath 
 Commmdme^us not done thus to any Nation, that is, to 
 or Moral Law thc Gentilc-Nations (^as the words im- 
 callcd thJ' porcs^^iW thej have not k^to^n his laV^'s^ 
 Ternxfjrd^^ the Gentiles had not the knowledge of 
 Deuc.io 4. any of Gods written Laws, either mo- 
 zMisllatutsSy rail, ceremomal,or Judicial. 
 *^*^^^nd^" Rom. 3 I2.i4iti5exprefly faid, that 
 
 ftTcutfons oT' ^^^ gentiles have not the la^\ that i S,thc 
 Godi W9r{hlp. Liw of M^fes and the Trofhets , but 
 J. f^drmsn^s, they had a Law written in their hearts, 
 thitiuhejfi' and this is that Law which they tranf- 
 f'^^'^^^-V'^L gJ^e^^d, now when the Apoftlc would 
 t)ff^ncicrs. dcra^nltratc chat the (jrcntiles finned a- 
 Exod.ir.i. gaioft the light of Nature^ he mentions 
 ?h\.79.io. thzlvv^in thoughts, as their g rand fin, 
 Rom.iiZi* Sq 
 
hy the Law oj LovQ. 26 
 
 Sothen'cismoflapparanc chat vain 
 tbougbcs are cranfgreflions and viola- 
 tions of the Common-Law of «4r/<rr, 
 therefore thoughts are not free* 
 
 Secondly evil thoughts are exprefly 
 condemned by the RojallLzvf oi lovc^ 
 publiftied in the holy Scriptures. 
 
 I • The written la^ is fpiritua/l^ ex- 
 tending to the inward thoughts of men 
 intending a heart fervice and fandity, 
 and binding every thought and imagina- 
 tion to obedience, as is moft evident by 
 theexpofuion of the great Law-giver 
 himftlf, Matth. 5 . and by the certain 
 knowledge and experience of all his 
 people, i?(/w^.7.i4. Saint Panl fpeaketh 
 in the perfon of all regenerate men, Wr 
 know that the law isfpirituall^ requiring 
 afpirituall, angeltcal obedience, a do- 
 ing the will of God with our fpirits and 
 internall thoughts.as it is done by thofe 
 angelical fpirits in heaven. 
 
 It is the glory and excellency of Gods 
 Law to hcfpiritua/^ reaching to the in- 
 moft thoughts and imaginations, and 
 binding the whole inward and outward 
 man with all its adings. 
 
 The Law is fpiritHali in its nature, of- 
 fice and end. 
 
 I. Itlaycs bonds upon the Internall 
 
 thoughts 
 
^270 Evil Thoughts are condemned 
 
 thoughts of men, as well u upon their 
 cxternall w-rks: ic gives rules to the 
 heart, aud over-rales the thoughts, 
 which no earthly powers tan do. 
 
 2. The holy Law forbids and con- 
 demn<!th all t\\\ thoughts arifing in and 
 out of mans • ^eart, in all the kinds and 
 degrees thereof. 
 
 The motions of finfulf corruption 
 in mans mmd,or thinking faculty are of 
 two forts. 
 
 The firfi motions or thefecond motions. 
 
 1. The firfi y\i{on% motions are thofc 
 ftlrrings of corruption in men, where- 
 by their minds are firft inftigatcd and 
 moved to think evil, but thefc have not 
 deliberate confent of their wills, thefc 
 
 Conci^flfcenM the School men ciWi^oncupifcencc hh" 
 mfarrm. formed. 
 
 2. They^^(?W corrupt Amotions that 
 arife from the hearts of men^ arc th >fc 
 evil thoughts which gam lodg ng in 
 their minds wd confent in their wills, 
 
 Qonmfifcenth thefe they ciW formed and ferfeB concu- 
 fcm^tai pifcrncc 
 
 Now both thrfe afe condemned by 
 tbcRoyall Law, it forbids the firft mo- 
 vingsof finne in the thoughts of men 
 ^ coming from )^irhin, from their naca- 
 
 rall corruptions, though never ac- 
 cepted 
 
by the RojalLaw of Love. oy.i 
 
 ccptcd, or allowed by them. 
 
 2. Evil though -s againftour neigh- 
 bour, arceitlicr thoughts With confcnt 
 or without conlcnt, 
 
 1. Evil thought? 7i?///?confent of will, 
 are fuch as men conceive in thcir minds 
 againft thtir neighbour, and do alio re- 
 ally dcfirc and purpofe in their hearts 
 to pradife, theic are direftly forbidden 
 in the fifth, fixth^ fevcnth, eighth and 
 ninth commandtmcnts. 
 
 2. Thoughts rvithotit ccnfent are the 
 evil motions of mans heart againft firft 
 Ins neighbour, to which his will never 
 gives conlcnt 5 thcfe arc condemned in 
 the /f/^r/? Commandcment ; the whole 
 Law is fpintuall in every branch there- 
 of; but this laft precept hath a height 
 of fpirituality. 
 
 There be two fpeciil finnes which are 
 dircdly forbidden in the tenth Com- 
 mandement, Thujhalt not covet, 
 
 I. Allthoughwsof mind, wiftiesand 
 defires of heart after chatrhatis ano- 
 ther.scontrary to contents t^on : it con- 
 demns the very firft r.finpsofour de- 
 fires after anyihing that GoC bath gi- 
 ven to another, though, we would ha\ c 
 it withoutfraud or violence, a< i>y giving 
 him the fullw^orth gf it in money or 
 
 o. her wife. 
 
9^2 Evil Thoughts condemned 
 
 otherwifc, i Kings 21. 2. the for- j 
 f»cr Coinmandcmcnts doc forbid to- ■ 
 gether with the outward AA , the iri'- '\ 
 ward dcfirc of another mam goods to 
 hi$hurt or dammige : for asdcfire after j 
 another mans swife is adnltery^ Matth4\ 
 5 28* fb the defire of any others houfie^ 
 or beaft Wrongfully is fiealth. I 
 
 2. This tenth jMreccpt condemnes the i 
 firfi motions of coneupifccQce arifing 
 in and from our hearrs,though not con- \ 
 fented co, &it is purp ♦(ely fct in the lall 
 place/as conducing to the expofition of 
 cbe former precepts, which do condemn j 
 the outward fafts and inward motions j 
 ^ erf Concupifcence rifing ^ith confent,\ 
 
 whereby they are really diftinft from j 
 . the hft Commandement , which muilJ 
 forbid fomething not direftly forbid- 1 
 den in the other Commandements. 
 
 Thirdly, evil thoughts are condem- 
 ned by thfe Evangelical law of grace and 
 faith 5 as may evidently appear by thefe 
 fcven arguments. 
 
 I. The Gofpel commands finners to 
 forfake their own thoughts ^ sndtotfirn 
 tojehovah in their Thoughcs and works, 
 1U*%\*T- this Repentance is a Gofpel 
 duty, it is often joyncd with Remijfion 
 iffinnes^ which is a Gofpel benefit. 
 
 3. the 
 
b^ the Law of grace a^d faith. 2-2 
 
 2. ThcGofpcl fVord hting accom- 
 panied with the hoiy fpiric, convinceth j 
 men oftheirevill thoughts, iCor. 14, 1 
 
 24.25^ \ 
 
 3. It cenfnres and cendetnns mans 
 
 thoughts as a judge, Heb. 4. 12. This J 
 
 fVordof God ^ that is fo full of power 
 and life, thacworketh fo efficacioufly ^!^'^^?' ^ 
 on mens hearts and thoughts, which ^^^ v^y^;^ 
 judgeth the thoughts of the heart ^ muft >©" /^ ®'^ i 
 needes be the gloriou? Gofpcll of ^^' ''T^'''' ^ 
 
 chrift. i^'^^'^^ '''- r 
 
 I Bccaufe it is the Gofpell, that i$ ^^i'^^^^^^ 
 
 the Mimfirj of life, a^dthemimjiraticn ^^' '^''^^^ i 
 
 oftheJfiru.zCor. 3.68. Icfscadcd r/;. ^^J;^ ^^ . 
 
 LaXVofthefpintof lijein C^rifi Jelns, God is cuick, ^ 
 %om.^ ,2.it is a quickning word, John. 6. convenithoc 
 
 63. the SavoHrcf Life^ vorboDeiyfcd ' 
 
 This gofjpell word of God, is living ef^ t'^^h't^c ivan- \ 
 
 ficiemly , it hath a foul-reviving, foule- ^w>,«s. /.: I 
 
 railing virtue mftrumentaliy , u is the tlcimmnecii" \ 
 
 outward mcancs , whereby iht Spirit of am a Utms \ 
 
 Life infufeth life into our dead foules ^f^rpaio honn-' j 
 
 James l 18. f#&. 17. 17. The Law ^^^^'''^J; 1 
 
 ^c^ri^T cdnmt w^kcali^/c dead men. (Jal. * ^^ ''^'^^ 1 
 
 3.21 - 
 
 3 . 'lis the Gofpell :hat difcovers aod 
 lircds in the way to cternall 1 ife. 
 
 Thi? Evangdicail ivcrd is fayd to be 
 fiTuQ- a Critick, a curious Judge y 
 
s*4. 'Evtllbcughts ccndmimd. \ 
 
 and obferver of the Thoughts of mans ^ 
 hearty iicen(nYCSV^ryJharply. 
 
 4. The Gofpel of Chrift conquers j 
 and cafts down the thoughts from their I 
 Throne 'mminshtSLTtyzCor.io.^^^, ^ 
 
 5. True Gofpclfiaith cafts out all evil ^ 
 thoughts, as enemies to King Jefus : it J 
 furifieth our hearts from the power and \ 
 pollution of vain thoughts, ^^f1 
 
 ^59- ^ ■ 
 
 6. It caft'tvates the Thoughts of men 
 to the obedience bf Chrijl^ 2 Cor, I o. J. 
 
 7. In the Golfel'Covenant there is a gi- 
 ving of Laws to the thoughts of fanfti- 
 fiedperfons, Heb^S.io. l^ill give my \ 
 J^/cTa^ yoii'A^ i^"^^ ^^ ^^^^^ thoughts, faith tbc Lord 
 /[/.« Hi liw thus the words are in the originall. 
 S'uvH-iv ctv- 4- Evil thoughts are condeoancd by 
 the concurrent confeni of the -^holc 
 Scripture. 
 
 1 . They arc condemned by Mofes 
 and the Prophets^ Gen. 6.5. and chap. 
 8.2i.Dcut, 15.9. Pfal. 10.4. and 14.1. 
 Pfal.p^ii- Pfal.U9, 113.118. ProvJ 
 i2.20.andi5,26.Prov.24,9. Eccles4.8.l 
 Ifa.55.7Tfa. 57.11. Jcr. 4. 14. and i8.h 
 i$.Eezch.ij.2 Hof7,is.Mrcah2. i. jr 
 
 2. Evil thoughts arc condemned b J (i 
 
 Tfov 
 
 our Lord fe(us and his holy apoftlcs, 
 Matth9,q. and chap,i5,j^^2Q,^<i/^r^ 
 
by the Frophetsand ApojisHes. 275 
 
 'j.Mdrkj. 21. «nd 8. 17. Luke i.$i. Uik,\6. 
 I Car. 14. ;i4, 25. 2 Or. 104, 5. 
 fames 2»'^. 
 
 Fifthly it jvil! appear that thnghts are 
 not fret ^ if raankind be confidercdin a 
 threefold cftate, 
 
 1 . In the eftatc of origwall purity. 
 
 2. In the ftatc of original fr^vity. 
 
 3. In the apparition of grace. 
 
 I . If we look on men in their para- 
 difepcpfcftiom. 
 
 1. As creatures, they ow all poffibic 
 fcrviceand fubjtftion td their gracious 
 (greater in th^ir fpirit5,as well as in their 
 bodies, both being framed by his 0x1- 
 nipotent hand for himfclf. 
 
 2. As good creatures made afrer lh€ 
 Imige of Gods wiidome and righccouf- 
 ncflc- arfirfi: in Adav7\ they were fil- 
 led with glorious power and perfcdion 
 in their fpirits, and fictcd to perform a 
 fpirituall obedience to the Law by a 
 corapleat conformity of all their 
 thoughts and works. ^ 
 
 2. If men be confidercdin their ori- 
 ginall guilt and filth, it will appear that 
 their thoughts are bondfavu and cap- 
 tives to fin and Satan, they are not fu^i- 
 cient to thinks a good thought of them' 
 f elves, 2 Cor. 3.5. 
 
 T 2 2.An 
 
are altogether evil from their child- 1 
 hood, ^^». 6. 5. and 8. 21. | 
 
 3. Thcfc CYil thoughts do bind them \ 
 over to condemnation for the violation ^ 
 of the holy fpiituall Law •. fo that the j 
 thoughts of carnal men are fo far frc^m^ 
 being fee from fin, that they arefree • 
 to nothing but fin, l C<^r. 3.20. j 
 
 3. If mankind be confidered in the af- '\ 
 pirition of grace in Chrift, it will be j 
 evident that thoughts are not free* i 
 
 I. The Lord Chrift luflFered for us in ^ 
 foul and body, yea his grcatcft Aafferingsj 
 were inward and invifible, that thereby ] 
 he might fatisfie divine juftice for our J 
 foul fins , and thought- tranfgreffions.l 
 the inicjmties of our thoughts and^ 
 Vforkswere laid upon him, Jfa. Jj, ^ 
 
 2. As our Thought finnes hadthe^ 
 greateft hand in the death of Chrift j fo ^ 
 the death of r hcfe grand radicall finnes. 
 was chiefly intended in thg death od 
 Chrift : he dyed to redeem us from ourj 
 vain thoughts , which are the chiefeft 
 part of owx vainconverfation^ i Pet. I J 
 
 3. As we define that our whole man'| 
 
 fhpuld be glorified by Chrift, we muft] 
 
 give up the whole inward and outward] 
 
 man, with all its adings to be governed' 
 
 Ky Chrift. 4.1a ^ 
 
 
in a three JO la ejtate ^yy 
 
 4.1n'thc rcftoring and renewing of our 
 naturc,by the [firit ofChrifi^thc change 
 andcleanfing of our thought!, is the 
 firft and great work, wherein the ex- 
 ending gre4tnej[c of d^ds power ^ut% 
 forth It felf,2 (^or. 10.4.5.7^0;??. 12,2* 
 
 2. There is an univerfal neVrnejfe put 
 into our fouls, hy the neVi^Creation^ al/ 
 eU things pajfe away , and all things 
 become new^ 2 Cor. 9 . i y^which necefla- 
 rily imports a reall Reformation, and 
 reducemcnt of our thoughts to the fcr- 
 vice of God, as well as our affedions 
 and adions. 
 
 3. In this new Creation, thcRoyall 
 fpirituall Law is given and engraven in 
 our minds, whereby we are inclined and 
 inabled to fervc and love God vvich our 
 thoughcf, Hr^.8.10. 
 
 ZJfe fecond. 
 2. Seeing there is fo muchfinne and 
 iniquity afted in our thoughts continu- 
 ally, we (hould ftrive to be deeply hnm- 
 ^JW for all the evils and vanities of our 
 thoughts: we muft humble ourfclves 
 for our thoughts^ as well as our words 
 and works, yea chiefly for thcfe 
 leading radicallfinnnes: this is prefTed 
 opon us in ?rov. 30.3 2- i/ thou hafi 
 T 3 done 
 
5 - g IFe mnjh bo ckeply humbled 
 
 done fooli[hlj in lifting uf thy felf^ or if 
 then hafl thought evil, lay thine band 
 pfon thy mouth* 
 
 The thinking of evil is here joy ncd; 
 with lelf cxakingjWhich is the greaceft j 
 folly and fighting againft God whcaj 
 W€ have thought evil^ we nQuft lay out! 
 hands upon our mQUths , that is , owt 
 hearts nfiuft be filled with forrow and« 
 fliarac for the lame, from a clear con J 
 virion of our guiltincfle. 
 This laying the hand upon the mouth 
 argues and fignifiesthefe two things. 
 
 I. A fpirkuall and plenary convini$n\ 
 of th€ extream finfulneffic of evil! 
 thoughts in their aggravations and of 
 the great wickednefTe that men havei 
 aded in their thoughts; fo that their 
 ^ mouthf ^rt now flopped^ and they have! 
 
 •^ ^ nothing to fay by way of excufe, cxr 
 tcnuation or fcif exofteration^they dare 
 not fay that thoughts arc free, nor 
 that thcmfelves are free from the high-; 
 eft thought poUution, b* t now theyi 
 will freely joyn with the Law, in char- 
 ging and condemning thcmfelves. } 
 2. It argacsa height of (hameancfc 
 depth of felf abaferacnt and foul hu- 
 miliation in the fight and remembrance 
 "of the great evil (A thf ir thoughts; thai 
 
 they 
 
I ire Vile in tneir own apprcncnnQn%ana 
 very much afhamcd aud affli(flccl in 
 their fpirics for their choughc-ckfile- 
 mtt{t%^EK,ech^l6.6'y.Job 39.27,28. 
 
 Nowthere is great reafon and caufe 
 why U^cfhould be deeply humbled for 
 ourthought-finncs. 
 
 1 . Evil thoughts arc finhes againft all 
 divine L»ws, they are violations of the 
 Law of nature, of the kw of love and 
 grace. 
 
 2. They are grand enemies of God, 
 1 Cpni 0.4,5. /?(?w^ 8.7. and the great 
 diflurbcrs and d^fiiers of all the good 
 that we do. 
 
 3 .Mms own evil thoughts are the fi ft 
 begotten ofchc old man.thQ fi ft born of 
 thc1)evil^tb^ begetters of all other fins 
 the beginners and firft movers in alt e- 
 vil, they are leading Sc mifleadirg evils. 
 4. The finnes of our thoughts are 
 in number like the fands of the Tea in 
 their nature, out of mealure finfull: 
 how great a caufe then have we to be 
 greatly hurabled,andtofo!row bitterly 
 for the evil thoughts of our heartf, 
 oh therefore let us look mach into our 
 Thought-finnes, anj confider them in 
 their hatefuU nature, and numberlelTc 
 numbers, th»t we may be throughly a- 
 T 4 bifed 
 
^pl- Wemujl he deeply humbled^ 
 
 bafcd andafliamcd^andmay losthandS 
 abhor our felvcs for the facne, kc usf 
 duly and daily fearch our hearts, and^ 
 furvey our thoughts in their fcvcrallj 
 kinds. • ' ^ i 
 
 1, Examine what Thoughts of a-v 
 theiftne, blafphemy , Ipiricuall idola-l 
 try, pride, unbelief, pcurity and fen-l 
 laaiity, fpeculative filth and folly, vani-| 
 ty und vileuefT;?, what thoughts ofim-^ 
 pierity and iniquity againfk God and. 
 man do rife out of our hearts daily, and! 
 how fjir they have prevailed over oui^ 
 hearts. j 
 
 Let us reracmber that allthofeevit 
 thoughts before mentioned : yea, thc| 
 v/orfi: of them all are in all of us by^ 
 corrupt nature^ and if We be left to oufi 
 felvcfi, when occafion is offered out 
 corrupt hearts will prcfently conceive^ 
 them, and give them a compleat bcing^ 
 and birth. 
 
 2. We muft examine our thoughts by j 
 the word of God, this ftraight rfgh-j 
 teous "R^uU m\\ manifefttbe obliqui-i 
 ty and iniquity of our thoughts, Heb ^ 
 I i.thewordofGed is mighty in oferatiof$\ 
 
 ' andis 4 difcerner of the thoughts of 
 
 the hearr: at the prcaching'of thi$ir(?r^ 
 thefecret thoughts $faH Infidel are madei 
 ' ' if^i^nife^l 
 
for ourlhoHghi-jins, agf 
 
 n^iinife(i I Cor. 14.24, 25. oh therefore^ 
 let us txidly and throughly fearch our 
 thoughts by the light of Godsword^ 
 andftriveto findout the manifold ex- 
 orbitances, vanities, an J dcfilcracnts of 
 our thoughts. 
 
 2 We mufi: freely and faithfuMy con- 
 feflc our thought'tranrgreflions to 
 God, and thereby give glorj to the 
 great heart- fe^rcher. 
 
 3. We ciuft be deeply difpleafed tvith 
 ourfelves, for difpleafing God by our 
 thought-finncs : it muft be the greatcft 
 grief of our fouls, that we have grie- <Ben.^,y, ^, 
 ved God by our thoughts. 
 
 4. We muft judge and fentence our 
 felvcsforour loofe, prophane, proud, 
 ungodly, impertinent, and unprofitable 
 thoughts, acknowledging that we arc 
 moft worthy to be deftroyed for the 
 (innesof our thoughts. 
 2. We muft condemne our fdves for 
 fecret evil thoughts which never came 
 forth into atSion, there isaworldof 
 finnc aded in mens thoughts, which 
 doth not break out into their vifible 
 converfations. 
 
 3. Forthofe *^vil thonghts that pro- 
 ceed outof our fuarts, whrcunto our 
 wills m vcr giv ; confent: j 
 
aSs W^e muiipt deej^ly humbled ^ 
 
 fekes , for the wane of holy , heavcnJ 
 Iy> ipirimall thoughts r the Law of 
 Chrift commands us to be free from alt 
 evil thoughts, tni to be filled with all 
 goo^ cfaoaghtt, Mark^ iz. 30., Thof^ 
 Jhaltldvs the Lord thy god mth all thjf> 
 thought^ (a that the want of goodj 
 thoughts in uf, is a breach of the Roy-I 
 all Law, and makes as liable to th^c! 
 heavy curfe, in DiHt,2'].ig. i 
 
 5. We mujft be humbled for the evil 
 that cleaves to our good choughts.Otif 
 bcfl: thoughts as they come from us are; 
 not without: fomc mixture and adhcfion 
 of finfall corruption, which is fuffici- 
 ent without Gods covering mercy to 
 cail and condemn u^, 
 
 5. We maft ftek untoGodfbr the| 
 pardon of our evil thoughts, this duty i 
 Feter pr^fCn}^ upon Sim^n iiagus^kOi, 
 8.21. pray to God (faith he) that the 
 thought of thine heart may be forgiven 
 thee ^ Sir/ion M^gns had many foul 
 crimes to ::ji pardoned, but yet the fi il 
 aod great ilnrte for which he was to beg 
 f JTgi vcnes^was the thought of his heirc 
 fee how eariveftly D^t//^ petitioncth far 
 the pardon of his c hough c-fianes, PfaL 
 151*13. who CM u^derfiand his errors? 
 
 cUan/c 
 
joAOur 1 hOHgbt-jfnms. 
 
 cle^nfi me» ff»A^ rnc guilt le^e from my 
 Qcreu^ thus the words arc in the He- 
 brew and in the Syriac k. 
 
 ♦♦ 
 
 The Arabick thus explains it, clemfi 
 ff%e O mj Lord from myfecrets tvhich ^re 
 hidden from men. 
 
 The meaning I take to be thif, the 
 errors^ rvandrings, and vanities of my 
 thoughts are more then I can take no- 
 tice of or fumme up, they are above my 
 knowledge , from the guile of thefc 
 (ecret hidden finncs, thofe fwarras of 
 vain thoughts which break into my 
 heart , I pray thee O Lord , cleanfs 
 me. 
 
 Diivid did not harbour any fecret lufts 
 or wicked parpo(es in his heart, but 
 \ht{t fecret J^nnes from which he de- 
 fires cleanfiogjWcre his inward thoughts 
 which arc moft properly thcfecrets qf 
 mans heart, and of all other (ins moft 
 innumerable. 
 
 Ob]eEh. But now fome poorc perplex- 
 ed foul will be ready to ob/ed and fay, 
 if evil thoughts be fo iraraeafurably 
 finfuil, fo full of provocatfOn„and thefc 
 fo innumerable in us, how can I then 
 iiope to obtain mercy from God? when 
 
 I 
 
 if| 
 
 ^^gnifies t0 
 cleahfe ar 
 ^Al^e innocent 
 gmltleffe, 
 empty ^toaW* 
 folyc. 
 
284 Cod hAih multitudes of mercies. ; 
 
 Iconfider wbatfwmms of loofe, idlej 
 ftrlhly, impure and ira pert men ej 
 thoaghts proceed out of rpy heart eve-? 
 ry day,and flie up and down in my (oul>^ 
 and too often lodge within me, I aqi aej 
 a fland and begin to think, can GodI 
 pardon my thought-finncs. 
 Auf^eri ^ To this I anfwcr. 
 
 We muft ferioufly confidcr th© hate- 
 ful! nature and tranfccndent numbers of 
 our evil thoughcs^that thereby we may^ 
 be throughly humbled and abaftd in^ 
 our {5^Ive5,and be ienfible what extream^ 
 need we have of Gods mercy in ChriftJ 
 but the greatneffe and multitude ofi 
 thefc finnes (hould not discourage pd 
 difhearten us in leeking mercy : thcrcj 
 Is enough in Gods mercy to anf wer all^ 
 our ob/edions whatfoever ; there is aj 
 fuffictency of power and will in thisS 
 merey to pardon the thoughts of repen-^ 
 ting fouls , notwithftanding all theirj 
 black and bloody aggravations; i 
 
 Therebefivcn excellent confiderati-j 
 ons that may exceedingly quicken and 1 
 ftrengthen our faith in believing rhe^ 
 pardon of our thought-finnes. 
 
 
I ihemtrcjof God is abundant. 285 
 
 Firfi Conjideratignl 
 
 I. God hath multitHd$s of mercies^ 
 bhtoHt the manifold finncs of our 
 thoughts, PJal. 5 1. 1. 
 
 Z)^i;/^having multiplied his finncs in PfaJ,yx.3. 
 the matter of Vriah^ he petitions for 
 mhltitudes of tender mercies^ fo PfaL 
 5.7. Jin the ntultitude'\cf thj mercies "^^ISm^^^ 
 jfill ccme ir*to thy houfe^ Sec. 
 
 So in !^ehem'9' 19*27. C^^is faid to 
 have ryjAKifold mercies^ the Sciipturc 
 exprcflcth the mercy of God in the CS^Cnh 
 plural number, to fct forth the multi- MifcrtcQuiucy 
 rWr of his mercies. %ifcera, 
 
 Jhefecond C^nfideration. ';JI'(T7«'/fT 
 
 2.God hath ^^/^;?<^^<;:cf cfmercy anc- di^. 
 vcrflowing fuhies of mercy,enough, & i^^c^or, r^* ' 
 more than enough, to cover al! the fins 
 of our thoughtijhence ic is, thatGods 
 mercy ard pardoning grmce is faid to 
 h^ ahuj^dant, Excd. 34.6. 1 Prr. 1.3, ard 
 the faithfull are iaid to receive a re'- . „ ' - 
 dfind^ncj of grace ^ Rom.5.17. t^ Te^/^rw- 
 
 Now a man cannot be laid to have a- ^*' ^«^ X^V". 
 bundarce of liches, tnltfTe his cup o-''"^- 
 verfiow, unlcfle le ha^e sn overplus 
 
 more 
 
 I 
 
5l^ GodsM^rcy isfnper abundant. \ 
 
 more than enough : wc fiy there is a-l 
 btuidance of wster in the fea but we 
 cinnot fpeik (b of a Pond or Ciftcrn,^ 
 thtfti hath an overfiilnefle, which rt 
 inexhaaftible. ^ 
 
 Rora.y. 
 
 The third C^nfiderdtions '" 
 
 God hath ^LfuperAbnndancj ofmctcyl 
 Rom $20. hn pardoning ^r^^^ is faidj 
 u fuper Abound, i Tim. 1.14. the gr^ci, 
 ef our Lord was fHf^rabundant^ i 
 
 The glorious mercy of God over a-f 
 bounds in three refpeds- I 
 
 1. It abounds above all created Vni^ 
 derftandings^ k is above all our knowl 
 leilge^ It IS in it ftlf incomprehenfiblc. \ 
 
 2. There is a fhnitude in Gods mcr-' 
 cy, far beyond all that mercy thit all. 
 faiihfail men and women receive iri tbit 
 world, Plal 31.20- Obh$rpgreatis tbj^ 
 goodnejfe that thoH hafi laid up for thenifi 
 that fear thee , and wrought for ther^. 
 that truB in thee before the fons of men >\ 
 when the Prophet comes to fpeak ofj 
 this mercy he is at a (land as not able; 
 to expreffe it in its fupcrabandanq^ :| 
 Oh, how great, how manifold is thjgoodf] 
 
 31 no ^^ ' ^^ ^^ ^^^^ aborc all that we cant; 
 
 fpeak or concerve. 
 
 2.Tbaf 
 
TT)e mercy of Cod is abundant. 
 
 %. That goodncfle and mercy chat 
 God workech for the faithfullhcrcin 
 this world, !5 exceeding abundant; but 
 thit which is laid np 3rd hidden with 
 God fortbcra, is incomparably more 
 abundant, 
 
 3.This pardoning mercy is far above 
 all the fin that can be in nuns thoughts, 
 Renf.$*2b. vcfhere ftnne h^th ahsHndedy 
 grace j^aper abounds^ in forgiving belie- 
 ving penitents^, there is an overflowing 
 fhlneffe #/ evil in mans though ts,^^wfj 
 1. 21. but there is an exceeding abun- 
 dant^ ovcrabundane J overiulncffc of 
 Kcccy inGod. 
 
 The fourth Ccnfideration. 
 
 4i God hath plentj and variety 'of 
 pardons y multitudes of pardons, as we 
 have multiplied cur thoughc-polluti- 
 ons, he will multiply his pardons upon 
 our repcncfftg and recurning,as is plain- 
 ly declared, //ie.55.7. the Pi ophet ex- 
 horts the unrighteous m^i^ xq for fake hit 
 own thoughts^ tnd then Jehovah n^iil 
 h^.ve mercj on him. 
 
