The Grand Trial of True Conversion, Treatise 3 (1 of 3)

The Grand Trial of True Conversion · Treatise 3 (1 of 3)

p. 86The Myſtery of Iniquity working in mans Thoughts.

MARK 7. 21, 22, 23.

From within out of the heart of men proceed evill Thoughts, Adulteries, Fornications, Murthers, Wickedneſs, Laſciviouſneſs, Blaſphemy, Pride, fooliſhneſs, &c. All theſe evill things come from within and defile the man.

IN theſe words there are three things clearly preſented to our conſideration.

1. That all kind of evill thoughts do proceed out of the heart of men by corrupt nature.

p. 872. Evill thoughts are the great leading and miſleading ſins, therfore they are ſet in the firſt place, and placed in the fore-front.

3. Evill thoughts are grand defiling ſins.

I have ſhewed you the pernitious peſtilentious properties of mans thoughts; I will now give you ſome generall diſcoveries of the divers kinds of evill thoughts which proceed out of the hearts of all men and woemen, and do work efficaciouſly in them, ſo long as they ſtand in their naturall corrupt eſtate, wherby the Myſtery of Iniquity working in the thoughts will evidently appear.

To make a punctuall diſcovery of the iniquity and ilneſs of mans thoughts in all prticularities of actings is a work that the wiſeſt man is not able to perform. I ſhall only preſent unto you a generall ſurvey of that world of wickedneſs which is acted in the thoughts of men.

1. The firſt evill thought which proceeds out of the heart of men, is a thought of Atheiſme, a thought that there is no God: which as it is firſt in order of working, ſo it is of all other p. 88the moſt deteſtable and damnable thought which yet exceedingly prevails in theſe evill daies, this Atheiſticall thought by corrupt nature poſſeſſeth the heart of every man, as appears by the expreſs teſtimony of him who is the Thought-ſearcher, Pſal: 14. 1. The fool hath ſaid in his heart there is no God. Thoughts are the ſpeakings of the heart ſo Pſal: 10. 4. tis ſaid of the wicked man, That all his thoughts are, there is no God. Thus tis in the Margin of our Bibles, and it fitly anſwers the Hebrew Text.

Queſt: Who is this wicked fool that Pſal. 10. 4. foreignPs 10:4thinks there is no God.

Anſw: Not only ſome feared ſinners, but every unregenerate man and woman, even thoſe that are otherwiſe of a civill converſe; their depraved minds do incline to this Atheiſticall thought, though they are aſhamed to ſpeak it with their tongues; therefore St. Paul in Rom: 3. Setting forth the ſinfull eſtate of all men by corrupt nature, he alledgeth the authority of thoſe two Pſalmes forecited, as expreſly ſpeaking of every man as he is in his naturall folly.

Obj: It is a principle implanted in mans Rom. 1. 18, 19, 20, 21.Rom 1:18Rom 1:19Rom 1:20Rom 1:21nature that there is a God, how then can this unnaturall thought of Atheiſme p. 89be naturall to any man.

Anſ. 1. The light of nature that comes John 1.John 1from the ſecond Adam, enlightning every man that comes into the world: Enclines men to think and believe that there is a God; but the darkneſs and defilement of nature (which comes from the firſt Adams fall) makes men proud to think that there is no God.

2. Carnall men are apt to think that there is no ſuch holy Righteous All-knowing Sin-revenging God, as the Scripture declares, Pſal. 10. verſe 4. and 11. compared Pſal: 50. 21.

Ob: But we never diſcovered or diſcerned any ſuch Atheiſticall thought in our ſelves.

Anſ: Unregenerate men cannot alwaies know the thoughts of their own deceitfull hearts.

2. This reflexive Cogitation wherby we diſcern and know what we think, is properly Conſcience: Now in mans lapſed Eſtate Conſcience is corrupted and carnall, ſleepy and ſecure, blind and polluted; whence tis that it cannot faithfully Titus 1. 15.Titus 1:15perform its Office, in giving in true teſtimony what mans corrupt mind thinketh.

3. Thoughts are called the ſecrets of p. 90the heart, hidden thoughts, therefore they are not ſo eaſily diſcerned as the affections and outward actions.

Queſt: How may we certainly know that we are guilty of this abominable Atheiſticall thought.

Anſw: There bee three infallible ſigns ſet down in Pſal. 14.; as

1. A corrupt converſation, verſe 2, 3. They have corrupted themſelves, they that walk on in wicked waies againſt the cleer light of Gods word and the Law of nature, are thoſe that think that there is no God.

2. Slighting and neglect of Prayer, Verſ. 4 Prayerleſs perſons and Families are full of Atheiſticall thoughts.

3. They that ſcoff and jeer at the Verſ. 6 hope holineſs and preciſeneſs of others, do manifeſt themſelves to be theſe wicked Atheiſticall fools.

4. They that are afraid to commit ſin in the preſence of man, and yet in the preſence of Gods all-ſearching eye do ſecretly work iniquity: they that uſe deceit, lying, and falſehood in their dealings with men, theſe do think that there is no all-knowing God to take notice of their waies and to call them to a reckoning.

p. 912. The ſecond grand evill thought which proceeds out of mans heart, is an Idolatrous thought: What a world of Idolatry, ſpirituall Idolatry is committed in our thoughts, and yet few of us take notice therof? There be two waies wherby we are guilty of high Idolatry by thinking.

1. By turning the true God into an Idol of our own fancy.

2. By exalting the Creature into the place of God.

1: It is a common thing for mans carnall imagination to turn the true God into an Idol; therefore the Epheſians before their convertion are ſaid to be Eph. 2. 12.Eph 2:12without God in the world: For though the wiſeſt of the Gentils did acknowledge one Infinite Being, Creator of Heaven and Earth; yet becauſe they did not in their minds rightly conceive of God, ſutable to his ſpirituall Excellencies, they had no God, but meer Pſal. 96. 5.Ps 96:5Idols.

Quest: What are thoſe Idolatrous thoughts wherby the mind of man turneth the Infinite God into an Idol?

Anſw: There be ſix groſs thoughts which do notoriouſly poſſeſs the heart of every man by corrupt nature.

p. 921. Carnall men conceive there is no all-preſent Being, they think that God is confined to a certain place, ſhut up in Heaven, and not preſent in all places: Thus by denying the Omni-preſence of God, the mind of man imagines God to be ſuch a one as he is not, and ſo turneth him into an Idol.

2. That ſinners are guilty of this Idolatrous thought is evident by the Scriptures, as Job. 22. 12. 13. Eliphaz doth perſonate wicked men, and brings them in ſpeaking of God in their hearts, as if he were confined to the higheſt Heaven: Is not God on high in the Heaven? Behold the height of the Stars; how high they are. How ſhould God know? Can he Judge it? Omnipreſence is an eſſentiall property Jer 23, 24. 1 King. 8. 27. Pſal. 139.Jer 23:241 Kgs 8:27Ps 139of God, and therfore they that conceive of God as included in any place, or excluded from any place, as circumſcribed, defined, or contained in the Heaven of Heavens, as perſonally fixed to any one place, as preſent in neer and not in remote places, they do hereby turn God into an Idol of their own brains.

2. Carnall men conceive there is no all-ruling providence of God, whereby he obſerveth and ordereth all things in p. 93the 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 puniſh the wicked: ſinners ſetled on their Lees, ſay in their hearts, The Lord will neither do good nor Pſal. 10, 11.Ps 10:11evill.

2. They conceive that the great God doth not look upon ſmall matters done on Earth, wheras tis his Glory to behold ſmall low things and things on Earth.Pſal. 113. 5. 6.Ps 113:5Ps 113:6

3. Carnall perſons think that there is no all knowing power, who doth ſee and take notice of all their actings: that theſe are their common thoughts is manifeſt by divers Texts, as Pſal: 10: 13. The wicked mans ſays in his heart. (That is, he thinks) God hath forgotten, he hideth away his face, he will not ſee, or, not at all reſpect for ever. If he do ſee our waies, yet he quickly forgets them, and Pſal: 94. 7. The wicked ſay, The Lord ſhall not ſee, neither ſhall the God of Jacob Iob 22. 12, 13. Ezek 8. 12. Eſa. 29. 15.Job 22:12Job 22:13Ezek 8:12Isa 29:15regard it. How ſhould God know? Can he diſcern through dark Clouds? Theſe are the Helliſh thoughts of men in their actings of ſin, wherby they conceive God to be like themſelves, and turn him into an Idol, yea a Heatheniſh Idol, that p. 94have hath eyes and ſee not.

