The Grand Trial of True Conversion, Treatise 1
The myſtery of Mans thoughts opened.
2. Cor. 10. 4, 5.
For the weapons of our warfare are not carnall, but mighty, through God, (or to God) to the pulling down of ſtrong holds,
Caſting down imaginations, and every high thing that exalteth it ſelfe against the knowledge of God, and bringing into captivity every thought to the obedience of Chriſt.
IN the ſpirituall appearing of the King of glory to the ſoule, the mighty power and work of the Spirit of grace doth chiefly appeare in theſe two things.
1. In diſcovering the defilement and diſorder of mans naturall thoughts. 2. In ſetting and ſetling the thoughts in a holy order and ſpirituall frame of obedience.
The thoughts of every man as they act in corrupt nature, are the great enemies of King Jeſus; they do ſtrongly oppoſe his Ruling in and over mans ſoul; they ſit in the throne commanding and carrying our affections and actions, untill the thoughts be caſt down, changed and brought under the command of Chriſt, there cannot be that conſtant conformity in our affections and wayes that the Royall Law requires.
In the ſecond verſe of this Chapter Verſ. 2 we find, there were ſome that conceived unjuſt thoughts againſt the holy Apoſtle, looking upon him as though hee walked according to the fleſh. The falſe Teachers charged this upon the Apoſtle that he preached in a low earnall way, making uſe of fleſhly fraile helps, as humane learning, Arts, Tongues, and enticing words of mans wiſdome, ſetting out himſelfe more then Chriſt: they cry downe the Apoſtle, that themſelves might appear to the Churches as the only Spirituall Preachers. That this was their deſigne is evident, by comparing Gal. 4. 17. They zealouſly affect you, but not well; yea, they would exclude you that you might affect them. Thus our laſt tranſlation reads it. Piſcator and Paraeus read it [us] they would exclude us, that is, out of your affections and eſteems. foreign. Ʋt vos excludant nempe a me, hoc eſt a doctrina mea avellant, Paraeus. metapbora a procis quibus comparat pſeudo-Apoſtolos, Piſcator. foreign. variant tamen codices & in quibuſdam eſt foreign.Beza firſt read it foreign, us, and yet himſelf confeſſeth, that in all Books it is written foreign, you. The old Latine hath it you, and ſo the Syriack verſion, and like wiſe the Arabick: they would exclude you, and then the meanning is this: the falſe Apoſtles pretend very great love to you, and zeal for your ſouls good, but 'tis that they may exclude you from us; that is, draw you from our doctrine and miniſtery. But learned Eraſmus ſaith, that in the Greek it is foreign, and the Syriack thus reads it, for it renders the words thus: foreign which Tremelius tranſlates very well; foreign Includere concludere.but they would include you: theſe words then (as I conceive) are thus to be read. They zealouſly affect you not well: but they would include you, that you might Buxt. Nunquā aliud ſignificat foreign quam includere concludere conſtringere ſicut captivus Carceri includitur, ut Gal. 3. 22. Syrus vide…ur leg…ſſe foreign vel foreign id eſt, includere vel concludere vos. Piſcator. Arabs eadem voce uſus eſt qua Syrus foreign ligavit Conſtrinxit Raphelengius. foreign Heb. foreign Chald. foreign Syr. foreign Arab. Ligavit alligavit Conſtrinxit incluſit, concluſit. Schindler. foreign Concluſit, & incarceravit, in vincula carceremve conjecit & in us de…inuit. Golii Lexicon.zealouſly affect them.
The plain ſenſe whereof is this, they make ſhew of the higheſt affection to your ſouls, but faignedly for ſelf-ends; for this they do, that they may include and ſhut you up in themſelves in their own doctrines and opinions, as in a Priſon: they would looſen you from us (ſayes Paul) that they might tie you faſt to themſelves. Corrupt Teachers promiſe liberty, but they impriſon mens judgements in their own unſound Tenents.
And this the Arabick verſion alſo imports foreign They would impriſon you, or tye you to themſelves in opinion and affection.
In the third verſe Paul cleareth himſelfe and his miniſtery from this imputation, For though we walke in the fleſh, we do not war after the fleſh: that is, though we be cloathed with a mortall body, and do carry about us a body of death, reliques of corruption, from which we cannot bee freed, untill this earthly body be filled with death.