 Now becaufe this objeftion of the 
 multitudes of their thought- provocati* 
 ons, the nambcikff^ multiplyings of, 
 
 their 
 
a 88 God bath plenty of pardons. 1 
 
 tfieir evil Thoughts might come la td 
 difcourage poor fouls in fccking mercy, 
 therefore he purpofely addes, that thd 
 ^y*\% Lord ^ill multiply to pardon{ioT (b tht 
 fll^JOS words areaccording to the originall)hc 
 will multiply his pardms anfwcrablc to^ 
 the multiplyings of their though t-/?^?/^ 
 Intions. 
 
 I. The God of mercy hath an inex* 
 
 hauftiblc Tr^^y^ry of pardons that|can| 
 
 never be fpent, he is a God of pardontj 
 
 as he is called, i^A. 9.17. Thou art d 
 
 •^RKl G^d of pardons, gracious and mereifull^^ 
 
 m^K that is, God hai^ variety of pardons^ 
 
 for all forts of fimies, for all kind of Ci 
 
 vil thoughts and wayes, that men arej 
 
 or can be guilty of, \ 
 
 n^in^^D 2. God hath abundant Riches of merA 
 
 nn^D ^^^^» the Scripture fpcaking of the nch-\^ 
 
 Sinipt^th^i ^^ ^f ^^^^ and grace, riftcb high in t^H 
 
 preflions. ^' 
 
 I.God is faid to have Riches of grace^j 
 
 znd glorious mercj^hpb. 2.^, Rom^z.^.l 
 
 Rom.^. 23* by Riches of glory is meant' 
 
 his Riches of mercy, which is his glorj. '". 
 
 2. A depth of Riches ^ Rom.il-Jj?/] 
 
 $h the depth of the Riches^ &c. oh the \ 
 
 bottomleflc depch of the riches of Gods 1 
 
 mercy • by comparing this place with ; 
 
 ifc;w*i2.t,it is evident the Apoftlc fpca- 1 
 
 kcth? 
 
God hath plenty of mercy 4 289 
 
 kcth of the "Depth of Mercy, 
 i.QoA h^thih^higheft Riches of grj^ce ^^ g^^^^ 
 
 f-f ;;f^ anajHperUtive jmlinntj oi par- r ^ 
 
 Tnele cxpreliions do clearly import 
 thcfc two things. 
 
 1 . That God hath an over ffifjlcientj 
 of mercy. 
 
 2. variety of all kind of mercies, 
 both forgiving and giving mercies,)^^/?^?- 
 vah gives and forgives according co his 
 Tyfanifoldmercies^Qh,9.ig.2j. 
 
 I.God is called the Father of mercies ^ 
 he begets mercies for his people every 
 day. 
 
 2. Jehovah \% tht God of mercies, he 
 createth new mercies every morning 
 Lam. 3. 22. 23. he [\2X\\ variety of healing 
 mercies fuitable to the variety of oirr 
 mifejies, he hath variety of pardoning 
 mercies, fuitable to the variety of om: 
 finnes. 
 
 1. Ob, what multitudes and variety 
 of pardons do we receive at our firlt 
 coming to Chrift, when God forMves 
 ten thonfand Talents to us ? ; 
 
 2. What variety of mercies do coti- 
 mrin the pardoning of our diily tref- 
 palTe§? 
 
 V 3. Tbcr« 
 
290 *^^ pardoning mercies of Cod ^ 
 
 J, There is a multitude of mercies thiii 
 
 meet In the pardoning of every finnc ^ 
 
 that wee commit, Tfalme ji. ul 
 
 The fifth CGnfideration. '\ 
 
 5. The pardoning mercies of God ! 
 ^ttpafl all number : there arc fuch mul-i 
 titudcs of mercicsin God for repenting^ 
 fbulf, as are beyortd number and nura-:; 
 bering. The greateft Arithmetician if! 
 not able to calculate and fumme them I 
 up: this is elegantly expreflcd in Pf^Q 
 40. 5 • Manj O Lord^ mj God^ are thyl 
 "Wonderfull works ^^^^ ^^•^ ^^fi done^ and 
 thj thoughts that are to us ward^thej can* , 
 not be reckoned hp in order unto thee, if I 
 would declare and fpeak^of them^thej art] 
 more then can be numbred, thej mightily \ 
 increafe above telling or numbring. \ 
 
 ' ^^- What are thcle Thoughts of\ 
 God towards hs > • 
 
 Anfwer^hty are Thoughts of mer- \ 
 cy and fbrgivencflc : his works ofmer-^ 
 cy that he doth in and for his pcople,arc \ 
 many and marvellous, buc his thoughts | 
 of mercy are innumerable; that this it 
 the real I meaning of the words ^ iit 
 evident. 
 
 I. If we compare them with J/i. 55^^ 
 8, 9. mj thoughts ( ftith Jib9vahJ(l 
 
 art] 
 
dninnumtrabU: 391 
 
 iire not joHr thoughts , &c. but 4s the 
 Heavens are higher than the Sarth, 
 fo ^rc mj thoughts^ &c. See ler.i^.ii. 
 
 1. This PfalnaUaprophcticalldccU* Coirparc 
 ration of Gods fending his fonneinto Hcb^io.^. 
 the world, tofaveloftman by the ob- wuhPfal. 4®, 
 Ution of himfelf : in this manifcftaci- ^**' 
 
 on of Chr ft there was a World of mer* 
 cy manifeftcd ; all mercir s meeting and 
 concenteratinp in this one mercy. 
 
 2. All Gods r^o/^^kj and intentions 
 of mercy towards us are in Chrifi^ Efh. 
 1.3.4. allhis work< and wayes of mer- 
 cy come to to us in C^rift, 
 
 Gods thoughts of mercy that he 
 thinks towads believing fouls, arc fo 
 innumerable that they cannot te num- 
 bred, yea faith the Prophet, ;/ 1 tfonld 
 fiumher them^ thej increafefo mightily in 
 number y they arejoftrong in number that 
 they are more than i or anj can numben 
 
 2. Gods r/?c'//jr^ri of pardoning mcr- IgDD lC3fl? 
 cy ,arc far more innumerable than mans 
 thougbt> of if iquity can be : there arc 
 incomparably more thoughts of tnercy 
 and forgiveueffe with God than can be 
 thoughts of vanity and wickedneffc 
 with ui, we are but as it were of jefter- 
 day ; It IS not many years ago hnce we , 
 began to think thonghts of iniquity a- 
 V % gainff 
 
1 
 
 9 2 the mercies of\Cod are grcAt. ] 
 
 gainftGod, but his thoughts of mercy \ 
 
 have hzcn from everUfting^ and reach ; 
 
 toeverlafting,Viz\.i'^.6. Remember thy \ 
 
 tender mercies Jehovah And thj kind mer" \ 
 
 cies^ for thej are from eternity. j 
 
 In elEFeduall calling, we adually ob- \ 
 tain mercy; but Gods mercy hath been 
 
 towards us in refpeft of his own i 
 
 thoughts and purpofcs from everUfling^ \ 
 
 he hach been thinking thoughts of mer- ^ 
 
 cy from eternity, PfaLio^.ij. 1 
 
 The ftxthCon^deration. j 
 
 6»The mercies of God are trdnfcendent- 
 ly gre^t: furpaffiag^r^^^;;^/^ is a glori- ^ 
 ous property, often afcribcd to themer- ; 
 cy of God in Scripturcs,as Nnm. 14. 1 8, i 
 19 The £ordJs of great mercy, forgiving 
 
 iniquity and tranfgreffion, far don 1 ' 
 
 befeech thee the iniquity of this feopU^ 
 according to the great nejfe of thy mercy i ] 
 So Pf. 5 7. 9.^0. / VpUI praife thee Lord^ \ 
 
 • for thy mercy is great ^ ^r, Neh* 
 
 13^22.0 my Godfpare me according to th§ ? 
 great nejfe of thy mercy. \ 
 
 Yea Gods mercy is called ^r^4^;^fjf^, 1 
 Chr, 17 1 9. O Jehovah according to thini , 
 own heart ^th$H hafidone all this greatnefs \ 
 forthjftrvmt^inmakjngk^own alithefs ] 
 
 great»ejfcs^e i 
 
The grcatvcjjc of Cods mercy • 293 
 
 freatneffes , thus the words are in the 
 Hebrew and in the margine,when poore . 
 contrite fouls confider the tranfcendent "7^ nx 
 grcatncfTc of pollution and provoca- -nSnjH 
 tion which is in their thoughts , and rmSnJin 
 that beyond all their other finSjthey arc ^^v'l 
 apt to be diOieartened, and to think mll^ficmU. 
 can God pardon ? but let fuch remem- 
 ber chat the greatncffe of Gods pardo- 
 ning mercy .is infinitely above all the 
 greatneffcs of evil and guilt, that can 
 be in their thoughts. 
 
 There ^be two things wherein the 
 greatncfTe of Gods mercy doth moft c- 
 minently confift, 
 
 1. Hism^tcy is greatly extended. 
 
 2. It is greatly poV(^erfu/l , andbo:h 
 ihefc are grounds of unfpeakable com- 
 fort. 
 
 I . The mercy of God is of grcatcft 
 extenfion: all the extenfions and di- 
 menfions that make up greatnejfe^ do 
 meet in the mercy of God. 
 
 I . Mercy is faid to be extended^Ezva, 
 9. 10. TPe \\>ere bondmen^ yet onr Qod ij^^y j^t^ 
 h;{th not forfak^n us in onr bondiigc ^ IQn 
 
 but hath extended mercy tous^ &c. tOI, 
 
 2. It is greatly eATf^W^^ 3 CMagnittidc^ pro ntJ'T 
 ('according to theMetaphyficks) is the aHtOJ 
 
 fxtenfion of a thing according to lengthjn- cxundit, 
 V 3 titude 
 
 U 
 
3^4 The great herghthoj Gods mercy. 
 
 [ titude and depth ; they make greatne^e • 
 
 toconfift in three d^mcnfions, but ac-r ] 
 [ ^mius cording to the Scriptures, there be four 1 
 : fenttnua eft cxtenfions or dimenfions concurring in ^ 
 I^ZZ^ that sreat.effe tb.t % ascribed to th€ ] 
 ixunfa fectm- mercy of God ^ £ph. 3. 1 8. heighth^ 1 
 ! ^t^m magnitti' d^pth^ length and hreadth. 
 ] dinem^hocefl, ^ There is a furpafling fuperlative 
 I Unguudinem ^ . ^^^ j^ ^{^^ pardoning mercy of God \ 
 ^M-?'^^ f^r above all that heigbth of finne and 1 
 * ^chcibler, wickcdncfle that can be in mens j 
 1 Mctaphyt. thoughts, this will appear moft clearly i 
 I l.^c.^. in four things. ; 
 
 I. The mercy of God is as high^% \ 
 the heavens.', the heavens are the great- 
 eft vifible heighth^ Pfal. 56 sThj mercj \ 
 O Lordy is unto the heavens , and thy ^ 
 faithfulneffe reacheth unto the clouds, fo ^ 
 PfaL 57.10. Thy mercy it great unto the 
 heavens, and thy truth unto the clouds^ 
 Prali03.1i. 
 
 In bqth thcfe places the tnercy and 
 tr//ri[|of Godare raifed high, but mer- 
 cy is fee higher than truth, his truth \ 
 reacheth unco the cl uds , but mercy ^ 
 unto the heavens, the reafons may be ^ 
 thtic/ : 
 
 I. Becaufe God extends his mercy \ 
 beyon^ h($ promifes : there was mercy 
 CO loft man , before there was any 
 
 (pofpel-i 
 
7 he great f7ejs oj uoas mercy. 1 9 J 
 
 Gofpcl promifc : it was mercy to give 
 Bs thcfirft promifc, Gen^ 3. 'tis mcr« 
 cy to give us any promife ; 'tis merqf 
 to continue promifes after fo many for- 
 feitures and failings on our part. 
 
 2. Mercy is God« exalted attribute^ 
 he iccountech his mercy his chiefeft 
 £lorj now andcr the Gofpcl, Rom.g.ia 
 
 2. The mercy of God is fci^i&^r than 
 the heavens^ Pfal. 108.4. Thy mercy u 
 great above the he^vens^ and thy truth 
 reacheth to the clouds or skjes : mercy IS 
 Gods Royall Throne. Now fuppoft 
 thatthefinnesof our thoughts appear 
 like high mouncaim reaching up to the 
 clouds , yea that we have heaped up 
 mountain upon mouncain> till they 
 reach unto the heavens, yet the mercy 
 of God is far higher, for that is above 
 the heavens : this Confideration may 
 exceedingly raife the faith of humbled 
 fouls in believing the pardon of theic 
 thought- pollutions. 
 
 3. Gods thoughts of mercy to repent- 
 ing finners are as far above t heir higheft 
 thoughts and apprchenfions that they 
 have of Gods mercy , ai the heavens 
 are above the earth, this igevidcntby 
 the tcftimony of the God of mercy,//^^. 
 
 V 4 558: 
 
f ge iioe great neigmh 
 
 55.8,9' ^^ the heavens are higher thm 
 the earthy fo are mj "^ajes higher than 
 your yvayes^ and my thoughts higher than 
 your thoughts. It is fpokcn of Gods 
 thoughts and waycs of pardoning mer- 
 cy to returning finncris, as isapparanc 
 by verfe 7. there "Jehovah promifech to 
 fho"^ mercy and to multiply pardons^ an- 
 fwerable to the mukitudes of thcii? 
 thoughts and evil wayes. 
 
 Now there be two grand objedions 
 that fome forrowfull fouls are apt to 
 make againft their clofing with mercy 
 offered. 
 
 I. Their Thoughts have foch an 
 heighth of malignity and finfulnt fle by 
 teafon of their horrid nature,and num- 
 berleffe fwarms that they cannot think 
 how God fhould pardon them. 
 
 2. That their wayes have been fo 
 highly injurious and offenfive to God, 
 that if any man ftiould do but the thou- 
 fand part of that trefpaflc to them that j 
 they have done againft God, they could 
 not forgive them : how hard is it for us 
 to paffc by fmall injuries? ^r- ^ 
 
 To both thefe objeSions, God an- ; 
 fwers my thoughts of pardoning mercy, 
 ((aithhej areas for above all your ap-^ 
 ^rehenfions thereof, and my waycs of 
 
 Riercy ■ 
 
ofOjds pardoning mercy. 397 
 
 mercy are as far above all your way^s of 
 forgivcneffe to men, as the heavens arc 
 above the earth. 
 
 When ye think thus with your felvcs 
 we could not poflibly forgive any man, 
 in cafe of fo great wrong, and ye can- 
 not conceive any reafon why I (hould 
 forgive you;y€t know that my thoughts 
 and wayes of mercy, are as infinitely 
 above all yours as the hcivcn is above 
 the earth. 
 
 Men are revengefnll in their difpo* 
 fitions, and will not forgive, but feho" 
 vah is a God of mercies,^;?^^ ready tofor^ 
 give s he hath the mercies and power of 
 a God, an infinite, incomprehenfiblc 
 mercy and power, and therefore he can 
 pardon where men cannot, yea beyond 
 what they can poflabJy think and con- 
 ceive, fer. 3. I. The heart of man be- 
 ing inlarged and raifed by divine grace 
 is able to think of high and admi- 
 rable mercies, yet when the moft inlar- 
 ged hearts have gone as high S" is pofii- 
 ble for a created heart to rife in concei- 
 ving of Gods mercies J yet even then 
 Gods thoughts of mercy to Repentants, 
 are infinitely above and beyond their 
 largcft thoughts. 
 It is very obfcrvablc that God fay« 
 
 not 
 
2 J g Tm great betgbth \ 
 
 not that his waycs and thoughts of ^ 
 knowledge and wifdome , but his ; 
 wayes and thoughts of mercy arc is far j 
 above mans, as the heavens are above 
 the earthy indeed as God is above men j 
 which is infinitely. ] 
 
 The great God argues from the im- i 
 mcnfe hcighth of his mercy, purpofcly • 
 to heighten and ftreng hen the faith of 5 
 brssifed fouk who cannot think how 
 GoJ fhould pirdon fuch a world of i 
 wicksdncffe as they have aded in their \ 
 shoirghts, oh therefore, when our ^ 
 thoughts are at a ftand in apprehending ] 
 and conceiving mercy, let us learn to \ 
 believe abave all our own thoughts.' \ 
 
 4. The mercies of God have a heighth \ 
 above all that is, 01? can be written oi\ 
 them , exceeding high and gVoriouf'j 
 things are fpokea of Gods mercies in \ 
 the holy Scriptures , but the hcighth \ 
 ehereof is above all that tongue or pen ■ 
 can poflibly exprefle : as there are Cur^ j 
 fes written and not Written for difobedi- ^ 
 entfinners, Z)^//^. 28. that is, the cur- \ 
 fes and mifcries prepired for wicked i 
 mtn, are fai re grea:€r than arc written \ 
 in the Scriptures ^ fo there be mercies \ 
 V7ritten and not written: the Scriptures \ 
 canpf^c hold and contain all that mercy \ 
 
 that;, 1 
 
mnnn 
 
 j of Cods pdr dotting mercy . ig^ 
 
 that is in God for his people, becaufe hi$ 
 mercy is infinite and incomprchcn* 
 fible. 
 
 Secondly , there is an unfcarchabic 
 defthxn the pardoning mercy of God 
 brneath the dccpeft guilt that can be 
 found in mans thoughts, Pfal. 86, 13. 
 Thj mercy is great tovpards me, andthoH 
 haji delivered my foul from the lorvefi hell L. wvw*>h 
 (zy^sT)avid. ^^^^° 
 
 The heavy weight of our thought- 
 wickednefle finks our fouls as deep at 
 the loweft hell, inre/ped of demerit: 
 but the great depth of Gods mercy, rai- 
 feth bclievtng !<. uls out of the deepcft 
 hell to the higheft heavens. 
 
 The judgements of God are a great 
 deep, Pfal.56.7. but his mercies arc a 
 greater dep:h, they are a botcomhflc 
 fea fufficient to fwallowup mount Ains of 
 thought-poUu:ion55as well as mole bills^ 
 Micahy.ip. Gods pardoning mercy is 
 compared to the depths of the fea , he 
 vpill turn again y he will have compaffton 
 upon tu^ he ^ill fuhdue our iniquities and 
 thou wilt CAJi all their fins int$ the depths 
 cf the fea. 
 
 I. Obferve^ Therearemany ^ff//?^ in 
 this fea of mercy ; if \ve fear that one 
 depth will not be enough, Uius confi- 
 de? 
 
30O 
 
 nh 
 
 13fa3 
 
 Jn prefundf 
 mms. 
 
 The mercy of God hath 
 der that there are manifold depths* 
 
 2. God promifeth to bury all the fins 
 of his people in the depths of mercy, 
 which muft needs include all the (innes 
 of their thoughts and wayes , though 
 never fo many and great. 
 
 Thirdlyjthereisaboundlefle breadth 
 in the m^rcy of God, a latitude beyond 
 alllimits, Pfal.i03f 2. as far 04 the Saft 
 u from the JVeft^ fo far hath he removed 
 our Tranfgrejfions from tu by his pardo- 
 ning mercy. What a vaft diftance is 
 there betwixt the Etfl: and the Weft ^ of 
 all vidble latitudes this is thegreateft ; 
 now fuppofe that there be an exceeding 
 great hrcadch of evil in our Thoughts, 
 yet there is a breadth in the mercy of 
 God beyond ic 5 there is a latitude and 
 hrgeneile of power in his mercies, to 
 remove all this evil farre from us. 
 
 Fourthly,, the mercy of God hath aa 
 
 immeafurable length beyond all times , 
 
 mercy is extended andft-^ecched outat 
 
 length, Pfal. 36.10. extend thj mercj to 
 
 them that kno^ thee, draw out thj mercy 
 
 at lengthy as the word in the original! 
 
 "'t^S figaifies ; and as ic is in the margine, in 
 
 ,^ rxxit}pro' ^^^^ ^^^^^ ^h^ word is ufed, Pfal. 85. <5. 
 
 ttsixlt^ fYQun- JVilt thou be angry with Hs for ever} Vcilt 
 
 dii^H thou dra^ out thine anger to generation 
 
 ^nd generation} x«God 
 
 
I itnimme.ifurahk length. 301 
 
 1: God extends and draws cue his 
 mercy cowards his people, unto thoH'- 
 fands of generations^ as is evident, Ex- 
 •^.20. 56. compared with Sxod.-^i^, 7. 
 Doing rr^rcy unto tho^fands of them that 
 love we ^ &c. that is to the thoufand ge- 
 neration, yea to many thoufand genera- 
 tions^ the Hebrew word is plural. 
 
 feneration ^is not in the Hebrew^ nei- Exod.20.^ . 
 ther in the fifth or fixth verfe,but isjfup- 1^ r^ t^/- 
 plied in the G reek and Chaldee verfiou 73^ Kdt^- 
 
 Thereis thcliJcephrafein £'Ar^^.34.7. VpT^w; yiv^ 
 keeping mercy for thoufands^ that is, as ^y^^r. , 
 Thargum fernfalemy explains it^ for a 
 thoufand generations yLxxk.i.^oMsmercj 
 is on them that fear him from generation 
 to generation. Here generation isexprefly 
 mentioned. This world {hall not conti- 
 nue to thonfands of generations; we arc 
 now in the laft dayes of this .worlds 
 The time (hall be when this world and 
 time (hall be no more, but the mercy 
 of God to his people hath no end, no 
 interruption. 
 
 2. Mercy is drawn out7<9 eternity ^i\[\% 
 is confirmed by fix and twenty evtrUfi- 
 ing that arc fpoken of the mercy of 
 God in oneTfalm to make the deeper 
 fnd ftronger impreffion upon the hearts pfii.; 4. ^ 
 
 "' ■ .J 
 
^02 The mercy of God 
 
 of the faithful!, the mercj offehovak ii 
 ED^iyS to everUfiing. 
 
 non 3. The length of this divine mercj is,i 
 from everlafting to ever la/ting upon them \ 
 )hiit fe4r God^ Pfal. 103. 1 7. he had 
 thoughts of merey from eternity in his 
 Eleding love in Chritt, 
 
 Oh what ft ength of comfort may 
 be drawn ^ ut of this imfncnfe length of 
 mercy: i hit which greatly trotibleth 
 poor fouls js the lengthening of cbe ini- 
 quity of their thoughts. Oh faychey, 
 tvehave Iwed in ihouqht-pol utionsjn 
 the inward afting of fpeculativc filch 
 and folly, in vam, wanton, wicked 
 thoughts, thefc forty , yea threefcore 
 years we have drawn out the finnesol 
 our thoughts to a very great length, 
 therefore how can we believe that there 
 is any mercy for us. 
 
 This Confiderarion (hould lengthen 
 our forrows, and heighten our fcif ab- 
 horrcncy, yet know ihit there is an in- 
 comparable greater length in divine 
 inercy then can be in mans thought de- 
 filements: the length of Gods mercy is 
 from everlafting to everlafting : now 
 what is the length of thrcefcore years 
 to eternity ? 
 
 Secondly, as the mercy of God is 
 
 grcatfy 
 
is greatly fovperfnlL ^O^ 
 
 greatly extended in ail thedimcnlions 
 thereof, fo it \s greatly poWerfn//. 
 
 As t(>€re is a po^'er in the wrath of 
 God that pafleth cur knowledge, PfaL 
 90.11. fo there is a power in his pat don- 
 ing. mercy paffing all created under- 
 ftanding, this mighty power of Gods 
 mercy appears herein, that he is able 
 by a word fpeaking to pardon the greac- 
 cft height of finne. 
 
 Now for the clear underftanding of 
 this glorious myftery, we muft know, 
 that inthejuftificationof a finncr, re- 
 roifillonof finnesand righteoulnefle is 
 given by an aft of Royall Prerogative 
 and power in God ; he fpeaks, and pro- 
 nounceth a (inner pardoned, h^ jTaith 
 unto him,/iw, Speech. \6.6. 
 
 It is an aft of (?;»;/^7?c/r^;^rj to pardon 
 fin, thefuperlarivegreatneffeof Gods 
 power is manifefted in forgiving his 
 people, asismoft evident, T^mh.i^, 
 I7>l8,i9. ^ndnow Ihefeech thec^ Ut 
 thepd^erofmy Lord he great ^ according 
 AS thouhajl jpokcn, fajingy the Lord is 
 long InfferiKg and of great mercy, fcrgi^ 
 "ving iniquity and tranfgrejjion : pardon I 
 ie/eech thee the iniquity p/ this people ac^ 
 cording to the greatne^e of thy mercy ^ in 
 ftiowing^rf^r, pardoning viercj, God 
 iiXQfii great ffker. This 
 
3 04 ^^^ popper of Gods mercy. 
 
 This is the exceeding grcatncffe o^ 
 Gods Prerogative, and cranfcendchc 
 power of his mercy, that hecahtake 
 tnen that are moft ungodly in them- 
 fclves, and fpeak them the moft righte- 
 ous men in the world, if he do but reck- 
 on and declare a finner pardoned and 
 joft.fied, he is really pardoned and jufti- 
 ficd from all his finnes. 
 
 ThiS doth infinitely manifeft and 
 m agnize the power of Gods free 
 grace an4 mercy in Chrift , that if 
 hcdoproribuncca finner forgiven, he 
 is fiilly and for ever acquitted from the 
 guilt of all his finnes ; if God be plea- 
 led to account and reckon a man righ- 
 teous, by the righteoufnefle of Chrift 
 Jcfus imputed, he ftands complcatly 
 righteous in Gods fight : this is the 
 higheft declaration of the omni potency 
 of Gods mercy, that he is able to par- 
 don the greateft finner by ^ Vpord: in 
 the ^ord of this King of Kings ^ there is 
 /o^fr. Infinite power. 
 
 Oh therefore let reperiting fouls cort- 
 fidcr, tbat though the finnes of their 
 thoughts be exceeding great and innu- 
 merable, hcightncd with all the aggra- 
 vations that Satan and their own di- 
 ftruftfuU hearts can put upon them : yei 
 
 tbert 
 
The atifuffickncy ofChrifts blood. 50 5 
 
 there is that infinitencfle of power in 
 Gods mercy, that if he be pleafcd bat 
 to fpeak the word onely, they (hail be 
 fully cleanfcd from tht guilc of ail their 
 thought-fmnej. 
 
 Thefevsnth Confidermon. 
 
 Scventhly,There is an A/l-fuficie^cj 
 In the hloodof "jefpts Chrtfl to cleanfe the 
 H[)uleftfinnersfrom all the iniquicies of 
 :heir thoughts, ifohn 1.^,9. rcithhim 
 here is yienteous re demotion ^idX, I 30.7. 
 
 1. Confider, that ^\the inic^Hities Qi 
 )ur thoughts and wayes wtr^ laid ;f pen 
 
 h^ifi QWT furetj^ 1 )a. 5 3 . 
 
 2. He hath fuffered all that wrath 
 nd punilhment which was due to the 
 inncs of all his people, and thereby he 
 ath made a plenary fatisfadion to di- 
 inc juftice for the fame : he hath pay- 
 d all their debts to the utmoft far- 
 hing. 
 
 3. God the Father hath accepted of 
 lis fatisfaftion of Chrift for his peo- 
 le. and manifefttd this acceptation in 
 lac he raifed him again from the dead, 
 t him out of prifon,took off the bonds 
 
 ?* death, ^nd^ received him into glorj, Ron%8 35 ' 
 4» Chrift Jefus by his fufferings, hath 
 X obtained 
 
1 
 2c6 ^^^ alUfuffickrcy ofC krrfts blood. 
 
 obtained a plenary redemption and re 
 miffion of finnes for all believing fir 
 
 5/ If our hearts be reaUy broken fo 
 
 and from our evii thoughts, the God 
 
 mercy will multiply hiswaftiings ofu 
 
 in the blood of JefusChrift,/*/^/. jx. :2 
 
 Pfftl,5i.v.4. <j)avid pravcth for a multiplied wafhin 
 
 «ccordine to y> . . . •'. . . . ', ^ 
 
 ifce Htbixw, y^^ ^^^ tmqmty , mulUflj ^ ypajh m 
 
 «,«^L| muchy Vpafhme^ that is, throughly ^aj 
 
 \^f^^^ me az^in and aqain in the blood c 
 
 yyr\ Chriir, Rev.q.i^. xphn 17.9./^^. A 
 
 p 14. the Hebrew Hereb (ot Harbeth 
 
 fignffies properly to multiply^ and doti 
 
 raoft fitly fixit Davids prefent cafe, wh( 
 
 had fo multiplied his iniquities in th 
 
 matter of Vriah* 
 
 Qh'ieSi. obje^ion , but now fome perplcxd 
 
 fouls will be ready to objeft andfaj^ 
 
 thefe areprfecious grounds of comfort 
 
 were we but fafficiently qualified, w 
 
 now begin to fee that the mercies 
 
 God are great and manifold, fufficien 
 
 fnthcoDfelvestopardoo the multiplicc 
 
 multitudes of our thought-tranfgrcflii 
 
 ons : but we are moft vile wretches,n& 
 
 worthy of the leaft crumb of mercy 
 
 we can do nothing that can pleafc Goi 
 
 £hac can move him to Ihew mercy, 
 
 have not a broken frame of fpirit 
 
 cannc 
 
Obje&ion anfvpcred. §07 
 
 cannot 6c fo bitterly affeded and af- 
 flided in fpirit for all the wickcdnefle of 
 our Thoughts as we defire : had we 
 but that depth of humiliation and 
 hcighrh of fpintuall qualifications, that 
 we fee in iome Saints, we could then 
 believe the torgivcneffeof all our evil 
 thoughts: were our hearts foinlarged 
 in duties, and carryed with that ovcr- 
 powring ftrength agiinft the the cor- 
 ruption of our thoughts and works, as 
 they fhould be. we might then have 
 fome hopes qf pardoning mercy, buc 
 whenourfpiritual wants are fo great, 
 our burniliation fo little, our ftrength 
 againil finnc fo weak; how dare we 
 think that any mercy belongs to us, 
 how can we venter upon thcfe precious 
 [Dcrcies ? 
 Whereunto lanfwer. 
 I. Who made this a condition of the 
 Gofpel-covenant, that men muft have 
 uch a heighth of Contrition, aad mor- 
 tifying ftrength, (o great inlargements 
 in graces and performance?, ^<:. before 
 :hey may lay hold upon pardoning 
 nercy: furcly, thiscondition is not of 
 3ods making. 
 2. The Gofpel tells us, thar pvertj of 
 irit is the richeft quihficition. 
 
