Twenty-Nine Sermons, Sermon 3 – Title page 3
A SERMON OF M. WILLIAM FENNERS, Preached at Linton, September 9. 1629.
PHIL. 3. 18, 19.
For many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the Croſse of Chriſt, whoſe end is deſtruction, whoſe belly is their God, whoſe glory is their ſhame, and who mind earthly things.
THE Apoſtle in the cloſure of this Chapter, ſetteth out unto us a two-fold kind of life: Firſt, the life of the Godly, and that 1. by way of Exhortation, verſe 17. Brethren, be followers together of me, and mark them which walk ſo as you have us for an example: 2. By way of declaration, verſe 20. But our converſation is in heaven, whence alſo we look for the Saviour, even the Lord Jeſus Chriſt. Then ſecondly he ſets forth unto us the life of the wicked, which walked otherwiſe than the Diſciples and Apoſtles of Chriſt walked, in theſe words read unto you. The Apoſtle warned thoſe wicked men again and again; but they would not take warning, neither did they think themſelves ſo bad as he made them, and therefore they thought they ſhould ſpeed well enough; he preached to them in the Pulpit, and wrote unto them, though he were ſix hundred miles and more diſtant from them (and that weeping too) that they were enemies to the Croſse of Chriſt, whoſe end is deſtruction, whoſe God is their belly, who mind earthly things.
Theſe words may be conſtrued two waies; either as being meant, 1. Of ſeverall wicked men, as firſt of Heterodox walkers, ſuch as walk contrary to the Apoſtles: or, 2. Of wicked perſecutors of the Goſpel, enemies to the Croſſe of Chriſt: 3. Of Drunkards and Hypocrites, whoſe God is their belly; 4. Of Ambitious and proud perſons, whoſe glory is their ſhame: and 5. Of covetous and carnal-minded men, who mind earthly things: or as Chryſoſtom expounds the words (and ſo it ſeems is the meaning of them) to be meant of one ſort of men, who mind earthly things, they are ſuch as walk otherwiſe than the Apoſtle walked. Who are they that mind earthly things? they are enemies of the Croſſe of Chriſt: Who are they that mind earthly things? Whoſe hearts and affections run more after the things of this life, than after the croſſe of Chriſt; Their God is their belly. Who are they that mind earthly things, and think only how to increaſe their living and enlarge their eſtate, and make them ſure unto themſelves? their glory is their ſhame. Who are they that mind earthly things? that give their hearts (the flower of man) and their affections (the flower of their Souls) unto the world, and unto the baſe things of the world, ſtill they are they that mind earthly things, which ſet either their loving thoughts, or their raking and caring thoughts, or their fretting and vexing thoughts, or the eager, covetous and vain thoughts on earthly things, they are they that walk otherwiſe than the Apoſtles of Chriſt walked; Theſe are are thoſe that are enemies to the Croſſe of Chriſt, whoſe God is their belly, whoſe glory is their ſhame, who mind earthly things, whoſe end is deſtruction.
Hence then will we obſerve this point;
That thoſe whoſe minds and hearts run habitually on earth, and earthly things, their end muſt needs be deſtruction.
Jeremiah 9. 19. Hear O earth (ſaith God) behold I will bring evil upon this people, even the fruit of their thoughts, becauſe they have not hearkned unto me, but rejected my Law. Wherein we may ſee three things, 1. That the curſe of God is the deſert of curſed evil and vain thoughts: 2. That the plague and curſe of God is the event of evil and vain thoughts; evil thoughts do not not only deſerve Gods plagues, but alſo bring them: 3. Here is notice given to all the world; Hear, O earth: as if he had ſaid, here is a reckoning that you little dream of, I will bring a plague upon you, not only for your idolatry, for your whoredom and fornication, but even for your vain thoughts, Prov. 24. 9▪ The thoughts of the wicked are ſin; The Lord doth not only condemn the actions and courſes of of wicked men, but ſets his curſe upon their very thoughts. Sin is of an homogeneal nature, of which every part of a thing is the whole; every piece of a ſtone is ſtone, for it hath the nature of the whole: even ſo it is with ſin, the leaſt part of ſin, the leaſt thought of ſin, the leaſt ſhiver of ſin, is ſin, and abominable before God.
The reaſons why thoſe whoſe hearts and thoughts run habitually onReaſon. 1. earth and earthly things, muſt needs end in deſtruction, are 1. That mans end muſt needs end deſtruction, that never repents: Now, ſo long as a mans thoughts run uſually and habitually on the things of the world, that man never repents▪ repentance not only cleanſeth the out-ſide of man, but the inſide alſo, even the heart; repentance goeth as far as the Law of God … eth: where the word of God begins, there repentance muſt noeds begin; now the word of God begins and ſtrikes at the heart, as ſaith the Apoſtle, The Word of God is ſharp & powerful, ſharper than any two edged ſword, peircing to the dividing aſunder of the ſoul and Spirit, the joynts and marrow, and is a diſcerner of the thoughts of the heart, Heb. 4. 12. Now then, if the word of God ſtrike at the thoughts of the heart, then repentance muſt go and teach ſo farr to reform and amend the things of the heart, or elſe he never repents. Let a man ſweep his houſe never ſo much, yet it is not clean ſo long as there remains one Cob-web in it: ſo if thy heart be ſwept from drunkenneſſe, whoring, and ſwearing, and yet if the old Cob-web of vain thoughts remain in any corner of thy heart, not waſhed out, nor ſwept down, thou haſt not as yet repented Oh Jeruſalem (faith God to his Prophet) waſh thy heart from wickedneſs, that thou mayeſt be ſaved: how long ſhall thy vain thoughts lodge within thee? Jer. 4. 14. Mark how the Lord inforceth his exhortation: ſee how he backs his counſell [that thou maieſt be ſaved:] as if he had ſaid, thou canſt not be ſaved, unles thou waſh thy heart from vain thoughts: how long ſhall thy vain thoughts lodge within thee? He doth not ſay, why do vain thoughts come into thee? for they will come into the beſt and moſt holy heart; but how long ſhall they lodge within thee? If vain thoughts do lodge in man, and take up their neſt in his heart, if a man let his thoughts dwel upon vain things, and he give away unto them, and uſe them as his market, trade and recreations, he cannot be ſaved; it is an emphaticall kind of ſpeech: as if the Lord ſhould ſay. O Jeruſalem, thou never conſidereſt this, and thus he doth as it were pitty and compaſſionate them in their blindneſſe and ignorance, and horrrible befottedneſſe, that think that thought is free. Beloved, when the Lord comes to reckon with the world, he will not only reckonwith them for their pounds and ſhillings, for their hundreds and thouſands of ſins; for their murders, whore domes, blaſphemies, &c. but he will call them to an accompt for their leaſt ſins, the pence and farthing ſins, even their very thoughts: agree with thine adverſary quickly▪ while thou art in the way, leſt he deliver thee up to the Jayler, and thou be cast into priſon: thou ſhalt not come out untill thou hast paid the utmoſt farthing; thou muſt deliver up thy farthing as well as thy pound ſins, or elſe thou never agreeſt with thine adverſary. When the Lord by his prophet calls upon his people, exhorting them to repentance, he willeth and exhorteth them to change their thoughts, Iſa. 55. 7. Repentance is the change of the thoughts▪ according to the Engliſh Proverb (I have changed my thoughts:) … to thy feet when thou'goeſt into the houſe of God, Eccleſ. 5. 1. Thou …aſt never go into the Houſe of God without thy feet, the thoughts and …ffections of the heart, are the feet of the ſoul; and thou canſt never go to God without them; and therefore if thy heart and affections run habitually on earthly things, thou didſt never repent, and ſo thine end is damnation▪ page missing