We do not war after the fleſh: we do not exerciſe our Miniſtery in a carnal corrupt way: though wee act in a fleſhly feeble outſide, yet not in a fleſhly feeble manner in the work of our Miniſtery. We do not manage the war of the fleſh, as the Syriack reads it: all our warring is againſt the fleſh.
For the weapons of our warfare are not Verſ. 4 carnall, but mighty through God, (or to foreign.God) to the pulling down of ſtrong holds Now in the fourth verſe he demonſtrates the negation propoſed in his defence.
1. From the Inſtrumentall cauſe, We do not war after the fleſh, ſayes Paul, for the weapons of our warfare are not fleſhly. Such as the weapons are, ſuch is the warfare; the weapons that we uſe in our preaching are ſpirituall, thoſe ſpirituall Truths of Gods word inſpired from the Spirit of Truth, therefore our warfare is not carnall.
2. Our weapons are not weak, but mighty through God, overthrowing all that is fleſhly in men, they are powerfull, therefore ſpiritual, the more ſpirituality, the more ſtrength.
3. They are weapons of Gods power (as foreignthe Syriack renders it) weapons whereby God puts forth the higheſt greatneſs of his power.
4. They are mighty, through Gods might working with, and by them; their power in acting is wholly from God.
5. They are mighty to God, as the foreign. Potentia Deo, vel ſecundum Deum, vel ex Deo. Calvin.marginall Note hath it, the weapons that we uſe in our Miniſtery do exalt God his glory, as the firſt and laſt in all our preaching.
3. He proves his Miniſtery to be ſpiritual, and not carnal from the ſpirituall efficacy and effects thereof. God makes it effectual for the pulling down of ſtrong Ad ſubverſionem munitionum.holds, conquering and caſting down the imaginations and thoughts of mens ſpirits, for the ſubduing of all that is carnal, and corrupt in them, for the framing their hearts, and thoughts to a conformity unto Chriſt. Carnal preaching can never make carnal hearts ſpiritual; the ſpirits of darkneſs cannot be conquered, but by ſpiritual weapons.
What are thoſe ſpiritual weapons? Queſt.
That divine Doctrine diſcovered in Anſw. the Goſpel, quickened by the power and preſence of Gods Spirit in the faithfull and fervent diſpenſation thereof.
To the pulling down of ſtrong holds, or fortifications, rebellious ſtrong holds (as foreign.the Syriack reads it) the divine weapons wherewith we fight, do prevaile to the ſtorming, taking, and overthrowing thoſe ſtrong holds in ſinners, which ſtand out rebelliouſly againſt King Jeſus.
What are theſe ſtrong holds? Queſt.
Some by theſe forts underſtand whatſoever Anſw. doth oppoſe it ſelfe to Chriſt and Metaphorice ſic appellat quicquid Chriſto ejuſque Evangelio ſeſe opponit Dr. Sclaterhis Goſpel; but I conceive here is a further meaning according to the Metaphor.
Every wicked thought and worldly luſt in ſinners doth oppoſe Chriſt as enemies to his government; but they cannot properly be called a ſtrong hold. A ſingle man riſing up is eaſier ſubdued and taken than a ſtrong hold, that may coſt much time and bloud.
A ſtrong hold is that ſpeciall ſin whereby the ſtrong man Satan holds poſſeſſion of mens fouls, and that which mainly keeps them from giving up their hearts to the King of glory.
1. 'Tis evident Math. 12. 43, 44. that the heart of every man naturally is the Devils houſe, wherein he rules and keeps poſſeſſion till he be diſpoſſeſſed by a ſtronger power.
All unregenerate men and women are ſpiritually poſſeſt by the Divel; Mat. 12. 44. foreign.therfore when a temporary faith comes in, the unclean ſpirit is ſaid to go out, and ſinners are called his houſe.