 X 2 They 
 
 Anf-W^ 
 
go3 Poverty of Spirit 
 
 They that ate poorefi: in their 0Wf| 
 fenfe are bcft qualified for the riches a^ 
 tnsrcy; Our Saviom requires noportiq 
 on of thofe that come to him, but meei| 
 poverty and empcinefle. We have ar| 
 excellent place. Math, $, ^,BIejfedan'\ 
 the poor in ffirit^ for theirs is the Kingf 
 dome of heaven. They chat are truly| 
 fenfible of their own rpiritual poverty^ 
 nothiogncffe^ viknefle and wretched-* 
 nefle^ havearealltitleto all the trca*^ 
 fares of mercy, and pardom revealed 
 in tht Gofpel : Theirs k the Kingdomi 
 dLvrZv ^^iv « <?/i^^/iw».Th€y areaflaally ^/^j[fi?3^an<ii 
 ^MiKiio. have a prefenc propriety \niht King-- 
 rSv >iectvZv ° ^^^^ of heaven^ and therefore the par 
 1/ -tVxo/ doning mercy of God, istheirs* 
 Tco miviJLcilt. It is obfervable, that the fir ft pro 
 Gr^ca di6iio mife 15 made to the poor infpirit^ V 
 'Trlcax^t beggars in fpiriti for that is the prope 
 
 propriemen- figniiication of the Greek word '7r]eoxG 
 dicos fignificat. that is, (uch as have a fpirituall fenfe o 
 Janfcn. ^^^-^^ ^,^^ exr.rcam emptineffc^bafenefl 
 
 and miTciy, and are willing to recciv 
 life and pardon upon mcer gift and fre 
 favour of God, as the pooreft beggai 
 receives an alms : A^gufiine and Chrj 
 Joftome^ expound it of inward humil 
 ty : fo t\x^x. poverty of fpirit Is the fir 
 f undamemall qualigcation; 
 
 3-' 
 
is the richeft^ahfication. 309 
 
 A fpirituall fenfe of our own great 
 Dnworthineffe and vilcnefle, is our 
 grcateft inherent worthinefTe- The 
 ^rcatcft worthies^ fuch of whom the Hcbin: 
 world is not worthy, have no worchi- 
 aefs, but oncly in Chriji Jefns^ 
 
 4. Goihf leafed 10 (how mercy to 
 :hofc that can do n* thing of them- 
 eWcs, to pleafe God, Micahy.iS. 
 
 5. The great God exterius mercy to 
 jelievin^ penitensjioc according to the 
 laigeneffc of their qualification; but 
 pccordingto thelirgeneffe of his own 
 tree grace^this is excellrntly held forth, 
 liChron.17, 19. in that thar<ksgiying 
 fpecch of ^avid. O Jehovah^ accord- 
 ing to thine own heart thoH hafi done al 
 thiTgreatnejfefor thjfervant^ thati^il 1 Chron.17, 
 this grcic mercy, as i§ evident by the ^^^^fj 
 preceding words : God promiieth great 
 
 mercies anjd bleflings to Davids feed : 
 he would build up Davids bouic, and 
 hisfonne (hould build up an houfe for 
 him. 
 
 Three eminent mercies are here pro- 
 mifed to Davids feed that Q-iOald be rai- 
 ted up after him in his Kingdom?. 
 
 I. God promifcth to be h\s father, 
 ind to take him to be hisfonne^ a mer- 
 cy of mercies, vcrfe la. . 
 
 X 3 2. Though 
 
I 
 GodJJjows mercy to us^ 
 
 2*Though he fell {eafldalou{ly,yet he 
 would ftil! continue his raercy to him^ 
 1 Will not tal^e away mj mercjfrom him^ 
 &c, vcr(e 13. j 
 
 3, G od would eflahlijh his Throne f^t 
 ever, yerfe i 2.34. 
 
 Nowinvcrfe 16. David fallsinto ad- 
 miracionof this great mercy of God 
 to^xrards him and his houfe, David the 
 yiingfaid^ ^hat am lO Lord Cjod^ ana 
 what is my houfe^ that thou haft hroughli 
 me hitherto, j 
 
 Thou haft done very much formc^ 
 and fpcken great mercies concerning 
 myhoufe; ivhat canDini, fp^^k ^^^^ 
 to thee for the honour of thj fervant^ foi 
 the great honour thou haft put upoc 
 him, for thou knowefi thjfervant, verfc 
 J 8. thouowneft him in way of peculi- 
 ar love and mercy. O fehovah^ accord- 
 ingto thine own heart hafl thou done aL 
 this greatm^e of mercy , as {(Davidb^ii 
 Md,k is not according to the largencfs- 
 of my heart in ferving thee, it is not 
 according to the largtnefle of my love 
 towards thee, nor according to the 
 largnelfe of ray qualifications, but ac- 
 cording to the largcnefTe of thine owr 
 love, bounty and good pleafure, thoB 
 haft done all this mercy for mc. 
 
 This 
 
after the Ur genes of his own heart. 3 1 1 
 
 This is a precious grouncj of comfort 
 
 oconfidcr that the great God fhows 
 
 Ticrcy to repenting fouls according to 
 
 :he infinite largcneflfe and frceneffe of 
 
 lis own heart, as great Kings do give a$ 
 
 Kings ^noi as other raen,but like them- 
 
 elves, anfwerable tothe grcatnefTcof 
 
 their perfons , and largenefTc of^their 
 
 treafure^ : fo thi Lord God (hows mev* 
 
 cy as an infirate God, he pardons his 
 
 people according to the infinite great- 
 
 nefTe of his own goodneffe and large- 
 
 nefleof histreafures. 
 
 We finne as men, as finite creatures, 
 but Jehovah forgives and gives as a 
 God, his mercies are infinite. 
 
 2. Oar fpirituall qualifications at 
 our rlrft believing arc imall and weak ^ 
 our humiliation but as a drop Oi^buckj 
 ety our faith hut ^sz grain of mufiard 
 feed; all our fervice but as a poore mte^ 
 and therefore if God (hould pardon us 
 according to the narrowneffe and wcak- 
 neflcofour qualifications: how little 
 mercy (hould we receive, not enough 
 to cover the leaft of ourfinnes, but 
 when God forgives us according to the 
 largcnefle of his o^n hearty what ex- 
 ceeding riches? what overflowing ful- 
 ncffe of mercy do we receive, enough 
 X 4 " !t? 
 
g 1 3 Godpewi mercy freely I 
 
 to pardon all the finnes of our thoughts 
 and wayes, though exceeding great and] 
 manifold* j 
 
 6. God pardons m freely for his own! 
 names fake, and not for any thing we! 
 have orx:an do^ this is evident by Gods] 
 own Declaration to Ifrael, 7/^.43' 24.^ 
 25. Thou hafi v^e^ried me T»ith thine ini^] 
 quities^ jet 7,2 am he ^ who hlotteth\ 
 out thy tranfgrefions^ defecHonSy Ytvol''\ 
 "^^Uk^S ti^gs for p^Iyic own fake ^ if fayes phe| 
 Lord God) and "^ill not remember thy\ 
 finnes. Let us confider the extream! 
 Tileneffe and UQWorthinefTe of thefei 
 mento whom thepromifeofmcrcy \%\ 
 here given. 
 
 1. They fiad brought no offerings toi 
 God, verfezT,. they had performed no! 
 worftiipto him. 
 
 2. They were weary of God, and 
 Vcrfc 11, Z4. ^^^y i^eariedGod With cheir iniquities ji 
 
 they were burthened with Gods fer-; 
 vice, and did burthen God with theirj 
 (innes, yet God will freely and fulfyj 
 pardon thefe great finner?, he will nets 
 remember their iniquities againft therrt 
 upon' their returning to him, but it is 
 mcctiy for himfelf, for his own fake, it 
 is his own good pleafurc that moveth 
 <5od to forgive them 1 for the manr-- 
 
 fcfratiog 
 
for his holy Hitne. 3^5 
 
 ft ation of hi$ abundant goodnrffc and 
 ercy. 
 
 Yci , God will have his people to 
 lowit, that when he pardons them, 
 
 is not fcr their fakes, iti?notoutof 
 rfped ro any qualification in them by 
 'ay of mcfic or motive, but meerly 
 }r his own fake, Ek,(I^ 36. 22. Saj 
 ntothe houfe of Ifr^el^ thns faith tkc 
 lordGed, 1 do net this for jonr faks O 
 oufe of Ifracl, but for mj ho/j names 
 ike. 
 
 In verfe 21. Gr d fayes tha': he /pared 
 hem, and fherved mercy to then} for his 
 wlj iV^we^^wheras he m ghc juflly have ^CHNI 
 
 eftroyed them for their (-inne* (asthe 
 iebrcw word here ufcd imports) cha- 
 nal fignifies to fhow n.^rcv to thofc 
 vho by all right might Juftly be de- 
 Iroyed, Ez,tk: 5 • i J • ^ Sam, 153. 
 
 This corfideration may mightily 
 Irengthen our faith in th^tourGod 
 xtends pardoning mercy to u?, accor- 
 lirg to the infinite largeneffe of his 
 tyn heart, and from the incomparable 
 reeneffe of his own grace, r »raccor- 
 ling to the inlargement of ourquali- 
 ications, nor for any thing we do or 
 an perform. 
 
 Oh therefore if our Thoug^t-tranl- 
 
 £:ein ors 
 
31^ U e mujt k^ep our Thoughts \ 
 
 greflfions be a burden to as, if we do^ 
 really loath thefe fmnes and our 
 (elves for them ; if there be a fincerc! 
 ftriving to mortify every evil thought,| 
 know affured y that we ought to caft 
 our felves upon the greatneffc and frec-J 
 neileof Gods mercy, and believe thc;| 
 pasdon of all our thought pollutions. J 
 '^f^ «^ 3, Seeing there are the feeds of all 
 
 kind ofwicked and abominable thoughts 
 in mans corrupt nature ; and thefe arc 
 fo ready to aifault and befet usconti-i 
 nually; we may fee then what greaci 
 caufe ws have to look to our thoughts, \ 
 ihit they be not over- run with vanity,j 
 nor over ruled by finfull corruption ^S 
 wefiiouli never truft our thoughts a-^ 
 Xontmihoxxi Jobs Covenant, Job 31. i.- 
 without "Davids hridle i the mind of' 
 man is the mouth of the foul, thoughtsi 
 are the fpeaking^ of the mind, PfaLi^., 
 I. letuskaepthis mouth of our fouls^ 
 as with a bridle. 
 
 The great God gives usavcryftri^St:! 
 Goramand to look'to our thoughts,; 
 Pro'v.4. 23. above all keeping ksepthyl 
 hearty that 15, above all ftrive and' (la- 
 dy to keep thy thoughts pure, in a ho- < 
 ly, heavenly frame, Without (pot ^n^j 
 d^fikmenta .i 
 
 ThefcJ 
 
above all kfCpir;g. 5 f 5 
 
 Thele words do clearly impcrtthat 
 here are many things given us in 
 hirge to be kept, but above all our 
 carts and thoughts, we are comman- 
 ed to keep our J elves unf potted of the 
 '$rld. 
 
 2. To keep the words of (thrifts paii- 
 nee. 
 
 5. To k^ep agoodconfcience* ^ 
 4* To kfep holy the Lords day^ 
 
 5 . To f^eep our brethren* 
 6» To keep the workj of Chrifl to the 
 nd. 
 
 7. To keep thatKvhkh is comrrAtted ^^^vcl z i- 
 om. 
 
 8. To k^ep the doore ofonr lips. 
 
 9. To keepAllthecommandamentsof 
 lod^ htit above all keeping , kjep thj 
 'f^rf,andin ic thy thoughts above all: 
 his is the trueimpor: of the Hebrew 
 ext. 
 
 I. Keep thy thoughts more than all 
 hings that are to be kept, curchiefcft 
 are and greaceft caution mufi: be fpenc 
 n keeping our thoughts , v:e muft 
 ;uard them night an j day , and that nst^a ^23 
 irith a fourfold watch and ward. J^^^^j f ^ ^J^^ 
 
 We muft keep our thoughts as a City ''•;^'/;if 
 \t ftrong Caftie is kept with all kind of cujlodicnda^ 
 ortifications , and as rich men keep Pifcaior. 
 
 their 
 
3i6 
 
 Jervavity cujio* 
 
 Sigmfcii ttv 
 
 lu-iqus tlAfi* 
 
 Ife ntufl keep our Thoughts 
 their treafures with locks and barrcs. 
 The word in the originall (as one 
 obfcrvcs) is borrowed from the affairs 
 of warre. Lcc us imagine a (^ity not 
 onely begirt with a ftraight and dange- 
 rous ficge of vigilant and bloodthirfty 
 enemies ; bur alfo within full of fecrec 
 commotioners that are ready to betray 
 the City. How greatly would it con- 
 cern that City wiih a!l vigilant policy 
 to ftand upon its guard day and night 
 for prevention of danger : thus it is 
 with our hearts. 
 
 1. Saran is ever waiting opportunity 
 to throw in his fiery darts. 
 
 2. Worldly fenfuall objefts from a- 
 broad are ready to infiouate themfelves 
 and to enfnarc our thoughts. 
 
 3. There is the flefh from within 
 which raifeth many inward commoti- 
 ons and rebellious ftirrings in our own 
 hearts; Now godly, wifemen are fen- 
 fiblc of all this danger, and by their 
 ownexpcrimentall knowledge are ac- 
 quainted with the many wounds and 
 breaches made in the foul, both by thefe 
 open enemies, and fecret Rebells which 
 rife up within their ownbowcis, and 
 therefore they have daily need of much 
 heavenly wifdome, holy cire and 
 
 confcicnce 
 
above all k^^png 317 
 
 :onfcience in guarding and keeping 
 
 heir hearts. 
 
 Thuswearctxprcfly commanded to 
 Dbfcrvc and fortify our thoughts againft 
 ah alTaults, and co k^ep them from all 
 pollurion, with all poffible diligence; 
 now to quicken us to this duty, let us 
 ferioufly confider. 
 
 1. That this is th« great comraandc- 
 ment of God, it is the fundam.entall 
 comprehenfivc command ; the keeping 
 of our thoughts is a keeping all the com- 
 m^^A^mttii^ fundanjentallj : all purity 
 and true piety begins in the thoughrs. 
 
 2. This keeping of our thoughts is a 
 keeping all tbc Comraandcmenti^ virtu- 
 ally^ bccaufe every divine precept re- 
 quires a though: obedience. 
 
 2. If our thoughts be holy our aflfc- 
 ftions and adions will be holy alfo. 
 
 2. A holy fr^mc of thoughts fends 
 forth a^lions ef life , that do manifeft 
 thegloriouslifcof Chi;ift in us, Prov. 
 4.23. cut cf it are the ijfues of Itfe^ the 
 ti^ions and outgoings cf lives, of that 
 new heavenly life which i? eternally li- 
 ving words and works are ifiues of gra» 
 cious thoughrs, but dead defied 
 aftions and (peechcs are ihe outgo- mNiOfi 
 ings of evil thoughti. m > 
 
 Thgugbti 
 
3 1 8 of our Thoughts. 
 
 Thoughts arc fpring aftions, and 
 ftrcams, as our thoughts are, fo are 
 the adings of our affedions, fo are out 
 prayers and all our performances 5 
 therefore it concerns us above all keep- 
 ing to keep our thoughts. 
 
 Thirdly confidcr that mans heart of 
 it felf is fufficient to bring forth all kind 
 of evil thoughts, and that without any 
 jnje(5tion from Satan ^ and inftigation 
 from outward objeAs, the Devil may 
 caft in any thought into our heart, but 
 ail the powers of darkn€frc cannot fa- 
 ften the guilt and fpot of any one finne 
 upon our thoughts without our enter- 
 tainmcnc and clofing with the fuge-*| 
 ftion,but the corrupt heart of man hath - 
 a fufficiency to beget and conceive any 
 wicked, blafphcmous thoughts, and to 
 corrupt the whole man with all kind oV 
 fiifull thoughts and works, as havings 
 in it (elf the ground and (pawn thereof,] 
 
 2. Mans curfcd heart is exceeding 
 prone to think evi! continually. 
 
 3.1c invites and inticeth Satan to fug-j 
 geft and greedily entertains whatfbc- 
 verhcinjcfteth. ] 
 
 4.AII outward objeds (erve as occall- 1 
 ons to ftir lip evil thought? in us, there- 1 
 fore our chicfeft care muft be to look to \ 
 our thoughts, God J 
 
God is the onelj Lord o | q 
 
 4. God is the oncly Z W, and Ruler 
 of our Thoughts, he layes claim to 
 them a$ his fole right and peculiar Roy- 
 alty , and he hath a Sovereignty over 
 the whole foul, and all irs powers. 
 
 Earthly powers take upon them to 
 govern cur tongues, hands and vifible 
 actings, but God onely challengeth a 
 power and principaliny over our 
 thoughts ; therefore by turning Liber- 
 tines in our thoughts, we curn God in- 
 to an Idol of our own fancy, denying 
 his Soveraign dominion over our 
 thoughrs and knowledge of them, and 
 fp we rob him of his chiefcft Royalty. 
 
 5. The obf:rving ordering and keep- 
 ing our thoughts within due bounds, is 
 the glory and ftriflncffe, difticulcy and 
 Angularity of the true %jlfgicn above 
 all others in the world. If we look to 
 our fpeeches and adions, v^h^t [mguUr 
 thing do we ? did not the Pharifees do as 
 much? meer mortall men do the fame. 
 
 Wherein ftands the difference be- 
 tween true hearted Ifraelites and all hy- 
 pocrites ? it is mainly in the purity and 
 piety of the Thoughts. 
 
 Pharifeees andformaliftsraay mum- 
 ble over their prayers morning and 
 evening and keep frpm open notoriou? 
 
 evils 
 
§ 20 TheYight ordering of the Thought 
 
 €vils,thcy may be blaraelefTe in their vi 
 iible con verf ations, Phil. 3 ^4, 5 ^6. 
 
 Hypocrites may appear in gloriou 
 out fides, talk ftriftly^ pray and dif 
 courfe to admiration^but thiir thought 
 are overrun with vanity and earthlt- 
 neflfe. 
 
 That which makes the praftlfe o 
 Chriftianity fo full of difficulty is th( 
 well ordering of our thoughts, this h 
 true go Jiinefle to keep oar thought? ir 
 a holy, heavenly frame, without thL< 
 all Relig on is but kMij exercife a meet 
 form and a name to live* 
 
 6.This is the furcft evidence of the fin- 
 cerity of our hearcs, when it is our grea- 
 left endeavour to ke^p our thoughts 
 free from defilement: 'tis the glory anda 
 peculiar priviiedge of hcarr,uprightne(fe 
 to make confcience of eying and order- 
 ing the thoughts, which mans eye? and 
 Laws cannot reach, this indeed teftifics 
 the truth of < ur obedience, when it 19 
 fpirituall, and in the heart, as in the 
 fight of the heart-fearching eye of God ; 
 hy a fanftifiei frame of thoughts, wc 
 chiefly [anHifie God in onr hearts^ and 
 walk with him. 
 
 7. Every gracious heart is the Tern- 
 fU of Godjth^ boufe wherein the King 
 
 4 
 
// tbejHrejtjigneoj finctYity. 321 
 
 ^f glorify and t\\t ffirit of glory dvVell 
 Continually; cberefore we mull keep a 
 continuall watch over our hearts, that 
 ithcy be not a thorow fair for evU 
 Ithoughts, a den of thieves : every vain 
 thought that we lodge in our hearts 
 defilcch this Temple, and robs God of 
 his glory. 
 
 8. The Lording and lodging of evil 
 thooghcsinmcns hearts, doth plainly 
 (how that they hd^vc fjo portion of Gody 
 nor in God. 
 
 If vain thoughts have poflcffion of 
 our hearts, it is a furc fign that we have 
 no pofTcflion of God : this is clearly 
 knplyed in that felf-purgingfpcech of 
 Job\ 1 have made a Covenant yfith mine Job. 31. i,s, 
 eyes, why then fhould 1 thinly on a maid} 
 for Vfhat portion of God is there from 4- 
 bove ? and tvhat inheritance or poffejfion 
 of the -A /might J from on high ? 
 
 Now the tirft particular wherein fob 
 clcareth himfelf , is in rcfpeft of his 
 thoughts, he durft not yield to finful 
 thoughts; he looks upon them as the 
 grand defiling finnes, therefore he na- 
 ineth themin thefirft placej his mean- 
 ing I conceive to be this : if I fliould 
 give entertainment to impure wanton 
 :houghts, I could expeft no portion of 
 Y thic 
 
aJ2 "^pey that lodge "vam Thoughts 
 
 that goodncflfe and mercy chat God 
 hath liid up for his people, I (hould 
 thereby declare roy felf to have no pof- 
 feffion or injoymenc of God, nor por- 
 tion in that glorious inheritance prepa- 
 red by him for his children. 
 
 OhConfidcr this all you that enter- 
 tain filthy, foolifti, and unclean i 
 thoughts, that do delight in the fpc- 
 culative ading of finne in your 
 thoughts; you that fpend your 
 thoughts upon fenluall plcafures and 
 earthly profits and preferments : you 
 that buffer your thought? to range up 
 and down idly and prophanely: ye 
 have no portion of God, nor part in 
 thltinheritanceof God. 
 
 Where then will your portion be ? 
 if your portion be not in the Father of 
 lights^ inthehigheft heaven^ it will b« 
 with the Prince ofdarknejfe in the low- 
 eft fcf//, the Scripture layes exprcfly, 
 ihat they )^ho mind earthly things , their 
 ind is damnation^ Phi 1. 5 1 8, 1 9 r 
 
 9» Confider that all the ^ajes of our 
 
 thoughts are before God, Pfal. JipMS^ 
 
 he beho!(}«aIl ourheart-wayes.even the 
 
 « Cor, 2.10, "^^^^'^^^" thoughts of the mind, hs 
 
 11,11. ' howfth the thoughts afar off ^ I Chron. 
 
 Pfal,ij^,i. a8* gj ^ehovahfearchetb all hearts and 
 
 underflwdsth 
 
have no portion in God. 525 
 
 underftandeth every imagination of the IcMo.if, 
 ^houghts^^hit is , the whole frame 
 of our thoughts. 
 
 When we (hall firmly apprehend 
 there is an 4//-/m;j^^ eje in heaven, to 
 which the blacked midnight, is as the p- 
 brighteft noontide, chat fccth our moft ^*^'^'9-^** 
 j'fecret thoughts; this perfwafion will 
 be an eflfcduall means to keep u^from 
 loofe licentious thoughts, and to bring 
 incur thoughts to a lincere fubjedion 
 ro Chri^. 
 
 Ddvid was full of holy meditations, 
 and precious thoughts : this was one 
 fpring from whence they had their rife, 
 helooks upon God, as alwayes prefent 
 with him , and beholding all his 
 thoughts, PfaL 1 39.1 • 2 3 .7. fanftificd 
 foals are filled with the apprehenfion 
 and thoughts of Gods all knowing eye, 
 the curb of the tenth Coramandement, 
 and check of a tender confcicncc, and 
 this is a fpeciall means to bring their 
 thoughts into order, and to confine 
 them and keep them within a holy com* 
 palTe, from their rain impertinent va** 
 garies. 
 
 I o. We muft be ftridlly accountable, 
 and anfwerable for our idle, wmdring, 
 jmi wicked thoughts ac the great day 
 r Y a of 
 
o 2 J Men vttifl give accoHttt for %fvcry 
 
 of judgcnynt, Matth^ 12. 36. LMtn 
 fnuHgive account for every vain^^rd^ 
 both of heart and raoulh, thoughts are 
 thefpeeches of the mind, Pfal.i^lf. 
 
 It is evident by the Scripture^'. 
 
 I . That there fhall be a ftrid in^ui^ 
 fitiomridksvch into our thoughts at 
 that great day of inqucft. 
 
 2, God will raanifeft and lay open 
 the fecret thoughts of our hearts, i Cor, 
 45. fudge nothing before the time^untill 
 the Lordcome f that is, to judgement) 
 Vifho will bring to light the hidden things 
 ofdarknejfej andrpillmanifefi thecoun^ 
 Jels of the hearts, thn is the moft hid- 
 den thoughts of mens hearts, £rr/^/. 12* 
 14. Gjodwill bring every worl^tojudge^ 
 ment, with every fecret things rphethtr 
 it be good^ orwhetherit be evil^ all the 
 works of our hearts (hall be brought to 
 judgement. 
 
 So that the great work of Gk)d at the 
 great day will be to roanifeft and bring 
 to judgment mens fecret thoughts; 
 the good thoughts of good men (hall 
 lZot.^. be brought to light for their praife: 
 atjd the filthy wicked thoughts of evil 
 men (hall be laid open betorc Angels 
 and men to their cverlafting (hanie# 
 
 GodwiUjudgs the fecret s j^ men at 
 
 th? 
 
vaw thofight at the great day. 5 2 $ 
 
 thclaftday, Rom. 2. 16. that Is their 
 thoughts, which are moft properly 
 their fccrcts : Sinners muft then an- 
 fvifcr for every vain thought, which 
 now lodgetb in their hearts, their evil 
 thoughts being their greateft evils, (hall 
 bring upon them the greateft condera- 
 narion. 
 
 Now confider what fwarm? of imagi- 
 nations and thoughts do proceed out 
 of your hearts every day : and there- 
 fore if yc be not extraordinarily, and 
 exaflly vigilant and eycfull over your 
 hearts* ye may juftiy fear that upon 
 the opening and inlightening of the 
 book of your confciences^atthofc two 
 dreadful! dayes of death , and the 
 iaft judgement, innumerable armies of 
 wicked and exorbitant thoughts which 
 have lain in ambufti, as it were in the 
 fecret corners of your deceitful hearts, 
 will then break forth with unfpeakable 
 fury and fiercenefTc, and charge upon 
 you with a heavy account^ and fo con- 
 demn your fouls to etcrnall wra^h. 
 
 The ferious and frequent ConFde- 
 ration of this ftrift accountablenefle, 
 for all our thoughts hath a great effi- 
 cacy to controll^ check and curb our 
 unruly tbooghcs, tocallchcmin^gain, 
 
 when 
 
326 ^e«x Thoughts Jhall he th^ir ' 
 
 when they begin to wander, and ca 
 can riot after vanicy^and co bring them ^ 
 Ecclcs,xi.j, into an orderly frame. ^ 
 
 ^ Laftly ; confider thtc thofe evil \ 
 thoughts which carnal men and women ' 
 do lodge in their hearts, (hallbc^their 
 tormentors in hell for ever and ever, , 
 their own thoughts fhall be turned in- 
 to fo many never dying fcorpions, and \ 
 fiery ferpents to fting and torment their j 
 
 fouls. ; j 
 
 2. The Thoughts of finners (hall be 
 their greateft terrour and torment in 
 that fiery lake, thoughts accnfing (hall^ij 
 be their executioners, filling their (buls ^ 
 wit^ farrows beyond imagination. 
 
 i. Wicked men (hall then ftudyo-1 
 Tet theic flnnes, and every finne(haU' 
 beasa/^ry ^r^attheir hearts* | 
 
 Oh that finntrs would (crioufly con-^ \ 
 (ider this, that though in this world ic 
 be a delight unto them to look back 
 and furvey their old fins;yet in hell no- 
 thing will be more bitter &tormenting 
 to them, than the thoughts and re*- 
 inembrance of them. Every pafTagc 
 indcircumflancc in every finnc which 
 they havecommittcd, will then be as 
 fomany (harp (words at their hearts. 
 
 Jb\%f€ptiniof mtns finms h crderl 
 
 bcfors 
 
^^ ToYffientorsinHdl. ^37 
 
 before their thoughts (h-^ll fill their 
 confciences with innumerable fting» of 
 rerror and torture; their thoughts 
 
 !tl be all hell and horror at the (ighc 
 _*.- their finncs. 
 
 2.1mpenicent finnersflial then think 
 of the glorious blifle of the Saints in 
 heavcn.and of their own woful wretch- 
 ed eftate in hell. 
 
 3. They will think of their own wil- 
 fullnegledand rejcdion of mercy of- 
 fered inthcGofpcl. 
 
 How they h^yc turned their backs 
 upon the blclTcd and bleeding entrea- 
 ting? of the Lord Chrift, and this 
 very Thought will be a continuall 
 hell to their fouls, yea the very Hell 
 of Hells 
 
 Oh what unconceivable Torture, 
 Tribulation and anguifti will fall upon 
 wicked men when they (hall jflill be 
 thinking of that beatificall enjoy- 
 menr, heighth of honour and glori- 
 ous lalvacion that they have wilfully 
 and eternally loft^ 
 
337 
 
 The Myftf ry of Ho- 
 
 lineffe workwig in the 
 
 thoughis of all lanftificd 
 
 perfons. 
 