4. Men by corrupt nature are apt to think that there is not an All-powerful Being, they have low ſlight thoughts of Gods power, they think he hath but little ſtrength, or can do but little with it, Job: 22. 17. What can the Almighty do againſt them, or for them. Eſa: 5. 19. Let us ſee what God can do, let him make speed, let him haſten his work that we may ſee it. We have heard much talk by our Preachers of the power of his anger, let him do his utmoſt, he can do us no great hurt; theſe are the preſumptuous thoughts of evill men.

2. Poor Souls at their firſt looking towards Chriſt, are apt to limit the power of God, and to think thus in their hearts if our ſins were of a lighter and lower nature, we could then conceive they might be pardoned: but can God pardon ſuch black bloody ſins, crying capital Crimes, prevarications and proclamations as we are guilty of? Can he ſubdue theſe Anakims, our predominate luſts? can hee ſoften our ſtony hearts, and quiet our turbulent affections? which we cannot think how it can be done: So when we are brought into the Mount, and all outward means fail, p. 95we are ready to think, can God deliver us? can he provide for us? &c.

By this limiting the power of God in our thoughts, we conceive him like to our ſelves in a finite perfection, and therby we turn him into an Idol of our own fancy.

5. Ungodly ones conceive God to be all mercy, and no juſtice: They think to find life in the way of death; they continue in a courſe of ſinning, and yet they imagine that no evill can come unto Amos 6. 3. & 9. 10.Amos 6:3Amos 9:10them, they ſay in their heart we ſhall have peace though we walk on in the ſtubborneſs Deut. 29. 19, 20.Deut 29:19Deut 29:20of our hearts, &c. By theſe preſumptuous mens thoughts take away the Juſtice & Truth of God, and make him all mercy, one who will not puniſh ſin, nor perform his threatnings, and ſo they make him an Image of mans imagination.

6. Carnall men do think that God is like to themſelves, they have low carnall conceits of his glorious ſpiritual perfections. This the Thought-ſearcher declares againſt thoſe wicked ones, Pſal: 50. 21. Thou thoughteſt ſurely that I was like unto thee; that I was and would be as thou art. There is a ſtrange proneſs in mens corrupt minds to think that God is like to man: they do frame conceits p. 96of the eſſentiall and perſonal properties and operations of God, according to thoſe imperfect perfections, properties and actings, that they ſee in themſelves: Hence it is that the Scripture tels us that God is not a man, nor as a man. Wherunto Numb. 23. 19. 1 Sam. 15. 25.Num 23:191 Sam 15:25wil yee liken me, ſaith Jehovah. Which ſpeeches do import that there is a proneſſe in our carnall imaginations to change the Infinite God into the likeneſs of man: Yea, what ſin is there to which wee are more inclined, then to theſe Idolatrous thoughts: If we take notice of our daily thoughts, we ſhall find ſad experience herof; we bleſs our ſelves that we are no Idolaters, wheras the heart of every man by corrupt nature frames a thouſand falſe Gods in its thoughts: every undue unſutable thought and imagination that we have of God, is a framing of a falſe God in our minds: we muſt think nothing of God, but what he declares of himſelf in the Scripture; whatſoever we think and conceive of God either contrary or otherwiſe then he hath revealed of himſelf, is the turning the true God into an Idol; as there is a changing the Glory of the Incorruptible God, into the externall likeneſs of men and other Creatures, p. 97by Ethnick Idolaters, that great ſin for Rom. 1. 23.Rom 1:23which the Gentiles ſtand Indited: ſo there is a changing the glory of God into the internal likeneſs of mens fancies, by miſ-conceivings and wrong apprehenſions of God in their minds; this is ſpirituall Idolatry wherof we are exceeding guilty in our thoughts; as

1. When we conceive God to be like to man in any of thoſe glorious perfections, virtues, or affections that are attributed to him.

2. When we meaſure the Infinite power of God in our thoughts, by that limited weak power that is in man: as becauſe men cannot forgive great treſpaſſes done againſt them, we are apt to think that God cannot pardon our great tranſgreſſions, Iſa. 55. 8, 9.

3. When we conceive God to be that which he is not, this is thought-Idolatry.

4. When we imagine any thing of God that imports the leaſt imperfection or deficiency; as

1. When we think that God is changed by our Actings, Prayers, Humiliations, &c.

2. Or that he is a gainer by our Services, wheras the Scripture declares, that ſtrong man Geber, man in his higheſt p. 98ſtrength of acting cannot be profitable Iob 22. 2: foreignJob 22:2to God, Job 35. Pſal. 162. Luk 17. 9, 10. foreign Geber, the name of man in reſpect of his ſtrength.

3. If we think that we can oblige God as a Debtor to us; or

4. That there can be the leaſt addition to his Eſſentiall Glory by all that glory that we give unto him in our acknowledgments, theſe are Idolatrous thoughts which do change the glory of God into the likeneſs of our ſelves, and ſo make him an Idoll.

It is a provoking ſin to conceive amiſs of God in any of his glorious Attributes; when we do not ſpeak that is right of him in our thoughts. It was the great ſin of Eliphaz and his two friends, that they did not speak that, that Iob 42.Job 42was right of God: Their miſ-ſpeakings of God did proceed from their miſ-conceivings of him.

Qu. If every undue thought and miſ-apprehenſion of God in our minds be horrid hatefull & Idolatry, O then how may we conceive and think of God aright according to Scripture Diſcoveries?

Anſw. There be divers divine Principles and Rules that I ſhall preſent unto p. 99you for the rectifying of your thoughts and apprehenſions in conceiving of God and his glorious Attributes.

1. The Properties or Attributes of Proprietates divinae naturae ſeu eſſentiae ſunt attributa Dei eſsentialia quibus eſsentiae divinae veritas ac Majeſtas nobis innoteſcit & ab ali…s diſtinguitur. Wedclivus.God (wherby the Majeſty and Glory of the divine Eſſence is manifeſted to us) are eſſential Perfections in God; for whatſoever is in God the ſame is God: theſe Attributes differ not from the divine Eſſence; Gods power is himſelf, his mercy is himſelf, and not different from his Eſſence.

2. Theſe Attributes in God are one moſt pure ſimple Act.

3. They are all abſolute Properties in God, and ſo diſtinguiſhed from thoſe Relative Properties, wherby every perſon, in the glorious Trinity hath his own ſubſiſtence.

4. Theſe Eſſentiall Attributes, Omniſcience, Omnipotency, Mercy, Eternity, &c. are all equally in all the three Perſons as equally poſſeſſing the Divine Being.

5. They are the peculiar properties of Rom: 16. 27. Matth. 19. 17. 1 Tim 6. 15.Matt 19:171 Tim 6:15God poſſeſſed by him alone, God is only wiſe: He alone is God and King of Kings.

6. All theſe Attributes are affirmed and ſpoken of God as truly in the abſtract, p. 100as in the Concrete, God is not only mercifull, but Mercy it ſelf; he is Attributa Dei sunt ipſiſſima Dei eſſentia. 1 John 1. 5. & 4 18. Joh 8. 12. 7.1 John 1:51 John 4:18John 8:12John 8:7wiſdom it ſelf, light, life, and glory it ſelf: this cannot be ſpoken of any Creature whatſoever. God is goodneſs and truth it ſelf, he is ſo light that in him there is no darkneſs.

7. Thoſe Attributes that are in ſome reſpect communicable to the Creatures, they are in God principally and originally; in the Creatures ſecondarily and by participation, as wiſdom, mercy, and holineſs, &c. whatſoever is good in the Creatures, it is firſt in God as the Fountain, tis in the Creatures, but as in the Ciſtern.

2. This Excellency is in God moſt eminently, Infinitely above all degree and meaſure.

8. The Attributes of God are all Eternall, Pſal. 105. 8. Jam. 1. 17. Pſal. 136. 1. & 100. 5. Pſal. 117: 2: Num. 23. 10.Ps 105:8Jas 1:17Ps 136:1Ps 100:5Ps 117:2Num 23:10Infinite, Unchangable, and Immeaſurable, his Attributes are not mutable Accidents, but his very Eſſence; they are Infinitely in God at one time as well as another, his love and mercy are like himſelf Infinite and Immutable.