2. Satan hath his ſtrong holds in ſinners, whereby he holds them with a ſtrong hand, and wherein his chiefeſt Truſt is.
3. Theſe fortifications are 1. Mans mountainous thoughts and imaginations, which I ſhall demonſtrate in its proper place. 2. That particular darling defilement which is predominant in the ſinners affections, that boſome Dalilah ſin which of all other they are moſt unwilling to part with. Many a man may be drawn to leave ſome ſins, yea all, except ſome one ſin of profit or pleaſure; this is that ſtrong hold wherein Satan reſts ſecurely, and enſlaves ſinners under his power. Now the firſt and great worke of Gods ſpirit in the Miniſtery is to lay ſiege to theſe ſtrong holds, to take and demoliſh them, and thereby Satan is quite diſpoſeſt and driven out of his houſe: this is called a preparing the way of the Lord, the making a people ready and prepared for the Lord. Verſ. 5
Caſting down imaginations (or thoughts) foreign Chald & Syr. Cogitatio.as the Syriack renders it, and every height (thus tis in the originall, and thus the Syriack & Beza alſo renders it) that exalts it ſelfe againſt the knowledge of God. foreign, & omnem altitudinem, Syrus.
When the word of God comes with a divine power upon mens ſouls, it caſts down their corrupt thoughts and imaginations. 1. As they are the Divels ſtrong holds whereby he holds men as his bond-ſlaves. 2. As they are the great enemies of the Lord Chriſt and his Kingdome, which cannot be ſet up in mans ſoule, unleſſe theſe thoughts be firſt caſt down. 3. They are thrown down from that principality, predominancy and power which they uſurp in and over ſinners. Their thoughts do command and carry their affections and corrupt their ſpeeches and actions.
And every height that exalts it ſelfe; there is a caſting down of every height of thoughts and affections that lifts up it ſelfe againſt the knowledge of God. 1. againſt that knowledge and manifeſtation of God that is given to every man in thoſe common principles of light at Rom. 1. 18, 19, 20. Joh. 1. 9.their comming into the world.
2. Againſt that diſcovery of God in Chriſt that is given in the Holy Scriptures. Tis the higheſt aggravation of ſin when tis acted, not only againſt the Law of God, but alſo againſt the light and knowledge of God.foreign.
And bringing into captivity every thought to the obedience of Chriſt. We make them Captives to the obedience of Chriſt. Thus the Syriack. Where the Miniſtery of the Goſpel comes in power, it doth not onelyonly conquer and caſt downe theſe thoughts which riſe up againſt the Lord Chriſt, but alſo captivates and conformes every thought to the Lawes of Chriſt.
This expreſſion (leading captive) imports three things. 1. A taking and overpowring mans naturall thoughts by taking away the power of that Corruption which raiſeth them continually againſt King Jeſus.
2. A holding them under a continued captivity, that they never break looſe, and get power again in us: Mans naturall thoughts neither are, nor can be ſubject to the law of God, they will always be riſing, though under chains.
3. A putting in a new power into the mind, wherby our thoughts are, ſtrongly ſweetly & freely brought into ſubjection to Chriſt. Our natural corrupt thoughts are the Captives, our new ſpirituall thoughts are the free ſubjects of Chriſt.
Heere are three eminent degrees whereby the Miniſtry of the Goſpel proceeds and works upon the thoughts, in bringing in ſinners to Chriſt.
1. It conquers their carnal and corrupt thoughts.
2. It takes and holds them Captives:
3. Frameth their thoughts into a holy order and obedience.
The Weapons of our warfare.
The Miniſtery of the Goſpel is here compared to a warfare, and ſo in Tim. foreign.1. 18. War a good warfare; that is, diſcharge the duties of the Miniſtery as thou oughteſt: The Hebrew word Saba is rendred ſometimes warfare, ſometimes Miniſtery.
The life of every Chriſtian is a continuall warfare: but Miniſters of the Goſpel are more eminently men of war, not only in reſpect of their Saintſhip, but chiefly in relation to their Miniſteriall ſervice: they fight not onelyonly againſt Principalities and Powers of darkneſs, but principally againſt that principality and power which theſe have in mens ſouls. The Divels will draw up all their ſtrength to diſturb thoſe who would diſthrone them to pull down that office which is erected for the pulling downe of their ſtrong holds.
2. They war againſt mens luſts, which are as near and dear to the ſinner as his right hand and right eye, yea as himſelfe, yea, as his own ſoule; the worke of the Miniſtery cannot be done but by warring: the word ſpoken in the Miniſtery is the ſweeteſt peace, but the work performed therein is the ſharpeſt warfare.
In the words of the Text we have theſe three things mainly obſervable.
1. Here is an evident expreſſion and deſcription of ſinners, as they ſtand in their old eſtate, by the depravation, diſobedience, and defilement of their thoughts.