 2 Co Fv 10,43 5. 
 
 For the weapoffs of our warefare are 
 fiot carndlL hue mighty through 
 Qod^ to the fulling down of 
 Jirong holds. 
 
 Casiing down imaginations ^ and 
 bringing into captivity every 
 thonght to the obeditnce of 
 Chriji. 
 
 Have opened the MyFterj 
 of imcjyAtj^ 'vhich work- 
 ech efficac'onfly in the 
 thoUj^hts of all thofe thac 
 are not Regenerate. 
 The fecond great point thac now fol- 
 lowcs to be handled, is the Myftery of 
 
330 C^rndl men cannot thinks \ 
 
 San5ihj that worketh In the thoughts^ 
 of all thofe who are truly Sandified. ] 
 
 In this Text, this is chcifly obfervea- • 
 ble ; Th^t che power of (anftifyingJ 
 Grace, which comes into the (bule by i 
 the preaching of the Gofpel, doth firft : 
 and principally (how it felfe in caftingi 
 down, changing, crucifying, andcapti-.j 
 vating mens thoughts : Thetirftandl 
 great work of the fpirit of Grace In the i 
 converlion of finners is upon their/" 
 Thoughts. '■ 
 
 I will draw up what I intend to inlift j 
 upon, into this dodrinall Truth. That^; 
 ^oBrine. Sanctifying ibule-quickning Grace, I 
 which is conveyed by the miniftry of 
 the word of life^ doth primarily and i 
 principally put forth it jfelfc upon mens ; 
 thoughts. I 
 
 For the clear underftanding thisj 
 Truth, three things mutt be premifed. \ 
 
 Firft, That there is no felf^fufficicncy 1 
 in mans corrupt minde to think one holy j 
 fpiritualrhougbt;this theScripture clear- ' 
 ly witne/Teth, 2 Cor. 3. 5. ThdXweare 
 not fnffictent of our fdvs^ asofourfelvs^ 
 P> thinke any (king; that is, any good 
 t' n^^ accordmg to divine rules; we 
 have not the leafl aptncfle, or ability, 
 by corrupt nature to think a good 
 
 thought 
 
a holy thought. 539 
 
 thought I when we think a divine fpirl- 
 
 tuall good thought, it is hj the Grace of i Cor. m.ic* 
 
 god. 
 
 I. We arc by corrupt nature alio* 
 vcr flefti, we have rotten corrupt minds 
 full of fle{hly principle?, full of pride 
 and contradiAion againft the Spirit and i C^r. 10. $. 
 Truth that is in Jefm. £phcf. 4. ir. 
 
 We have fleftily wills and affeftions • ^ 
 finfull corruption is as a chsine upon all 
 our faculties, as an iron gate tiiat keeps 
 out any good thought, or corrupteth it 
 when it comes in. 
 
 The thoughts of carnall nnen arc al- 
 together flefhly. Rom.S. 5. The frame 
 of mans heart muft be fandified, before 
 it can frame one fandified thought : 
 as a man is, fohe thinks and iniagins : 
 as the tree is, fo is the fruit : as the 
 treafureoj the heart IS, luch is t' at that ^^^' ^^' '- 
 comes from it; an evill heart cnnoc 
 think well ; Impure mindes will not ad- 
 mit of pure holy thoighcs to enter. 
 
 JVickednc^e comes from the ypickcd ; 
 as thefroverh is^ I Sam. 24. 1 3 What 
 can be expeAed from vaine men, whiles 
 they are altogether vanity^ but vaine 
 thoughts ? Their hearts are alwayes ci* 
 thcr weaving Jpiders weh^ or hatching ^'^* ^^ ^'^ 
 Cockatrices eggs ; they are thinking va- 
 Z z nicy 
 
540 Holy thoughts are the a&ings '} 
 
 nlty or mifchief. % 
 
 2. If the bent and relifh of our wills | 
 and affeftions be not changed , they ^ 
 will let our imagination on work to de- ■ 
 vife fttisfadion to themielves 5 for J 
 there is a mutual! reflux and working ] 
 becwixt the imagination and aflfeftions. \ 
 Mans imagination ftirs up his affeAions, ^ 
 and as the bent of the affedions ftands, ^ 
 lb imagination worketh. 
 
 Secondly, in our new birth there is J 
 healing, quickning, renewing Grace in- 
 fufcd into our foules, whereby we are >^ 
 freely inclined to fpirituall good 
 thoughts and works. 
 
 This infufed implanted Grace is cal- 
 led in the Scriptures, the life of Chrifi^ 
 QA i*2o. or Chriji living in U4 -^ the ima^e of^ 
 2 Cor. f. 17. Chrifi^ tht image or impreffionof his;; 
 Eztk II. Graces. The new creature : a new] 
 heart and (pirit^ a new frame of heart i 
 and fpirit put into us ; it is the implan-'i! 
 ting of holy principles, inclinations, and i 
 difpofitions, whereby our natures are* 
 made conformable to the fwcet pure 
 holy nature of Chrift, and agreeable to 
 all divine rules in fome meafure. 
 
 Thirdly, this regenerating Grace^ or 
 new divine life put into our foules, is the 
 immediate principle of all our holy 
 
 thoughts 
 
of the new life. 541 
 
 thoughts and workes, Aftions come 
 from powers, and are fuicablc thereun- 
 to ; holy fpirituall Afts cannot come 
 from unfandified powers and faculties; 
 living thoughts cannot proceed out of 
 dead mindes. 
 
 In mans naturall life, there is 
 
 1. The /(?///f, which is the principle 
 of life. 
 
 2. Life it felfe. 
 
 3. Aftsof life : Thefc three are in-. 
 feperable. 
 
 So in the Jpiritua/l life, there is 
 
 1. Th^qtiickningfpirit. 
 
 2. The vitall being, 
 
 3. Living ^^/ : and thefe are infe- 
 parable. This new life is an aftivc 
 power, whereby the foule is inabled to 
 Aft and move towards God. 
 
 All our holy thoughts and works are 
 the fruits and aftings of this divine life 
 in us ; there muft be a power and prin- 
 ciple of holinefs put into mans heart be- 
 fore it can think holy thoughts : every 
 thing afteth according to its being : an 
 evil/ tree cannot bring forth good fruit- 
 Carnall mindes cannot thing fpirituall 
 thoughts. 
 
 Thefe things being premifed I now 
 
 come to the Doftrine it felfe; in the 
 
 Z 3 opening 
 
34^ SanHifying Grace firji^ and ; 
 
 opening whereof, I muft ] 
 
 Firli, demonftrate that renewing con^' 
 
 verting Grace doth prinfiarily and prin-J 
 
 cip:ally put forth it felfe upon roans j 
 
 thoughts. ■ 
 
 Secondly, I will declare what are the : 
 
 poweriull, precious, operations of (an- i 
 
 xftif^ing Grace upon t- e thoughts. ■] 
 
 Firft, chat fanftifying Grace, afters 
 
 the change of the frame of our hearts, i 
 
 dothfirft and chiefly worke upon our i 
 
 thoughts; I thus demonftrate. J 
 
 1 . Evill thoughts are the radicall fe- 1 
 minail finnes which corrupt our fudge- ^ 
 mcnts, ajffeftions, and all our adions j 
 therfore it is neceffafy that our thoughts | 
 (hould be firft cleanfcd cured and chan-j 
 ged by Grace. I 
 
 Sinne entred into our firft parents by ] 
 their thoughts ; crooked thoughts were I 
 the root of their curfed apoftacy. 1 
 
 2. All our aduall finns have theirj 
 beginning and rife in our thoughts : c- 1 
 vi!l thoughts are the begetters of all o- \ 
 thcr finnes, the firft movers and leaders \ 
 in all evill, the f letters of all iniquity a- ^ 
 gainft God and man ; Till thefe radical . 
 cvilis be rooted up, our words andj 
 works will be the fruits of fin : there- \ 
 lore after the crucifying of the habituall i 
 
 cor- \ 
 
chicflji vporkcth upon mans thoughts. 54:5 
 
 corruption of mens nacii»-e, the principal 
 work of Grace is to morcifie and purifie 
 their thoughts. 
 
 Hence it is chat the firft Ad of repen- 
 tance and mortification prefTed upon 
 finnQYs/istowa/h their hearts from wic' ^^^ y^ 
 kedrteffe ; that is, from vai/ie thoughts 
 which lodge within them : True repen- 
 tance begins whence fin begins ; that is, 
 in the thoughts. 
 
 Secondly , the flrong hold whereby 
 the Devi II holds pofieflion of mens 
 foules, is chiefly in their thoughts ; Till 
 the thoughts be caft down and changed 
 
 bv converting Grace, the Devil cannot ^ 
 
 x^ ci ^ - Cor. 10 43 
 
 becaltout, ^^ 
 
 Thirdly, all aHuall holineffe begins 
 in the thoughts ; habituall holinelle is 
 properlyin the new frame of our heart?; 
 adual holinefle is that which is acted in 
 ouraffeftionsandconverfacions : holy 
 works and words have their rife from 
 holy thoughts : as the fpirics are m the 
 body, fo are thoughts in the foule, they 
 run through all, move all, and Ad all 
 in us. 
 
 Fourthly , the new fpirituall minde 
 
 is put for the whole new man^ for all 
 
 that is regenerate in us, in our mindes, 
 
 wills, affcdions, and all the powers of 
 
 Z 4 the 
 
344 Graceprjtvporbstn 
 
 the foulc. Rom. 7. 25. Where Taul 
 fpeaking in the perfon of all reverend 
 ones fayes, Imjfelfe in mj mndefervs 
 Rom. 7. ar the Law cf God 
 
 7^ c/ It IS evident that the Saints doc fcrve ; 
 
 the Law of God with all their foul with- j 
 
 all within them fb far as it is fanAified. | 
 
 Why then is the mwde onely named i 
 
 here; ? A 
 
 ^n(ro I . Becaufe the worke of re- ,i 
 
 iiOvation DCgins in ^tminde; or think- \ 
 
 ing power : this is clearly held forth in 
 
 ^ ^ -K^^^ 12,. 2. 2?f K^ transformed h the' 
 
 T?: ci^-xrt*r»- ^^^^^^^ ^ J^'^^ ;?//;^^f. inat great, ^ 
 
 ^v 7i foos metamorphofis^ or transforming change, | 
 
 viAWf. which is wrought by the new blrth^j 
 
 hath its firft beginning in our mindcs ; ; 
 
 for if w^e are transformed by the renew-^i 
 
 ing cf our minde 5 then it muft needs ^ 
 
 follow, that the minde is. firft renewed ;i 
 
 and by the change of the frame of the\i 
 
 niindeand thoughts, the whole man is| 
 
 changed, and all things made new \Wi 
 
 ,us. ':| 
 
 2. Holy thoughts, which are the ad:-:i 
 
 ings of the renewed minde, doe a A and \ 
 
 command our judgements, affedions,j 
 
 eyes, tongues, d^r. in a holy heavenly | 
 
 order. For as a man thinketh^ fotshe^i 
 
 "Trcv. 23. 65 7. If a man think graci-^ 
 
 oufly,- 
 
upon the t bought f. 5^5 
 
 Oufly,hc affefteth gracioufly fpeaks and 
 adcch gracioufly. 
 
 Secondly, I will now (how you what 
 are the powerful and precious overations 
 and workings of fanftifying Grace upon 
 mans thoughts ; whereby we may eafi- 
 ly difcerne whether we are truly pofleft 
 of the glorious ftate of Grace : And I 
 befeech you marke this learching truth, 
 for a holy gracious frame of thoughts 
 doth far more clearly and infallibly di- 
 ftinguilh the power of fanAification 
 from the ftate of formallicy and highcft 
 temporary perfeftions, then words and 
 •works, and all outwardnefs of carriage,, 
 though never fo glorious in appea- 
 rance : for inthefe ( many times) is 
 much fraud and fallacie, forced feigned 
 behaviours, artificiall and counterfeit 
 afting, and hidden hypocrifies. Out- 
 ward adions and fpeeches are liable to 
 the Lawes of men, open and obvious to 
 the eye and judgementsof all ; there- 
 fore feare of reproach, fhame, and pu- 
 nifhment ; detire of gaining a good o- 
 pinion for honefty and Religion, and 
 the name of Saint{hip ; hope of railing 
 their outward eftates, are of great pow- 
 er to reftrainc men, and to keep them 
 within good compaiTe and moderation, 
 
 and 
 
346 Sdn&ijiedferfons krt difcerned 
 
 and to pot them upon the profeffion 
 of piety, outward performance of du* 
 ties, and joyning to Churches : Mens 
 words and works may be feemingly ho- 
 ly, honeft and honourable, whofe 
 thoughts arc bafe, prophane, and abo- 
 minable. 
 
 But thoughts are the free immediate 
 invifible produBions of the heart , by 
 their naturall fecrecy exempted from 
 mans moft privy fcarch and cenfures ; 
 No eye feeth thefe fecrets, but that 
 which is ten thoufand times brighter 
 then the Sunne. And therefore milli* 
 , ons of thoughts, many thoufand formes 
 of imagination doe fpring out of the ; 
 hearts of men,which without any raask,| 
 reftraint, or refervation, doe really re-^ 
 prcfent the true ettatc and difpoficion of^ 
 the heart : {o that from them we may ' 
 be ever fure to take infallible notice, 
 whether our hearts as yet onely workeJ 
 naturally, in a delightfull framing of! 
 vaine earthly ungodly thoughts; orj 
 elfe be taught and guided by a fuperna'^ I 
 turall power to compofc our thoughts, ; 
 according to the light of Gods word,j 
 and holy motions of his ftndifying j 
 Jpirit. 
 
 Trov* iz. 5. Righteous men are di- ^ 
 
 fterned' 
 
from all others chiefly by their thoughts. 547 
 
 fccrncd and diftinguifhed from wicked 
 men by rfieir Thoughts. The Thoughts 
 of the jtift are right Judgement^ Or ^/f- 
 ftice^ (fo the Hebrew figiiifies) hut a£m;j3 
 thefuhtile devices of the wicked are de* 
 ceit. So in Rom- S^ $ Carnallmenarc 
 differenced from fpiriruall, by the in- 
 ward frame of their thoughts, Thej 
 that are accordi/jg to the flcfh^ doe thinke 
 of the things of the fie ^ ^ kut thej that Rom, 8. y. 
 are according to the fpi^it, the things of^'' >AT (rap- 
 thefpirit. This reading is agreeable to ^* ^^^^ '^'^^ 
 the Ori^inall, and comes nearcft to the ^^^^^ ^P''^*^' 
 
 ^ (Tip 
 
 fcope and intent of the Text. 
 
 Thus the Syrick renders the words, 
 Thej that are intheflrfhdoe thinks of cf9y{iv De 
 that irhich vs of the flefh , &:c. Thus ^f qua-um fi^ 
 TrcmeRius^ and Trcftim doe read this '^^ crgna e. 
 place, according to the Syrick. ' * 
 
 That is, they that are ftill in a carnall 
 corrupt cttatc, they fix and fpend their 
 thoughts upon flefhly earthly fenfuall 
 things, and thus Thecphj/: and ^hrjfo- 
 ^i?wf expound this place. The mind in 
 carnall men is carnally thej d^.e in their 
 mind think of carnall things : But they 
 that ^re fpirituall, that arc renewed and ♦ 
 afted by the fpirit of grace, their 
 thoughts are chiefly fpent and drawne 
 out upon fpirituall heaveuly Divine 
 things. If 
 
3^8 thoughts evidence 
 
 If we would take certain knowledge 
 pfourfelves, whether we are good or 
 evil! men, fanftified or unfandified, we 
 muft lookc into the frame of our 
 thoughts- Every man is compared to a 
 Tree^ our thoughts are the moft diftin- 
 guilhing fruits whereby we may difcern 
 what manner of Trees vye are. The 
 pnely way for other men to know what 
 kind of Trees we are, is by our vifible 
 fruits , externall works and fpeeches : 
 But if we our felves would judge of our 
 felves, we muft try our felves firft and 
 chiefly by our internall thoughts. The 
 fureft and moft infallible way to judge 
 of our fpirituall eftate,is by the conftant 
 afting of our thoughts. 
 
 2 Thoughts and imaginations doe 
 ordinarily follow the frame and temper i 
 of the heart wherein they are formed, i 
 and fo they are the trueft difcovery of \ 
 the nature and conftitm ion of the heart : \ 
 As ftreamsdoe refemble and expreffe j 
 the quality and property of thofe foun-^ 
 taines whence they fpring. We mayu 
 truly judge of the frame and fabrick of ^ 
 ^ our hearts, by the ordinary working of I 
 our thoughts. \ 
 
 But now we are not to take meafure 1 
 of our thoughts by fbme particular ftir- j 
 
 rings.^ 
 ■■| 
 
the frame of the heart. 349 
 
 rings and extraordinary motions we 
 fomctimes feeic in them ; hvx according 
 to the common current and_gencrall 
 aftings of our thoughts ; For fomc- 
 times evill men may have good moti- 
 ons, and workings intheir thoughts to- 
 wards that which is good ; but good 
 thoughts in carnall men doe glide and 
 pafle away prefently without any fruit 
 to their owne foulcs 
 
 So on the other fide, good men may 
 fometimes be over-powred and capti- - 
 vated by evill thoughts^ cither by the 
 fudden breaking out of remaining cor- 
 ruption from within, or by violent in- 
 vafion of fome entifing objedt from 
 without , or by the impetuous and im- 
 mediate in jeft ions of i'^r^;^ ; But fuch 
 thoughts as thefe arc contrary to the 
 generall and fetlcd purpofe of their 
 hearts. 
 
 2 The 2^w man in them doth re- 
 pell and refili them. 
 
 3 The Saints know how to repent 
 of them, and pray againft them 
 
 4 They walk more humbly, and fee 
 a ftrong guard and more narrow watch 
 over their hearts for afterwards, leaft 
 they (hould be unawares furprized the 
 fecond time. 
 
 Thirdly, 
 
iniraiy^ inc wauie conycri^tion 
 followes the frame and temper of the 
 thoughts : Such as a mans heart is,foch 
 are his thoughts ordinarily ; and fuch 
 as his thoughts are, inch is the frame of 
 his converfation. Tret/. 23.7. iAs d 
 man thinksth in his hearty (0 ts he. The 
 thoughts of men are the fpring from 
 whence iffues a good or bad converfa-* 
 tion, they are the mafter-wheele which 
 
 Provo 4.25. adeth & turnes about the whole courfc 
 and carriage of their lives ; they have 
 a ftrong influence upon all their wayes,^ 
 The fweetning of this ffrtng fweet- 
 cns the whole converfation : If 'va- 
 ters be corrupt, the fbuntaine mutt firff J 
 be cleanied and fweetned, and t^en the I 
 ftreames will befweet The Prophet] 
 healed the vf avers bj caftingfalt into the \ 
 [fringe 2Kirgs2. 20. If our thoughts I 
 be flill of holinefle, they will overflow | 
 into our afFedions, and actions, and I 
 fill our Ipeeches. f 
 
 Sluefi. What are thepowerfull operations! 
 
 of Sanftifying Grace upon mans| 
 thoughts? 1 
 
 fAnfw, They are thefe efpecially. 
 
 Firft, It "Dijcovers a world of wick- { 
 cdneffe in mens thoughts, which they s 
 ncycr faw before. Renewing grace fets j 
 
uyun tfjc inoHgfJts. 351 ■ 
 
 Up a new light in the mind, which ma- , 
 
 nifcfts the Atheifme, Idolatry, Infideli- j 
 
 ty, Uirighteoufnefle, Vanity, Pride, i 
 
 and Profanenefle of their thoughts. i 
 
 Carnall men may fee the gtofle irrcgu- ; 
 
 larities, and open defilements of their 
 
 works and fpeeches ; but they fee not 
 
 the firft rife of corruption in their ] 
 
 thoughts. Sinners are poffeft with this 
 
 peftilent conceit, that thoughts arc free: 
 
 but when the word of God falls with 
 
 converting power upon their foules, ; 
 
 the fecret thoughts of their hearts are \ 
 
 m^de manifefi in their naturall filth and i Cor. 14. i 
 
 folly, fo that now they begin to fee that ^41 * s . 
 the fins of their thoughts are out of 
 raeafure finfull and innumerable. 
 
 Secondly, Sandtifying Grace Con- i 
 
 demncs the vanity and vilenefle of mens 
 thoughts; itdrawes them to fentcnce, j 
 
 and condemn the evil of their thoughts, I 
 
 and thcmfelves for their evil thoughts. \ 
 
 Carnall nre:i doc feed upon the froth of 
 their filthy thoughts with delight, but 
 regenerate men doe with muchbitter- 
 nefTe of fpirit judge themfelves for their 
 thonght-tranfgreilions ; yea , many 
 humble foules, fenfible of their fecrec 
 provocations , are more grieved and 
 troubled ( fetting afide the ill of exam- 
 ple. 
 
55^ Grace janaifies wans Thoughts. 
 
 pie, and fcandall, ordinary attendants-^ 
 upon open and vifible mifcartiages ) for 
 the rebellioufnefle of their thoughts , 
 then the exorbicancy and iniquity of j 
 their works ; It wounds them to t\\t ve- | 
 ry heart that they are not as well able I 
 to preferve their inward thoughts pure ] 
 and holy towards the al!-fearchingeyc 
 of God, as their words and vifible afti-i^ 
 ens plaufible and orderly towards men. 1 
 
 Thirdly, Sanftifying Grace begets a| 
 finrtre and deadly i:?^^rf^of all evil! ^ 
 thoughts. T/fi/. 119. 113. SayesT)^-;^ 
 vid^ I hate vaim thoughts. Renewed | 
 perfons doe not onciy diflike evili^ 
 thoughts, but they alfo hate them, asi 
 the grand Enemies of God, they delireii 
 to have them crucified. | 
 
 z They hate not only thofe thoughts^ 
 which are moft black and bloody, but ^ 
 vaine thoughts alfo • they hate all wan-1 
 dring and unprofitable thoughts. i 
 
 Fourthly, Renewing Grace *y^;fff/-^ 
 fies the thoughts, and puts them into a \ 
 holy frame : The naturall frame of il 
 fnans heart is evUl, therefore all that it ^ 
 Gen. i. $. fi:ameth is altogether evill. A corrupt <^ 
 fbuntaine cannot (end forth pure wa-l 
 ters; but fandifying grace coming in-^ 
 t^ mans heart, implants a new holy J 
 
 principle,^ i 
 
Grace purifies mans Thoughts. 355 
 
 principle, which is the fpring of holy li- 
 ving thoughts ; it makes the mind rea- 
 dy & prepared to every good thought. 
 A fandificd heart is &11 of fanftified 
 thoughts, it is continually exercifed in 
 godly, ufefull, and profitable medita- 
 tions : It can have no reft but in fpiri- 
 tuall converfes with God. Grace co- 
 ming from heaven, doth carry up the 
 thoughts into heaven. 
 
 Fifthly, Sanftifying Grace Turifies 
 the thoughts, it mortifies that Lordmg 
 power which fin exercifeth in mens 
 thoughts before their renewing. The 
 hearts of all men In their corrupt frame 
 ttreasaboyling Sea^ or as a Sepulchre 
 of corruption,evapourating and fending 
 up continually wicked, wanton, and 
 prophane thoughts. 
 
 How doth grace cleanfe and cure our Qyuu. 
 thoughts ? 
 
 Byatwo-foldaa ^^^^^ 
 
 I By mortifymg the root of all e- 
 vill thoughts, ihQ fiejh^ or corruption of 
 mans nature, that root of bitterne^c 
 which embitters and corrupts our 
 thoughts continually. Grace purifies Afts xf . ' ^ 
 9Hr hearts, which are the fountainc out ^^^^ ^- *^- ' 
 of which our thoughts doe flow ; this 
 fountain uiuft be cleanfed and fweetned 
 A a before 
 
554 Grace purifies mmi thoughts. 1 
 
 before our thoughts can be clean : Can ^ 
 any clean thing come forth of that] 
 which is unclean ? 
 Job H' 5. Thufinfiill corruption which reigns] 
 
 and rages in the hearts of naturall men^ j 
 muft be crucified before the ftrength of! 
 lin can be broken in their thoughts. If" 
 carnali men by the power of the word 
 ftiould be fo affrighted and terrified 
 from the cornmicting of that fin which 
 theymoft love, that they durft never 
 aftually returne again to it ; yet then 
 their naturall correption would fill 
 their hearts with fpeculative unclean- 
 ncfie, and thought-pollutions; their 
 thoughts would ftill be running after 
 fin. When the worldly »?4» dja^ hk 
 thoughts ferifb ; fo when the old man is 
 mortified in us, ev ill thoughts dye, in 
 refped: of their predominant power. 
 
 z Grace purifies our thoughts by 
 filling the mind with the pure and pre- 
 tious word of God,which is a powerful! 
 meaRs to keep out and caft out evill 
 thoughts. / have hid thy word in my 
 heart ( in my thoughts, faycs ^avid) 
 that J might not fin againft -thee yVh\ 
 119, XI. There is a marvellous power 
 in Gods word to drive away and fcat- 
 ter ungodly thoughts j ■ they can no 
 
 mor?; 
 
Cface purifies mans Thon^hu. 355 1 
 
 more ftand before it, then ch< ^/(?^(j/x 1 
 
 before a ftror.g Ncnh-vpind, If the \ 
 
 y^ord of (^hriji dwell in oht hearts plen- 
 
 teofifljyit IS impoflible chat vain thoy.ghts 
 
 fhould lodge there. If our minds be 
 
 filled with the word^ there will be no '\ 
 
 roome for loofc prophane thoughts 2 
 
 When rebellious thoughts doe rife ; 
 
 within us, we fhall have this mighty \ 
 
 ype^poH in readinefle to refift and repell . [ 
 
 them. ■ 
 
 When we fcele thoughts of unbelief, ^ 
 
 pride, difobedience, earthlinefle , &c, ' 
 
 begin to ftir in us. and to offer rhem- ] 
 
 fclves, let us try them by the word of ' 
 
 Chriit, fee how contrary they are to it, \ 
 
 and we (hall feele them vanidi away, ; 
 
 they will not ftand to a Try all. This j 
 powcrfull word applyed , will fhamc 
 
 and filcnce them, ^ 
 
 But here fome precious foules will ol^jcfto 
 be ready to objeft againft thcmfelves ; 
 
 If this be the property of fandifying | 
 
 grace to purifie the thoughts. Then ' 
 
 what {hali we think of our fclves ? Wc ^ 
 feele idle, vaine, loofe, earthly, impure, 
 and impertinent thoughts rifing in our 
 hearts continually ; they affault and 
 
 break in upon us whatever we are do- I 
 
 ing,and Qft^ntimcs they lead U5 captive : ' 
 
 Aaz Ok ^ 
 
§ 5 ^ GracefuhdmsfinfhU Thoughts. ] 
 
 Oh therefore how can we conclude that ! 
 wearetuly fardified, when wefeele 
 fi^ch Iwarmes of unfardified thoughts ? 
 J^fw. 1^^^ anfwer whereunto,we muft know^ \ 
 
 that there is a twc-fold taking away,or 
 mortifying of fin. Either in its beings j 
 or in its dominant prevailing operation* ] 
 
 1 Regenerating Grace doth not to- j 
 tally abohlh finfbll corruption, fb that i 
 it ceafeth to be in us, while we be in i 
 this world; for folong as we have a^ 
 
 RcKii, 7. 2S> being in this earthly body, the hodj of' 
 ^^* fm will have ^ being in our foules. 
 
 2 But grace mortifies fin in rcfped 
 of that overpowering prevailing opera* 
 tion which it once had in us, while wc 
 were under fin : So that grace doth not 
 fotake awayevill thoughts that they 
 ceafe to rife and ftirre in us ; but it 
 cafts them downc from their command- 
 ing power and prevalency , they doc 
 not work with that impetus ftrength 
 and efficacy as formerly. 
 
 There is in all fandified pcrfons at 
 new Principle, which alwayes aftcthi 
 againft corrupt thoughts^ and never 
 complies with them. Vaine impure 
 thoughts will affault and break into 
 gracious hearts, bnt they doe not lodge 
 there j they repell them in the very en- 
 trance 
 
Vain Thoughts do not lodge in Saints. 357 
 
 trance. Their coming in they cannot 
 hinder, but their lodging they may and 
 muft hinder. If thoughts of anger and 
 revenge doe break in upon them, they 
 prefcntly turne them out of doores. 
 
 It is the curfed property of prophane 
 perfons, to give lodging to vaine 
 thoughts, Jerem, 4, 14. Oh Irrnfalemy 
 79/1 jh thine heart from wickeancjfe^ that 
 thou majeft he faved^ how long [hall thj 
 vdine thoughts lodge vpithin thee ? Hence 
 'tis evident, 
 
 1 That they who give lodging to 
 vaine thoughts, were never yet purged 
 from their filthineffe. 
 
 2 That the lodging of vain thoughts 
 in mens hearts, takes away all hope of 
 falvation. 
 
 3 The firft work of grace is to purge 
 our hearts from vaine thoughts. 
 
 What is this bodging of vain thoughts, Qp^^^y^^ 
 which is fo damning ? * ^"^"^ 
 
 It imports thefe three things. Anfw^ 
 
 I A freenefle and opennefTe of heart 
 to vaine thoughts, when the doore of 
 mans heart (lands open for thefe vaine 
 guefts to have recourfe and rcfort unto. 
 A heart unfanftified is compared to a 
 large Inn, or houfe of common refort, 
 whofc gates and doores (land open for 
 Aa 3 all 
 
358 J deaf difcoveryoftkofe 
 
 all comers,all kind of guefts have aJJmif- 
 fion and lodging : So the heart of car- 
 nail men francs open continually unto 
 all loofe, IctwiefTe, vvanton,worldly, dif* 
 folute and diforderly thoughts, which 
 have free accefle, but they are (hut a- 
 gainft holy motions, " 
 
 2 Vaine thoughts are faid to lodge in 
 mens hearts, when they find willing re- 
 ception, and welcome entertainment, 
 when there is a clofing and complying 
 with corrupt thoughts. 
 