The ſecond reaſon is, that mans end muſt needs be deſtruction that hath no Chriſt in the world: now ſo long as thy thoughts run habitually on earthly things, thou haſt no Chriſt. It is not enough for a man to hang on Chriſt, for many a man doth ſo, and yet is cut off from Chriſt, and periſheth for ever: thou muſt not onelyonly hang upon Chriſt, but thou muſt alſo get into Chriſt. As in the old world, when the deluge came, and the waters increaſed ſo greatly, that the mountains and high hills were covered with them, and the people could not ſave themſelves by getting unto the tops of the mountains, no queſtion but many ſeeing the Ark ſwim above the water, did climb up and hang upon the ſides of the Ark, thinking to ſave themſelves, yet none of them were ſaved, but thoſe that were gotten into the Ark: ſo, many a man will catch hold of Chriſt, but his hold will be gone, and he periſh for ever, unleſſe he get into Chriſt. Now a man can never get into Chriſt, unleſſe his heart be purged from vain thoughts, For Chriſt when he entreth into a man, cleanſeth his heart from vain thoughts, 2 Cor. 10. 5 If Chriſt once come into the heart, he will ſet up his throne there: he will hold his Scepter of Righteouſneſſe in it: when Chriſt cometh, ſee what a work he will make in the heart, he will not ſuffer a proud thought to remain there to upbraid him; but he will caſt down every imagination, and all high things that exalt themſelves, and he will bring every thought into ſubjection unto himſelf. Therefore if thy thoughts run after the luſts of thy own heart, thou hadſt no Chriſt in thee: for Chriſt (beloved) will never dwell in a foul houſe: I know there is no wheat without ſome darnell, no gold without ſome droſſe, no wine without ſome lees; ſo there is no man but hath ſome ſin; no man ſo clean, but hath ſome defilements of ſinne upon him; yet if a man have not this cleanſing grace of Chriſt in him, cleanſing the heart from vain things, there is no Chriſt in him: for Chriſt wil never dwel in a foul heart. Now beloved, the very vain thoughts of a man defile him: as Chriſt faith, Mat. 7. 21. 22. 23. Out of the heart proceedeth evill thoughts, and they are they that defile a man. Alltheſe, not only murder and adulteries, and uncleaneſs, and all other abominable ſins, which mens conſciences ſtartle at, but evill thoughts defile a man: Aſſure thy ſelf, that ſo long as the league of theſe evill thoughts is not broken, thou haſt no Chriſt as yet, within thee. Hence is that exhortation of the Apoſtle, Col. 3. 12. If you be riſen with Chriſt, then ſeek thoſe things that are above.
Brethren, you muſt remember that there be two kinds of exhortations, in the Scripture: the one, if a man do them, bleſſed and happy is he: the other, if he do them not, yet he may find mercy; it wil be a grief and a ſorrow to him, but it follows not that he ſhall miſcarry. But there are exhortations that tie to obedience, that muſt be obeyed, or elſe there is no ſalvation; as this exhortation of the Apoſtle, it is not left to our choice to do, or not to do, but if a man be riſen of Chriſt he muſt do it: he muſt ſeek the things that are above: that man, then, that hath his thoughts run habitually on the world, that man hath no Chriſt in him, and therefore his end muſt needs be deſtruction.
Thirdly, that mans end muſt needs be deſtruction that loves not God; now ſo long as thy thoughts run habitually on the things of the world, thou haſt no true love of God in thee. For thus runs the Commandement of love, Thou ſhalt love the Lord thy God with all thy heart, with all thy ſoul, and with all thy might, Matth. 22. 37. It is as if Chriſt ſhould have ſaid, thou ſhalt love God, with all thy heart, and with all thy heart, and with all thy heart: for the ſoul, mind; and heart, are all one; that no man might dare to keep any part of their heart from God. Every one will ſay, I love God with all my heart, I go to Church and ſerve God with all my heart; I hear the Word and pray with all my heart, I receive the Saraments with all my heart: Doſt thou ſo? and yet let thy thoughts run upon the world? doſt thou pray, and yet let vain thoughts lodge with in thee? doſt thou hear the Word, receive the Sacraments, and yet letreſt vaine thoughts diſtract thee? Doſt thou walk in thy calling, and yet letteſt vain thoughts ſteal away thy heart, and yet ſayeſt thou, I love God with all my heart, when thou takeſt away thy heart from God? How doſt thou think thy thoughts? with thy heels, or with thy heart? Surely thou ſayeſt, with thy heart: Why then if thou loveſt God with all thy heart, thou muſt give thy thoughts unto God; God that cals for thy heart, cals for all thy heart: now the heart is nothing but all a mans heart; all the affections and deſires, all turnings and windings, all thoughts that are in the heart do but make up the heart: and therefore when God calls for thy heart, he calls for all the powers and faculties of the ſoul. And therefore, the Prophet David would bleſſe God with his ſoul and all that was within him. Pſal. 103. So thou muſt give thy thoughts, and all that is within thee to God, or elſe thou giveſt God nothing; therefore that mans end muſt needs be deſtruction that loves not God.
Fourthly, that mans end muſt needs be deſtruction, that never gives over his ſinne: and ſo long as thy thoughts run after the world; thou canſt never forſake ſin: thou maiſt reſolve and think on the contrary, yet ſo long as thy thoughts run habitually on the things of the world, thou doſt not forſake ſin. Wicked and carnall men may have the eyes of their conſciences opened, and their hearts awakened, whereby they may ſee their ſins, and the helliſh evill and danger of them: whereupon they may reſolve and purpoſe to forſake them, and then they will make a covenant with God that they will not do thus and thus; I have been touchy and cholerick, but I will be ſo no more; I have been a prophane ſwearer and blaſphemer of the name of God, but I will be ſo no more; I have been a drunkard, and an unclean perſon, but Lord thou ſhalt ſee a reformation in me. Nay it may be he will tell his miniſter of it, and his father and his mother, his wife, his children, and all his friends too of it: but when he comes to his cold blood again, and theſe cold graces which flattered ſo, come to be cold in him, ſo that his heart comes to it ſelfe again, then vain thoughts reſt in his heart, and he returns to his old ſins again, as the dog to his vomit, and the ſow being waſhed, to the wallowing in the mire.
The Apoſtle excellently deſcribes a man that can never depart from his ſins: They have eyes full of adultery, which cannot ceaſe from ſin: 2. Pet. 2. 14. where the Apoſtle ſpeaks not only of that adultery which is a breach of the ſeventh Commandement: but of ſuch an adultery which is a perfect breach of every commandement, when the heart runneth a whoring after every ſin and vanitie: when the eye of the ſoul is full of adultery, the heart cannot ceaſe from ſin; when the eye cannot ſee an object of gain or profit, but the mind is preſently engaged and runs after it, when it cannot ſee an object of delight and pleaſure, but it is ſtraightway caught by it: when he cannot ſee any wrong or injury done unto him, but preſently he is inflamed with revenge, and his heart runs after it: I ſay, that if thy eye be thus full of adulterie that thou canſt not ſee the occaſions, and hints of ſin, but preſently thou art inſnared; and thy ſoul is taken by it; thou art the man that canſt not ceaſe to ſin: therefore untill thou turn the eye of thy ſoul, which is the thoughts and affections of thy heart, another way, thou wilt never ceaſe to ſin. For whereſoever thou lookeſt, thou wilt be inſnared, ſo long as thy thoughts are evil and vitious; either upon pride, or covetouſneſſe, or ambition, or envy, or delights; thy ſoul will look aſquint on God: and untill theſe vain thoughts of thine be crucified, thou wilt only look upon the ſatisfying of theſe vain luſts of thine.