9. The Attributes and Excellencies of God admit no intrinſecall intention or extention, augmentation, or diminunition p. 101in themſelves; though God may Non recipiunt magis & minusmanifeſt more of his power, grace, and mercy in one externall work, then in another, more to one Creature then to another.

10. There is no priority in the divine Attributes themſelves, but only in regard In ſeipſis non admittunt prius aut poſterius. In Gods externall works ſom one attribute may have the preheminence as power in creation. Rom. 1. 19, 20. Mercy in the glorious work of redemption.Rom 1:19Rom 1:20of us, for all theſe Attributes are one divine Eſſence.

11. The Attributes of God are not contrary one to another, but have the ſweeteſt harmony among themſelves, yet in their effects and operations Juſtice and Mercy are contrary, Mercy pardons and ſpares; Juſtice puniſheth, and condemns ſinners.

12: In the attribution of any eſſentiall perfection or property to God; there muſt be an abſtraction and removing of all imperfection that accompanies ſuch like properties in the Creatures, and the perfection therof muſt be conceived with the greateſt height of Eminency and Excellency in him: All wiſdom and power, all grace and holineſs, all ſweetneſs of affections they are in God, and from him, and the way wherby we come to conceive theſe glorious properties which be in God, is,

1. By feeling the power and comfort p. 102therof in our ſelves.

2. By obſerving thoſe Excellencies in their meaſure to be in the beſt of Creatures, whence we ariſe to apprehend and take notice of what grace and love, what wiſdom and ſtrength, what mercy and goodneſs, &c. is in God by the beams of theſe that we ſee in the Creatures; for whatſoever is excellent in the Creatures, is firſt in God, it is in the Creatures by participation and derivation.

3. By Gods manifeſtation of himſelf to us by thoſe properties in the Scriptures, and this is the ſureſt, neereſt, and cleereſt way wherby we attain to right conceptions and apprehenſions of Gods glorious Being. But now in the attributing of any of thoſe perfections or affections to God, that are in any ſort communicable to the Creatures, we muſt carefully mind theſe two Rules.

1. There muſt be in our thoughts an abſtracting of all imperfections that are incident to the Creatures, as for example. Mercy is in God and it is in men; now in conceiving mercy to be in God, we muſt abſtract all the Imperfections which accompany mercy as tis in us, mercy as tis found in man cannot be aſcribed p. 103unto God: There are certain acts of mercy in man that cannot be affirmed to God; mercy as tis in man hath theſe three eminent internall acts.

1. The firſt is Condolency, when a man hath an inward ſenſe of anothers miſery and is afflicted in the ſenſe therof, this is call'd Compaſſion.

2. The ſecond act is a Velleity, to releive thoſe that are in miſery, though men may want power to do it, neither of theſe acts can agree to the mercy of God.

1. Condolency cannot be in God, for where there is no pasſion there can be no compasſion properly: this affection is inconſiſtent with men, glorified in Heaven.

2. God is able to help whom ſoever he will; mercy is in men with deliberation, not ſo in God.

3. A third act of mercy is an abſolute will, of releiving the miſerable, and this is granted to be in God: we do highly diſhonour God, and make him an Idol, if we conceive any affection or virtue to be in God as it is in the Creatures.

2. Whatſoever virtue or excellency we aſcribe unto God, we muſt conceive Rule 2.it to be in him in the Superlative tranſcendency p. 104of perfection and plenitude that is peculiar to a God; for thoſe Excellencies are in God Immediatly and Infinitely, the ſparks wherof only appears in us.

13. The eſſentiall properties of God are not really diſtingu…ſhed among Eſa. 43. 25. Non diſtinguntur re, ſed ratione.Isa 43:25themſelves, nor from his Eſſence: Gods mercy is himſelf, and not different from his Eſſence. All the Attributes of God are one Act in God.

14. Thoſe Attributes that do formally include any thing peculiarly proper to the Divine Eſſence, are altogether Incommunicable, as Omniſcience, Omni-potency, Omni-preſence, Immenſity and ſuch like.

The Image of Gods wiſdom, holineſs, mercy is communicable, and is implanted in the Saints: but there is no ſimilitude of Gods Omni▪potency, Immenſity, Omni-preſence that can be communicated to Angels or men; theſe are Incommunicable Properties, and agree to God alone.

2. All the Attributes of God conſidered in themſelves, and as they are in God, are altogether Incommunicable, for they are his Eſſence it ſelf, thus God is only wiſe; yet they are rightly divided p. 105into Incommunicable and Communicable, becauſe ſome of them do imprint their Image on the Creature, as wiſdom, goodneſs, righteouſneſs, &c. in which reſpect only (as I conceive) they are called Communicable.

15. Thoſe divine Attributes that are ſaid to be communicated to the Creatures, they agree to them by way of analogy or likeneſs, and yet theſe attributes as they are in God, differ infinitely from thoſe properties that are given to Angels and men: thoſe properties as they are in God are moſt perfect, infinite, unchangable, they are the Divine Eſſence it ſelf, and therfore in reality are all one: but in Angels and men theſe properties are finite; imperfect and changable, meer qualities and divers, they receiving them by participation only.

16. The Divine Attributes are not multiplyed in the perſons of the glorious Trinity, for as there is one Eſſence of the Father, Son and Holy Spirit, ſo there is alſo one Eternity, one Omnipotency, one Omniſcience, Immutability, &c. The Father is Eternall, Almighty, moſt Holy, merciful omniſcient, so is the Son and the Holy Spirit: therfore p. 106though the Father be Omnipotent, and the Son Omnipotent, and the Holy Spirit Omnipotent, yet there are not three Omnipotents, but theſe three are One Almighty God.

17. God in himſelf is an Eſſence Spirituall, inviſible, moſt ſimple, infinite, immutable, incorporeall, ſelf-ſufficient, &c. to us he is all-ſufficient, gracious, mercifull, abundant in goodneſs and truth, righteous, long-ſuffering, &c. Thus we muſt conceive of him.

1 Some Attributes declare Gods own ſufficiency, thus he is ſaid to be all-powerfull, infinite, eternall, unchangable.

2. Others declare his Efficiency, as the working of his power, Juſtice, Goodneſs in, and upon the creatures; thus he is ſaid to be righteous, mercifull, and patient.

Object.

The Scriptures declare and ſpeak God to be a Spirituall Incorporeall Eſſence, and not as man, and yet they attribute to God members, and humane ſenſes and affections, as hands, armes, eyes, ears, &c. Now the greateſt difficulty is to have right thoughts and conceptions of God in reſpect of theſe Attributes▪ that we may not by any undue thought turn him into an Idol.

Anſw. For the regulating and rectifying p. 107of our thoughts and apprehenſions about theſe Tropicall Attributes that are ſpoken of God in Scriptures, we muſt know, 1. That there are divers Attributes that are aſcribed unto God Tropically by way of Figure, not properly, theſe are called figurative Attributes. 2. In theſe figurative Attributes Metaphoricae attributa Dei ſunt quae proprie quidem ſunt rerum creatarum, at Deo per metaphoram ſeu ſimilitudinem tribuuntur. foreign, vel foreign Eſt metaphora, qua, ea quae hominum ſunt, Deo per ſimilitudinem tribuuntur.we muſt eſpeciall mind and ſtudy thoſe that are Metaphoricall.

Queſt. What are theſe Metaphoricall Attributes of God.

Anſw. They are thoſe that belong to things created properly, but they are ſpoken of God by a Metaphor or Similitude; for the Scriptures often ſpeaks of God according to our capacity: of theſe ſome are taken from men, ſome from other Creatures. Thoſe Attributes that are taken from men, are ſaid to be aſcribed to God, by Anthropomorphoſis, or Anthropopatheia, which is a Metaphor wherby thoſe things that are proper to men, are attributed unto God by ſimilitude; for properly God (being a Spirit Infinite and Incomprehenſible) hath neither face, nor eyes, nor hands, nor any ſuch thing, but theſe things are ſpoken of God after the manner of men: and thus the parts of man, p. 108his members, ſenſes, affections, actions, Levit. 26. 11. Eſa. 1. 14. Jer. 5. 29. Amos 6. 8. Pſal. 11. 5. foreign Iob 23.Lev 26:11Isa 1:14Jer 5:29Amos 6:8Ps 11:5Job 23ſubjects and adjuncts are attributed to God.