 3 When vaine thoughts have quiet 
 refiin^mihout reluftancy, when they 
 take up their lodging in mens hearts, 
 and fettle there from day to day, there 
 being no real! rcfiftanceraifedagainft . 
 them. 
 
 '^uejl: How may we certainly know that j 
 
 """"^ vaine thoughts doe not lodge within 
 
 us? 
 ^4nfw> There be three evident Signes where- 
 
 by we may be fure that we doe not 
 give lodging to vaine thoughts. 
 
 I A refolute (hutting of the door of I 
 our hearts againftthem; when there ^ 
 is a fincere letled purpofe of heart ] 
 through the ftrength of Chrift, that we \ 
 will not give way to any wicked wan-i 
 dring thoughts , though they offer | 
 
 the^- 1 
 
tpho doe not lodge vaine Thoughts. 55^ 
 
 themfdvcs, we will not give the leaft 
 confcnt to them; and thereupon we 
 fet a ftrong guard at the doore of our 
 hearts to keep out thefe enen[iies from 
 cntringin. Vaine thoughts doe creep 
 into the hearts of fanftified men by the 
 windowes of the foule; fometimes they 
 break open the dcor upon them through 
 violence of temptation, but they have 
 no free entrance and admiffion. When 
 we are made willing to open to Chrift, 
 and entertaine him into our hearts, we 
 prefently caft out all vaine ungodly 
 thoughts with indignation, and (hut the 
 doore againft them for ever : And when 
 our darling thoughts (hall begin to 
 plead for themfelves. We have been 
 houfhold guefts, yea^cpnftant dwellers 
 with you fo many years, and yee have 
 often folaced your felvcs in us ; Oh 
 therefore doe not turne us out without 
 fome warning, give us a little longer 
 time, &c. Not an houre, not a mo- 
 ment, faycs the fanftified foule, yee 
 have lodged here long enough , too 
 long within me, yee (hall not lodge on^ 
 moment longer- 
 
 2 It is a fure figne that evil thoughts 
 
 doc not lodge in us, when there is ^ 
 
 ftrong rcfiftancc raifedup, and a con- 
 
 A a 4 tinuall 
 
 ^/ 
 
§6o S dints wajlj their hearts 
 
 tinuall warrc maintained againft them. 
 When vaine prophane thoughts are dif- 
 poflelfed and caft but, they will ftrivc 
 to re-enter, they will raife war againft 
 our foules,to re-gaine their firft power ; ! 
 We muft therefore refift them with a, 
 ftedfaft faith, and repell them with the ^ 
 Sword of the Spirit. : 
 
 3 It is a clear evidence that vainc \ 
 thoughts doe not lodge in us, wheni 
 their rlfing and rtirring in our hearts isj 
 troublefome and tormenting to us ; and ] 
 the daily diforder and difcbedience of ^ 
 our thoughts is the matter of our grief 
 and humiliation. Renewed men have a] 
 fore-vigilancj^^vA an after-griefs whenj 
 they are overtaken with evill thoughts ; { 
 their hearts are ofanother temper and' 
 fram.e then other mens -^ they are more- 
 refolute about good, and tender about! 
 evill. Carnall men can wallow in openi 
 notorious oifences, without rcmorfc or! 
 inward trouble : whereas fandifiedi 
 foules doe forrow, figh, and groan unr 
 der the burden of vaine , irregular; 
 thoughts ; they are more troubled forj 
 a loole thought, then others arc fotj 
 wicked works. \ 
 
 Regenerate perfons doc daylywafhc 
 their hearts from the guilt and filth ofl 
 yain thoughts. iThcy^ 
 
from vaine Thonghtsl g6l 
 
 1 They doc by faith apply the pre- 
 tious blood of C^rift "jefm for the 
 cleanfing of their confciences from the 
 guilt of their dayly thought-dcfile- 
 inents. There is nothing that more rao- 
 veth godly men every day to fly to the 
 perfect righteoufneffc of their Saviour^ 
 then thefe finfull ftirrings of their 
 hearts ., when they feele vain thoughts 
 rifing,and find fomething in therafelves 
 alwayes intifing them to fm, and inter- 
 mingling it felfc with their beft perfor- 
 mances. ^^ 
 
 2 They labour by the power of 
 Gods Spirit to purifie their hearts from 
 the flth of evill thoughts : They doe 
 not onelyfweep their hearts, but they 
 wafti and thorowly cleanfe them conti- 
 nually, J^^r. 4. 14. 
 
 The houfs whereinto the unclean fyi- Matrli. 12. 
 rit re-enters, is faid to htfwefi ; fome "^^^ '^'^• 
 grofler evills are fvvcpt out ; but this 
 houfe whereinto the King of (jlorj en- 
 ters, and takes up his dwelling, muft be 
 waftit. 
 
 1 From thofe darling thought-de- 
 filements which ftick fo clofe to our 
 affeftions. 
 
 2 From all unprofitable loofe wan- 
 dring thoughts. 
 
 3 From 
 
Evill f ho fights mil hrea^ 1 
 
 3 From every thought that may «•' 
 ny way defile our minds. 
 
 The hearts of Moralifts and Formall j 
 ProfefTors, are oaely fwept, not wa(ht;i 
 they may (weep out thoughts of Athp-.; 
 iftne, Blaiphemy, and fiich like blacky 
 and bloody thoughts, but they take nd 
 care to wafti their hearts from vain, ro^i 
 ving and earthly thoughts. - j 
 
 So then/tis evident that evil thoughts! 
 may rife ia the hearts of good men, bu| 
 they doe not reft there ^ they will comci 
 in, but they are not welcome ; thej^ 
 enter in, but are not entertained; theyi 
 will break into their hcarti, but theiig 
 hearts are for ever broken off fron| 
 them. 1 
 
 There arc two corrupt Fountainei^ 
 from whence evill thoughts have theitJ 
 originall rife: Thatoldadverfary i^^- 
 t4n from without ; and the old man 
 Smmthin; both which have a conti- 
 nuall influence upon the beft men h^ 
 ving, 
 
 I The Devil delights to fuggeft andl 
 injed: evill into the Saints rather theni 
 others; he knowes how torturing and 
 terrifying unholy thoughts are to holy 
 men. 
 
 Z There arc in renewed men rctnaiq-* 
 
into good mens heart si ^S± 
 
 dcrs of corruption, which fends out Ar- 
 mies of vainc corrupt thoughts, which 
 war againft the new man. Now whiles 
 the caufc rcmaines, the cffeft cannot 
 totally ceafc. So that the pureft fouls 
 cannot be free from the rifing of im- 
 pure thoughts: Yea, multitudes of 
 vainc impertinent thoughts may vio- 
 lently enter into the hearts of good 
 iien,and much difturb and diftraft them 
 in prayer, and holy performances, by 
 their eruptions, interruptions, knock- 
 ings, and breakings in; but they doe 
 not lodge in their foules, they caft them 
 out of doores with horror and hatred, 
 as Thieves that come to rob their 
 foules. 
 
 There be three fpcciall Canfiderati- 
 ons that may fupport the Saints in their 
 continuall conflift and corabate againft 
 cvill thoughts. 
 
 Firft, That 'tis not the coming in of 
 vaine thoughts, and their pafling tho- 
 row the heart, but their lod^wg and Jcr. 4. 14* 
 rcfting there which is inconfiftent with 
 fanclifying grace. 
 
 Secondly, Evill thoughts rifing up, 
 and breaking into the hearts of the 
 Saints, if they doe not confent to them, 
 
 but 
 
3^4 ^^^ Saints Support dgtinji 
 
 but abhor and repell them with hatred ■ 
 and hu0iiliation , and uii\\ in Chrifi^^ 
 they (hail noc be laid to their charge, i 
 neither (hould chey hinder cheirchear^; 
 foil and comfortable ^valK^pg. 
 
 I grant the firft ihrnngs of evilliqi 
 the nciind, proceeding from within out 
 of our hearts, though not lodged 'oor 
 allowed of, yet they are our fiis, andi 
 muft be our forrowes, becaufe they ar%j 
 the fruits and adings or (infull corrup-^ 
 tions remaining in us : But when we| 
 are carefull to crufti thefc evill moti^i 
 ons at their firft riling, and to confeflci 
 them to God in our daily prayers, andll 
 doe fly to the righteoufnefle of Chrift:i 
 for covering, they fhall not be imputedll 
 to us, neither (hould they interrupt oui?i 
 fpirituall joy and peace. 
 
 Thirdly, Though cvili thoughts mayf 
 break into the hearts of good men, and 
 often over-power them, yet there is a 
 vaft difference between the evil thoughts 
 of men regenerate, and men Qnregene- 
 rate : There are three maine Diffe- 
 rences. 
 
 I Evill thoughts in carnal! men 
 come from naturall corruprionading 
 in its full ftrength, vigour and violence. 
 They fpring from gifuperfluitj, or over- 
 flowing 
 
tne rtjtng of evni i bought s. 565 
 
 flowing fullneffe of fin within th^m : James i. n, 
 
 tyfs a FoHntaine cafts ont her waters. 
 
 fo a corrupt heart cafis orn fvickedritf" ' ' * '' 
 
 A Fountaine being over-full nrii ^ • 
 
 a vent : fo the ove -abounding . 
 
 of fin, which is in the hearts of car v^all 
 
 men, will bteak out into their thoughts p^JJ '^[ ^ 
 
 continualh , filling and defiling all their 
 
 imaginations. 
 
 But evill thoughts in renewed men 
 arc the ifluings forth and ftirrings of 
 corruption, conquered, and crucified, 
 and in a dying condition • this corrupt 
 fountaine dryes up nriore and more. 
 
 2 Evill thoughts proceeding out of ^^I>iff«f^nce. 
 the hearts of carnall men are not refift- 
 ed and rejefted with deteftation, but 
 received with dclighr. But gracioiH 
 foules maintainc a continuall combatc^ 
 and fight againft all corrupi thoughts, 
 
 I grant there may be lome kind of 
 rcfiftance of wicked thoughts in men 
 unfanAified : But it is 
 
 I Either a meer ;7^r»r/f// refinance, 
 proceeding from naturall conlciencc, 
 which abhors and fears fome kind of 
 black thoughts ; as thojghcs of BlaC- 
 phemy, Atheifmc,Self^murder,and fuch * 
 like ; or elfe it is the meer fruit of com- 
 mon gracc^ and temporary perfcdions, 
 
 fuch 
 
t66 Ufjjerence ociwccn cviu i noHgnis \ 
 
 filch as is found in formall Hypocrites, i 
 
 2 It is a fanicnUr refiftance : Un^ 
 regenerate men ipay refi'ft fomc partis 
 cular thoughts, fomegroffc natorioui; 
 thoughts, but they harbour fundry car-i 
 mil fcnfuall thoughts, which they feed 
 upon with delight. i 
 
 3 Their refiftance of (infull thoughti 
 is felfijh and fervile,it is becaufe of fomei 
 cxternall mifery and di(honouf able iiTue 
 whereunto they lead ; they know thai 
 the ftrengch of wicked thoughts may 
 produce wicked works, and wicked 
 works may produce fhamcand fuffe- 
 ring in the world. 
 
 But in all fandified pcrfons there is 
 a ftrong, conftant, fpirituall, andradi- 
 call relifiancc of ail unfanftificd 
 Thoughts ,; 
 
 1 'Tis Vniverpill ; they refift ever^ 
 Thought that refifteth the law of God 
 their heart rifeth up againft every ima^ 
 gination that rifeth up againft God. 
 
 2 ItisrAdicaU', the frame and ben ^ 
 of every fandified heart is ftronglyf^ 
 againft all evill, both in thought and al- 
 fcftion. 
 
 3 It \s ffiritmtl : The Saints rcfi^'^ 
 all cvill thoughts. 
 
 I Seeawfi 
 
m cairns ana etntrs^ 567 1 
 
 i I Becaufe they diftionour God, and \ 
 
 hinder the Ihiningofhis glory in 
 their Thoughts. 
 
 2 Becaufe they hinder and hurt them 
 
 in his glorious fervicc. \ 
 
 3 They fight ag^inft their foules. 
 
 4 Their fpirituall love to God and - 
 
 his Law , moves thera to hate 
 
 vainc Thoughts, Tfalm 119- \ 
 
 113. 
 3 Corrupt Thoughts ading in car- ^^Diff^^cncf 
 nail men, add more ftrcngth to their * | 
 
 corruption, they increafe the ftrcngth 
 and adivity of fin : But evill thoughts 
 rifing in good raen,doe tend to the fur- 
 ther fubduing and weakning of corrup- 
 tion in them : The more they feelc 
 themfelves aflaulted by finful thoughts, • 
 
 the more they feek unto God in the 2 Cor. n. ) 
 
 ufc of all holy means for the further j 
 
 mortifying of their finfull corruption : 
 They pray more fervently, their cryes 
 and groans are heightned and encrea- 
 fed ; and when they have been overcai*. 
 ken with vaine thoughts, they double 
 their aftcr-vigilancy. 
 
 Sixthly, Sanftifying grace inables^' 
 and inclines us to that fpirituall obe- 
 dience and fervice that God requires in 
 twrthgught^j icfgrmeth andconfor-^ 
 
 mcth 
 
ii 
 
 360 Grace captivates mans ihougbts 
 
 rneth otir thoughts and imaginations to 
 Gods will, and keeps them in concinu- 
 all fubjcftion thereunto. Thisconfar- 
 inity and ca pti varioh of the thoughts of 
 our hearts to the Soveraignty and rules 
 of Gracc,is of fpeciall aud precious con- 
 fequence. Men will grant that their 
 words and works muft be in fubjeftion 
 to God, but how few doe rightly tin- 
 derftand and really pradice thought- 
 obedience? 
 
 If we ftarch the Scriptures, we fhall \ 
 find that God requires the obedience ^ 
 of our thoughts, as well as of our fpce- 
 ches, and vifible adions : We muft la- : 
 bour to bring every thought into a fin- 
 cere fubjeftion to God. Our thoughts 
 muft be guided by the written Qonnfell 
 of God, T^TQV, 20, 18. e^ahlijh thy \ 
 thoughts bj counfelL That is, we muft ^ 
 ^'' rS^ ^^^^ counlell at the word of God how j 
 fOn to difpofe and order our thoughts. We | 
 (houldnot conceive a thought in our i 
 minds, unleffe we have counlell and di- 
 reftion from Gods word. 1 
 
 Renewing, G^ace that comes into the ' 
 loulebythe pleaching of the Golpef^l 
 is eflfeftuall to bring into captivity every \ 
 though to the obedience ofChrifi, 2 Cor. I 
 la 4, 5. Grace firft brings iit our J 
 
 thoughts? 1 
 i 
 
to the obedience of Chrifi. 369 
 
 thoughts to Chrift, and then our words 
 and works. Every thought of the heart 
 muft bow the knee to King Jefus ; he 
 muft have his Throne in our thoughts ; 
 then he is faid to rule in our hearts, 
 when our aime and indeavour is to or- 
 der all our thoughts according to the 
 rule of his word. 
 
 The fpirituall law of God commands 
 and calls for the love and fervice of our j^ ,^1^ , ^ ^^ 
 thoughts. Matth. 22. 37, Thon Jbalt lJ^c 10. 17.' 
 love the Lord thy God with all thy ^ ^ 
 
 thoughts : he muft he ferved mthall ^ ^^^ ''^ 
 onrminde; that is, with our thoughts, '*^^'*^*^' 
 the adings of our minde. 
 
 It was the carneft dcfire, and endea- 
 vour , of T)avid to order his thoughts 
 as well as his words according to Gods 
 will as in his fight, T'faL 19. 15. The 
 vpQrds'ofmj mouthy and the meditation of 
 mj heart Jhall be to thj will in thy fight ^ 
 O fehovah ! This reading I take to be 
 nearcft the Hebrew. And fo the Syrick Ai vokntatem 
 reads it. The meditation cfmj heart Jhall tJiusthe iiv 
 be according to thy will Lord. And fo ^^lin^^^ • 
 the Arabick, The thought of my heart ^.^^L 
 fhall be according to thj will. God will L- , ^ 
 accept of nothing but what is according ^in^^^l 
 to his revealed will. K^^xi ' 
 
 But now though Grace doe in fome 
 B b mea^ 
 
570 Grace capivAtes mans Thoughts 
 
 meafore iubdue and ftibjcft our^ 
 thoughts to Gods will, yet there is ftill ; 
 a ftifneffe and inflexibility remaining in \ 
 our minds, ft) far as they arc carnali, ; 
 they are unwilling to bow to the Seep- 1 
 tcr of Chrifi ; and they arc apt to re- * 
 bell againft his royall Law, and to go a- i 
 ftray continually ; but when our^ 
 thoughts begin to ftray and wander,i 
 Grace brings them in againe xo the j 
 paths of Chrtit, it layes a fblemn charge ^ 
 upon them, not to wander any more, *j 
 and bindes them to fiibjeftion : if ever * 
 we will prove our (elves to be lavingly 
 fandified , it muft be our chiefe and 
 continuall care to jferve and glorifiei | 
 God in our thoughts , as well as in our! 
 words and works ; god muft be JanEli- 
 r '^ fied in Gfir hearts^ and glorified jvith our \ 
 I or. .*G. yj^/^j.^ by gjying ijp gii[ Q^jj. jl^QUghts and j 
 afFedlons to his will. . | 
 
 There is a thought-fervice that Jeho-i 
 vah expeds and exaAs of his people, as i 
 well as a tongue-honour, and worke- 
 fervtce : Oh therefore let us labour to 
 render withall reverence and xeale unto 
 the Father ofjpirhs^ a continuall cheer^ 
 full thought-fervice moft purely and a- 
 bundantly, and the rather becaufc it is fo 
 exceeding pretious and plealing to God. 
 
 There 
 
 21. 
 
to the ohedknct of King "j^fus. 5 7 1 
 
 There be foure things that doc com- 
 mend and declare the furpafling excel- 
 lency and precioufneffe of this thought- 
 worlhip and fervice. 
 
 1. Itflowes more immediatly from 
 the hearty that that God chiefly dcfires, 
 and wherein he principally delights : he 
 calls for our heart as that which carries 
 the whole man with it : thoughts are 
 the free and immediate produfticms of 
 mans beart. 
 
 2. No created power can hinder our 
 thoughts from ferving God and conver- 
 feswith him : opportunities, abilities 
 and means may fade for outward per- 
 formances , but the heart is alwayes at 
 leifurc and liberty to think gracioufly 
 and fpiritually. i. All the powers of 
 this world, yea all the powers of Hell, 
 cannot hinder a fanftified heart from an 
 invifible fellowfhip and fruition of God, 
 with thoughts of fweeteft rapture and 
 reverence, of love and lowlieft adorati- 
 oa 2. They cannot reftraine it from 
 bathing it felfe in that ofenfumtAine the 
 precious blood of Jefns Chrifi , with 
 thoughts of unfpeakable peace joy and 
 triumph. 3. Nor from doling and 
 clafping about the pretious promifesof 
 life, or diving into the unfearchablc 
 
 B b 2 depths 
 
37* Thought fertfice if 
 
 depths of Grace and mercy , with 
 thoughts of faith and higheft admirati- 
 on. 4. They cannot hinder a gracious 
 heart from being as a mountaine of in^ 
 cenfe fending up a fpirituall facrificc of 
 praifefull admiring thoughts to the God 
 of mercy. 
 
 3. This thought- fervice is the moft 
 fpirituall fervice, it is ordinarily full of 
 fpiritUallneffc intention and life, becaufe 
 it is neareft the objeft of adoration. The 
 ftreames which are next the well-head 
 are pureft and ftrongeft : the more fpi* 
 rit and life is in our fervice, the more 
 precious it is. The beft men, though 
 they may ftrive to doe their beft every 
 way, yet they fhall finde different de- 
 grees in their abilities to performe, and 
 in the aftuall difcharge of their duties to 
 God ; their works doe not allwayes 
 anfwer exaftly to their words ; their 
 words cannot fully exprefe the thoughts 
 of their hearts; the thoughts of their 
 hearts come infinitly (hort in conceiving 
 of the excellency of Gods majefty, mer- 
 cy, might, and glorious perfedions. 
 
 The thoughts of fandified foules lay- 
 ing hold with immediate and neereft cm- 
 bracements upon thatal-glorious objed:, 
 the Lgrd God, and his fwecteft attri- 
 butes. 
 
mofifpiritHdll and fm cere. 573 
 
 butes, give him the glory of his infinite 
 excellencies with more life, heartinefle, 
 and heavenlineffe, then their words or 
 adions can doe. 
 
 4. A conftant thought- fervice is the 
 fureft figne of heart-fmcerity?, John 4. 
 24. That worfliip that is moft fpiricuali 
 hath moft truth of heart in it : If mens 
 change in words and works and all vifi- 
 ble carriage were Angelicall ; yet if their 
 thoughts were not brought into fub- 
 jeftion to Gods will , they were (till 
 limbs of Satan. A conftant ftrivingto 
 fubjed all our thoughts to C^'^^fi ^^ ^^^ 
 moft found and undeceiving evidence of 
 ouruprightnefTe ; this inward thought^ 
 fervice being fecret and invifible, is clo- 
 thed with morecertaine fincerity, and 
 hath a more fpeciall acceptance with 
 God. 
 
 Seventhly, Sanftif^^ing Grace fits 
 mans heart for divine medications, and 
 fills it with holy heavenly thoughts ; it 
 begets an inward fitneflcand freencflc 
 to entertaine fandified thoughts, and 
 brings in fiilneflc of good thoughts; by 
 corrupt nature our mindes have noE 
 onely an emptinefs of all holy thoughts, 
 but alfo an unfitneflc and averfncffe to 
 cake ia holy thoughts : carnal! men arc 
 B b 3 ivnfic 
 
374 Grace fits mans minde 
 
 unfit, and unwilling, to fet thcmfelvcS/ 
 to think o f God and divine my fter ies, to 
 enter into ferions thoughts of their fins, 
 of their laft end, of the laft judgement : 
 they have no minde to think what they 
 have done, what they are doing, or 
 what they {hall doc : they would have 
 
 Job 2 1. ^0^ ^^;?4r^ from their thoughts, and all 
 
 thoughts of a holy God and his wayes 
 depart from them. 
 
 But when fandifying Grace falls 
 upon us, it implants a frecneffe and apt- 
 nefle in our hearts, fo far as they are re- 
 newed, to holy fpiritaall meditations ; 
 it brings in heavenly principles which are 
 the feeds of heavenly thoughts , and 
 thereby the minde is aduated and incli- 
 ned to godly meditations. 
 
 2. Grace fills our hearts with fanftiV 
 fied thoughts. Every good man hatha 
 
 Mat. ig.jl* good Treafure in his heart : that is, a 
 Treafure of Grace to fupply his 
 thoughts, a ftock of precious Truth to 
 fill and furniflihis thought? continually. 
 'Tfal. 1.2. It is made the property of a 
 godly man, That hi6 will is in the law of 
 
 ?U\i* Jehovah, and in his Law he dothmedi' 
 
 fate^ or Jhall meditate; that is, ufuallj 
 fneditateth day and night, Otbyday and 
 I ky night ; that isj continually. The He- 
 brew 
 
for holy Thoughts. 575 
 
 brew word here (for meditdte) im- 1i*Sn 
 ports ftudy and exercife of the minde in ^HT ^nj 1 
 mufing, ^P^' 
 
 I. A gracious mans will is in the Law QvD^* 
 of God by way of conformity and holy '"^"^ ''^ ^ 
 affeftion. 2. His wWf is upon Gods 
 Law and Doftrineby continual medi- 
 tations : he fpends much time, day 
 and night,in thinking upon the precious 
 precepts and promifes of God,the puri- 
 ty and excellency of his word, and the 
 marvellous myfteries manifefted there- 
 in. The thoughts of fanftified men are 
 of a farre more heavenly tem- 
 per and higher nature, then the largtfl: 
 heart of the beft unregenerate man doth 
 or can poflibly comprehend : formal! 
 profefTors may have their mindes bufied 
 in the higheft confiderations which na- 
 ture, art, morality, or temporary per- 
 feftions can attainc unco • they may 
 fometimcs with joy think upon the pro- 
 mifes of life, the happinefs of the Saints, 
 falvation -that is in Chrift, the glory of 
 Heaven , and the like ; though thefe 
 thoughts never have any roote or long 
 refidence in their hearts, they quickly 
 glide away ; the word of God is not 
 rooted and implanted in their thoughts, 
 they are far from making it their exer* 
 B b 4 cife> 
 
^^6 San&if)tng Grace fills the mnde 
 
 cifc, to meditate nponthe LawofGo^ 
 day and night. 
 
 The thoughts of formall hypocrites 
 doe feed moft upon the comforts of this 
 prefent world and the fweetneffc of 
 their darling finne : they have a full 
 taft and prefent feeling of the pleafiires j 
 of their IWeet fin , and prelent poftfli- j 
 on of earthly contentments ; butnorer ; 
 all and (bund aflurance by laving faith, \ 
 and univerfality of fpirituall obedience, 
 of the joyes and glorious things of Hca- • 
 ven : and therefore they doe greedily | 
 follow and fix upon the prefent things | 
 of this life, with confcnt of their erring ^ 
 judgement, delight of heart, and moft ' \ 
 of their thoughts : but as for fpirituall a 
 affaires, the glory of God, that one ne- \ 
 cejfarj things the ftatc of their fbules, i 
 &c. Thefe things take up the thoughts j 
 ofhypocrits, but at reverfion, byacci- | 
 dent and very leldome : and when they i 
 they come into their hearts, their enter- \ 
 tainment is very cold and flrang, their a- j 
 bode fhort, and while they flay they j 
 are appreheiidcd and in joyed with much \ 
 wearineffe and weakneffe. 
 
 It is the fpeciall prerogative of fan- ; 
 ftificd men to have their hearts fill'd 
 with holy meditations : the thoughts : 
 
 are 
 
vpith holy Thoughts. 577 
 
 are never fo well and welcome to their i 
 
 hearts, as when they arc taken up with j 
 
 the deep myfteries of Gods word, and ! 
 
 with a holy wifedome ftudying how \ 
 
 they may exalt C^rifi^ and inlargc his < 
 
 kingdomc in thcmfelvcs and others. 
 That this is no idea or idle abftraftion ^ 
 
 that I now propofe, appears pregnantly 
 and plentifully in T>avids praftifc, who 
 notwithftanding the ftrong allurements 
 ordinarily incident to Princes Courts, \ 
 
 though the cares and government of a 
 Urge kingdome laiy upon him, and that i 
 
 he was ftill followed with troubles and j 
 
 vexations which might much have di- t^ 
 
 fturbed and diftrafted his thought^, yet 
 the Law of God did ftill principally take ^ 
 
 up his thoughts, and that day and night, '] 
 
 as himfelfe profefleth, Tfal. 119.97. 
 oh how love I thj Law, it is my wedita^ « 
 
 tioK contimallj. His thoughts did ni\"l ^5 
 feaft and fill themfelves all the d.iy long ] 
 
 upon the glorious truths of Gods word 
 with fweeteft fatisfadion : this is the ■ 
 
 pradife of all fanftificd men and wo- 
 men, they meditate upon the word of 
 Chrift moft contentedly and continually 
 bccaufe they love it far before and above ] 
 
 all earthly excellencies. I 
 
 I. They think upon the glorious pre- i 
 
 cepts I 
 
578 Sanutped perjons are jhU 
 
 cepts of the royall Law bccaufc therein 
 Gods holy will is manifefted. 
 
 2. Their thoughts doe feed upon the 
 exceeding great and f recto as fromifes of 
 the Gofpeljbccaufc in them with fpecial 
 fecurity arc conveyed to them all the-, 
 rich treafures of mercy and forgivenefs, 
 of fpiritual joy and peace, light and life, 
 Grace and glory. 
 
 3. They fpend their choyceft • 
 thoughts upon that rich and royall 
 fearle Jefus Chrift, their daily thoughts 
 with greateft Joyfulnes and oftenett me- 
 ditacion run after it and fwectly refrcfti 
 themfelves with the glory and com- 
 fort of it. 
 
 If a poore man upon the way fliould 
 finde a precious orient pearl, with what 
 greedinefs would his eyes gaze upon it ? 
 his excefTe of foy would eafily com- 
 mand and confine his fight to fuch a 
 rare enriching objcA, how would his 
 eyes and thoughts betaken therewith } 
 Even fo after a man by the hand of fa- 
 ying faith hath laid fure hold upon the 
 pearl of great price ^ C^^^fi^ with all'his' 
 fallnefleofGrace and glory; the heart 
 is prefently fo filled with holy aflfeftion 
 and admiration, that for ever after it 
 fpcnds the moft, the deareft, and the 
 
 nobleft 
 
of holy heavenly Thoyghtf. 579 
 
 |nobleft thoughts upon this heavenly 
 pearl : and the thoughts once one the 
 winge are (o cheared raifed and taken 
 with the fpirituall beauty thereof, that 
 they follow and fly up with concinuall 
 encreafe of fervency and longing, untill 
 they come unto the clear vifion, and 
 plenary poffefljon of it in heavenly 
 glory, and thofe endlefle joyes of the 
 life to come. 
 