Prov. 3. 6. In all thy way wayes acknowledge God, and he ſhall direct thy paths. In all thy waies think on God, or elſe thou maieſt go to many duties in Religion, but never be direct in thy going; thou maieſt pray a thouſand times, but never be eſtabliſhed in thy prayer: thou mayeſt go from Lecture to Lecture, and yet never be eſtabliſhed in thy ſervice: thou mayeſt go about many things, and never be eſtabliſhed in any thing, unleſſe God be in all thy thoughts: a man may go on in a courſe of Religion, but it is a hap hazard he is inconſtant, and unſteady in his his courſe, unleſſe in his heart he think upon God, and therefore his end muſt needs be deſtruction.
This then may ſerve, firſt, for humiliation to the godly: ſecondly, for matter of condemnation to the wicked.
Firſt for humiliation; Are vain thoughts thus damnable, that when they bear ſway in the heart, they make that mans end to be deſtruction? How then ought this to fill the faces of them that have the Spirit of Chriſt, with ſhame and confuſion, and to make them in a holy manner to be confounded in themſelves, and to think of the emptineſſe, naughtineſſe, and vanities of their hearts? Beloved, thou canſt not go to prayers, but abundance of vain thoughts will be about thee, like waſps to aſſault thee; thou canſt not go to the Word, but theſe vain thoughts will be a humming in thy ears; thou canſt not go about the works of thy calling; but vain thoughts will haunt thee, and creep into thy meditations, and take away the main burthen of the work all the day long. Beloved, this ſhould make a godly man aſhamed, and confounded in himſelf, in the conſideration hereof. The Prophet David was ſo confounded and aſhamed hereat, that had not God poured in mercy and comfort into his ſoul, he had been diſtracted, and ſhould have deſpaired, conſidering the company of vain thoughts that lodged within him, Pſal. 94. 19. where he ſhews what abundance of diſtracting thoughts he had; that if God had not ſuſtained him with comfort after comfort, he had been overwhelmed in deſpair by them.
Auguſtine ſaith, a mans thoughts are not in his own power: the heart of man is like tinder; and if the Devill caſt a ſpark into it, thou canſt not hinder it from taking fire; but thou mayeſt hinder it from burning further. A ſhip may have leakes in her, and thou canſt not hinder the coming in of water into her; but by thy pumping and induſtry thon mayeſt ſave her from drowning in the water; even ſo evill thoughts, though they be rooted out, yet they will come in again; a mans heart is like to to the fig-tree that grew out of the ſtone wall, which Epiphanius ſpeaketh of; the branches were lopt off, and it grew again; the boughs were lopt off, and it grew again; they cut down the body of it, yet it grew again; they pluckt up the roots of it, yet it grew again: till at laſt the ſtone wall and all was fain to be pulled down: Even ſo it is with vain thoughts in the heart; a man may lop them off by godly ſorrow; he may cut them down, and root them up by mortification, and yet they will be ſprouting up, and riſing up again; till the whole body of ſin be pulled down, and deſtroyed in a man. Gregory ſpeaks of them, and ſaith man may pluck them up, but yet not ſo, but that they will riſe again.
The conſideration hereof ſhould humble us, and make us low in our own eyes. Oh then think with thy ſelf and ſay; Oh that my thoughts ſhould be ſo baſe, eartl…y and vain! what, have I not a God, a Chriſt, a heaven to think upon? have I not excellent Commandements of God, and thouſands of ſweet and precious promiſes in Scripture to think upon? and muſt I be thinking on every bable? of every ſtraw, not worth the thinking on? Take the Apoſtles exhortation, Whatſoever things be true; whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are of good report: if there be any vertue, if there be any praiſe, think on theſe things, Phil. 4. 8. what, are there ſo many vertuous things, ſo many holy and pure things; ſo many admirable and glorious things, ſo many heavenly graces, and divine promiſes; ſo many bleſſed paſſages of holy Writ to take up my mind? and ſhal I ſpend my thoughts and time upon ſuch vain and curſed things as will yeeld me no profit? this ſhould aſtoniſh the hearts of Gods people, and greatly humble their ſouls.
The ſecond uſe may ſerve for matter of condemnation unto the wicked: let this doctrine ſtrike terrour into the hearts of thoſe men, that ſuffer their hearts to be taken up with vain thoughts: as Peter ſaid unto Simon Magus, ſo let me ſay unto them, Repent of this thy wickedneſſe, and pray unto God (verſe 8) that if it be poſſible, the thoughts of thy heart may be forgiven thee. The Apoſtle doth not only wiſh him to repent of his ſimony and bribery, but alſo of the leaſt vain thoughts of his heart: pray pray unto God, if perhaps the very thoughts of thy heart may be forgiven thee: for, beloved, the very leaſt vain thoughts that thou thinkeſt, without repentance are impardonable▪ there is an impoſſibility of remiſſion of vain and idle thoughts without true repentance.
Oh what fearful news is this to the world of men that lay not this to heart! Beloved, may we not run into the ears and hearts of all earthly men with this point, whoſe minds and thoughts are earthly? Is it ſo that he whoſe thoughts run habitually on the world, his end is deſtruction? Then they that make no conſcience what their thoughts are, what their imaginations are, what they think of as they go up and down, how can ſuch eſcape the vengeance of hell? Tell me then what thy thoughts are; are they not of thy hawks and hounds, of thy cattel and grounds, of thy gardens and orchards, rather than of Chriſt? When thou walkeſt in the ſtreets, whereon run thy thoughts, but on thy pleaſures, and profits, and earthly delights? yea of every vanity, and every delight canſt thou think, rather than of God and his Commandements. Thou comeſt to Church, thou prayeſt, and heareſt the Word of God; but do not vain thoughts come along with thee? thou goeſt home again, but do not vain thoughts haunt and dog thee?
It is the brand of a wicked man, not to have God in all his thoughts, Pſal. 4. 10. when goods and cattel, plough and cart, pleaſures and outward contentments are in his mind and thoughts; when ruffs and cuffs, houſes and diſhes, tables and fair hangings, or any thing but God can take up their thoughts; they can have thoughts of every thing, but of God they can think none; this is the brand of a wicked man, that he hath no blood of a Chriſtian in him.
It is a true deſcription of a Pagan and Infidel, that hath no knowledge of Chriſt, to be vain in his imaginations: Rom. 1. 21. When they knew God, they glorified him not as God; but became vain in their imaginations: vain in their diſputes, vain in their reaſonings, vain in their thoughts, in their carriages and diſputations; ſo then though thou knoweſt God, and haſt things enough in thy mind, that convince thee that this God is to be worſhipped; and underſtandeſt the worſhip of God and the commandements of Chriſt: yet if thou glorifieſt him not as God, giving thy heart and affections to him, but art vain in thy imaginations, thou diſhonoureſt God. Hear what God ſaith unto ſuch, All the day long have I ſtretched out my hand unto a rebellious and gain-ſaying people, which walk in a way that is not good, but after their own thoughts, a people that provoke me continually to my face, Iſa. 65. 2, 3. As if God had ſaid, I ſent Prophet after Prophet, Miniſter after Miniſter, to inſtruct them in the knowledge of my wayes, I laboured to convert them, and to bring them home unto my ſelfe, and to work better thoughts in them; but ſtill they are a people that walk after their own thoughts, that provoke me continually unto my face. There is never a thought of thine, but it is in the very face of God, both thought and imagined.