2. The firſt and grand evils that are caſt out and cured by the word of Truth comming with power upon mens ſoules are evill exorbitant thoughts.
3. The power of Renewing grace that comes into the ſoule by the preaching of the Goſpel doth primarily and principally manifeſt it ſelfe in caſting down, changing, crucifying, and captivating mens thoughts.
The firſt and great work of the Spirit of Grace in the converſion of ſinners by the Miniſtery of the Goſpel is upon their thoughts. Here are four expreſſions in the text that doe mainly and primarily hold forth the thoughts: theſe ſtrong holds and heights are chiefly in mens thoughts. If once the thoughts be ſubdued, ſanctified, and ſet in frame, the affections, and all the actings of the viſible converſation will be in a holy heavenly order of obedience.
In handling this doctrine of the thoughts, there are three myſteries which I will endeavour to open. 1. The myſtery of iniquity, which worketh in mans thoughts before renewing. 2. The myſtery of ſanctity, which acteth in mans thoughts after the renewing of the heart: both theſe are held forth in this Text.
3. The myſtery of Satanicall injected thoughts wherewith the Saints are much buffeted: theſe black blaſphemous thoughts are as ſo many Darts which Satan▪ caſteth into the holieſt hearts: many precious ſoules walke ſadly and ſorrowfully, not being acquainted with the riſe of theſe wicked thoughts, and the grounds of ſupport that the Scripture diſcovers.
For the clearer underſtanding of thoughts in their myſterious qualities we muſt firſt know what thoughts are in their proper entity and being.
1. Thoughts (as Auguſtine obſerves) Cogitatio eſt reſpectus animi ad evagationem pronus. Cogitare dicitur tripliciter, ſc. actualis conſideratio intellectus, diſcurſus ejus, & operatio potentiae cogitativae. Aquinas. 22. 9. 2.are ſometimes taken for any actuall operation of the underſtanding. Job 20. 2, 3. Thoughts are confined to the ſpirit of underſtanding.
2. Thoughts more properly are the movings, and actings of the thinking, conſidering, meditating power of the ſoule, which is in mans underſtanding, or ſpirit.
Aquinas calls a thought the actuall conſideration of the underſtanding, and operation of the thinking power. Thus thoughts are made diſtinct acts from purpoſes and intents, Heb 4 10.
3. Yet moſt properly thoughts are thoſe muſings of the minde which are acted in the Speculative part of mans underſtanding.
My purpoſe is to ſpeake of Thoughts, as they are taken in this laſt and ſtrict ſenſe; for the diſtinct underſtanding whereof I will draw up what I conceive from the Scriptures in this deſcription.
Thoughts are thoſe muſings and meditations, conceits and conſiderations, apprehenſions, and imaginations, heart-ſpeakings with, and ſpeculations of things which the mind of man frameth and formeth within it ſelfe, by the help of fancy.
Thoughts are properly the actings and agitations of the minde: therefore the foreign cogitatio mentis agitatio, mens. Paſſor. 2 Pet. 3. 1. Epheſ. 2. 3. Hebr. 10. 16. Cogitatio eſt actio mentis, Zanch.Greek word Dianoia, which is uſed for Thoughts, ſignifies alſo the minde and agitation of the minde.
There are three things that muſt concur to make up a thought which is truly ours.
Thoughts are thoſe firſt more ſimple motions and actings of mans mind which the Scripture calls muſings, meditations, conſiderations, ponderings, heart-talkings; they are thoſe porings and parleys of our mind with objects preſented to it.
A thought is 1. an Internall viewing, or looking upon things let into the minde. 2. a Soul-conception. 3. a Speaking with our ſelves. 4. the Acting of the minde in meditation.
1. It is a Contemplation, a beholding things in the minde: there are mentall eyes as well as bodily, Eph. 1. 18. the Apoſtle ſpeaks there of the eyes of the mind. foreign.Now when theſe internall eyes do actually look upon an object; This is called a Thought.
2. Thoughts are ſoul-conceptions, as luſts are conceived in the hearts of men, ſo are thoughts, Iſay 59. 4. they conceive miſchiefe upon all objects preſented the mind of man begets ſome thoughts.