1. A Soul, which is an eſſentiall part of man, is aſcribed to God, Job 23. 13. We muſt not conceive that God is like unto man, as if he had a Soul and Body as man hath; for God is one ſimple ſpirituall Being:

1. The Soul of God is put for God himſelf, Jer. 6. 8. When Gods Soul departeth from men, he forſakes them fully and for ever; a man may depart from his friend in reſpect of bodily preſence, and yet his ſoul may be ſtill with him, but when he departs from him in his ſoul, he forſakes him totally and finally.

2. The Soul of God ſignifies height and intenſiveneſs of affections, as when Gods Soul hateth wicked men and their performances, it ſignifies his rejection Pſal. 11. 5. Eſa. 1. 14.Ps 11:5Isa 1:14of them with the higheſt hatred, and abhorrency.

3. Gods rejoycing to do good to his people with all his Soul, is his ſhewing mercy to them with the greateſt height, fulneſs and freeneſs of Fatherly love and complacency.

2. The members of the body are attributed to God, as Head, Face, H…art, &c.

p. 1091. By the Head of God, the Scripture underſtands the Eſſence of the Deity it ſelf which is above all things, and wherunto all things are ſubject, 1 Cor. 11. 3. Dan. 7. 9. 1 Cor. 11. 7. foreign Pater ſcilicet. Phil. 2. 6. 7. 8.Dan 7:91 Cor 11:7Phil 2:6Phil 2:7Phil 2:8God is ſaid to be the Head of Chriſt, wherby we may conceive this Myſtery, that Chriſt was ſubject to God, ſo far as in our fleſh, he ſubjected himſelf to God the Father: For as the Son of God is of one Eſſence with the Father, he is equal with him.

God the Father is the Head of Chriſt.

1. In reſpect of his humane nature, in foreign Pater Chriſti foreign mediatoriſque perſonam ſuſtinentis caput eſt.which regard the Father is ſaid to be greater then he, Joh. 14. 28.

2. In reſpect of his Office, as ſuſtaining the perſon of a Mediator.

2. The Face of God ſignifies that Divine ſtrength, grace, and mercy wherby Pſal. 27. 8.Ps 27:8Gods manifeſteth himſelf and is known by his people, as we by the face are known to others; the face is that wherby one man is known from another in reſpect of his perſon, Gal. 1. 21. I was unknown by face unto the Churches.

2. Gods face is his favour and good will in the manifeſtation therof, Dan. 9. Pſal. 4 6.Ps 4:617. this is call'd the ſhining of Gods face upon his people, Pſal. 80. 3. 19. Pſal. 31. 16.

p. 1103. The face of God ſignifies his preſence in his Church and publike Ordinances, wherin the faithfull have the Viſion and Communication of God, 1 Sam. 29. 19. Jonas 1. 3. Pſal. 51. 11.1 Sam 29:19Jonah 1:3Ps 51:11Gen. 4. 14. 16. From thy face ſhall I be abſent, or baniſhed.

4. It ſignifies Comfort flowing from the manifeſtation of Gods favour, Pſal. 69. 17. Hide not thy face from thy Servant, for I am in trouble, ſhine upon me and comfort me, Pſal. 31. 16.

5. The face of the Lord ſignifies open Levit. 17. 10. & 26. Gen. 32. 20. Lam. 4 16. Jer. 3. 13. Pſal. 21. 10. foreignLev 17:10Lev 17:26Gen 32:20Lam 4:16Jer 3:13Ps 21:10anger; the face ſheweth forth favour or wrath, pleaſure or diſpleaſure, 1 Pet. 3. 12. The face of the Lord is upon them that do evill. Pſal. 34. Pſal. 21. 10. In the time of thy face, that is, of thine anger, as the Chaldee Paraphraſt explains it, Ezek. 15. 7.

6. Gods face is his glory, as it is in the perfection of it, Exod. 33. 20. 23. It is the Glory and Majeſty of the Divine Eſſence as it is in it ſelf, which cannot be ſeen by the eye of mans underſtanding, becauſe the mind of m…n cannot comprehend God who is Incomprehenſible, Job 11. 7. 1 Tim. 6. 16.

R. Menachem well interprets that Exod. 33. foreignExod 33Text, ſaith he, Obſerve how he ſaith not, my face thou ſhalt not ſee, but ſhall not be p. 111ſeen, as if he ſhould ſay, There is no power in any Creature to comprehend it.

3. Eyes are attributed to God, wherby we muſt conceive. 1. His mercifull, mighty, and watchfull providence, Pſal, 34. 15. 2 Chron. 16. 9. Gods eying of his Children is not a bare intuition, but a putting forth of his ſtrength to help and aſſiſt them, and to reſiſt their Enemies. 2. The knowledge of God is Omniſcience, Prov. 15. 3. Gods eye is in every 2 Chron. 36. 12 Pſal. 11. 4.2 Chr 36:12Ps 11:4place to behold good and evill. He knoweth all things moſt cleerly as if he beheld them with eyes.

4. The Apple of his Eye ſignifies that, that is moſt dear and precious to God, Pſal. 17. 8. Zach. 2. 8. every part of a mans Eye is moſt tender, and is kept Deut. 32. 10. Apple of his eye or the black (the ſight) of his eye.Deut 32:10moſt diligently, but the apple of the eye, or the ſight of the eye w^ch is the eye & light of the eye its ſelf, is kept with the chiefeſt care: Hereby we muſt conceive the tender love of God, and his exceeding great care of his people.

5. The Eare of God ſignifies 1. His infinite knowledge of all things, as if heard all things with the Eare. 2. His Pſal. 34: 16. Pſal. 1 16. 2. & 94 9. Pſal. 31. 3.Ps 34:16Ps 1:16Ps 1:2Ps 94:9Ps 31:3readineſs to heat and grant the requeſt of his people.

6. The Mouth of God, is God himſelf p. 112revealing and opening his will to men, Iſa. 40. 5. 2. The Lord Chriſt the glorious Thus Auguſt. Gen: 45. 12. compare with Gen. 4…. 23. Joſh. 9: 14 Jer. 39. 17.Gen 4:23Josh 9:14Jer 39:17Son of God, who reveals and manifeſts God and his mind, and will to us, Joh. 1. 18. Matth. 11. 26. 27. The mouth is the Declarer and Interpreter of mans mind. Interpreter is oppoſed to mouth, for an Interpreter is another mans mouth Exod. 4. 16. by mouth there the Chaldee underſtands an Interpreter. The mouth, of Jehovah is the Oracle, or anſwer of God.

7. His Noſe ſignifies fury kindled.

8. By the hand of God we muſt conceive,

1. His eternall and effectuall purpoſe concerning all things to be done, Act 4. 28. Whatſoever thine hand and thy councel determined to be done.Pſal. 10. 12. Pſal. 118. 16. Dan. 4. 3. 5. foreign Pſal. 32 4Ps 10:12Ps 118:16Dan 4:3Dan 4:5Ps 32:4

2. Gods mighty power working all things according to his purpoſe, Act. 4. 30. Mark 6. 2. the hand is a type of ſtrength.

3. Divine Judgments inflicted on men, as Act: 13. 11. Paul ſpeaking to Elymas, ſaith, The hand of the Lord ſhall be upon thee and thou ſhalt be blind. Jug. 2. 15. God hath protecting and bleſſing hands. 2. Correcting hands. 13. Revenging hands, to fall into theſe is fearfull.

p. 1134. The ſpirit and gift of Propheſie. Ezek. 1. 3. The hand of the Lord was there upon Ezek. 37. 1.Ezek 37:1me. When God comes upon the Sons of men by the power of his Spirit, over-powring them, and ſtirring up their Spirits to Propheſie, rayſing their Spirits to ſee Divine Myſteries, and removing all Impediments that might hinder them in Gods Work.

5. The Spirit of ſtrength and fortitude: The hand of the Lord was upon Elias: 1 King. 18. 46.

9. By the Arme of God we muſt conceive the greatneſs of his power, manifeſted Luk: 1. 51. Exod. 6. 6.Exod 6:6either for the ſaving of his people, or deſtroying of his Enemies, Pſal. 93. 13. Mighty is thine Arme, 1 King. 8. 42.