But ſome man may ſay, I think of God, and of Chriſt, of faith, and repentance, and of calling on God, of mending of this and that courſe; I think of death, and of my laſt account, and every foot I have holy thoughts in my mind.
But beloved give me leave, I pray you, to ſpeak ſomething unto you, which, it may be, may ſtick upon you while you live: I will propound theſe four things, and diſtinctions unto you, which I will uſe:
Firſt, What? doeſt thou think of God and of heaven? then tell me whether thy thoughts be injected thoughts into thy heart, or thoughts raiſed by the heart; for there is a great deal of difference betwren thoughts injected and thoughts raiſed: God caſts good thoughts into a godly mans heart, which being fit ſoyl, it fructifies, and brings forth fruit. Again, God caſts good thoughts into a wicked mans heart, but becauſe his heart is not ſanctified, and therefore no fit ſoyl to harbour in, they dye and vaniſh: God caſts in, and they caſt out, God caſts in again, and they caſt out again; therefore if thou haſt good thoughts, examine and try whether they be thoughts raiſed from the heart or no; ſee whether thy heart be a renewed heart, a ſanctified, an holy heart, fit to bring forth good thoughts every day. Beloved, a wicked man may have a thouſand good thoughts, and yet go to hell in the midſt of them all. God caſt a good thought into the heart of the King of Aſſyria to go againſt Judah and Jeruſalem to puniſh his people for their ſins, and to avenge himſelfe on them for the breach of this Covenant: but what ſaith the text? Howbeit he thought not ſo Iſa. 10. No, his onelyonly aim was how to get honour, how to inrich, to enlarge his territories, and to bring down the Nations under him, and to make his name and fame to be ſpread, and declared through all the world. So God caſts many good thoughts, into many a wicked mans heart to repent, and to leave his drunkenneſſe, his pride, his ſwearing and whoring, to be holy and religious: howbeit he thinks not ſo, but he thinks how to eat and drink, how to be proud and haughty; how to be rich and great in the world; how to be vain and licen…ious, yea his thoughts are vile and vain all the day long.
Oh that men were wiſe, truly to underſtand this! the want whereof is the cauſe why many thouſands go to hell and are damned for ever. I will make it plain to you: a wicked man reaſons thus with himſelfe; I confeſſe, and it is true, I ſinne every day againſt God, and ſometimes drink a pot with my friend, though ſometimes I let fall anoath, and am overtaken with my infirmities, yet I thank God, he hath ſanctified my heart; For I think of God and of Chriſt, and I oft call upon his name, and let my thoughts runne on good things; God and heaven are many times in my mind, and I am ſorry when I do amiſſe, and the Lord hath bleſt me with a large portion of outward things. Beſides, I ſee theſe and theſe ſigns of grace in me, and therefore I think my caſe to be haphy. And thus ſecurely they live, and ſo they go on, and ſo they dye, and ſo go to hell and periſh for ever and ever. Here is the miſery of it many think of God, and of Chriſt, of death, and of their laſt account, of heaven, of hell, of faith and repentance, of leaving ſinne, of crucifying their luſts, and practiſing of holineſſ. Now men think that their thinking of theſe things, is a part of their diſcharge, when indeed they are Additions to, and pieces of their talents, which increaſe their judgements. God caſts in a though of repentance, holineſſe, of the remembrance of death, and laſt account▪ Doſt thou find thy heart never the better, and holier by them? Then know, it is only Gods haunting of thy heart, and Gods calling upon thee, and Gods inviting thee unto repentance, to leave thy ſinnes, to come out of thy deadneſſe and formality, to prepare for thy death and judgement; and therefore I ſay, if thy heart now think not ſo, if thy heart do not repent, beleeve, and grow more zealous, and thou art not drawn the neerer to God; I ſay then, that the more of theſe good thoughts that thou haſt had, the greater thy doom will be: if thou haſt had ten thouſands of them, if they have been only Gods haunting of thy heart, think thou then now of grace, of God, of thy poor ſoul, which is not bettered by them, nor made holy, then know they are pieces of thy talent, and it doth make thy torments in hell the greater.
Secondly, thou haſt good thoughts, but the question is, whether they be… fleeting or abiding thoughts: Many think of God, of grace, of heaven, of the word of God, and when they hear a Sermon, they will think of God; but theſe thoughts, though they come into their minds, yet they go away preſently, they are in and out at an inſtant, in a trice, they paſſe away and are gone. Beloved, there are two kinds of vain thoughts, 1. vain, becauſe the ſubſtance and matter of them is vain, and ſo all worldly thoughts are vain: 2. or elſe for their want of durance and laſting, and ſo are all thoughts of heaven, of God and grace, and of Chriſt, if they vaniſh away, they are all vain thoughts, though they ſeem otherwiſe. Hear what God ſaith Gen. 6. 5, God ſaw that the wickedneſſe of man was great upon the earth, and all the imaginations of the thoughts of his heart were only evill continually: [all the imaginations] great is the emphaſis of this word [all] all the thoughts: yea all univerſally, are only evill continually.
But you will ſay unto me, Doth not a wicked man think that there is a God? why, that is a good thought; doth not he think that this God is to be obſerved and worſhipped? why, this is a good thought; doth he not think that ſin is to be forſaken▪ that is a good thought; doth he not think of heaven, and of Chriſt? how then are their thoughts only evil and that continually?
I anſwer, Becauſe all the thoughts of a wicked mans heart are vain, that is vaniſhing thoughts; not vain for the matter, which ſometimes may be good and Holy; but vain becauſe they ſoon vaniſh away; thoughts that come and carry …ot, that leave no impreſſion in their hearts behind them, theſe are all vain thoughts, according to that of the Apoſtle, The Lord knoweth the thoughts of the wiſe that they are vain: 1 Cor. 3. 20. Beloved in a godly mans heart, when a good thought comes, it abides and dwells a good while in him, and when it goes away it leaves a good impreſſion behind it, it leaves a ſweet ſmell and favour in the heart after it is gone, its made more holy and ſanctified by it. When a good thought comes into a godly mans heart, it leaves the print of it behind▪ when a wicked man hath a good thought, he …oſſeth it up and down, and ſuffers it not to ſtay, but preſently puts it away: let a thought of the world come in, and he can give it entertainment for ſeven days, yea for ſeven years, yea all his life he ſets his heart as a wide gate open to receive them and to entertain them: but if a thought of God, or of repentance, of holineſſe and ſalvation come into his mind, he is tyred out with it, and it ſoon vaniſheth away; therefore ſo long as thy thoughts are thus vain, though for the matter good, if thou haſt never ſo many of them, yet if they abide not, but thou thinkeſt and unthinkeſt them again; if they come and give thy Soul a jog, and ſo away; the more I ſay thou haſt of them, though thou haſt many millions, the greater will be thy doom at the laſt day.