3. Thoughts are commonly called the ſpeakings of the heart, and in the heart, when the minde talkes with the things that come into the ſoule, with the foreignthings that we deſire and delight in, feare or favour, therefore in Deut. 15. 9. a Thought is called a word in mans heart, or with his heart. Keep thy ſelfe leaſt there be a wicked word in thy heart: thus it is in the Hebrew; the Greek ſaith Math. 9. 3, 4. foreign.a hidden word, Deut. 9. 4. Speak not thou in thy heart, ſaying. Pſal. 14. 1. The foole hath ſaid in his heart. It is mans ſpeaking in, or within himſelfe, Mat. 9. 3, 4.Pſal. 119. 15. Pſal. 120. 1. Gen. 24. 62. foreign cum puncto ſiniſtro, locutus eſt ore aut Corde, cogitavit, meditatus eſt, foreign cogito: Colloqui ſermocinari intraſe, id eſt apud ſe in animis ſuis, Luc. 5. 21. Mat. 21. 25.
It is obſervable that the Hebrew word foreign ſuach, which is uſed for meditation, or thinking, Pſal. 77. 47. 13. ſignifies both to think and to ſpeak in the mind.
And the Greek word Dialogizomai, which is often uſed in the New Teſtament, ſignifies, both to think and to talk within our ſelves, that is in our mindes with our ſelves: the minde is the mouth of mans ſoule, thoughts are the language and ſpeeches of the heart. The objects preſented to the mind are the companions with whom Hebraeis Dicere eſt cogitare.our hearts converſe, and our thoughts hold diſcourſe continually: for he that thinkes of any thing with himſelfe, ſuſtaines as it were a double perſon: the thinking muſing power is the common room or receptacle, wherein all objects that come to ſpeak with our thoughts or wills or affections, do make their abode, and walk up and down till the judgment can paſſe upon them.
4. Thoughts are the actings and agitations of the mind in meditations.
1. Thoughts are thoſe conceits and Prov. 6. 14.meditations that the minde of man formeth and frameth within it ſelfe; their riſe is from within, though the things preſented to us bee from without: Thoughts are the forgings of mans foreign Prov. 6. 14.heart.
2. The fictions and formings of the minde, Gen. 8 21.
3. They are Webs, ſpun and woven out of mans heart, Egges of the mindes laying, Eſay 59. 4. They conceive miſchiefe, and hatch Cockatrice Egges, and Verſ. 7.weave Spiders webs, which are their thoughts of iniquity.
4. Thoughts are creatures of the Gen. 6. 5. and 8. 21. foreign 1. Chron. 28. 9 and 29. 18.mindes making. How many thouſand creatures doth mans heart frame within it ſelfe every day? hence they are expreſly called, the formings of the thoughts of mans heart. the figments of mans heart: that is, thoughts are the creatures which the heart of man formeth & makes continually out of the objects preſented to the mind; as the Potter doth his veſſels out of the clay that is before him: this is the propriety of the Hebrew word jetzer, & it hath much fulnes & elegancy in it.
This is a clear character whereby we may diſcerne our owne thoughts from thoſe that are meerly the Divels.
1. There are evil thoughts which are altogether ours.
2. Others which are Satans and ours together. 3. There are wicked thoughts that are caſt into our hearts; onelyonly from without, namely, Satans blaſphemous thoughts which are preſently caſt out with abundance of abhorring and indignation. Such thoughts being formed by the Divel, and comming onelyonly from without, and no way from within, they faſten no defilement upon us, for tis that which comes from within us that defiles us.Mat. 15. …9, 20
3. The minde of man formeth and conceiveth thoughts in and by it ſelfe, or by the help of the fancy.
Queſt. Queſt. What is this fancy?
Anſw. Anſw. It is an inferior power of the ſoule, which is placed in the middle of Senſus interiores ſunt tres: ſenſus communis, phantaſia & memoria.the interior ſenſes, and bordereth between the ſenſes and the underſtanding. This fancy is the former of many ſtrange notions and conceits.
2. The office of the fancy, in relation Phantaſia 2 eſt ſenſus interior gignens novas imagines.to thoughts, is to offer and preſent the appearances, or likeneſſes of things to the underſtanding, out of which the mind of man begets thoughts, and meditations: Phantaſia menti offert phantaſmata. Piccolomineus.the office of imagination is to miniſter matter to our underſtanding to work upon.
Whatſoever ſpecies, repreſentation, or image of things appeares at any time in our fancies, is at the ſame time imprinted in our underſtanding. Imaginations are as the matter out of which our thoughts are formed.