…. His mighty power working in the Goſpel, Iſa. 53. 1.

10. The Right hand of God ſignifies, 1. His Glory, Might, and Majeſty. 2. Pſal. 110. 1. Pſal. 118. 15, 16.Ps 110:1Ps 118:15Ps 118:16His Power working gratiouſly.

11. The Finger of God is the Holy Spirit, who is the finger and power wherby all great works are wrought, Luk, 1. 33.Luk. 11. 20. compar'd with Matth. 12. 28.

12. By the Heart of God is underſtood, 1. The Decree of God, Jer. 19. 5. p. 1142. His good pleaſure and approbation. David was a man according to Gods heart.

13. His Feet ſignifies power and Pſal. 110. 1. Exod. 33. 23. foreignPs 110:1Exod 33:23ſtrength, or the preſence of God.

14. By the Back-parts, or after-parts of God may be underſtood an imperfect Image of the Glory of God, ſuch as man is able to behold in this life, where we ſee through a Glaſs darkly. Tis oppoſed to the ſtate which is to come, when we ſhall ſee face to face, 1 Cor. 13. 12. Iſa. 52. 8.Isa 52:8And tis ſpoken of God after the manner of men; for properly (he being a Spirit and incomprehenſible) hath neither Face, nor Back-parts.

2. Senſes are attributed to God, theſe Humane Senſes.are internall, or externall.

1. Internall as Memory, or Remembrance, Pſal. 25. 6. Gen. 8. 1. By this remembring which is ſpoken of God, we muſt conceive; 1. His gracious acceptation, Pſal. 20. 4. Let him remember all Levit. 9. 24. 1 King. 18. 28.Lev 9:241 Kgs 18:28thy Offerings, and turn thy burnt Offerings into aſhes: That is, accept of them. 2. His performing mercy promiſed, Levit. 26. 42. I will remember my Covenant, Exod. 6. 5. 6. Luk. 17. 2. Gods remembering his holy Covenant, is his performing the mercy of the Covenant: So our remembring of Gods Precepts is p. 115expounded, to do them, Pſal. 103. 18.

3. His ſpeciall Acts of Grace and Mercy. God is ſayd to remember us, when he hears, helps, ſtrengthens, ſaves, and delivers us, Pſal. 106. 4. Remember me Pſal. 136. 23. Gen. 8. 1. & 30. 22.Ps 136:23Gen 8:1Gen 30:22with the favour thou bearest to thy people, viſit me with thy Salvation. Judg. 16. 28. S…mſon ſayd. O Lord God I pray thee remember me:—ſtrengthen me, &c.

4 Gods remembring imports his Judiciary Acts in puniſhing ſinners, Pſal. Revel. 18. 5. 1 Sam. 15. 2. Pſal. 9. 13. Eſa. 49. 14.Rev 18:51 Sam 15:2Ps 9:13Isa 49:14137. 7. Remember O Lord the Children of Edom, and puniſh them.

2. Forgetting is ſpoken of God, this ſignifies, 1. His long deferring to hear and help us in our Calamities, Pſal. 13. 2. Pſal. 10. 12. & 42. 10. 2. God is ſayd to forget our Iniquities, when he doth Jer. 31. 34.Jer 31:34not impute them to us, or bring forth judgment againſt us, but ſurely forgive foreign Hoſ: 4. 6. Expellam filios tuos Tharg: Jonathae.us. 3. Gods forgetting ſignifies his Rejection of men: Thus, he threatens to forget the Prieſts Sons in Iſrael; that is, to caſt them off from ſucceeding their Fathers in the Prieſthood, and from common mercies.

2. God cannot forget his elect people, ſo as to caſt them out of his Fatherly love.

2. Externall Senſes are attributed to God, as ſeeing, hearing, ſmelling.

p. 1161. Seeing is properly an Act of the bodily eye, and therfore cannot properly be attributed to God: for as he cannot be ſeen with a bodily eye, ſo he ſeeth not with a bodily eye.

1. The ſight of God is put for his moſt perfect plenary knowledge of all things; It is a ſpirituall intellectuall ſight, it is Gen: 31. 12. Prov: 15 3. Pſal. 139. 15, 16. Act. 15. 18.Ps 139:15Ps 139:16Acts 15:18knowledge of men and their actings.

2. It ſignifies his fore-knowledge: Gods ſight is an eternall ſight; he did never begin to ſee, for he had the viſion and knowledge of all things from Eternity. 2. He never ceaſeth to ſee what he hath once ſeen. 3. God beholds all things by one act of knowledge.Simul & ſemel Exod. 3. 7. Pſal: 25: 18 Pſal: 106. 44, 45. Gen. 29. 32. Pſal. 31. 8. & 119. 153. foreignExod 3:7Gen 29:32Ps 31:8Ps 119:153

3. His Seeing implyeth a mercifull Regard pitying and helping us in our miſery, Deut. 26. 7. He ſaw our affliction: This ſeeing is a regarding with compasſion, and ſo a Redreſs and help, Exod. 3. 7. Some of the Hebrews (as the Zohar upon Exod. 3. expound that place thus: 1. Seeing for the good of Iſrael, I have ſeen for vengeance upon thoſe that oppreſs them. In this ſenſe Zachary ſaid at his death, The Lord ſee it and require it.2 Chron. 24. 22.2 Chr 24:22

2. Gods hearing is his granting and fulfilling our deſires, Joh. 9. 31. Pſal. 5. 2.

3. By his ſmelling we muſt conceive p. 117his gracious approbation and acceptation Gen. 8. 21.Gen 8:21of his peoples Sacrifices and Services in Chriſt.

3. Humane affections are attributed to Humane affections.God, as joy, grief, anger, zeal, & jealouſy &c. The Scripture giveth to God joy, grief, anger, &c. not as any paſſions or contrary affections, they are not motions and perturbations in God as in men, for he is Immutable, there is not the leaſt ſhadow of turning or trouble in God: but by a kind of ſimilitude, becauſe of his unchangeable Nature and Will, he doth ſuch things as men do with theſe paſſions and changes of affections. Omnes affectus qui Deo tribuuntur ſunt effectusTheſe affections are actions of God, which in ſome reſpect are like thoſe actions of men which they do from theſe affections: all the affections that are attributed to God, we muſt conceive of them as Effects.

1. God is ſayd to Rejoyce with his Eſa. 65. 19. Joſzeph 7. 17. Jer 32, 41. R. Moſſeh Alchech & R: Moſeh Albelia, &c: dicunt laetitiam in Deo vscari quod ſpiritum ſuum hominibus communicat: triſtitiā quando privat eos hoc bono: In laetitia omnes ſpiritus vitales a co…de exiliunt ut objectum bonum percipiant; in triſtitia introrſus ſe recipiunt, praeſens malum fugientes.Isa 65:19Jer 32:41people, and over them with joy. To rejoyce to do good to them, when he gives them the graces and joyes of his Spirit, when p. 118he conveys more of his holy Spirit to them, for that is called Gods rejoycing, when he communicates his Spirit: As when men rejoyce greatly, all the vitall Spirits go forth from the heart, that they may entertain the good Object preſented.

2. God is ſayd to be grieved in his heart, when he depriveth men of the holy breathings, ſtrivings, and operations of his Spirit, Geneſ. 6. verſ. 3. & 6. compared, as when men do grieve much, the vitall Spirits return inwardly, flying from the preſent evil.

3. Anger, if it be taken properly for a paſſion, ſo there is none with God. Fury is not with me, Iſa: 27. 1. He is no where called an angry God, but ſlow to anger: Yet anger and fury are attributed to God, Ezek: 5. 13. & 16. 42. We may thus conceive of them.

1. Anger, as it is in man, either for the materiall or formall part of it, cannot be given to God, who is free from Some ſay Ira is taken from Irae.all ſuch paſſions and perturbations as mans anger imports: when a man is angry, he goes out of himſelf and when he is pacified, he returns to himſelf, but God is unchangeable.

2. Yet in a ſenſe tis true, that anger p. 119is in God, that is an inclination and will to puniſh ſin ariſing from his hatred of ſin as his great Enemy: anger and fury are given to God as becomes a God, he is not as man to be angry and furious with perturbation or diſtemper; but he doth ſuch Acts as do intitle him to fury and anger, yet without any change or imperfection.