 4. The Saints doe folace and fatiate 
 their hearts with thinking on that fur- 
 parting great love and fuperabundant 
 Grace of God appearing to their fouics 
 in Jefus Chrift : they arc never fo 
 fweetly fatisfied, as when they are me- 
 ditating upon the excellent beauty of 
 Gods glorious being, his infinite good- 
 nefle, and immeafurable greatnefle, and 
 thofe bottomlefle treafures that are hid- 
 den in Chrift. 
 
 5. They are much in the fore- 
 thoughtsof the glorious things to come. 
 That honour, holincfle, and bappinefle 
 that the Saints fhall have with Chrift in 
 the world to come ; thofe rivers of hea- 
 venly fleafures , and plemtude of joj^ 
 that they (hall enjoy in gods pre/ence 
 for evermore. 
 
 But the thoughts of all unregenerate 
 
 men 
 
men are earthly fcnfuall and finfull • 
 they are commonly either rooting in 
 the earth, or drowned inpleafures, or 
 running after preferment, or ranging up 
 and down idlely & prop^anly, or fruit- 
 , lefly melancholly. 
 
 Wherein doe the good thoughts of 
 *^v*» fandified men mainly differ from the 
 good thoughts of formall profeflbrs 
 and all kindc of unfanftified ones ? 
 %Anfw. It is evident that unfound profeflbrs 
 
 may have good thoughts fometimes, as -s 
 well as good affeAions, and fpeeches, J 
 which proceed from the thoughts; they 
 may have thoughts materially good, i 
 but not (piritually good. 
 
 Men may begin to have better J 
 thoughts of the Saints, and of the holy | 
 path then formerly ; & worfc thoughts I 
 of themfelves and their own wayes, yea 
 thoughts againft their old wayes ; yet 
 there is a vaft difference between the j 
 good thoughts of renewed men, and j 
 of the beft kinde of unrenewed j 
 men, j 
 
 I. They differ in the principle from | 
 whence they rife. The good thoughts ; 
 of formall hypocrits proceed either \, 
 from outward principles, as 
 
 I From the convincing power of 
 
 Cods 
 
fome good Thoughts. 581 
 
 Gods word which may fall upon them 
 with that convidion and terrour, that 
 it may fomewhat alter their thoughts 
 and affeftion?, and produce thoughts 
 of humiliation, of reforming their ways 
 &c. Their thoughts may taft of the good 
 word^ though ihey cannot feed upon 
 it. 
 
 2 From the ftrength of afBidions, 
 which may worke in them thoughts of 
 fccki^g God, and returning to him. p - ^ 
 
 3 The fpirit of God caftsinmany Ror.<.ii'ft, & 
 good thoughts into their hearts. Or 2. chap.^.1,2,4. 
 The good thoughts of formalifts and 
 temporaries proceed from principles of 
 
 nature improved affifted and raifed by 
 
 the addition ofcommongifts and graces ^izh. 6. 
 
 of the holy fpirit. 
 
 But the good thoughts of fandiRed 
 men proceed from a new living princi- 
 ple implanted in their hearts from the 
 holy Law put into their minds. Hcb S. 
 
 2. Good thoughts doe not lodge i«*Diftcrcncc. 
 with any fetled abode in the hearts of 
 hypocrites ; they paflc as ftrangers 
 through their mindes, they are as a bur- 
 den to them. If their thoughts doc 
 fometimes glance upon divine objeA$> 
 they arc quickly off againe ; good 
 thoughts in fuch men doc fpcnd their 
 
 life 
 
'82 Grace pxeihmansThonghts 
 
 life in their birth, as they arife, fo they 
 glide and paffc away without any fpi- 
 rituall fruit or profit to their ownc 
 foules. 
 
 But holy thoughts in holy men have 
 their conftant abode, they arc their dai- j 
 ly exercife and delight* the word of i 
 God dwels in their thoughts. J 
 
 Eightly , Sandifying grace fettles, 'i 
 faftens and keeps the minde upon good | 
 thoughts : there is a ftrange unfteadi- J 
 nelle and unfetledneffe in our hearts fo \ 
 far as they are fleftily : when they \ 
 have taken in and entertained good j 
 thoughts, yet they will not be long in- \ 
 tent on them, unleffe they be fixed and ) 
 cftabliftiedbyanAdofGracc. There] 
 is the greateft reafon that divine fpiri- 
 tuall things (hould attraft and draw out \ 
 the attention and intention of our 
 mindes. God is a mofl glorious Ibule- j 
 fatisfying objed,the thoughts of whofe \ 
 excellencies (hould (wallow up all x)ther ^ 
 thoughts : yet we may finde by fad , 
 experience that our minds are apt toj 
 be moft unfteady in our thoughts of 1 
 God. 
 
 2. Our thoughts are apt to beun-^ 
 liable and unfetled in all Religious per- 
 formances : As ! 
 
upon divine obje&s. 58} i 
 
 1 In prayer, when all earthly imper- ^ 
 tinent thoughts (hould ftand furthcft \ 
 off, yet how often doe they creep in, \ 
 and carry away our mindes from God, i 
 and from attending the prefent fer- 
 
 vicc. \ 
 
 2 When we are hearing Gods word 
 
 how unfixed are our thoughts ? how : 
 
 often doc they run out to worldly un- j 
 
 futable objeds ? But fo far as renewing \ 
 
 Grace prevailes and poflefTcth our 
 
 hearts, it healeth and mortifies this un- , 
 
 fteadinefle, and keeps our thoughts 
 
 clofc to divine objeAs. 
 
 2. Grace puts us upon the carefiill 
 and conftant ufe of all holy means and i 
 
 helps for the fetling and fixing of our 
 thoughts upon good things. ' ' 
 
 What means muft we ufe to fix and ^^P^ i 
 
 faften our minds to holy and profitable ^ 
 
 meditations ? 1 
 
 1. Cry unto the God of all Grace, tAnfw. 
 
 For ftrengthning ftablifhing Grace : let \ 
 
 as confefTc and bewaile our thought-un- il 
 
 fteadinefle, and entreat God to fix our i 
 
 thoughts on heavenly things. 
 
 2. In our dayly meditations let us 
 prefent variety of good objeAs to our 
 :houghts, that fo our mindes may walkc 
 from truth to truth, from promifeto 
 
 pro- 
 
1 84 orace tncfs a miy Kegtmem. 
 
 promife, from one precious objed to a- 
 nother. Variety of frefti ob jefts doe 
 much refrefh the minde. 
 
 3. We muft carefully guard our 
 outward fenfes, that they wandernot 
 after vanities : our eyes and eares arc 
 often the occalions of our thought- 
 wandrings. 
 
 Ninthly, Sandifying Grace fets up ^ 
 a holy Regiment in our thoughts and j 
 imaginations, it lets bounds to thcm^ j 
 and implants a heavenly wiledome to I 
 rule and over-rule them : this is the ] 
 peculiar prerogative of fandified me : 
 and fpeciall charafter of lincerehearts 
 For, 
 
 1. They alone doe hate and abhor 
 idle loofe wandring thoughts, of which j 
 tbrmall profeflbrs either take no notice \ 
 at allj or not much to heart. 
 
 2. Regenerate men doc eftablifti (as ^ 
 it were ) a gracious Government a- J 
 mongft their thoughts , to keep out "j 
 confufion, diforder, loofnefle, and re- J 
 bellion : theyfct bounds and limits to J 
 the multitudes of thoughts and imagi- : 
 nations that daily arife : they labour ' 
 CO keep them within the compafle of i 
 divine rules by creding a holy order of \ 
 rule and Government amongft them : ^ 
 
 They ; 
 
in the Thoughts. 385 
 
 They confine their Thoughts to a re- 
 verent and feeling meditation upon 
 Gods word and works ,• to a care of 
 confcionable managing the affaires of 
 their calling. 
 
 Onely fomecimes, but fparingly,with 
 many Cautions, exceptions, and feafo- 
 nableneffe, they let them out to honeft 
 Recreation. 
 
 Whatfoever Thought is wandring 
 without this compafle, or within it un- 
 fincere and fclfrfti, isfinfuU and exor- 
 bitant. If the Saints take any Thought 
 ftragling without thefe limit?, or any 
 inticers to vanities and impertinencics, 
 any obtrudeis and difturbers of the ho- 
 ly order and pe^.ce of their Thoughts, 
 they prefently apprehend them by the 
 vigilant eye ©f their fpirituall wifdome • 
 they examine them by the Law of God, 
 and condemn them in the Court of an 
 enjightned conference, and fo cut them 
 off in time by the power of Grace, and 
 ihtfwordofthffirity by repellipgand 
 cruftiing them at their firft rifing in 
 their hearts. 
 
 Many flatter themfelves from a con- 
 ceit of an imfojfibilitj of rn/ing their 
 Thoughts and imaginations , and arc 
 ready to lay all upon naturall weak- 
 C c neflcy' 
 
586 Grace turves all ohjt^^s and 
 
 neffe, &c. They think it impofiiWe to 
 order and over-power their Thoughts, 
 being fo divers in kind, fudden in their 
 motion, and fo innunierable in them- 
 felves. 
 
 But fuch muftknow. That if we be 
 truly fanftified, we have a new light, 
 life, and might from C^rift^ whereby 
 we are inabled to doe all that God 
 Commands, evangelically, Sanftificd 
 perfons have 
 
 1 Such a //g;k as difcovers not onely 
 dunghills, hut motes themfclves, even 
 the leaft flying imaginations, and aba- 
 feth their foules for them. 
 
 2 They have a new Divine ftrength 
 whereby they are able by degrees to 
 fubdue and Tub jcft their Thoughts to 
 Gods will : And if vainloofe Thoughts 
 preffe in upon them ( as they are as 
 bufie as little Flies in fummer)yet they 
 will not lodge them, but they caft them 
 out with hatred and horrour. 
 
 Tenthly, Sanftifying Grace im- 
 plants ability and aptneffe in the mind 
 to gather and extrad holy profitable 
 Thoughts out of all objefts that arc 
 prefented to It from all things that we 
 fee or hear. We are by nature barren 
 and empty of heavenly Thoughts; but 
 
 Cract 
 
oc cur cncies into fpiritn.tU Thoughts. ^87 
 
 Grace coming in doth fpi;ituali?:c our 
 
 minds,& the mind fo far as it is fpiritu- ; 
 
 al fpiritualizeth all objefts,ordinary ot- 
 
 cafionSi& occurencies^turning chem into i 
 
 heavenly, fpiritu ail Thoughts, and ufc* | 
 
 full Medications \ 
 
 1 A renewed heart is rcadyto raife ^ j 
 holy^Thoughts out of al 1 pro videntiall j 
 Ads of God. It is the property of ^ 
 godly wife men to Obferve the wort- p^-^j ^o-.laft ^ 
 dirfull rvorki that God doth for the fens \ 
 of men^ and to draw forth Divine me- 
 ditations out of all Divine difpcnfati- 
 
 ons. The mercies of God doe raife and \ 
 
 occafion thankful! obedient Thoughts ; 
 
 in their hearts. \ 
 
 2 Gracious hearts iot extraft hum- * 4 
 •ble meek fubmitcmg Thoughts out of ^ Sam.i^.ii. \ 
 all fufferings, croiTes, loiTes, pnd re- ^ 
 proachesthat lefallthem. What pre- ' 
 ciou5,praifefull,and contented Thoughts . • < 
 did fob i^lfc out of his fufferings ? But 7^^- ^'^^P« 
 carnall men extrad: Thoughts of dif- ^' ' ^' 
 content, murmuring, and complaint out .; 
 of their fufferings. ' ] 
 
 3 Grace teacheth the Saints to draw 
 
 forth and diftill holy, fpirituall, and ; 
 
 profitable Thoughts out of all Crea- ^^ 
 
 cures that are prefentcd to their eyes. ^ . 
 When they look up to the Heavens^ 
 
 C (; % iheir ; 
 
588 Saints doc fpritudli%e earthly 
 
 their hearts are raifed to think of the 
 infinite glory, wifedome, and power 
 ofGod. 
 
 2 When they fee the Sunfiit"^' think 
 of the Sun ofrightioufne^Cy and his pie- 
 
 ' nitude. ^ 
 
 3 When they behold fruitful! Trees^ 
 they think of the Trees of righteouf- 
 
 f iaL I. ^^ ^^^^ hring forth their fruit indue 
 
 feajon., ^ 1 
 
 4 When they fee Springs of water, 1 
 they are drawre to think of the well ofi 
 lives ^ and wnter of life, | 
 
 5 When they look upon their daily ■ 
 bread they think of the bread of life. \ 
 
 6 When they behold the grajfe^l 
 ^nd flowers of the field, they take occa- 
 fion to confider the brevity and uncer- ] 
 tainty of mans Kfe. 
 
 4 SanAified perfbns doe ftrivc to I 
 fpiritualize all earthly fenfible things in 1 
 their Thoughts. They make their fan- \ 
 cy ferviceable to them in fpiritualls. 
 When fancy fhall prefent earthly ho- 
 nours , pleafures , profits to their 
 Thoughts, they take advantage thereby ; 
 to raife their hearts higher, and to^ 
 think thus with themfelves. What is ■ 
 this to the true honour, to thofc endu- ^ 
 ring riches of glory,and thofc Rivers of] 
 
 purcft ] 
 
fcnjihle things in their Thono^hts. 589 
 
 pureft pleafures prepared in heaven? 
 A fandified heart will make every 
 Creature a Udder to heaven^ by extra- 
 fting heavenly Thoughts : It turnes 
 earthly things into heavenly Medicati- 
 ons: Here is a large field for our ima- 
 gination to walk in, with much fpiritu- 
 all gaine. 
 
 If a feaft be fo refrefhing,what is the 
 continuaH feaft ofaj^cod confcience^Vto. 
 15. 15. What are the fpintuall revive- 
 n^entsofthe Gofpel? If the meeting 
 of friends be fo comfortable, what will 
 the meeting together of the Saints in 
 heaven be ? If a dark Dungeon be fo 
 loathfome, what is the etcrnall Dunge- 
 on of darkneffe ? While we are In tlie 
 body, the foule hath not onely a necef- 
 fary, but a holy uk of the fancy, and 
 of fenfible things whereupon our ima- 
 gination worketh. What is the ufe of 
 the Sacraments, but to help ourfoulcs ^ 
 by our fenfes, and our faith by imagi- 
 nation ? Sometimes the mipiftring of 
 fome excellent Thought from whatwc 
 heare or fee, proves a great advantage 
 of fpirituall good to our foules. 
 
 Herein the power of fandiifying grace 
 
 appears, it makes our hearts fruitfiill in 
 
 thcfe heavenly extraftions : All ob- 
 
 C c 3 jefts. 
 
190 Grficefuites mens thoughts according to 
 
 l^dis^ accidents, ordinary occiir^ncies' 
 and opportunities, doeoccafion holy 
 ufefull thoughts in fanftified foiiles. 
 
 1 1 Renewing Grace inables us to 
 difcerne the various times andfeafons 
 of holy Thoughts, and wifely to fuite 
 them thereunto. Good Thoughts are 
 then the fruits of Grace, when they arc 
 feafonahle^ and fuitable to all occafions 
 offered by God, The dew of fanftif^'-^ 
 ing Grace falling upon us, doth fwcetly 
 feafon and foften our hearts, and put§ 
 them into a true fpiritiiall temper ; and 
 then our Thoughts areaftive and ad- 
 dreft with holy affeftions to apply 
 themfelves to the condition of the times^ 
 and variety of occafions offered for the 
 advancement of Gods gtory, and tl^e 
 advantage of our ow^nefoules. As 
 
 I In fad forrovvfuil Times, If Gods 
 judgements be threatned out of the 
 word, or executed from heaven upon 
 the Nation or place where we dwells 
 5'Vhen the Church wears her mourning 
 Garment, when iniquity, blafphemy, 
 errors , and damnable doftrincs doc 
 overflow throughout the Nation, in 
 fuch black and difinal days,the thoughts 
 of fanftified hearts are fuited and forted 
 knfwcrably^ they then willingly enter- 
 tain 
 
Jnc occapunj anuj caj uns vjj t:rcu oy ijOa, 591 
 
 tain Thoughts of forrow and fadncflc, 
 trouble and trembling, horrour and hu - 
 miliation. 
 
 2 In good and gladfome tinies,when 
 mercy and falvation are wifely and fea- 
 fonably proclaimed out of the word of 
 life, when Divine truth hath a free paf- 
 fage, fpreadsand profpers, when the 
 Churches of Chrift are in peace and pu- 
 rity, drc, they are then full of lightfome 
 joyfall,»and thankfull Thoughts. 
 
 But the Thoughts offormall Profef- 
 fors, though they arc fiird with glad- 
 nefle, or fadncfle, according to the in- 
 crcafe or decrcafe of their earthly com- 
 forts ; yet they are not much wrought 
 upon by fpirituall occurrences and occa- 
 (ions, either by Nationall mercies or 
 judgements; either by the profpering 
 of the Churches Caufe, and truth of 
 Chrift, or by the abounding of error & 
 iniquity in the places where they dwell, 
 fo they may be free from fuffering in • 
 their owne perfons and outward com- 
 forts, and their private temporall felici- 
 ty be not endangered by publick judge- 
 ments, their Thoughts continue dull 
 and formal!, without any extraordinary 
 imprcffion. 
 
 3 Grtce Tormeth and framcth our 
 
 C c 4 thoughts 
 
^9^ Grace frames onrThoughts jutahk 
 
 thoughts fuitable to that holy fpirituaH 
 reft that we keep upon the Lords Daj^ 
 which is our Chriftian S0hhatk This 
 is a maine triall of the fanftificatiori of 
 pur hearts, & finccrity of our thoughts, 
 when we doe carefully and cheerfully 
 entertain and obferve the holy Sabboth 
 with a feafonable fuitable frame of fan- 
 dified Thoughts 
 
 1 The Salb^ath-d^y is as it were the 
 Fajre-daj of the foul, wherein it (hould 
 furnifti it felfe with new fpirituall 
 ftrerigth, with more knowledge, grace, 
 and comfort in Gods Ordinances. 
 
 2 It is the fpirituall Feafi-daj where- 
 in our thoughts ftiould feed and fcaft 
 upon thofe glorious joyes,, heavenly 
 pleafures, and happy reft which never 
 (liall end, upon the precious Promifes 
 oftheGofpel. Upon this holy refting 
 day our Thoughts fhould be raifed up 
 to that reft of eternity that our foules 
 and bodies (hall enter into, when we 
 (hall fully reft from all our labours, 
 troubles, temptations , and turmoiles, - 
 wken we (hall fin no more, and forrow 
 no more. This is to fpiritualize the 
 Sabbath, when our Thoughts doe fo- 
 lace and fatiate themfelves in God our 
 Refting'fUce, and in the Refting-place 
 promifed by God. San- 
 
to tne noiy resTojtne Lords Uay. 595 
 
 Sanftified perfons doe not onely 
 cc^kfrcm ^ctK^ their owne wayes^ and Ifa. $8. ij. 
 feeking their owne rrills^ and fpc^kj^^ 
 a vaine word on that day *. but alfo in 
 feme good meafure they make it the 
 very delight of their he^rt?, and the 
 conftant work of th.eir though ts,to con- 
 ffcr^te the Cfmftian SMath as glori- 
 cvts to the Lrd. They doe not onely 
 give reft to their bodies, from worldly 
 bufineffc arid fcrvile works of their cal- 
 ling ; but i^lfo chey empty their heart?, 
 and difburden their Thoughts of all 
 earthly cares, that fo they may whol- 
 ly attend and entertainc the holy moti- 
 ons of Gods fpirit, and fpend their 
 Thoughts in holy extraordinary medi- 
 tations, fuiting the holy Fcaft-day of 
 their foules. 
 
 I grant, that the holieft men living 
 come fhort of that height of thought- 
 holinefTe, and uprightnefTe, that the 
 Royall Law requires : But • 
 
 I It is the piirpofe^ bent, and long- 
 ing defire of their hearts to keep the 
 Lords daj holy in all their Thoughts ; 
 their aime is to order every Thought 
 according to the Law of the Chriftian 
 Sabbath. 
 
 2 They 
 
2 Tbey cry unto God to fill and 
 fand:ific their Thoughts. 
 
 3 They doe carneftly endeavour af- 
 ter that holy heavenly frame of 
 Thoughts that is futable to the Lords 
 holy day. 
 
 4 They have a fore-vigilancy, and 
 an after forrowj if at any time they 
 be turned awry from this Thought- 
 holineffe, by company, or theicowne 
 corruption, they ^re much grieved for 
 it, they repent, andfeekiuntoGodto 
 pardon their finspaft, andtopoffeffc 
 their hearts with more confcience, care 
 and circumfpeftion for time to come. 
 But formall ProfefTors though they 
 may on the Lords daj abftain from their 
 fcrvile labours , from their ordinary 
 fins and vanities, and may outwardly 
 and cuftomarily perform Religious du- 
 ties,and may have fome good thoughts 
 futable to the bare folcmnity of the 
 
 « ^ime,yct they cannot poilibly make the 
 ^abbath the delight of their hearts^ as is 
 lf4, 5f , 15. i-^qu[rec|;they cannot keep a Sabboth in 
 their thoughts, by holy heavenly medi- 
 tations futable to the fpiritual reft of that 
 da^;they cannot feparate theirthoughts 
 from earthly affaires and fenfuallcon- 
 leotments i they cannot keep them off 
 
 from 
 
firom wcek-daycs bufincfles, nor keep 
 them in to Divine meditations on the 
 Lords day. The heft of unregenerate 
 men cannot endure an entire and exad 
 keeping of the Sabbath^ it is not a Jh-^ 
 hiUe to their hearcs,and the ;oy of their 
 Thoughts. 
 
 1 2 Grace teacheth us to fill up the 
 vacuities or empty places of our Time 
 with holy thoughts and heavenly me- 
 ditations. 
 
 For the clearing up of this truth,takc 
 knowledge of thefefoure things. 
 
 ' I The whole time of a Chriftians 
 life is a time of doing the will of God. 
 There is no time for idle irregular 
 thoughts or aftions ; there is no time 
 for finning^ no time for the mind to 
 ftand idle 
 
 2 There be certain paufes and cefTa- 
 cipri times wherein we fit down and are 
 not employed in body or mind, as at 
 other times. We have our vacations^ ^ 
 our leifure-times, wherein we are not 
 bufied in the work of our Calling, or in 
 Religious duties, as prayer, reading, (^r. 
 
 3 At fuch times commonly we have 
 our word Thoughts : Our minds arc 
 never worf imployed,then when we are 
 out of employment ; Our vacant times 
 
 .arc 
 
39 6 saints aoejpena tnetr fontaryj eajotts 
 
 arc our moft dangerous times ; for then 
 vain eartfhly exorbitant Thoughts doe 
 moft break in upon us, and moft ftrong- 
 ly prevaiie. Thefe are the times where- 
 in (infull thoughts, and Satanicali inje- 
 ftions doe moft intrude and throng in 
 upon us. 
 
 4 Grace coming into our foules be- 
 gets a holy care and conftant endea- 
 vour to fill up thefe ^mftj times with 
 heavenly and profitable Thoughts. It 
 is a maine duty in our exaft walking, 
 and a fpeciall ad: of true wifedome, to 
 redeem thefe vacant times from vanity, 
 a.nd iniquity, H^hef, 5. 15, 16. See 
 that jee walke circumfpeBly , not as 
 f doles, hut as wife, redeeming the time^ ' 
 hecaufe the dayes are evill. ' 
 Qo\ 4 ^« Thefe empty fp^re times are oppor- 
 
 tunities for holy fpirituair Thoughts; 
 Therefore it muft be our wifedome 
 I To redeem thefe vacant Times 
 ^ from fin, Satan, and the world, that \ 
 . have fo often enflaveq them, and have 
 filled them up with loofe prophanc 
 Thoughts. 
 
 z It muft be our continuall care to 
 fill up our leifure fpare times with fan- 
 ftified meditations. Spirituall things 
 that really conduce to the fervice of 
 
 God, 
 
in good 7honghts. ^^j 
 
 Cod, and moft needy concern us in 
 refped of our ctcrnall eftaces, arc c 
 nough to fill up all our Thoughts in 
 our vacant feafons, if every houre had 
 the length of a day. They that doc 
 not wifely redeem their leifure times, 
 and fpend them In Divine profitable 
 meditations, are the greateft fpentrifFs 
 and wafters in the world ;^for time once 
 paft can never be recalled ; opportu- 
 nity being loft can never be regained. 
 
 13 Sanftilfying Grace teacheth us 
 to fpend our folitary times in holy pre- 
 cious and profitable Thoughts. 
 
 I In our folitary feafons, wlien we 
 are alone by our felves, wichdrawnc 
 from all company, we have the fitteft 
 frecft opportunities for Divine medita- 
 tions, and thought-converfings with 
 God. 
 
 2 At fuch times we are in greateft dan- 
 ger to be befet and affauked with vainc ' > 
 fooliih noyfome Thoughts from the 
 flefti within us, and with Satanicall in- 
 jedions from without ;therefore Grace 
 being implanted In our foules , doth 
 quicken us to a conftant pradicc of 
 thefe three Rulcs,which arc of precious 
 confcquencc. 
 
9q8 Grace teacheth us iofpendour 
 
 i It teacheth us to fingle out fomc 
 fpecial Divine profitable matter where- 
 on to fix our Th0ughts all the while ] 
 we are alone, that thereby \ 
 
 1 We may prevent and avoid the \ 
 ordinary intrufion of idle impure ; 
 Thought$,and impertinent wandrings. .;; 
 
 2 That we may not be /guilty of \ 
 wofull trifling out and wafting our pre» ; 
 cioustime. 
 
 3 That we may keep our minds and ■ 
 all the powers of the foulein holy afti- 
 on and imployment, that our Thoughts 
 may not grate and grind one another, ] 
 and fo waft chemfelves in a barren me- 
 lancholly. Whenfoever we are alone, j 
 we have a fit opportunity to reffeft up-. \ 
 on our felves, to commune with our ^^ 
 owne hearts, to enter into fcrious ^ 
 Thoughtsof expoftulation and exami- \ 
 nation concerning our fpirituall eftatcs, ' 
 
 ^ Oh my foule ! how ftands the cafe J 
 with thee in refpcA of thine etcrnallj 
 cftate ? What aflurance haft thou of '^ 
 propriety in Chrift fefpu^oftby pardon \ 
 by his blood, of thy new-birth by his ,; 
 Spirit ? What growth doeft thou find i 
 in grace ? What weakning of fin, what ■ 
 ftrengthning of graces doeft thou find : 
 finCe the receiving of the Lords Spsf-. ■ 
 
I folitary times in Divine meditations.- 599 
 
 per ? What haft thou gained by fuch a ' 
 Sermon? What viftory haft thou ob- 
 tained over that particular fin which 
 moft affaulteth thee ? How haft thou 
 fcrved God in and with thy houfe ? 
 
 2 In our alone times we muft confi- 
 der what fpeciall fins doc moft fight 
 againft our foules, and interrupt our 
 peace, and cry unto God with extraor- 
 dinary intention of fpirit/or mortifying 
 Grace. 
 
 3 We have now fit opportunity to 
 fall into praifefuil admiring Thoughts 
 of God, his fupcrabundant grace and 
 mercy 5 wifdomc and all-fufficiency,c^f. 
 or into fome other holy meditation. 
 
 4 After we have fpent fome time in 
 heavenly meditation, we may bufie our 
 Thoughts about fome lawfull affaires 
 of our Calling. 
 
 2 Grace teacheth us to withftand i*^*!c. 
 and repell with all godly jealoufie and t ^ > 
 care two dangerous evills. 
 
 I Thoughts of pleafures from our 
 youthful! fins, and unregenerate time, 
 which at fuch folitary fcafons are ready 
 to make re-entry and return into our 
 foules, and doe ftrive with much eager- 
 neffe, being afliftcd with the DevilU 
 craft, CO rc-uifnare and pollute us with 
 
 fcnfuall 
 
400 tFe mHJirepell all deli ghi full 'thoHghtf 
 
 fenfuall fikh and folly, and renewed 
 ^e?'tfrfwmK/i« guikinefle. Ic is a provoking fin to 
 ctrde'tnMgyp' th,^^}^ of old defilemcncj with new dc- 
 Zr %?- i^ghc ; this IS to return into ^^jpt in 
 kfMnh6.2i. our hearts. 
 
 quern ergofru- In this cafe Grace makes us exceed- 
 Hum, Sec, in(i fearfrJl and vigilant, leaftthe De- 
 Auguftm. ^;Y transforming himfelfe Aiould de- 
 lude us in the glory of an Angel j and 
 by the flafties of his counterfeit light, 
 caft into our hearts fome fecret fparks 
 of luft ; for in our folitary mnfings we 
 inay recall and think of the abominati- 
 ons of our former wayes^ efpecially of 
 that fin that was our darling delight^ 
 upon purpofe to lament, bewaile, and 
 abhor our felves for them, thinking to 
 be more ferioully hujibled for them; 
 fnd yet without a very watchful! eye, 
 the Devill caftuig in fome fecret 
 Thoughts of wonted finfull fweetnefle ; 
 ^ '^ '^ That which was- intended by us for a 
 il«?W4ri Wo renewing and re-aAlng of repentance, 
 traKJAnaf foe- ^^y ^uifedly end in thc re-ad: rng of 
 ^!arnau!m ^'^ Ans , and re-injoyment of filthy 
 Yuptionesanh^ pleafures in our Thoughts Grace cc- 
 '^ej^ nonquof ming into mensfoules breaks thc very 
 easamsm, fed heart of that fweet fin of their carnall 
 DcuT^euJ' eftate, and their hearts from all delight- 
 Aug. Confer ^^'1 Thoughts thereof. And as in a 
 lib, 2. befieged 
 
of old fins in onrfolitdrjfeafons. 40 1 j 
 
 bcficgcd City, where the grcatcft and ! 
 
 moft dangerous breach is made, there 
 
 the Inhabitants concur with chief eft care 
 
 and higheft refolution to fortifie and 
 
 make refiftance :Even fo,fith the Saints j 
 
 know that before their calling , their | 
 
 delightfull darling fin did raoft fearfully | 
 
 waft their foulcs, and wound their con- 
 
 fciences : they fet their thoughts with ] 
 
 ftrongefl: refolution, and much indigna- l 
 
 lion to refift and repell , abominate \ 
 
 and abandon all delightfull thoughts of 
 
 that fin. 
 