Thirdly, Thou thinkeſt of God, but the queſtion is, whether thy good thoughts be ſtudied, or accidental thoughts. A wicked man that runs gadding in his thoughts here and there, over the whole world, upon this and that, and I know not what, in the midſt of a lottery of thoughts, he cannot chuſe but ſtumble upon ſome good: he thinks on God, he thinks on Chriſt, he thinks on Heaven; but it is by the by-gone, theſe thoughts of his are not naturall; but if he think of the world, of his pleaſures, of his outward delights and contentments, theſe thoughts ariſe naturally out of his heart, they are his own. Now it may be a thought of God comes by the way; But a godly man not only thinks of God, but he ſtadies how to think of God; it is his continuall endeavour to bring his mind to be fixed upon God; it is his whole care to have good thoughts to dwell habitually in him. There is an excellent phraſe uſed to ſet it forth, Malac. 3. 16. They that feared the Lord ſpake one unto another, and the Lord hearkned and heard it, and a book of remembrance was written before him of all them that feared the Lord, and thought upon his Name. Where I pray you to mark, that thinking upon Gods Name, and the fear of God are joyned together: for thinking on God, comes from the fear of God; a godly man thinks upon God and fears him; he thinks that God is alwayes with him in every place, and he trembles before him: he thinks God beholds all his thoughts and affections, and trembles at him: he thinks as he walks up and down in his way, as he he is imployed in his calling, as he is performing of any duty of Religion, that Gods eye is upon him and beholds him: and therefore he fears to offend and diſpleaſe him. A wicked man will ſwear and blaſpheme the Name of God, and by and by it may be he will cry God mercy, and ſo he thinks of God. The man breaks out it may be into wrath and malice, fury and paſſion; and then it may be a thought will come into his mind to cry God mercy for it, and thus he thinks of God. The man is careleſſe, earthly, dead, and lukewarm in the performance of good duties, and becauſe his Conſcience tells him it is not good, he will aslo God forgiveneſſe: he will be proud, vain and rotten in his ſpeeches, and then it may be a thought will come into his mind to ask God forgiveneſſe, and ſo he thinks of God; he will think of the world, of his pleaſures, profits, of his luſts and ſins, and then it may be a good thought will come into his mind, and then it may be he will think a little of God too. Beloved, this is carnal and devilliſh thinking of God, thy thoughts then of God muſt be joyned with the fear of God.
Fourthly and laſtly, thou thinkeſt of God, but the queſtion is, whether thy thoughts of him be profitable or unprofitable thoughts: a godly man thinks of repentance, and repents upon it; he thinks of calling on God more faithfully and fervently then he did before, and he accompliſhes his thoughts: for he goes a bout it, and his heart is the better for it. Thus it was with David when he ſaid, I thought on my way ways, and turned my feet unto thy testimonies, Pſalm 119. 59. I thought on my wayes (there was his good thoughts) and turned my feet unto thy teſtimonies (there was the profit of his good thoughts:) but on the contrary thou thinkeſt of God, but God hath never the more ſervice of thee; thou thinkeſt of leaving of thy good fellowſhip, and merry companions, but for all thy thought, thou retaineſt them ſtill: thou thinkeſt to give over all thy deadneſſe and luke-warmneſſe, and ſo get more zeal & fervency: yet day after day, and year after year, thy heart is as dead, vain and ſecure as before, as ever before. Examine thy ſelf and ſee, thou haſt good thoughts (thou ſaiſt) but where is the profit of them? thou thinkeſt of leaving thy wrath, and of bridling thy filthy paſſions, but art thou enabled by thy thoughts, to put up an injury the better? it may be thou thinkeſt of death; but is thy life the more holy and ſanctified by it? Thou thinkeſt of Chriſt and his blood; but is thy heart purged by it? Oh the wretched miſery of the moſt men in the world, becauſe of the unprofitableneſſe of their thoughts! they have many good thoughts, but they want the profitable uſe of them, they get no good by by them.
There is an excellent deſcription of the thoughts of wicked men (though it be Apocrypha,) The heart of the fooliſh is like a Cart-Wheel, and his thoughts like the rowling Axeltree. As the Cart-wheel goes round all the day, and yet remains on the Axeltree; ſo is it with wicked men, their thoughts wheel, and wheel them up and down a thouſand thouſand times, their thoughts run upon this thing, and then upon another thing, and ſo they rowl up and down continually, yet their heatt is at the ſame paſſe it was ſtill; an earthly heart it was, and ſo it is ſtill, a prophane heart it was, and ſo it is ſtill; a carnall proud heart it was, and ſo it remains ſtill; But let theſe know, that the time haſtens wherein God will judge them, even for their very thoughts.
Where are they then that ſay thought is free? It is true indeed, it is free from mens knowledge, and from mens Courts, but not from Gods, they are not free from Gods all-ſeeing eye and knowledge, Thou haſt tryed and known me (ſaith the Prophet) thou underſtandeſt my thoughts afar off, Pſal. 139. Beloved, as you are in the Ale-houſe, or gaming houſe, as you walk abroad in the fields, as you are imployed in your callings, or about any holy duty, God ſeeth all thy thoughts, what is going in, and what is coming out there is never a thought in thy heart, but God ſees it; how then can thoughts be free? God will weigh the thoughts of men, Prov. 16. 2.
Beloved, what a fearfull day will that be, when God ſhall take his Scales and weigh (not mens bodies and eſtates, for then in may be that rich men, and fat, and groſſe men will out-weigh them that are better:) but he will take mens thoughts and weigh them, he will weigh their ſouls: he will take mens good thoughts, and put them in one ſcale, and their bad, earthly, carnal and unprofitable thoughts, into another ſcale, and to try which weighs heavieſt: Now if thy earthly and ſinfull thoughts weigh heavieſt, then down thou goeſt into eternall damnation.
Secondly, as thoughts are not free from Gods knowledge, ſo are they not free from Gods Word; for Gods Word can meet with them; for it is lively and mighty in operation, and is a diſcerner of the thoughts and intents of the heart, Heb. 4. 12. Doth the word of God diſcern the thoughts of mens hearts? Then much more doth the God of this word, and therefore how can thoughts be fee?
Thirdly and laſtly, they are not free from the condemnation of hell and and damnation. I am he (ſaith God) that ſearch the heart and reins, and I will give to every one of you according to his works; or as ſome tranſlations have it, according to your thoughts, Revel. 3. 23. Now if God will ſo ſeverely puniſh thoughts, take heed then, how thou retaineſt any evil thoughts.
I ſhould here give you ſome meanes in the uſe, that ſo you might rid your ſelves from vain thoughts.
Firſt, love the word of God, if ever thou wilt come out of them; prizeMeans 1. the truth of God, and labour to get thy mind and thoughts to be ſet on better things; and then the thoughts of the world, and all vain things will vaniſh away. This courſe the Prophet David took, Pſal. 119, 113, I hate vain thoughts, but thy Law do I love, How came it to paſs that he hated vain thoughts? namely, by loving Gods Law: if he had not loved Gods Law, and thoſe excellent things therein, and ſet his heart on them; he could never have hated vain thoughts. The way then to break off thy league with vain thoughts, is to be in league with good thoughts. Doſt thou complain of vain thoughts in prayer, in hearing the word, in receiving of the Sacraments, and art thou ſtuffed and filled with them, that thou canſt not think upon God and holy things? thou doſt hereby bewray thine own rotteneſſe and corruptions. And therefore know, that if thou loveſt the Lord and his Word, and didſt ſet thy thoughts upon him, thou wouldeſt never have them ſo much imployed about ſuch baſe things.