1. Anger is a will and deſire in men to puniſh that which hath wronged them.

2. Fury is the height of anger, when anger is boyled up to the height, tis call'd the Fury of anger.

3. Anger and fury are given to God Eſa: 22. 25. Deo furor & ira tribuitur cum oſtendit factis, aliquid ſibi diſplicere. River. Eſa: …7. 1.when he manifeſts by his Actions that ſomething diſpleaſeth him, and eſpecially when he puniſheth men: they are effects from God, not affections in God.

1. The anger of God is his decree of inflicting puniſhment upon ſinners.

2, Wrath is puniſhment it ſelf inflicted Iraſci dicitur cum paenam infligit. River. Ezek: 5. 13. In my zeal. foreign, Thus the Septuagint render it, the Hebrew word ſignifies ſomtimes Zeal, ſomtimes Icalouſie. Eſa. 97.or to be inflicted upon Offenders, Rom. 1. 18. & 2. 5. Matth. 3. 7. Epheſ. 5. 6.

4. Zeal is often aſcribed to God in p. 120Scripture, as Eſa 9. 7. Zeal is the intention and ſtrength of all holy affections: the Zeal of God is the ardent love of God, and great care that he manifeſts for his own Glory and the good of his Church, 2 King. 19. 31.

5. Jealouſie is aſcribed to God, Pſal. 79. 5. And Jehovah hath declared himſelf foreignto be a jealous God, Exod: 20 5. Deut. 5. 9. Jealouſie, is hot wrath, burning ſmoaking anger, Pſal: 79 47. Ezek: 36. 5. Deut: 29. 19. tis the flame of Jah. Song. 8. tis Gods fiery indignation; Jealouſie is with great indignation and grief, Pſal. 975. Jealouſie is the rage of a man.Numb: 25. 11. ſuch as amounts to hatred and enmity, Iſa: 59. 17.

1. Gods Jealouſie imports his taking men into Covenant to be his people:

2. Their Revolt by Idolatry and other ſins, violating their faith given to God.

3. The jealouſie of God upon it, who being greatly diſpleaſed, ſpeaks and acteth Prov. 6. 34. Jer. 6. 15. & 10. 15.Prov 6:34Jer 6:15Jer 10:15dreadfull Judgments, Gods Indignation againſt Idolatry, is call'd Jealouſie.

2. The jealouſie of God is his ſervent love to his people, and fiery Indignation Ezek. 38.Ezek 38againſt their Enemies, as the Huſband hath love to his wife, and hot anger againſt thoſe that offer violence to p. 121her; this is a Jealouſie.

6. Gods ha…red of men is, 1. A Negation of electing love: A decree of non-election to life, or an inferior kind of love, which is hatred in compariſon of his electing love, Mal: 1▪ 23. Rom: 9. 13.

2. It is a diſplacency, deteſtation, abomination, and averſation of things.Eſa. 1. 14.Isa 1:14

3. It is the execution of the decree of puniſhing and deſtroying wicked men.Pſal. 5. 6.Ps 5:6

7. Whence Repentance is ſpoken of Gen, 6. 6.in Scripture.

1. We muſt not conceive that Gods foreign Poſt ſapere, mutare mentem in melius.repenting is like to mans repenting, 1. Sam: 15: 25. The ſtrength of Iſrael will not repent, for hee is not a man that he ſhould repent, Numb: 23. 19: Repenting as tis in men, doth properly import a change of their mind and will from evill to better, upon an after-wiſdom, an after-underſtanding. 2. It implyes a perturbation and grief in their hearts, ariſing from the acknowledgment of their errors: this is mans repentance, but none of theſe Acts can be in God, who Jam. 1. 17. Mal. 36.Jas 1:17is Omniſcient and unchangable, with whom there is no variableneſs, neither ſhadow of turning.

2. Repentance is ſpoken of God Metaphorically, Gen: 6. 6. Amos 7. 3. Jer. p. 12218. 8. Out of the abundance of his mercy Humanae capacitati aptiora quam divinae ſublimitati, St. Aug. R. Moſſeh & Doctus Aben. Ezra in ſimilibus caſibus ſemper utuntur his verbis. foreignto help the weakneſs of our apprehenſions; God condeſcends to the manner of humane expresſions, retaining ſtill the ſteadfaſtneſs of his own working which receives no variation nor difference from the contingencies of ſecond cauſes: God ſpeaketh according to our capacity, but he worketh according to his own Councell, Epheſ: 1. 11.

The Learned Rabbins have an excellent Rule, that they alwaies uſe in ſuch like caſes: the Law that is the Scripture speaks after the manner of men: That is, it accommodates its ſpeeches to things corporeall and ſenſible, that ſo it may more clearly be underſtood.

3. God is then ſayd to repent, when Ʋbi legitur quod paeniteat Deum mutatio rerum ſignificatur, immutabili manente praeſcientia divina, Aug. de Civit. Dei lib. 17. cap. 7.what he once willed to be, he after by the counſell of the ſame will, cauſeth not to be, therin not changing his own counſel, but only willing the change of the things, that the ſame thing for this period of time ſhall be, and then ſhall ceaſe, ſo that the ſame will and counſel of God ſtand conſtant and unmoveable in the ſeverall mutations of thoſe things that are wrought or removed by it, for nothing can poſſibly fall out in Gods ordering and obſerving all things that p. 123can make him more wiſe, more righteous, more powerful then he was before: he is unchangable in his wiſdom, and in the Councell of his will.

4. Gods repenting is a change of the Work, his Decree abiding unchangable, Gen: 6. 6. It it repented Jehovah that he he had made man on the earth. That is, He determined to deſtroy man whom …e had formerly made: So 1 Sam: 15. 11. It repents me that I have made Saul Ier: 18 8. Pſal: 135: 14:King. That is, I will un King Saul, whom I have made King formerly.

5. The cauſes of this change are eitheir mens ſins or repentance, yet this change is decreed by God from Eternity, for God hath decreed both theſe to do a work, and then to change it again, or to undo it, according to the ſins or repentance of men.

This change of the work is call'd his Quando dicitur Deum paenitentia duci accipiendum eſt de effectu: Quemadmodum nos, quando alicujus rei paenitet abolemus id quod antea feceramus Menaſſeh Ben Iſrael:repenting: for when God changeth his former works, and acteth in a contrary diſpenſation, he doth as men do, when it repents them of any thing they deſtroy what before they have built up, and undo what before they have done: Thus God repenting pulls down what before he hath done, he diſ-thrones Saul, and deſtroyes the old World.

p. 1246. God never changeth his mind though it be his mind to work many changes, he wills a change in the Creatures, but never changeth his own will.

4. Humane Actions are aſcribed to Humane Actions.God, and theſe are both internall and externall; as 1. Thinking of thoughts is attributed to God, Jer: 4. 28. & 29. 11. hereby is ſignified his decree, counſell, Eſa. 14. 24.Isa 14:24and purpoſe, Pſal: 33. 11. The thoughts of Jehovahs heart ſhall ſtand for foreignever: That is, his Councells as tis there interpreted.

2. God is ſayd to lift up the light of his face, Pſal: 4. 7. when he manifeſts his favour and goodneſs to his people in Chriſt, who is both the light, face, or Exod: 33. 14.preſence of God, Luk. 2: 32. and the Angell of his face, Eſa: 63. 9. according to this phraſe tis ſayd, Pſal: 16. 15. In the light of the Kings face is life, and his favour is as a Cloud of the latter Rain.

3. When God is ſayd to have reſpect Gen: 4. 4. foreign Aſpexit, Reſpexit intuitus eſt cum delectatione ſignificat geſtum, applicantis ſe ad rem gratam.to the Faithfull and their Offering, we may thus conceive that he approves, favoureth and accepts of them. Iehovah had reſpect to Abel, and to his Offering, 1. with delight, as the Hebrew word implyeth (and ſo one of the Greek Verſions tranſlates it) 2. With favourable p. 125acceptation, as the Chaldee Paraphraſt explains it, Levit: 1. 3.

4. God is ſayd to hide his face: 1. When he declares his anger, Pſal: 30. 8. 2. When he ſeemeth not to be affected with our miſeries, Pſal: 13. 2. 3. When he withdraws his favourable countenance and comfort, which the Chaldee expounds, the brightneſs of his face: When we have not the comfortable ſight and ſenſe of Gods favour, it imports trouble and grief, Deut: 31. 17. Ezek: 39. 23, 24 29.