 2 Grace makes men carefull at fuch ! 
 
 folitary times that they doe not ad a- j 
 
 ny new fin in their thoughts and Ima- 
 ginations,a$ fi ns of fpeculative wanton- i 
 
 jneffe, worldlineflc, ambition, revenge, ! 
 
 difcontent, difhonouring Gods provi- 
 dence, by unneceflary miftruftfijll fore- 
 xaftings of fearful accidents upon them- p^ ; 
 
 felvcs, families, pofterity, goods, and lr\ 
 Nation,^c. Some Sons oi'BclUl there { 
 
 are, who make no confcience of afting 
 all manner of uncleannefre,and horrible 1 
 
 pollutions in their hearts, by the mecr \ 
 
 work of imagination: Yet, many who 
 carry a counterfeit heaven in their out- -■ 
 
 ward behaviour, doe harbour execrable ,; 
 
 hells in their thoughts. 
 
 D d 3 Sacif 
 
401 Codiy men torn to be atone ^ that 
 
 i"^ Etilc* 3 Sandifying Grace teaches us to 
 
 make ufe of chefe folicary times as gol- 
 den opportunities for Divine conference 
 and contifortable converfe with our God 
 in fecret. It drawes up our thoughts to 
 a fummary view, and ferious confi^era* 
 tion of thofe great mercies that God 
 multiplies upon us j and fills our hearts 
 with many joyfiill, lowly, and moft 
 thankfull thoughts. Grace feafons fome 
 part of our folitary time with holy mu- 
 fings and foule-talkings with God ; and 
 this is a clear charader whereby the 
 Saints are differenced from the bed of 
 carnal! men- 
 
 Morall pcrfons and formall profcf- 
 fors cannot thus fill np their folitary 
 times with holy Meditations ; yea, of 
 all things they love not to be aloae for 
 thought-fpeakings with God, and with 
 ') their owne hearts. They may affed 
 folitarineflc upon fome private bufinefs , 
 for the more profound contriving of 
 worldly matters, for amorcfirce, but 
 filthy ading of heart-adulteries, and 
 thought-fornication : to feed upon dull 
 ^nd fruitlefle melanchoUy, to let their 
 thoughts range and run riot into a 
 world ofvainc imaginations: But to 
 be ^onc oncly for fhis purpQfc^ that 
 
 ( 
 
tQcy may be more n'ith God. 403 
 
 ihc sniadc snay more freely fix upon 
 Divine objefts, and impartially enquire 
 into the fpirituall eftatc cf their foules, 
 they cannot they will not endure it : 
 But godly men delight to be alone^that 
 they may be more with God, and have 
 more freedome for godly thoughts. 
 
 14 Sanctifying Grace teachech ui 
 to Tvatch over our thLftghts continually^ 
 with holy wifedomeand godly jealou- 
 fie. Our hearts are like to abeftegcd 
 City, liable every moment, both to ic- 
 ward commorioiis and rifings, and out* 
 ward aflaulrs. 
 
 1 The fcuntaine of Original! cor- 
 r^iption, though the main itrcam zvA 
 bloody ifllie be flayed and flopped by 
 the fanditying power of Chrifls death, 
 yet it doth ftill bubble up rebcUioudy, 
 into vaine loofe impure thoughts. 
 
 2 The Devil watchcth all opportu- 
 nities to caft in \\\s fiery darts to fet Ofir 
 thoughts all in combuftion, and to fill 
 them with fiery lulls ; therefore we 
 ought to fet a watchfiill Guard over 
 
 our thought?, and Keef our hearts a- ^^^' ^' * J' 
 hove all kiepKg, as we are commanded. 
 We muft Guard and keep our thoughts 
 more then any thing that is watched or 
 |iwrd«i, whether City, houfc, or trca- 
 
 iC 
 
404 Grace fets a cmtinmll watch 
 
 fure ; The eye of vigilancy fliould ne- 
 ver be off from our hcarts.The thoughts 
 are the entry of mans heart, and tbcrc- 
 fdremuftbe kept with aftrorgguard. 
 As they that would keep cur Theeves, 
 doe ftrorgly guard the entry of their 
 houfe, fo they that would preferve their 
 hearts from thecvifti lufts, mutt careful- 
 ly keep their thoughts. If this entry 
 be uTi guarded, there is a free paffagc 
 for Devils and all defiling fins to enter 
 into mens foules. 
 
 The hearts of moral! men and formal 
 profcflbrs lies commonly open with- 
 out fpeciall guard and fettled govern- 
 ment: Though their words may be 
 watched over, and their outward ^^i-j 
 ens reformed, yet they cannot endure 1 
 the reftraint and regulation of their In- 
 ward thoughts and imaginations. The 
 "^'^ continuall confinement and keeping in 
 ( \ their thoughts by a narrow watch, is a 
 yoke that they cannot bear. It may 
 be out of Principles of naturall light, 
 and fomc general! a pprehenfions of the 
 powers of the vpQrld to ccme; they may 
 be fo far carefull about their thoughts, 
 that if fome kind of black and raon- 
 ftrous thoughts doc jrife np , inticing 
 them to groflc and infamous fin$,whrch 
 
 would 
 
over our Thoughts. 40$ 
 
 would bring an odious blot upen their 
 mmes, or danger in the world^or breed 
 much cerrour and torture in their con- 
 fcicnccs,chey prefently fct againft them, 
 abandon and expel 1 them. 
 
 Thus formalifts may have a flight 
 fuperficiallmif- guided care, and over- 
 fight of their thoughts at fomc times, 
 but they cannot make i: their chief 
 and continuall care to watch over all 
 their thoughts at all times, becaufe the 
 ijl'fyfierj ofiniqmtj worki*- g in their 
 thoughts, was never yet opened to them 
 by the power and light of faving grace. 
 The keeping of their hearts is to them 
 the laft and leaft of a thoufand cares. 
 
 But all fanftified perfons make ic 
 the greateft care, and one of their chic- 
 feft Chriftian labours, to guard their 
 hearts, and guide their thoughts, and 
 to keep them alwayes in a holy humble ;jf^ 
 heavenly frame. Our hearts will not ' "^ 
 keep in order and frame one moment, 
 without a ftrid watch and guard. The 
 hearts of careleflTe men are like a River 
 that hath no bounds nor banks, which 
 runs out every way. We may take a 
 view of this fandified watch that grace 
 fcts over the thoughts , in thcfc five 
 Points. 
 
 D d 3 Grace 
 
40 6 fVe musi watch over our Thoughts \ 
 
 Grace tcachcth us to keep a conti- \ 
 nuall watch over our thoughts. \ 
 
 I That wc may timely difc0ver,and i 
 wifely defeat the Devils ftratagcms and:; 
 policies, whereby he labours to take \ 
 and corrupt our thoughts. 
 
 I Somecimcs he aflaults us by fugr J 
 geftions railed from the occalions and ; 
 lidvantagc of ; 
 
 1 Our mturall Conftitution and i 
 temper, . | 
 
 2 Of our outward temporal! condir i 
 tion,cither proiperity or poverty, j 
 honour or contempt. 
 
 5 Of our infancy or growth, weak- 
 nefle or ftrcngth in Chriftia- 
 nity j 
 
 4 Of our particular calling, com-r ! 
 pany, place where wc dwell, or j 
 ^'^ thclikc^. 
 
 / \ 2 Somecimes Satan fexs upon u% \ 
 with his owne more fearfiill immediate I 
 injcAiong, which are divers. Sometimes ; 
 he comes addrett in bis owne likcne0e, % 
 . and helliih blacknefle, as when he ^afts ' 
 into mans mind thoughts of difl:rult,and \ 
 doubting about the truth of heaven, j 
 and of the heavenly word of Qod,con- \ 
 cerning the certaiilty of the Divine ^^- "\ 
 ing^ pi Cods providjcncc and omnifei- • 
 
 cncc. A 
 
to repeil SdSanS mjeUiens. 407 
 
 cncc.For fuch hclllfti horrible thoughts 
 ^ thcfc againft God and his glorious 
 truth, arc fomctimes offrcd to the moft 
 fanftified foulcs : But they doc not 
 Tvrcftlc or difputc with thcfc hcll-brcd 
 thoughts ; they doc not mufe upon 
 them, they doe not rcafonand p^rly 
 with them, nor pore upon them ; for 
 thence perhaps would follow fome in- 
 clinations to Athcifme, prophanenefT?^ 
 and other fearfull confequences. But 
 at the very firft approach and appear- 
 ing of thofc monftrous thoughts, they 
 abandon and abominate them to the 
 very pit of hell, whence they came ; 
 They cry unto God againft them, and 
 are much humbled by them, and thence 
 clearly fee they arc none of theirs, but 
 the T>€vills 
 
 2 If the Devil prevaile not in this 
 ugly black (hapc, he at other times ^ 
 puts on the glory of an tyir^gel^ andi^ 
 perhaps may bring into our minds goodr 
 things, but unfeaionably, that thereby 
 he may deprive us of fome greater 
 good ; as at the Preaching of the word, 
 he will caft into our minds good me- 
 ditations, that fo he may take off our 
 attention, and take away the precious 
 feed from us. With thefeanda thou- 
 D d 4 faoJ 
 
4c8 Sawts reJUi delightfuU Thoughts 
 
 fand more fuch like rcxations and forcf 
 troubles in their tboughts.Satan purfucs 
 and pcrplexeth the people of Chrift. 
 N 2 Sandifying Grace fets a ftrong 
 watch oyer our hearts to refiit and 
 repell all delightfiill thoughts of old 
 fins, that our foules be not rc-infefted 
 with the remembrance of former (in- 
 full pleafures ; for as often as we think 
 epon the paffages and cifcumftanccs of 
 fins paft, with a new delight, our foules 
 are defiled with a new ftaine, and fill'd 
 'with more guiltinefTe. The fenfuall 
 fweetneffe of mens bofoitie (ins hath 
 taken fuch plenary pofTeffion of their 
 aflFcftions in the time of their ignorance, 
 that it will be tempting and folliciting 
 of the Saints with continuall baites and 
 allurements, that if it cannot driw them 
 to the re-committing of the outward 
 ^\ ad, yet it will ftrongly intice to the en- 
 /'^'Voyment of it in their thoughts : And 
 ifthey be not exceeding watchfull con- 
 tinually, it will prefentiy enfnare an4 
 take their thoughts. 
 
 ^Herc then is the difficult ad of holy 
 Wiftdome, and watchfull neffe over the 
 thoughts, that we have learned to^b- 
 hor and repell all allurements of old 
 finfuU plcafurc.% and to fmothcr the 
 
 very 
 
of old ftnnes. ^ O f 
 
 wry firft motions that would draw ug 
 to dclightfull thoughts thereof, by con- 
 fidcring of the many wounds thofe fins 
 have formerly given to Chrift, and to 
 our owne foules. This is a furc evi- 
 dence of much growth in grace, when 
 we are able to thick of old fins without 
 new delight, when we can reprefcnt 
 them to our minds onely for renewing 
 of repentance, and deeper humiliation, 
 and then difmiffe them with loathing 
 and hatred. It is one of the Devils 
 deepeft deceits and dcfigncs, whereby 
 fometimes he is too hard for the wifeft 
 Saints, he labours to corrupt their affe- 
 Aions with the thoughts of the bofome 
 fin of their carnall eftate. 
 
 3 Grace fets a continuall watch over 
 the thoughts, to difcover the firft ftir- 
 rings of fin in our hearts, and fo to 
 crufh andcrucifie all evill thoughts in y^ 
 their firft rifing : Ic tencheth us to hold/^ 
 a waking jealous eye over thofe many 
 baites and lores which come fron re- 
 maining corruption ; and to repell and 
 fuppreflc every exorbitant thought 
 which drawcs to fin at the firft moving 
 thereof. 
 
 Sanftified perfons doe labour by all 
 means to flop and ftific the firft finfull 
 
 fenfuall 
 
 I 
 
41 o ^^ ^^fi t»atch to eruflj evrll Thought f 
 
 fcnfuall thought, and to crufh thcfe 
 young Ceckfitriccs while they arc in 
 hatching, to noortific (in at its firft ap^ 
 pcaring in their thoughts. They know 
 full well, that if they doc not finothcr 
 and furprifc cvill thoughts at their firft 
 ftirring in their minds, they will pre- 
 fently corrupt their underftanding, the 
 underftanding their wills, the will the 
 affcAions, and their affeftionsonce en- 
 raged, and haying the rcines ( like wild 
 Horfes) will carry them headlong in- 
 to abundance of fins. Oh what a world 
 of mifchief and mifery doc raen bring 
 upon thenifelves by giving way to the 
 lirft wicked thought ? Sin is like Eliah 
 his cloudy at the firft fmall, but afters- 
 wards it covers the whole heaven: 
 Deeply then doth it concerne us with 
 jcaloufie and trembling, narrowly and 
 
 >.^ continually to watch and take notice of 
 Y^ the firft motions of our hearts, to tread 
 downc cvill thoughts as foon as they 
 arife, not fuffering them to ftay or take 
 any place in our minds, Wc muft (hut 
 she door againft vaine thoughts,and not 
 give them the Icaft entrance : We muft 
 not admit them, and then difputc witii 
 them. 
 Sinfcll thoughts arc the fore-runners 
 
 of 
 
at their firfl rifing. 41 1 
 
 of much fin coming ?.ftcr : Men had 
 never come to fuch a height of fin, if 
 evill thoughts had not led the way; 
 they prepare the way, they op-n the 
 i;oor and let in all other fins. Corrupt 
 thoughts arc of a moft contagious na- 
 ture, they are mcnsfms^ fmres^ and 
 fcnurges^ in that their hearts are aflfcd:- 
 ed and i^nfedcd with them : All the e- 
 vill which is in their ?.ffections, adions^ 
 and fpecches, begins in their thoughts : 
 Thitt rfhich is Uft in their workf^ is -.L-.^ 
 first iri their thought Sin is conceired r-jv^i^-^ / 
 in their minds,beforc it is brought forth njmDH 
 into practice. The Devil cannot work y^D 
 
 his will upon mens affeSion?, or pre- HK^^an 
 vailc over the will but by the thoughts, jf^nu 
 
 1 A finfull thought is caft into their Col. u 
 mind. 
 
 2 This evill thought begins to draw 
 the heart afide from the confideratioaY^P^ 
 of Gods all-fcarching eye, to the fight' 
 and furvcy of the pleafures and profits 
 pffin. 
 
 3 It having the heart now by it felf, 
 allures, inticeth, and perfvvades it to 
 confent, holding a conference with the- 
 will about the fcnfuall fwcetncflc and 
 contentment which is to be found in 
 earthly pleafures, riches, honours. 
 
 4Thcn 
 
41 3 ^^ ^^fi teat eh &ver cur 7 bought s 
 
 4 Then the rviS entertaincs the evilf 
 motion, confents and complies; and 
 now fin is coiiipieaced and finifhed in 
 their hearts^though ic never break forth 
 outwardly. 
 
 5 Their A^eBions add heate and 
 ftrcngth, their heart travels with ini- 
 quity, and fo by the help of opportuni- 
 ty fin is brought forth in the r vifiblc 
 converfations : Then followes the of- 
 ten afting the fame fin with delight, 
 whence the heart of man is wotuUy 
 hardncd, and totally turned into fin, 
 and fo the finner now fitted for deftru- 
 dion. Ifwedocnot ftopand ftiflefin 
 when it firftftirsinour thooglL^ we 
 are in danger of falling by degrees into 
 the depth of fin, and we know not 
 whether ever we ih ill ftop or (lay un- 
 till we coTxe to the depth of hell. 
 
 *^"^^ . Therefore we muft watch to difcover 
 ^\vcA fupprcffe every evill thought at its 
 firft moving, efpecially thofe which are 
 moft fundamentally which are the prin- 
 cipall roots out of which others doc 
 rife, as doubting, qucftioning thoughts 
 of Gods providence, and care of his 
 children, of his omnifcience, omniprcf- 
 fence, juftlce, c^c. Thoughts of defer- 
 ring duties , (lighting Ordinances : 
 
 Thought! 
 
in Reltgiouf performance r. ^ j j 
 
 Thoughts againft the neccflity of cir- Ephcf s. i$. 
 ciimfpeft walking, c/r. When thcfc 
 andfuch like Athcifticall thoughts and 
 principles of Satans, doe take place in 
 mens hearts, they keepe out good 
 thoughts, and block up their fouies a- 
 gainft the entrance of foule-faving 
 truchs,aitd do corrup: all their thoughtf 
 md vvayes. 
 
 4^ Sanftif^ing Grace fets a watch o- 
 vcr our thoughts in the performance of 
 all holy dudc3. 
 
 X To keep out all loofc wandring 
 wicked thoughts that they doc not en- 
 ter in to diftrad and difturb us in Gods 
 work; therefore we are commanded 
 to w^tch untopr^jer, and in prayer, t§ 
 w^tch and pray. We mull watch in 
 hearing Gods word, fee a ftrong Guard 
 at the doore of our hearts , and the 
 windowes of the foule, that no worldly %»r^ 
 diftrading thoughts come in to take ofj ;, 
 the attention and intention of our 
 minds in good performances. 
 
 2 To keep out unfeafonableimpef- 
 tinent good thoughts in icligious per- 
 formances. Thoughts materially good^ 
 when they break their r:'nks, and come 
 into the mind diforderly, out of their 
 due feafon and place, arc finfuU. Wc 
 
 are 
 
A\jL '^^ ^ ^//y*- f^rt^k^t ^ainc Mrjiu 
 
 arc apt to think of good things unfca- 
 fonably, and unfuitably to the prefent 
 fcrvice ; as when we arc in the ad: of 
 hearing Godsword^ or prayer, fame 
 good thing that we had heard or read 
 formerly, feme good note that we had 
 forgotten, will now readily offer it felfc 
 to our thoughts, whereby our minds 
 arc diftrafted , diverted , and carried 
 away from the prefent performance , 
 and ourgood works weakned and cor- 
 rupted. 
 
 2 This mif-placing of good thoughts 
 proceeds from our corrupt Natures^ 
 whereby we are apt to fix our thoughts 
 upon any thing rather then what God 
 at prefent calls unto. 
 
 3 It is the grand policy of our ad- 
 verfary the Devil to caft in good things 
 into our minds unfeafonably in hearing 
 the word, or prayer, thereby to take 
 
 ^ off the attention of our minds from the 
 ^prefent duty, and fo to lame our facri- 
 fice. He knowes that wicked thoughts 
 will be abhorred and rejefted by goily 
 men, but good things injcded may 
 more eafily have admiffion and recep- 
 tion with them. 
 
 5 Grace teacheth us to watch over 
 0ur hcartg continually, that wc may be 
 
 ready 
 
chcrijb good Ikoughts. 415 
 
 ready to give a wife and humble enter- 
 tainment CO the holy motions of Gods 
 bleffed fpirit. There be good houres 
 and good meflcngers of Gods fending, 
 golden opportunities, wherein he ufcrh 
 to give a meeting to his Children, and 
 breaths good thoughts into them, thefc 
 we muft embrace and cherilh ; for as 
 carnall men doe freely admit and em- 
 brace eardily corrupt thoughts ; boc 
 they rejj A and fuppreffe good raotioni 
 and ftirrings that tend to repentance, 
 and mortification : fo renewed men 
 ftrivc to fhut out vainc thoughts ; but 
 they fincerely defirc with fpeciall reve- 
 rence and all holy grecdinefTe to enter- 
 tain all good motions put into their 
 hearts by Gods Spirit, howfocvcr occa- 
 fioncd, whether by the Miniftry of the 
 word, reading the Scriptures, Chriftian 
 admonition, or by fome extraordinary ^,, 
 mercy or affliction any way at any j'\ 
 time they highly eftecm all good raoti-^ 
 ons grounded on the word of God ; 
 they feed and improve them to the ut- 
 moft, with mcditation,prayer, praftice. 
 If men begin once to ncglcd godly mo- 
 dons, by degrees thc^ frieve the blef- 
 fed Spirit, at length they qnench thi 
 Spirih Qqi (}9(b of^fio punifli mem 
 
 (Ughcinf^ 
 
flighting of thcfc heavenly motions, by 
 leaving them to the vanity of their own 
 thoughts, and to Satans horrid injc- 
 ftio»s. 
 
 1 5 Grace begets a holy jcaloufic 
 and fufpition of our owne hearts and 
 thoughts ; and this doth exceedingly 
 quicken and ftrcngthen oiir fpirituall 
 vigilancy. There is itill much deceit in 
 
 }f f, i 7. 9, 
 
 our hearts, fo far as they are carnall, 
 and though vvc hare taken up refoluti- 
 ons to watch over our thoughts, yet 
 fin is apt to break in and captivate our 
 thoughts, if we be felfe-confident.They 
 that are moft fufpitious of their owne 
 hearts, are leaft overtaken with cyill 
 thoughts,becaufe fuchare much in pray- 
 tt unto God, and refting upon God, 
 from whom they receive ftrength to 
 lland and withftand finfull thoughts , 
 
 ^ and Satanicall injeftions. 
 
 y^ 16 SanAifying Grace raifeth high 
 ^.and holy thoughts for the advancement 
 of Gods glory, and the fpirituall ad- 
 jrantagc of out owne and others 
 ibules. The thoughts of gracious per- 
 ibns arc ordinarily working for the 
 promoting of Gods fervice, and good 
 caufcs, for the procuring of true good 
 lothcjir brethren^ efpeeially in fpirku- 
 
 alls^ 
 
of our Though IS. 4. 1 7 
 
 alls , for the encrcafing of Grace in 
 thcmfelves, and fpirituall affuranceand 
 comfort againft the day of triall ^ for 
 the kseftng of a, good confciencc in all 
 things, and the ad;; g ot fclf-deniall. 
 
 But the Thoughts of ca^nall men arc 
 all for felf-enJs, and felfe-fuisfftions, 
 how to grc great things fjr cliemfelvcs 
 in tliis world, and to be great in the o- 
 pinion of others, and to fullfill their 
 fleflily lufts. They that fpend rheir ^o«' U* i4- 
 thoughts and ftudies {ox felfe^ov^' they 
 may fatisfie their owne finfull affefti- 
 0ns, and attain their carnall ends, are 
 fuperlative finners, they are Maftersof 
 the Art of finning. We have an ele- 
 gi^.nt expre/lion m 7^rr;z/. 24. 8. The 
 nmn thJt thinkith to doe evill ^ thej Pior. 24.8. 
 Jha/l ca/I him a Lord of mckednejfe { fo Jt!?!!^! 
 the words are in the Hebrew. ) That yin^ 
 is, the man that bends his thoughts to '^m^j ^^ 
 fulifiilhis owne finfull defi res and cor- yj-^Qfa 
 rupt affedions, fhall be called 4 Lord, ^^^^-^^ 
 that is, the chief and greiteft of finners. * 
 
 2 A Tojfejfor of all wicKednefTe ; a mod 
 wiced man in whom is a confluence of 
 all fin. 
 
 Laftly , Sanftif^^lng Grace puts us 
 upon a carefull conftant ufc of all holy . 
 means chat God hath appointed fpr the 
 E e pr^ 
 
41 8 ff^e mnfi ufe all good means to k^ep our 
 
 prefcrving x>f us from the prcvalency 
 and pollution of all eyili thoughts. 
 ^rov.^.il. God commands men f 
 keep their hearts above all keeping- That 
 is, in the diligent ufe of all good meani 
 to ftrive to keep their hearts from en- 
 tertaining and lo<jging evill thoughts, 
 to keep them from all thought-defile- 
 ment. Thus David Refolves to ufe all 
 holy helps and means for the ordering 
 
 iPfal. \^,\U of his thoughts, according to ^eds wiH. 
 What fpeciall means hath God in 
 
 ^Mffi^ his word dircded us to ufe for the prc^ 
 fer ving of us from the prevailing power 
 and pollution of evill thoughts? 
 
 nAnfiP^ There be divers precious Treftrva^ 
 
 tives^zt may be helpful! to us ift kcep^ 
 ing of our Thoughts. 
 
 The Firft Trefervativc. 
 
 f. I T Abour to fettle a holy Govern- 
 JL/ment inotir/4;7(rj,&tokeepouf 
 imaginations within the compaffe of 
 Divine Kulcs. Mans imagination muft 
 be caft downe^ before his thoughts can 
 be brought into captivitj to the oheiif 
 inctofihrift^ iCor. ito, 5. Imagina-^ 
 • /io;f/arepropcrly the operations of the 
 fancj, which is a power of the foulc 
 
 platcl 
 
hearts from 7 bought -dtpkmentf. 4.1 9 
 
 placed between the fenfcs, and the uii- 
 dcrftanding. The phant^Jie is the ima- 
 gifting power, as the mind is the thinh^ 
 itig power in man. Fancy is that which 
 the learned call Imagin^tioH and opini- pbmAjU 
 On. Mans imagination of it felfe, if un- ^5 
 
 governed, i5 a wild ranging thing, it T^JfOri 
 mif-leads his thoughts, and fills them Alnei diam 
 with vanity and fenfuality, and his life ^^^i^Mtiva. 
 with unneccrtary troubles^it is the great ^^^^^^'"*- 
 troubler of IfraeL 
 
 1 ImMginatioH is a (hallow fupcrfi- 
 ciall apprehenfion of outward good or 
 evill thmgs taken from the fenfcs. 
 
 2 The fancy doth greatly prize and s 
 value fenfible good things, which arc 
 
 prcfent and fucable to mans corrupt na- 
 ture. 
 
 3 Mans imagination over^rules his 
 judgement, untill it be filled with a new 
 light and ftrength. Hence it is that the 
 belt things if accompanied with fenfible 
 inconveniencics, as fufferings, lofTcs, re- * 
 proaches in the world; c^f. are by car- 
 nall men mif-judged for evill things-: 
 
 2 The worft things, if they be attended 
 with pleafure, profit, and fenfible con- 
 tentments^are by corrupt men mif- judg- 
 ed for the greateft good. 
 
 4 Mani fency prefen;^ tohl^ mind 
 E c 2 earthly 
 
A 20 Mans fincy filh his 
 
 earthly riches, honours, outward cn^i 
 joyment, as glorious things, wherein is \ 
 much happineffe and contentment to | 
 be had. The thoughts and life of ma-^l 
 ny men is almoft nothing el(e btt a^ 
 vaine frncj ; that which mainly fet$ \ 
 their thoughts on work,ts how to pleafc ^ 
 their 6wne fancy, which fbrmech and \ 
 imagins'an excellency and happineffe in \ 
 /earthly injoyments ; and in comparifon ^ 
 of which it contemnes all true excellcn- ' 
 cy and happinefle : Hence arife thole ^ 
 earthly covetous ambitious Thoughts : 
 which are predominant in mens hearts. 
 
 5 Imagination worketh upon mans, 
 affeftionsy .and affcdions upon his 
 thoughts. The reafon why finfull ima- : 
 gination works ib ftrongly upon the j 
 mind, is,becau(e it raifeth the aflfeftions ; 
 anfwerable to the good or evill which ••< 
 it apprehends, and the affeftions ftir the j 
 ' thoughts. { 
 
 Things work upon the mind in this] 
 order. i 
 
 I Someobjed: is prefented. | 
 
 z Then it is apprehended by imagi- 1 
 nation as good or as evill. 
 
 3 Our affedions are ftirred up fuit-? 
 ably to our apprehenfions of the ob- 
 
 4 The 
 
thought f rcifh vanity. j^j 
 
 4 The affeftions work upon our 
 mind, filling it with fuiCable tlioughcs. 
 Imagination is the firft yvheele of che 
 foule, it ftirsic felie, and other powers 
 of che foule are ftirred by its motion ; if 
 that move amifTe, itmove^che other 
 wheelesamifle withic; And therefore 
 the v/ell ordering of this is of the great- 
 er confequence ; for ulually as mans 
 imagination tonceiveth , fo the mind 
 thinketh, the judgement concludes, the 
 will choofeth^thc affeftions are carried, 
 and the outward man afteth 
 
 6 This Imagination doth exceeding- 
 ly corrupt our thoughts. 
 
 1 By falfereprcfentacions of things 
 to the mind, which begets thoughts by 
 the help of the fancy. 
 
 2 By forging matter out of it felfe 
 without ground, and fo offering it to 
 the mind to work upon in its thoughts. 
 
 3 As our imagination is an ill inftru- 
 ment of the undcrltandlng to devife va- 
 nity and mifchief 
 
 7 Mans corrupt imagination frameth 
 and ftiapeth every thing as it felfe plea- 
 fcth ; it makes evill good, if it pleafe 
 ihefenfes, and good evill, ifitbedif- 
 pleafing to the outward man. Where- 
 upon the thoughts of mans heart are 
 
 F f 3 fuU 
 
422 Our fmcy corrupts QurlhoHghts. ; 
 
 full of uniettlednefle and unquictncfli?, \ 
 vanity and falfhood. ^ 
 
 So then, mans natural! imagination . 
 muft be cured, rectified, and (anftificd, ; 
 before his thoughts can be holy and j 
 
 gracious. 
 