Secondly, if ever thou wouldeſt rid thy heart of vain thoughts, eſpecially when thou art in holy action, thou muſt go unto God by prayer; there is no greater bridle to reſtrain a man from vain thoughts, than this conſideration, that he is to goe to God. I ſpeak not this to the men of this world: Carnal men, who can ruſh into Gods preſence hand over head, without any fear or reverence, they can ſet upon any duty without any preparation: but I ſpeak it to the godly man, whoſe heart dreads and ſtands in awe of God: Wilt thou let thy mind rove and run all the day on worldly things? how then wilt thou call upon God? Doſt thou not know that this is the cauſe of thy dulneſſe, thy deadneſſe, and wandrings of thy heart, when thou art about any good duty? namely, becauſe thou ſuffereſt thy heart to be laſhing out, and roving abroad on the world all day, no marvell if it keep his haunt at night, and therefore thy heart being vain, God will never hear thy prayer, Job 35. 13. God will never hear vanity. Comeſt thou to God with a vain prayer? God wil never hear it. Comeſt thou with a vain ear to the hearing of the Word? God will never hear it; or with a vain heart to the Sacrament? God will not regard it. Lay this ſeriouſly to thy heart, if ever thou wouldeſst have thy heart to the duty thou art about, buſie thy mind upon good things; for if thy heart be accuſtomed to vain and worldly things all the day, it is no marvell if it return to its hau nt again at night.
Thirdly, conſider that you have not ſo learned Chriſt. It is the Apoſtles argument, Epheſ. 3. conſider then what you have learned of Chriſt; hath Chriſt taught you ſo? hath Chriſt taught you ſuch a love, and given you ſuch a liberty, that you ſhould love the world more than him, and imploy and beſtow all your thoughts wholy in ſeeking after vain things? Hath Chriſt taught you ſuch a faith as this? Hath Chriſt taught you ſuch a repentance as this, to have your thoughts more upon the world than upon Chriſt? to repent of ſin, and yet never forſake ſin? Have ye ſo learned Chriſt? Hath he not taught you ſuch a faith as purifieth the heart? ſuch a ſanctification as cleanſeth the ſoul and the mind? ſuch an obedience as bringeth every thought into ſubjection unto himſelf? Therefore, if now thou ſhouldeſt ſtill retain thy vain, dead, earthly and carnall thoughts, it is not to learn Chriſt: Chriſt teacheth thee no ſuch doctrine, nor giveth thee any ſuch licencious liberty; but thou learneſt of the Devil, and of thine own heart: for all evil and vain thoughts ariſe from theſe three heads;
Firſt from the variety and abundance of the thoughts of the world, which our Saviour calls the cares of the world.
Secondly, from the fountain of corruption in mans heart, the heart of man being alwayes like a ſink, naturally running with filthineſſe, or like a living quickſet, always bearing: ſo it is with the heart of man, always imagining vain thoughts.
Thirdly, from the damned malice of the Devil, and his fearful ſuggeſtions and temptations, both within and without: the Devil is fitly called a tempter and tryer; for by his ſuggeſtions and temptations he feels and tryes mens hearts; and thereby knowing to what they are moſt inclined, and which way they are ſooneſt overcome, accordingly he fits his temptations to intrap them. Now theſe thoughts are infinitely variable, according to the conſtitutions, place, quality, paſsions, affections and conditions of men: as of the poor man in his beggary, of the rich man in his abundance, of the Miniſter in his calling, of the Majeſtrate in his, and ſo of all other men. Now the whole world is not able to fill the heart; how then ſhall we number the thoughts of it? But for the better underſtanding, we will rank them into theſe four heads, to ſhew how thoughts become vain;
1. Materially, mens thoughts are vain, when the matter of them is vain.
2. Formally, when though for the matter they are never ſo good, yet the manner of thinking them is evil.
3. Eſſentially, when the man that thinks them is vain.
4. When it is a thought that might become the beſt Saint upon the earth, or a glorified Angel in heaven; yet the drift of the ſoul being carnall and vain, the ſoul thereby becomes vain alſo.
Firſt, then material vain thoughs, are all thoughts of the world, of the works of thy calling, of thy recreations, eating, drinking, ſleeping, thoughts of thy wife and children, and the like; they are vain thoughts, not ſinful neceſſarily, yet they may come to be ſinfull five manner of ways;
Firſt, when we think of them primarily, that is, in the firſt place, whenManner 1. we think of them before we think of God. Tell me then, what are thy firſt thoughts in the morning? Hereby a man may know his thoughts whether they be good or evill. Conſider, I ſay, what is that firſt preſents it ſelfe unto thy thoughts: certainly, that which the heart is moſt haunted withall, and moſt taken up with, is moſt naturall unto it: If the heart be carnall and earthly, it will have carnall and earthly thoughts; if it be a godly and gracious heart, it will labour to make God the firſt in his thoughts. I know the godly man fails in many things, and many unruly thoughts in him may rebell; but it is the very grief of his ſoul, and he will never reſt nor be at quiet, till he hath got Balme from Gilead, ſtrength from Chriſt for the ſubduing and crucifying of them, even of thoſe vain and ſinfull thoughts that ſtick cloſeſt unto their hearts, and are moſt prone unto them naturally: ſo that it is the practice of a godly man firſt in the morning to lift up his heart with his hand unto God; and when he is up, his thoughts are wholly upon God. See this in David, who conſidering that the Lord was preſent every where, made this uſe of it, When I awake, I am preſent with thee, Pſal. 139. 18. His heart was lifted up to God, he did endeavovr to ſhake hands with God (as it were) in his holy meditations, worſhipping and adoring God with his firſt thoughts; he would be ſure to give God the flower and Maidenhead of his firſt ſervice and thoughts: as ſoon as ever he was awake, his heart was in heaven. This ſhews, that the thoughts of men that live in their ſins, are damnable thoughts; Thou that art a drunkard, a ſwearer, a prophane perſon, a carnall worlding, that never haſt repented, I tell thee, that the very thinking of thy meat and drink is damnable, the very thoughts of thy recreations and of thy ſleep, are damnable thoughts: to think of the works of thy calling, yea of ſetting thy foot upon the ground, or of any thing that God hath commanded thee to doe, are all damnable thoughts. Why? Becauſe thou giveſt not God thy firſt thoughts. Wilt thou think of thy belly, and back, before thou thinkeſt of God, and how to be converted unto him? Wilt thou think of thy Markets and Faires, before thou thinkeſt of thy reconciliation with God? The firſt thing that every ſoul is bound to doe, is to get in with God: Firſt ſeek the kingdom of God (ſaith our Saviour) and the righteouſneſſe thereof, Matth. 6. 35. Where our Saviour doth not forbid our taking of thought for the things of this life, but that they ſhould not be ſought after in the firſt place, ſo that our firſt thoughts and endeavours ſhould be after the Kingdom of heaven. Therefore all thoughts whatſoever, which are conceived before a man be converted, and ſo thinks of God, are all damnable thoughts.
Secondly, all worldly thoughts are ſinfull, when we think of them too uſuallyManner 2. (as Chryſoſtome ſpeaks) becauſe we think of the univerſality of them. Beloved it is lawfull to think of the world, and to think of our trade and imployments, to think of our corn, of our cattell, fields, barnes, wives, children: For if God have commanded or commended theſe things unto us, then ſurely he gives us leave to think on them, that ſo we may accompliſh our buſineſſe the better; but let us take heed they be not too uſuall with us: for we have ſouls as well as bodies, and there is a heavenly as well as an earthly buſineſſe to think upon: thou art not to live here alwayes, therefore take heed that thy thoughts be not too uſuall and common upon the things of the world, let not earth and earthly thinhs have too much of thy thoughts. As the Prophet David ſeeing the thoughts of wicked men wholly to runne after the things of the world, he tells them, all their thoughts periſh; and ſo I tell you; if that your thoughts on the world run together with heap and croud, and then you bundle them in bundles (as it were) they all prove damnable, and ſhall periſh.