5. God is at the right hand of his Pſal. 59. 2. Act: 2. 25.Ps 59:2people, Pſal: 16. 8. wherby we muſt conceive his powerfull aſſiſtance and comfort, when his help and protection is preſent in all dangers and diſtreſs.

6. He turneth himſelf to us, or returns, Zach: 1. 5. Pſal: 6. 5. when he manifeſts himſelf favourable to us, removing the ſignes of his anger, diſeaſes, warr, &c. and reſtores a proſperous Eſtate.

2. When he pardons and ſubdues our Iniquities, Micha 7. 19.

7. God is ſayd to come to us, when he gives us a further manifeſtation of his favour and preſence, and enlargement of grace and Heavenly comfort, Ioh. 14: 23. and verſ. 18. I will not leave you comfortleſs, p. 126foreign.I will come to you. I will not leave you Orphans. Thus tis in the Original, which condition is uſually comfortable, when God manifeſts himſelf as a Father, and filleth our Spirits with the diffuſions of his love and comforts of his Spirit, he then comes to us.

2. He makes his abode with us, when he confirms us in the perpetuall confidence of his favour, Ioh: 14. 23.

8. God is ſayd to deſcend and aſcend, Gen: 11. 7. & 18. 20. 21. Theſe Phraſes may ſeem to imply that God was not there before, that he is in Heaven and not on Earth. That we may have right apprehenſions of God, we muſt know,

1. That he doth not move from place to place, or change his place, who fills Heaven and Earth.

2 Theſe Scriptures ſpeak of God after the manner of men, and do aſſure us, that God had a certain knowledge of theſe things, and of all that men do on Earth.

3. God deſcends when he worketh ſome new thing on Earth that he had not done before: Thus the Son of God deſcends from Heaven, not by mutation of place, but by aſſumption of fleſh and p. 127manifeſtation of himſelf therin.

4. When God manifeſts that things done on Earth are not unknown to him.

5. When he brings forth his power indeed, and ſhews himſelf to be near unto us, Ezod: 3. 8.

9. God Returns to the high place, or to the height, when he doth as it were go up to the Throne of Iudgment, Pſal: 7. 8. for Thrones were ſet on high, when 1 King. 10. 19.1 Kgs 10:19he executes Judgment from Heaven upon ſinners:

10. Laughing is aſcribed to God, Pſal: 2. 4. Prov. 1. 26. When he is ſayd to laugh at wicked men, it is to ſhew theſe four things.

1. How far he is from helping them.

2. How eaſie tis to deſtroy them.Pſal. 59. 9. & Prov. 1. 26 28. compared Pſal: 2: 4, 5. verſes compared.Ps 59:9Prov 1:26

3. It ſignifies his furious anger againſt them, even to the rooting of them out.

4. That he whuld no more pity them in their greateſt miſeries, then men are wont to pity thoſe at whoſe death they laugh and jeſt; Thus when God is ſayd to laugh and deride his Enemies: it implies their dreadfull puniſhment; it is ſpoken of God after the manner of men that he laugheth and is angry with ſinners, and the like expreſſions; not p. 128that he hath ſuch paſſions as men, O no, but becauſe he doth ſuch things as men uſe to do, when they are moved with ſuch paſſions or affections, and as the Hebrew Doctors ſay, The Law speaks of God according to the language of the Sons of Adam.

5. Humane Subjects are attributed to Humane Subjects.God; as

1: A Throne, Pſal: 9. 48. Eſa: 6. 1. A Throne is a high Seat full of Majeſty and Glory, fit for Kings and Judges to Revel. 4. 10.Rev 4:10ſit in, 1 King. 10 13. 19.

2. It ſignifies Kingdoms and Dominions, Dan. 9: 7. By the Throne of God we may conceive theſe three things.

1. Divine Majeſty and the Kingly power of God, who is King of Kings.

2. Triumphant glory.

3. Judiciary power, Pſal. 9. 4. Thou ſateſt in the Throne judging right. Gods Revel. 20. 11, 12.Rev 20:11Rev 20:12ſitting upon a Throne is a repreſentation of his imperiall Glory, Power and Judiciary Majeſty, 2 Chron. 18. 18. Thrones are not for ſtanding, but ſitting, 1 King. 2. 12. and Chapter 22. 10.

2. A Foot-ſtool is attributed to God, Pſal. 110. 1. This holds forth the abſolute power and dominion that he hath over his Creatures.

p. 1292. Things are under the feet of the Lord Chriſt as a Foot-ſtool two wayes:

1. By way of ſubjection as Servants unto him, and thus Angels and Authorities and Powers are made ſubject to him, Epheſ: 1. 21, 22, 1 Pet: 5. 22.

2. By way of Victory and inſultation, and ſo all the Enemies of Chriſt are put under his feet, which is the moſt proper way; for the Members of Chriſt are indeed under the Head, the Sheep of Chriſt are in his Hands, and the Lambs Joh. 1. 10. 28:John 1:10John 1:28of Chriſt are in his armes and boſom, but the Enemies of Chriſt are under his Eſa. 40. 11.Isa 40:11feet to be trampled upon, till their blood be ſqueezed out.

6. Humane Adjuncts are attributed to 6. Humane Adjuncts.God, he is ſayd to reſt and to be wearyed, to ſit, to be exalted and ſanctified, &c.

Now we muſt be wiſe and wary how we conceive of theſe Metaphoricall Attributes, for if we frame any conception of God, that is not ſutable to his Spirituall Being, we are guilty of the higheſt Idolatry in our thoughts.

1. God is ſayd to reſt the ſeventh day, foreign Quievit ceſſavit.Gen. 2. 2. He Sabathiſed, that is kept Sabath, for of this Hebrew Shabath, it is called the Sabath, or Reſt-day.

p. 130We muſt not conceive that God was wearied with any labour, for he worketh without labour, but that from that foreign Sabbathum ceſſatio, requies, Buxtorf. Quies non eſt vera motus privatio, ſed finis ſeu pe…fectio perſecti.day, God reſted or ceaſed from making more kind of creatures; & that beſides thoſe that he had made on the ſix dayes, he did not create any new kinds, Exod. 20. 7. Heb. 4. 5 though as touching the preſerving, ordering and governing of the world, the Father worketh hitherto and Chriſt worketh, Ioh. 5, 17.

1. This reſting is ſpoken of God after the manner of men, and implies not any wearineſſe in him, for the Creator of the ends of the earth fainteth not, neither is weary, Iſa. 40. 28.

2. Gods Sabbath was alſo his rejoycing in his glorious works, and this the Pſal. 104. 31.Ps 104:31Chaldee Paraphraſt obſerves here, ſaying, and God delighted the ſeventh day in his works that he had made, and rested.

2. God is ſaid to be exalted, when his height of glorious excellency, might Exod. 15 2. Pſal. 34 3. Pſal. 30. 2. and 118. 28. Pſal. 145 1. Iſa. 25. 1: and 30. 18.Exod 15:2Ps 34:3Ps 30:2Ps 118:28Ps 145:1Isa 25:1Isa 30:18and Majeſty is manifeſted to us.

2. When God is in our thoughts, inclinations, and affections, as he is in himſelf moſt high.

We muſt not think that God can receive any exaltation from his creatures; he is infinitely above all our exaltings p. 131and extollings, men are then ſaid to be exalted, when they are lifted up from a low degree to a height of honour, power and authority, but the Lord God hath 2 Sam. 5. 12. Pſal. 89: 19.2 Sam 5:12Ps 89:19the higheſt height of all honour, power and excellency, of, and from, and in himſelf: but now when we ſet up the will of God, as the onelyonly Rule of all our actings; his honour as the onelyonly end of all we do; the power of his might, as our onelyonly ſtrength, then are we ſayd to exalt God.