 1 Therefore we muft pray that God ^ 
 would be pleafed to ere ft a holy Go- ^ 
 vernment in our hearts to order, regu- ; 
 late, and reftrain this licentious feculty, I 
 pur fancy. 
 
 2 Labour to keep downc thefe dif- 
 orAtr[^ Rifings of our fancy, and to i 
 bring our imaginations into the obe- 
 dience of Gods truth. 
 
 3 For the well ordering and bound- 
 
 ^ ing of fancy, confidcr the principali ufe i 
 thereof; fenfe and imagination is pro- ' 
 perly to judge what is comfortable, or 
 uncomfortable, good or evill to the 
 outward man, not yNh^tismorallj or 
 ffiriimllj good, or ill. 
 
 The 
 
Bow to rc&ifie dnd regulate fancy. 42 j 
 
 The Second T^refervative. 
 
 2 \ /\ 7E E muft prcfcnt all things 
 
 V V to our minds, as the Scrip- 
 ture prcfcnts them to us : This will be 
 a good means to keep our thoughts 
 from feeding upon empty wmdy 
 fancies. 
 
 1 Prefent to our minds the Reality 
 of fpirituall Riches,Pleafures, Honours, 
 and Injoyments. 
 
 2 The Sm^tinejfe of earthly riche«;, 
 pleafures and honours, which are but 
 (hadowes in comparifon of thofe true 
 rcallities that the Gofpel difcovers.Thc 
 Spirit of God fets forth thefe earthly 
 things as empty and dangerous things, 
 
 calling them vanity, uncertain riches^ Eccld. 1 2. 
 ^nrighteom Mammon^ Thornes^ yea, Luke 15 9. 
 Tint king. Prov.2j.f. 
 
 The Third T^refervative. 
 
 3 \/\7^E n^uft propound Trut 
 
 y V ohjeHs for the minde to 
 work upon in its thoughts. Our fancy 
 is prone to raife falfe objcfts, and 
 thereby falfe conceits and foolilh 
 thoughts in us. Our beft way to take 
 
 I 
 
off our thou^ts from falfe ob jcSs, is 
 to fix them upon true objefts : As 
 
 1 To think of the infinite greatnefTe 
 and goodnefTe of God, and his peculiar 
 perpetuall love. to us in (thrift. 
 
 2 The plenitude of Grace and Glor 
 ry that is in Jefm Chrifi. 
 
 3 The high and heavenly Myfteries 
 revealed in the Scriptures ; the exceed-- 
 ing gycat and 'precious promifes of the 
 Gofpel 
 
 4 The reall pofTcflions, preferment, 
 and Royal priviledgesof the Saints. 
 
 5 The great day of judgement that 
 we mnft all appear before the Lord 
 Chrifi^ and be made mamfefi what we 
 are, and what we have done, and be 
 ftridly accountable for all our thoughts, 
 words, and works. 
 
 6 Let us think o( Heaven^ that Ta- 
 radife of all glorious perfeftions, plem- 
 
 * tude of bJiffull joyes, and Rivers of pu- 
 vt^pleafpfres^ flowing from the imme- 
 diate vifion and injoyraent of God for 
 evermore. 
 
 The feeding and fixing of our minds 
 upon thefe high and heavenly objcds 
 will be a means 
 
 J To preferve us from vain fcnfuall 
 thoughts. 
 
 2 To 
 
bounds te our fancies. ^qc 
 
 2 To produce thoughts of true ho- 
 iincffc, it will draiv ns to thiriK thus 
 ^with our felvcs. It the^e things be fo 
 indeed, then rauft we frame our thoughts 
 and wayes fuitable to thefc holy Prin- 
 ciples. 
 
 The Fourth Trefervmve. 
 
 4 T yV TE E muft labour to Set 
 V V hounds to our fdnciesy and 
 put bonds upon our thoughts. There is 
 ftill fome remainder of wildncflc in our 
 fancy, and unJettlednefle in our minds 
 after renewing ; therefore we muft 
 x:onfinc our thoughts and imaginations 
 within the compafle of Scriptiure Rules, 
 lay a ftrift command upon them not 
 CO ttray, or turn afide from the llraight 
 path ; and if they begin to wander,and 
 runout, it rauft be our wifedomeand 
 endeavour, ^ 
 
 1 To reftrain and reduce them pre- 
 fently, to flop thefe waters at their fifft 
 breaking out, and not to give the leaft 
 way to the inordinate irregular rifings 
 of our thoughts, and rovjngs of our 
 fancy. 
 
 2 To faften our thoughts to the 
 Crofie of Chrift- Confider how cru- 
 elly 
 
496 f^^ mun feare /ind fiye 1 
 
 cllywchavc pierced the Lord of Life* 
 by our thought-fins, and that he died ] 
 to redeem u$ from our vain thoughts. 
 
 3 To confine our thoughts to fbmc i 
 heavctrfy, precious, and profitable ob- ] 
 jeAs, as the appearing ofgodsgract^ ] 
 the gloriotu appearing of Chrijl^ and ; 
 $Hr appearing before hm. I 
 
 2 If our imagination break loofc i 
 and defile our minds, and memories,y€t J 
 let it not defile our wills : Give not j 
 the leaft confcnt to thefe finfull moti- : 
 ons, but tread them downe at their firft ' 
 rifing,before they move to the pradicc \ 
 of any thing. \ 
 
 I We muft never entertain ground- ; 
 leflc imaginations : Let us crofle and \ 
 crufh thofe imaginations which erode i 
 the grounds both of Religion and Rea- ] 
 fon. How often doth imagination de- d 
 ceivc us in fenfible things, much more 1 
 <.thcn will it' deceive us in (piritualls? ! 
 The imaginary grievances of our lives ; 
 are more then the reall. Such is the in- ^ 
 coherence, abfurdneffe, and unreafona- ! 
 bleneffe of mens imaginations, that of- ; 
 ten times they are alliamed and vexed < 
 for giving the leaft way to them. j 
 
 The ^ 
 
the occajfons of evill Thoughts. 427 
 
 The Fifth Trefcrvdtive. 
 
 5 TT muft be our wifcdome to fear 
 X and fly the occafiens of cvill 
 Thoughts. As we muft make ufc of the 
 bcft helps and outward advantages of 
 time, place, objeds, that may have a 
 kindc working upon our fancy and 
 thoughts : So we muft avoid the con- 
 traries that may be occafions of enfna- 
 ring and corrupting our Thoughts. The 
 wifeft men living cannot keepe their 
 Thoughts from pollution, unlcffe they 
 be careful! tp fly fuch objcAs and occa- 
 fions as minifter matter of evil! to their 
 minds. 
 
 1 There is in mans mind not onely 
 an adive power, whereby it is able to 
 AA, but alfo a paffivc and receptive 
 difpoficion whereby it may be wrought 
 upon •» 
 
 2 Outward occdfions have a great 
 efficacy and operation upon this paflTivc 
 power of mans mind for the produdi- 
 on of evill thoughts ; as we fee in Da- 
 vid. 
 
 3 The cflScflcy and ftrength of out- 
 ward occafions ftands in thefc two 
 things. 
 
 I In - 
 
^2 8 ^^^ ^^^ vpatch 
 
 1 In an imprcflien of that cvlll in 
 the minds of men which before was 
 not thought of by them. 
 
 2 Occafions doe awaken andftlrup 
 the corruption of their hearts, and draw 
 it out into corrupt thoughts. 
 
 There be foure fpetiall occafions 
 which we muft avoid if we would keep 
 our thoughts from defilement. 
 
 1 Vain alluring objcd!s: We muft 
 not pleafe our fancies with vanities and 
 ourious fights* 
 
 2 Shun the company of vainc pro- 
 phane perfons, which hath an infnaring 
 influence upon mans thoughts. 
 
 3 Beware of curious enquiries intd 
 unwritten unrevealed myfteries, which 
 
 ^ doth occafion curfed thoughts. 
 
 4 Idlenefle is a grand occafion of 
 idle impure thoughts : It is • the Devils 
 houre in which he .takes advantage to , 
 fill and defile mens thoughts^ 
 
 The 
 
over our Senfes. j^^^g 
 
 The Sixth Trefcrvative. 
 
 6 'TpHat we may with more fucceflc 
 X keep our thoughts, we muft 
 keep a continuall wacch over the win- 
 dowesofthe fou!e, cur /?«/?/, as the 
 Worthier of oJd did fct? would not 
 traft /:^Aj* f^f/ without a (Covenant ^ Job 
 31. I. T>avid is an earneft Petitioner 
 to God to be the keeper of his cjes» 
 Tjirne av^aj mine ejes frtm feeing va- pr , 
 nitj. Oh ! what a world of wickednefle ^^^' 
 
 doth the Devil! convey infenfibly 
 through thefe flood-gates of fin, into 
 the thoughts of thofe men who are 
 careleffe and watchlefle this way ? As 
 to inftance in the eares and eyes. 
 
 •I What abundance of pollution and 
 ill is throwne into the hearts of men 
 through their eares , by the Hlthy 
 tongues of wicked wretches, fet onfire^^ 
 of hell^ and breaking out into rotten 
 ribald fpeeches, which afterward beget 
 much fpeculative wantonnefle in their 
 thought?. 
 
 The JlanderoHs tongue drops into the 
 eares many falfe reports, which are the 
 curfed feeds of wrathful! rcvengcfull 
 thoughts in men. 
 
 A 
 
A Tale-bearer comes and tells thcCj 
 that fuch a one fpake of thee fo and fo, 
 whereis in triith it was neither fo, nor 
 fo; hereupon thy heart is filled with 
 hard conceits and thoughts of fury a- 
 gainft thy idnc«cent brother, whe-reby 
 thou art guilty of mentall murther ; 
 Therefore it concernes us to watch o- 
 ver our eares, to ftop them againft cor- 
 rupt fpeeches \ and to drive awAj #e 
 Prov-i^ "^^ y^ckhiti^i iff^^ue i»ith annngry cohh'- 
 t€nAnce^3LC. 
 
 2 The ^f/ of men {ifthey be'not 
 guarded with a moft eyefull wifedorae ) 
 are a means to let into their hearts 
 fwarmes of vaine filthy thoughts. Da- 
 vids dreadfull example may teach all 
 the Saints to the worlds end to watch 
 over thiswandring fenfc with extraor- 
 dinary care and reftlefTe jealoufic. An 
 idle caft of the eye upon B^thJheU fiird 
 his heart with adulterous thoughts, 
 ^which brought fortli foch a Hcllifh 
 brood of luft and loofenefle, which 
 wounded his fouie as deeply and dange- 
 roUfly, as perhaps any of the Saints 
 cverfince. 
 
 If the wifcft men (hall fuffer their' 
 ibules to be led by their fancies, and 
 their eyes to run after vanities, their 
 
 thoUghci^ 
 
over our Eyes and Sares. ^jl 
 
 thoughts will be fo filled with Vdnitj 
 
 and vexation^ that at laft they will cry 
 
 out with grief and (hamc , Vdnitj if 
 
 vanhj^ &c. The eyes will quickly be- Ecclcf. i. n 
 
 tray the heart ; therefore we muft 
 
 fi^^ks ^ Qovtnfint with our outward 
 
 fenfes, rcfolving in the llrength of 
 
 Chrijt^ that none of them {hall bein- 
 
 ftruments or occafions of letting in fin 
 
 into our thoughts. If our eyes and 
 
 cares be not kept with a continuall 
 
 watch, the Devill will-enter in by thefe 
 
 windowes, and fill our thoughts with 
 
 dll vanity and prophanenefle. 
 
 The Seventh Trefcrvativc. 
 
 7 \/\7EE muft treafure up the 
 V V precious word of God in 
 our minds, labouring to abound in the 
 fanftificd knowledge of Divine truths^ 
 that fo the mind may feed upon fpiritu- 
 all truths, and turn them into fanftificd ' 
 thoughts, nyf good wAn out of the good 
 treafnre of his hearty brings forth good 
 things.lh^i is,golden precious thoughts 
 and fpeeches. If there be not a trea- 
 fure of golden truths in mens hearts, 
 their thoughts will be droflie, vaine, 
 th^rcfott wc are commanded $o Uj *^f 
 
 tki 
 
A21 ^^ muj^ irt^ajure up 
 
 Deat. 6. <^,7. the y^erds of gcdinour hearts i and to 
 fpeak£ of them^ not or^cly to our children 
 in our houfesy luc alio to and with our 
 owne hearts, when wc are ^^Iki^gy.M 
 riding on the y^aj^ &c* wherein we arc 
 often alone^ and our time is fpent in 
 thinking. 
 
 That this fpeakjng of Gods word 
 to our feives by holy meditation , is 
 here alfo intended, wHi dearly appear 
 by comparing Trov.6, 21,22. where 
 Solornon exhorting us to hind the word 
 of God upon our hearts^ gives this en- 
 couragement, jvhen thou aw^kffi it Jhall 
 talke w'ith thee : That is, the word of 
 Chrift dwelling in our hearts^ will talk 
 v^ith us in our thoughts and adminifter 
 matter of heavenly thoughts conti-^ 
 nualJy. 
 
 The Eighth Trefervative. 
 
 *8 T/T7EE muft labour to purge 
 V V our hearts from earthly, 
 carnall, and inordinate affections ; and 
 to keep our love, fear, joy, and grief 
 in a holy heavenly frame ; This will be 
 an excellent means to keep our thoughts 
 in a pure holy frame. The thoughts 
 firft ftir-the affc Aionsj and the affefti- 
 
 ons 
 
good Thoughts in our minds. 455 
 
 «ns being raifed, work ftrongly upoa 
 the thoughts ; they draw the thoughts 
 to fix upon objcfts that are fuitabic 
 and fweet to thcmfelves. Whatfocver 
 we love, defirc, or fear, will be much 
 in our thoughts. If our love and de- 
 light be fincerely fet upon Gods word, 
 our thoughts will feed upon it continu-- 
 illy ; as appears in Davids example : 
 How do€ I love thy LdW ? it U my meii- 
 tdtioH day dnd night. If our feare be ^•^^- * '* ? 
 given up to God, our thoughts will be 
 much upon his glorious Name^ MaL 
 5. 16. 
 
 The Ninth TrefervAtivc. 
 
 9 T/\7E E muft ftrlve to fillowr 
 V V minds with a ftrongapprc- 
 hcnfion of Gods Omniprefence and om^ 
 nifcienct^ that all our thoughts are open 
 and naked before the great God • there • 
 !i ^0 Qrcatnre hidden from his all-fear^ He b 4 1 1 , ? 
 ihing ejc. He feeth and knoweth all ]cr. 17. jr. 
 ilhc Creawres that we make in our ^ ^^in- 2. i 
 hearts, our thoughts and imaginations. 
 When vainc ungodly thoughts doc af- 
 fault Uf , we (hould think thus with our 
 felvcs, God is prefcnt, he ftands by,and 
 look* om, he feeth my thgughtf. This 
 F f appr^: 
 
454 ' God is frefent with m^ 
 
 apprehehenlion will be a ^owerfull I 
 means to fence our thoughts againft j 
 evil!. We hive an excellent place for ^ 
 thiS, fob^i. if we compare verf. i. i 
 and V. 4. together^ it is one continued ^ 
 fpeech. / have made ^a Covenant with I 
 ^^ ^ n^ineejes^ why then Jhould I thinkc of a | 
 
 'J' * JUaid ? Dothnothefeemywayes^ and \ 
 
 '^^^ number all my fteps ? What was the \ 
 
 2?^^^ reafbn that pb durft not yield to a \ 
 
 ll^D v^mt Impure thought ? Becaufe Cjod \ 
 
 feeth it^ ( faith he ) he beholds mj ^ 
 wajes : That is,the fecret wayes of my J 
 heart, my thoughts. God takes notice 
 how many thoughts I think, and what 
 they are: So that ^6^V eye was fixed 
 upon Godscye,and this fixed and ovcr- 
 powred his thoughts, that he durft not 
 take liberty in his thoughts. 
 
 1 Let this impreffion be alwaycs up- 
 on our hearts, that God ftands by and 
 
 • takes a &nd view of our thoughts, and 
 will call us to a reckoning for them. 
 This will be an excellent means to keep 
 us from the prevalency of thofc cvill 
 thoughts that aflault us. 
 
 2 Confider that God doth not ftand 
 by as a meer looker on, but he takes 
 fuch notice of ail the thoughts thaci 
 pafle through mens hearts, that he pe^^ 
 
 dfn 
 
 1 
 1 
 
and beholds all our ihcnghts. 435 
 
 ders and weighs them, as ic were, co 
 give them the fruit of their thoughts. 
 Mens finfull thoughts arc laid in one 
 ballancc, and the righr^rous judgements 
 of God in the other : To his Children, 
 he gives correftion, but he weighs out 
 punifhmcnt, wrath, and damnation to 
 wicked ones. 
 
 3 Let us confider who it is that knows 
 our thoughts ; it is the all-knowing,alI- 
 powerful! God, whofe ejes arcxsflA' 
 minffirc, And hiifcet lie brajfe. 
 
 There is no man but needs an increafc 
 of faith in this truth ; for if the infinite- 
 neflc of Gods prefence and knowledge 
 were firmly believed. It could not be^ 
 but that we (hould be nioie carefull and 
 cycftill of our thoughts, and tvayes^then 
 we be ; Therefore for a clearer convi- 
 ftion and plenary perfwafion of this 
 truth, I will prefent two eminent places, 
 one is in Efhcf. 4. 6. One Cod, rvho h^ 
 Above all^ and injon all^ andthrongh all. 
 I God is above all ; ht look> down and 
 beholds all that men think and doe on 
 earth ; as a man that ftands aboz: m a 
 high place, can fee all that is done 
 below. 
 
 But it may be objeded, though a Ob]e^. 
 fian be above, yet there may be lomc 
 r f 2 corners, 
 
corners, dens, and caves, wherein men 
 may hide themfelves from the eyes of 
 him who is above them. 
 
 •Anfw 9^^ ^^ ^^^^ ^^ ^^ ^^e?z/^ d/l^dnd throHgh 
 
 jill^andinjoH all\ he is in w, in our 
 
 //« tr Vr«y hearts and fpirits, by his all-knowing 
 
 x«i ^fwX^if a^ ^"^ all-fearching prefencc; God 
 
 i;>?r leeth every corner of our hearts, every 
 
 thought and fecret of our hearts : He 
 
 looks through u$, through our hearts, 
 
 as a man looks through a clear glafft. 
 
 This is more plainly held forth, *TfaL 
 
 139.1,2. O fehovdh ! thou h/ifi fear- 
 
 chedme^ ^nd k^owneme^ thou knowefi 
 
 mj downe^fitting^ and mine up^rifing ; 
 
 *iriJ3 thou under ft andefl my thoughts ^far off . 
 
 * ^L My familiar thoughts, my neereft and 
 
 j^ ^ moft inmoft thoughts, as the Hebrew 
 
 I ^ imports. 
 
 fehovah knowes the thoughts of men 
 Af/ir cjf, becaufc he knowes the Princi- 
 •pics that arc within their hearts, and 
 what they would aA if occafion were 
 offered ; As a man that knowes what 
 roots are in his Garden, he can fay, this 
 and this will come up in the fpring, 
 though no Flower appear for the pre- 
 fent. Oh therefore let us labour to 
 keep this apprehenfion alwayes prefcnc 
 with us, that God beholds and takes 
 
 notice 
 
to God ever) iHorning^ • a- j 
 
 notice of all our thoughts. 
 
 The Tenth Trefervative. 
 
 10 X/X/E E muft be mainly carc- 
 V V foil to give up our firft 
 thoughts to God, at our awaking in the 
 morning : This will be a good means 
 to keep our thoughts clofe to God all 
 the day following. This was TI>avids 
 conftant pradice, as appears, TV^^/. 139. 
 17. JVhen lAVPd\f, lamftill rviththei. 
 That is, in my thoughts, I am ftill me- 
 ditating of thee. When we awake, wc 
 (hould firft fill our minds with the 
 thoughts of God. 
 
 1 Ofhisgreatnefle and goodneflc ; 
 of his mercy that is renewed every 
 morning. 
 
 2 Of his prefcnce with us, his all- 
 fearching eye that is over us, and his 
 mighty /7^W that is with us to aflift us » 
 in doing his work, and to refift all evils 
 and enemies for us. 
 
 3 We (hould fix our firft thoughts 
 every day upon that great and glorious 
 end for which we have our life and be- 
 ing, and how every thing wc doe, and 
 that befalls us, may be reduced, orde- 
 red, and made fcrviceablc to this high 
 
 F f 3 end. 
 
^5 3 iVe njujl be cmftant in holy 
 
 end, Gods glory. The fetting of our 
 thoughts in a holy order every morr.-- 
 ing, will much conduce to the right or- 
 dering of our thoughts ; it will prevent 
 and keep out thofe earthly fenfuall va- 
 nities which doe attend at the door of 
 our hearts to mal^e the firft entry, and 
 to take up our thcugbcs for all the 
 day. Thofe objec^ls that doe firll take 
 polTeflion of our thoughts in the morn^ 
 ing,do much prevailc with our thoughts 
 the day after. The perfuming of our 
 fpirits with fome gracious meditations 
 at our firft awaking^ will much fweeten 
 our thoughts all the day, ' 
 
 k is a thing much to be lamented 
 and laid to heart, th^t Chriftians who 
 prqfeffe thenifelves Heires of Heaven^ 
 having matters of that weight ^nd ex- 
 cellency to exercife their hearts upon, 
 ^fnonld rpend their thoughts upon tri'r 
 fiQi^yzmty^zn^i nothings as all earthly 
 things will ere long appear. Now one 
 chief caufe why mens hearts and heads 
 are fo fill'd with earthly fenfuaU 
 thoughts, is, becaufc they doe notfta- 
 fon and ftrengthen their minds with 
 ;thoughts of God, and Iieavenly thin^, 
 at their firft awaking. 
 
fore- thoughts^ and after- thoughts. 439 
 
 The Eleventh Trrfervative. 
 
 1 1 XT will be a precious means to 
 jL keep us from evill thongius^ if 
 we be conftant in holy fore-thcughts 
 and after^thoj^.ghts every day, 
 
 1 In the morning /ir^-r/;/;7i^fV;-T and 
 relolving in the ftrengch oiChrifi "[eftti 
 to watch over our thoughts all the day, 
 and to keep our hearts above al! keep- " 
 ingjthat we (iffcnd not in our th(»ughcs 
 
 2 We muft k^ep a ftric^ watch over 
 our hearts the day following ; and 
 though vaine vagrant thoughts doe 
 crowd in, yet take notice of them, ab- 
 hor and repell them, complain to God 
 againft them, 
 
 3 At night wemuft try & examine our 
 thoughts, call theTi 10 accoun: what 
 they have aded, how they have earn- 
 ed themlelvcs the day paft : Txke tha^ 
 courfe with our thoughts , that men 
 doe with idle Servants, they let them 
 their task in the morning, and at the 
 end of the day they call them to a reck- 
 oning ; this makes them carefull to doc 
 their work. 
 
 r f 4 The 
 
44^ i^^^^ ^f^si voalke faithfully 
 
 The Twelfth Trefervmve. 
 
 J 2 TF we would be kept from idle 
 X impure thoughts, we muft keep 
 our bodies and minds clofe to the work 
 of our calling. As we muft walk faith- 
 fully in a lawiull calling, fo our minds 
 muft be fixedly intent on the bufineffc 
 of our calling ; a diligent h^nd and in- 
 tenfire mind muft goe together. This 
 I take CO be the meaning of that Scrip- 
 ture, Sep Iff 9- 10. }Vbatfo€ver thy 
 handfindeth to doe, doe it mth thy might. 
 r^f^^^ That is, all that we have a calling to do, 
 
 ' '^ and all that we doe in Qur callings, wc 
 
 Dw J ^^jy{^ doe it with ourftrengthi that is. 
 
 With fiy ength ofv^ifedome and kpowledge^ 
 with ftrr^gth of thoughts. That this is 
 the meaning, is evident from the latter 
 part of the verfe, For therein mworke^ 
 ^ or thopight^orkyiowlcdge^ or vpifedome in 
 the grave whither thoH goefi. There u 
 Ecc'ef. (?. re. ;^^ thought in the grave. So the Hc- 
 (13*rm brew wordfignifies, and fo the Greek 
 ^cn ; jz/oj Interpreters render it, and others alfo. 
 \^^, ^^ when wea(3: in our particular cal- 
 
 lings according to Divine Rules, we 
 ferve God therein, therefore wc muft 
 put forth the intention and ftrength of 
 
 the 
 
in cur C^lliftgf. ^% 
 
 the mind, in the works thereof: The 
 ftrcam of our thoughts muft run along 
 with the works of our hands; and be 
 confined within the compafle of our 
 Callings, whiles we are afting therein : 
 This will be an excellent means to keep 
 in our thoughts from running out into 
 vanity and vilenefle. Tis impoflible 
 for idle men and women to be free from 
 idle, foolifh, and filthy thoughts- An 
 idle life is a burden to it felfe,and it bur- 
 dens mans mind with abundance of vain 
 ungodly thoughts. If the body be not , 
 
 employed in labour as it fliould be, the 
 mind will be intent on things that it 
 fhould not, and perplexed with thofe 
 troubles that it would not. 
 
 Idlenefle is the houn of Temptation^ 
 wherein Satan joynes with our imagi- 
 nation, smd fets it about his own work, 
 to grind his Greefe; For the mfnd of 
 man is as a CMill^ it either grinds that • 
 which is put into it, or elfe works upon 
 it felfe, wearing and wearying it felfe in 
 foolifh and fruitleffe thoughts. When 
 "Davidv/zs idle, how did his thoughts 
 run out into folly and filth ? They that 
 live without a Calling, or walk idlely 
 and inordinately in their Callings, doc 
 alwayes lye open to all kind of wicked 
 
 thoughts ; 
 
jj.^1 We mufi fPdlkp faithfully 
 
 ihoughts ; Acrcforc it is Gods appoint*- 
 mcnt, that every man (hould make 
 choycc of an honeft vocation, and la- 
 bour faithfully therein. 
 
 I To fet our thoughts on work, and 
 to hold them doing in the works and 
 concernments of our Callings : The 
 ipirits of men are adivc and reftlcflc, 
 and will be bufied fomc way orx>ther ; 
 therefore it muft be our care to find 
 them work, to keep our thoughts al- 
 w^yes ading, either in the duties of pie- 
 ty, or works of our Calling, or in Di- 
 vine meditation?^, 
 
 z God hath appointed our vocati- 
 ons to fet bounds to our thoughts, to 
 con^ne them to their walk, that they 
 may not run our to impurities or im- 
 pertinencies. If the thoughts of men 
 were left at liberty, they would run out 
 on every fide like a River that hath no 
 ^ bounds nor banks : But now we muft 
 take heed that we doe not burden our 
 minds with many things: Over-much 
 bufinefTe fills mens hearts with dividing 
 difturbing thoughts , and torturing 
 cares. 
 
 ,^ 2 DlftraAtng care fills men with \ 
 yaine earthly and wandring thoughts. 
 
 3 It wafts and weakens the mind, 
 
 ^nd 
 
in our Callings. 445 .^ 
 
 I and fo unfits it for any fpirituall duty* y 
 
 4 Thcfe thought-full cares arc need- / 
 
 ' leflc and unprofitable, they hinder and f 
 
 hurt us in our bufinefle. \ 'i 
 
 Laftly, We muft be much in prayer 
 
 to God, that he would be pleafedto 
 
 purifie and fandific our thoughts, to 
 
 icttlc them in a holy frame, and keep 
 
 them free from defilement. The keep- 
 ing & right ordering of mans thoughts, 
 
 is above mans ftrength. if'^e are rtotfuf- 
 
 ficicHt ofcurfelves^ ^ of curfelves^ to 
 
 thinks one good thought^ nor to keep out 
 
 one wicked thought: We muft com- 
 mit our thoughts to Gods keeping and 
 
 ordering, he is the onely Kin^^ over 
 
 them, and Keeper of them ; Let us be- 
 lieve and plead that precious Promife, 
 
 T^rcv. 16.3 Rfjvple thj works unto fe^ 
 
 hcvah^ and thy thoughts Jha/i be eftahlijh- 
 
 fd And ordered by him ; he will fix them 
 
 upon Divine objefts, andth^^by free • 
 
 them from that diforder, diftraftion, 
 
 and confufions which are apt to aflault 
 
 and annoy us. Oh therefore 1 when 
 
 vainc proud prophane thoughts begin 
 
 to rife in us, andtowaragainft us, wc 
 
 muft cry mightily to God, and fay, Wc 
 
 have no power to ftand and withftand 
 
 thefc Armies of finfull thoughts that 
 
 come 
 
444 ^^^ ^'^^ commit our thoughts to GoMSL 
 come again* 0$ 5 but our cyci arc onto 
 thcc O Lord God for ftrcngth to rcfift 
 them, and vidory over them. 
 Remember J 
 I Where our ftr«ngth i$, 'tis ia the 
 Lord Chrift our head, and in the porter 
 0f bus mighty'Eph. 6. Im his own might 
 Jb^S no mm beftrong. 
 ^ z That we have the Promife of pre- 
 
 fent help, and future viftory. 
 
 5 We muft pray, and aft faith, be- 
 lieve Gods power and Promife, and it 
 fliall be to us according to our faith. 
 \ 4 As it muft be our conftant care to 
 
 • cruCh and fnppreffe every vain thought 
 
 tt its firft rifing • fo it muft be our dai- 
 ly prayer that God would ^afidnivne 
 mrim Aginations y and bring into capi" 
 mtj all iur thoughts to the obedience of 
 fkriB. 
 
 T J ?t I S. 
 
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