Thirdly, worldly thoughts are ſinfull and damnable, if thou thinkeſtManner 3. of them too ſavourily: a carnall-minded man thinks ſavourily of the things of the world, the thoughts of earthly things are ſavoury unto him: a wicked man wil think of God and of the world; but which is the ſavouryeſt thought to him? He wil think of Chriſt, of Heaven, and of the Word of God, and of ſuch a Sermon he heard, but alas, he finds no ſavour, taſt, nor relliſh in them; he finds no ſweetneſſe, joy, or delight in them; but when he thinks of the world; of his gold and ſilver, of his lands and livings, Oh theſe are merry thoughts unto him, theſe are ſweet unto him, and pleaſant to him, and his heart is now at home in his own neſt; He can think of theſe, ſeven dayes, nay ſeven moneths, nay ſeven years together, and yet never be weary, but his thoughts as full and as freſh as at the firſt: But bring him to a Sermon, or to a Prayer, and he is jaded preſently, his heart is empty, and his thoughts are at an end. For (ſaith the Apoſtle) they that are after the fleſh, ſavour the things of the fleſh. Rom. 8. 5. It is a true note of an earthly, carnal, fleſhly heart, to be thinking on earthly and vain things ſavourily. Thou maiſt think on the world, but it muſt be only with a caſt of thy thoughts, as one that looks upon a thing with a ſquint eye; but when thou art to think on God, or on the things of God, then thou muſt gather all thy thoughts and affections, thou muſt lay all the powers of thy ſoul together, and thou muſt imploy them only to this work.
Fourthly, worldly thoughts become ſinfull, when we think of themManner 4. without counſel; then (faith Solomon) they come to nought; when a man conſiders not afore-hand what thoughts are neceſſary and needfull, and ſo reſtreines and keeps off all impertinent thoughts, then his thoughts will prove diſtruſtfull, carking thoughts, caring for the morrow, contrary to the rule of Chriſt, Matth. 6. 33. Take no care for to morrow, let to morrow care for it ſelfe. He doth not forbid here Chriſtian provident thoughts; for, godly, honeſt, and ſober thoughts are fitting and neceſſary; but he ſeems hereby to cut off all diſtruſting carking thoughts.
Fiftly, worldly thoughts come to be ſinfull, when they are thoughtManner 5. needleſly: And here I will ſhew how far a man may think of the world; namely, ſo far as his neceſſary buſineſſe requires. Suppoſe a mans buſineſſe be upon merchandiſe, it is lawfull to think of it, and of his ſhop and wares; but if thou wouldeſt know how far; why, ſo far as it is for thy buſineſſe; But if thou haſt ſo many of them, that thy heart is taken up with them, and thy mind ſtill on them, then they are ſinfull thoughts. There is many a man that in following of his buſineſſe beſtowes more thoughts upon it than his buſineſſe requires, he hath ten thouſands of ſuperfluous thoughts; but let ſuch remember the exhortation of the Wiſe man, eſtabliſh thy thoughts by counſell, counſel wil tell a man when he hath thought enough, and what thoughts are fit for his imployment. Not that any man can carry himſelfe alwayes in that golden mediocrity or mean; but a Chriſtians care muſt be dayly more and more to pare off all ſuperfluous thoughts of earthly things.
Now we come to the ſecond thing: 2. Thoughts are vain formally; when though the matter of them be never ſo good, yet the manner of thinking them is evill. It is poſſible that a wicked man goe to hell, though he performs the ſame things, for the matter of them, that a godly man doth; a godly man comes to Church, ſo doth a wicked man: a godly man prayes in his family, ſo doth a wicked man; a godly man reads the Scriptures, ſo doth a wicked man; a godly man repeats Sermons, and conferres of good things, ſo doth a wicked man. There is no work that comes to the outward act, that a godly man doth, but a wicked man may doe the ſame; here only is the difference, in the manner of working. I will ſet it out to you by a place of Scripture; In a great houſe (ſaith the Apoſtle) there are not onelyonly veſſels of gold, and of ſilver, but alſo of wood and of ſtone, ſome to honour, and ſome to diſhonour, 2 Tim. 2. 20. Mark how the Apoſtle here ſets out the reprobate and the elect, comparing them to veſſels of honour, and diſhonour the veſſels of diſhonour are of the ſame matter that the veſſels of honour are of: ſuppoſe it be pewter, or ſilver, caſt it into an honourable form, and it wil be a veſſel of honour; but caſt it into a diſhonourable form, and it wil be a veſſel of diſhonour, for baſe and mean ſervice; even ſo it is between a true Chriſtian and a meer formall profeſſor, the matter of their ſervice is one and the ſame; ſuppoſe it be hearing the Word, or receiving of the Sacraments, prayer, or the like, the ſubſtance and action is the ſame; but take the ſame prayer, and let a godly man caſt it in his form, and it is holy and prevails with God: let a wicked man take the ſame prayer, and caſt it into his diſhonourable form, and it becomes ſinfull, not regarded, and abominable in Gods eyes. For hearing of the Word of God, the godly man… hears, and the wicked man hears; the matter in both is the ſame; the godly man he caſteth the Word into a godly mould, he hears the Word, and he trembles at it; he hears the Word, and beleeves it; he hears the Word, and his heart bowes to it, and reſolves to practiſe it: a wicked man he hears the Word too, but he caſteth it into a diſhonoura…le mould, he hears it with deadneſſe and dulneſſe, without trembling, without faith and obedience. So a godly man may think thoughts of God, and ſo may a wicked man think thoughts of God, the matter of both is good; yet the thoughts of the wicked are vain; though he thinks of God, yet, becauſe he caſteth it into his diſhonourable frame, he fears not God, his heart trembles not at God, but his heart is as full of dead earthly affections as before; he thinks of hearing the Word, but it is after this own faſhion, he thinks of praying, but he prayes with his own ſpirit, and not with the ſpirit of Adoption.
The Pſalmiſt tells us, that the whoremaſter, the drunkard, and the thief thinks of God, it is after his own faſhion: Pſal. 50. 21. Theſe things haſt thou done (ſaith God) and I held my tongue, and then thoughteſt that I was even ſuch a one as thy ſelf. A wicked man goes on in his ſins, and thinks that they are not ſo devilliſh and abominable, as ſome ſay they are, and he thinks that God thinks ſo too; he is earthly, carnall, lukewarm, and dead-hearted, and if he repent at the laſt, he thinks all will be well, and he thinks God is of the ſame mind too; he goes on in his drunkenneſſe, ſwearing, pride, and hypocriſie, and he thinks if he do but remember to ask God mercy, and to cry, Lord receive my ſoul, when he is going out of the world, he thinks he ſhall not go to hell, but be carried to the joyes of heaven, and he thinks God is of his mind, that God thinks ſo too: But mark what the Lord ſaith; I will reprove thee, and ſet thy ſins in order before thee. O conſider this you that forget God, leſt he tear you in pieces, and there be none to deliver you.
Thirdly, mens thoughts are vain, when the heart that thinks upon them is earthly and vain; wherefore if all the wicked men in the world ſhould lay their heads together to think a good thought. yet they cannot: for their hearts are vain hearts, ſinfull hearts, they may think of excellent propofitions concerning God, his worſhip, his word, and ſervice; but ſo long as the heart that thinks upon them is carnall and vain, they cannot ſpeak that which is good, as ſaith our Saviour: Maithew 12. 34. How can you ſpeak good things? Why, may ſome men ſay … may not a wicked man read a Chapter in a Bible, are the wordsObject. ſo hard to be underſtood, and pronounced? cannot a wicked man take a Sermon and read it, and hear a Sermon and repeat it? What? are Letters and ſyllables ſo hard to be pronounced?
I anſwer, (beloved) that is not the meaning of our Saviour, [How canAnſwer. ye that are evill ſpeak good things:] no, no, a wicked man may read Gods word, and propound good queſtions as well as a true Chriſtian: but he cannot ſpeak good words, that is, he cannot ſpeak them from a good heart; and therefore his heart being carnall and vain, good words in his mouth are as a Jewell in a ſwines ſnout: it is a word indeed, but not a ſpeech, when he reads or pronounceth Gods word. Ariſtotle ſaith, that ſpeech is nothing but the expreſſion of that that is within the heart. Now then, if the word and truth of God be not ingraffed in thy heart, if thy heart be not heavenly when thou ſpeakeſt of heavenly things, thou doſt pronounce them, but not ſpeak them. But when thou ſpeakeſt of earthly things; then thou ſpeakeſt to the purpoſe; becauſe thy heart is ſet upon them, and thy mind and thy tongue go together, there is no jarre not diſcord betwixt them: but if thy heart be not pure, though thou ſpeakeſt good things, or holy things, yet in Chriſts ſenſe thou ſpeakeſt them not: For (ſay I) how can a vain, evill, corrupt heart think good thoughts? An evil tree cannot bring forth good fruit, (ſaith our Saviour) he doth not ſay, that an evill tree cannot be made good, for it may be grafted into another ſtock; divers ways there are to make it good: but ſo long as it is a corrupt tree, it cannot bring forth good fruit; Do men gather grapes of thorns, or figs of thiſtles? Doſt thou go to a drunkard, and thinkeſt there to find any religion in him? or to a whore-maſter to find grace in him? Doſt thou go to a ſwearer or a prophane perſon, and thinkeſt thou to finde any fear of God in them? Indeed ſometimes there may be ſome morall good found in them, but they are as a pearl in a dunghill, out of its place.
Fourthly, all mens thoughts come to be vain when the drift and end of the heart and ſoul in thinking of them is vain.
But thou wilt ſay unto me, The end of my thoughts is Gods glory. What? is it not to Gods glory that we go to the Word and Sacrament, that we pray and give almes?
I Anſwer, The end of every good work in it ſelfe is Gods glory; but is it the end of the worker, ſpeaker, or thinker? I make no queſtion but the end of a good action in it ſelfe is the glory of God; ſo, the end of prayer is the glory of God, the end of all preaching and Sermons is the glory of God, the end of giving of almes, and of all good thoughts, is the glory of God, but the end of the man that prayes and preaches, what is that? the end of the hearer and giver of almes, what is that? the end of him that ſpeaks well, what is that? Beloved, moſt men have falſe and corrupt ends, which we will branch out into theſe three heads;
For the firſt, men will be thinking and plodding from morning till night of their wordly buſineſſes: Now becauſe they know they muſt think on God, to make God amends, perhaps they will think on him at night, when they have diſhonoured him all the day. So men will ſwear and ſwagger, drink and be drunk, and when they have done, ſay, Lord have mercy upon me, and ſo they think to make God amends. What (beloved) will yee ſwear, ſwagger, drink, be drunk, and lye, be ſecure and worldy, and and then ask God forgiveneſſe to make him amends? This is to break Priſcians head, that you may give him a plaiſter. Will you treſpaſſe your neighbour, that you may ask him forgiveneſſe? This is a damned and devilliſh religion; yet this is the religion of many men in the world, you ſhall have them keep daies and weeks and years in the obſervation of the times of Gods worſhip; they will keep the Sabbath in coming to Church, and they will hear Sermons, pray and think of God▪ but all this is to make God amends for the wrong that they have done him: they know they have offended God, and therefore they will doe ſomething to make him ameds like thoſe wicked men in Jeremies time, who did ſteal, murder, commit adultery, ſwear falſly; and burn incenſe unto Baal, and walk after the Gods they knew not, and then come and ſtand before God in his houſe, which is called by his name, and ſaid, We are delivered though we have done all theſe abominations. As if God ſhould ſay unto wicked men, What, will ye ſwear, ſteal, lye, and be earthly, giving up your ſelves to all manner of lewdneſſe, in the breach and contempt of my commandements, and then think by making a prayer unto me and by lifting up your eyes unto me, and by giving your ears to hear my word, thereby to make me recompence? No, no, I have ſhewed thee, O man, what is good, Micah. 8.
Secondly, the end of mens thoughts is commonly to collogue with God. Let a man be under the croſſe, in calamity, pain, and miſery, then God will hear of him often, then he will think of God, and of his ſinnes: Nay, the beaſtlieſt wretch in a whole Pariſh, upon his ſick bed, then, Oh how will he call upon God, then ſend for the Miniſter, let him pray for me, read a chapter or ſome good book; then God ſhall have ſervice upon ſervice, then he ſhall have the firſt, ſecond, and third courſe. But all this is but to be raiſed up again; and then when he hath received a little ſtrength, he falls off again: like the Jews, who when God ſlew them, they ſought him: and they returned and enquired early after God; nevertheleſs they did but diſſemble with him with their mouths; and flatter him with their double hearts, Pſal. 37. 34. There is many a man that ſeeks to God, yea, that ſeeks to him with tears, and performs many a good duty, and yet he doth but flatter with God, he doth it but to curry favour with him; is afraid of ſickneſſe, croſſes, plagus, and death, and curſes upon him, if he ſhould not do ſo: and therefore to prevent this he will diſſemble ſome ſervice to God.
Thirdly, to ſmother and choak their own conſciences; their hearts think and tell them, they muſt think of God, their conſciences tell them, that they muſt have ſome holineſſe, ſome religion, that they muſt keep the Sabbath in ſome ſort, that they muſt pray and go to Church: and hence it is, that the drunkard, ſwearer, whoremaſter, will ſometimes have thoughts of God, and wil be performing ſome outward acts of Religion. Why? his conſcience otherwiſe would not let him be at reſt, but is as the Devils ban-dog to drive him to it.
Thus when the Prophet commanded the people to worſhip the Lord; to reverence his name, to hallow his Sabbaths; their conſciences told them that they muſt do ſo, or elſe all the threatnings of wrath, and vengeance donounced by the Prophets would come upon them. Hence it is that the Lord by his; Prophet exhorts, ſaying, Ariſe ye, and depart, for this is not your reſt; your mind hath another haunt, you have this and that black luſt, this is not your reſt. Doth thy heart reſt on God and good things? If thy heart be good and holy, ſo that it takes up its reſt in God, and in Chriſt, then it is well; but if thou only turneſt aſide to good duties, and falleſt, as it were, by chance upon holy things, away, away (ſaith God) this is nor your reſt. Ariſtotle ſaith, that the being of a thing conſiſts in the end of a thing. Therefore if the end of thy thoughts and courſes be earthly and vain, then certainly thy religion is earthly and vain. Thou goeſt up and down; what is it that thou lookſt after? Is it that thou maiſt have grace, or that thou maiſt follow thy calling, and get thy living? is it this that thou wouldeſt have, for which thou keepeſt ſuch a digging and ſcraping, and ſuch a laying up? Then thy end is carnall and vain, and thy drift and end declareth the truth of thy ſoul, that it is carnall and vain.
THE JUDGEMENT OF THE WORLD By SAINTS at the laſt day. DELIVERED And learnedly diſcovered in a SERMON preached By that Reverend and Faithfull Miniſter of Gods Word, WILLIAM FENNER, B. D. Sometimes Fellow of Pembroke Hall in Cambridge, and late Paſtor of Rochford in Eſſex.
London, Printed by E. T. for John Stafford.