3. God is ſaid to ſanctifie himſelf, and to be ſanctified by men, he doth ſanctifie Ezech. 38 23. Levit. 10: 3. 1 Pet. 3: 15: Iſa. 8. 13, 14. Ezek: 28: …2.Ezek 38:23Lev 10:31 Pet 3:15Isa 8:13Isa 8:14himſelf, when he manifeſteth his omniſcience, power, righteouſneſſe and holineſſe in the eyes of men, and thereby freeth himſelf from thoſe blaſphemous aſperſions and imputations that are caſt upon him by evil men, ſinners do conceive that God is like to themſelves, that he ſeeth not Pſal. 10. that he hath Pſal. 50. 21. Ezek. 8 12. Pſal. 10. 13.Ps 50:21Ezek 8:12Ps 10:13forſaken the earth, that he will require no account of them, they think that he cannot do much for them, or againſt them, that it is in vain to ſerve him.

Now when God graciouſly accepts, Mal 3.Mal 3and openly rewardeth his own ſervants, and when he puniſheth them Ezek. 20. 41.Ezek 20:41that tranſgreſſe with viſible judgements p. 132Jehovah then declares that he is a Ezech: 20. 41.powerfull, all knowing, righteous, Holy, God, and thereby takes off all thoſe reproachfull imputations, which ſinners blaſphemouſly caſt upon him, Ezek. 28. 22. They ſhall know that I am Jehovah, when I ſhall have executed judgements in her, and ſhall be ſanctified in her, Ezek. 38. 16. 23. our God is known to be Jehovah, a God who gives being to his threats & promiſes in his executing jugdment, men Pſal. 9.Ps 9are thereby drawn to confeſſe, that Jehovah is a holy God, as thoſe did, 1 Sam. 6. 20.

2. The Holy God is ſanctified of men, when they acknowledge his infinite holineſſe, by fearing him in their hearts, and framing all their thoughts and 1 Pet. 3. 4. 15.1 Pet 3:41 Pet 3:15wayes by divine Rules, as in his ſight.

4. Gods holy name is ſaid to be polluted or prophaned by men. Ezek. 36. 20. 21. when they ſpeak any thing that ſtrikes through any of Gods glorious excellencies, as that he takes no notice of mens works, that he regards not his people, that there is no ruling providence in the world, &c.

2. When men do that which may occaſion the enemies to blaſpheme Gods name, truth, and wayes.

p. 1335. God is ſaid to be juſtified by men, Math. 11. 19.Matt 11:19Luke 7. 29. When he is acknowledged to be righteous, gracious, mercifull, abundant in goodneſſe and truth.

6: Gods ſitting in the heavens, And on a Pſal. 2: 4. Pſ. 15. 2. 11: 12 2 Chr. 18. 18. Eſa. 6. 1. Dan. 7. 1. Rev. 20. 11.Ps 2:4Ps 15:2Ps 15:11Ps 15:122 Chr 18:18Isa 6:1Dan 7:1Rev 20:11Throne, Pſ. 9. 5. 8. ſignifies both Kingly authority; and the acting or executing thereof.

2. His high exaltation and raigning over all creatures.

7. The all glorious God is ſaid to be glorified by men, John 15. 8. Pſalm 50. Math. 5. 1 Pet. 4. 11. when they acknowledge his glorious excellencies in their hearts, words, and wayes: we muſt not conceive that men or Angels are able to make the leaſt addition or augmentation of Gods eſſentiall glory, by all their ſervices, all the glory that we can give unto God, is to acknowledge him to be, as he is in himſelf, and in his actings of grace, and mercy towards us.

8 God is ſaid to be comforted, Ezek. 5. 13. when judgements are fully executed, and his own juſtice ſatisfied.

9. God is ſaid to be wearied when he hates and rejects any thing, as a man who is weary with bearing a burden, caſts it off.

10. He is ſaid to ſleep, Pſal. 44. 24. p. 134when according to the ſenſe and apprehenſion Eſa. 1, 14. foreign …ſſus fuit … teſte Kimchi, ad fa…g…tionem cog…onum in …us quas quis …a…dit.Isa 1:14of the fleſhly part in men, he comes ſlowly to relieve thoſe that are in extremity of ſufferings: theſe things are ſpoken of God after the manner of men, for properly, he that keepeth Iſrael ſlumbreth not nor ſleepeth, Pſalm 124, 4.

11. God is ſaid to be ſilent, when he ſeemeth to us not to hear our Prayers, Pſal. 28. 1.Ps 28:1when he ceaſeth to ſpeak to us and anſwer us:

Theſe attributes are taken from man: there are others that are taken from other creatures; As I wings are attributed to God; whereby we muſt conceive his protection and defence of his people whom he gathers and hides under the wings of ſalvation (as a bird doth cheriſh Deut. 32. 11. R…h …. 12 Pſal. 17. 8. Pſal. 9…. 4 Exod. 19. 4. Thus the Greek and Chaldee here tranſlates it.Deut 32:11Ps 17:8Ps 9:4Exod 19:4and ſhelter her young ones under her wings) and protects them from the ſnares of the devil and evil men.

He beareth them, as upon eagles wings Exod. 19. 4. the eagle flying high, her young ones being on her wings, are ſafe from all danger.

2. The protecting, refreſhing mercy Pſal. 91. 10: 1. foreignPs 91:10Ps 91:1of God, is compared to a ſhadow, the Saints do lodge in the ſhadow of the Almighty in the ſhadow of the clouds, of the p. 135glory of the Almighty. as the Chaldee foreignexplain it, in his protection, as the Greek ſaith: ſhadow is often uſed for defence, and protection, as Pſal. 121. 5. Jehovah is thy keeper, Jehovah is thy ſhadow, Iſa. 51. 16. and 49. 2. as the ſhadow of a great tree, protects from the beams and ſmiting heat of the Sun: ſo doth the Omnipotent protect his people from the fiery aſſaules of the devill, and hurting power of outward evils.

2 Jehovah is their ſhadow of ſtrength, foreignſhadow is ſometimes taken for ſtreng…h, as Numb. 14. 9. Their ſhadow is departed from them, that is, their ſtrength, as the Chaldee expounds it, ſo in Iſa. 30. 2.

3. By the way and paths of God, we muſt conceive the acts of his providence Pſal. 77. 20. Pſal. 103. 7. Iob 40. 14. Pſal 25 10.Ps 77:20Ps 103:7Job 40:14Ps 25:10whereby he orders, governs, and diſpoſeth all things: theſe are the wayes wherein God walketh, wayes of mercy and wayes of judgement, works of juſtice, and works of grace.

4. Divers names are given to God by Pſal. 31. 3. Pſal. 41. 2.Ps 31:3Ps 41:2a Metaphor or ſimilitude,

1. He is called a tower, a fortreſs, or munition, a ſtrong hold to flee unto, when a man is chaſed and in danger: a high Defence, a refuge, Pſ. 18. 3. for as in high fortified towers, men are in ſafety above the p. 139reach of their enemies: ſo in the powerfull protection of God, we are ſafe and ſecure from the hurting power of all enemies and evils.

2. He is called the Horn of our ſalvation. 2 Sam. 23. 3. that is, the power that defends and ſaveth us, as horns are a Pſal. 18. 3. Amos 6. 13. Hab. 3 4. Luke 1. 69. foreignPs 18:3Amos 6:13Hab 3:4Luke 1:69defence to wilde beaſts, a horne ſignifies power and glory, Pſal. 92. 11.

3. A Rock. Pſal. 18. 3. Jehovah my rock my rock, God is often called a rock, a rock of habitation, a rock whereto his people may flie, and there dwell ſafe.

4. A ſhield, Pſal. 3. 4. a ſhield about me, or for me, that is, a protector, a defender to us, a ſhield round about us.Pſal. 144. 2. Gen. 15. 1. Deut. 33. 29. Pſal. 84. 12.Ps 144:2Gen 15:1Deut 33:29Ps 84:12

5. God is called a ſtrong habitation, Pſa. 71. 3. a dwelling place to his people, Pſal. 90. 1. ſo that as a mans houſe is a place of ſafety, ſecurity and reſt, wherein he reſteth, and refreſheth himſelf after his travels and labours: ſo God is the ſafety & reſting place of his people, in his love and mercy, they do ſweetly ſolace, ſatiate and ſecure themſelves continually.

Thus I have given you divers directions how to conceive rightly & Spiritually of God. 1. In his proper attributes that are eſſentiall to him. 2. In his Metaphorical attributes, which are ſpoken p. 137of God by way of ſimilitude, and after the manner of men, that ſo we may not fall into thought-Idolatry, by undue thoughts and miſconceivings of God, whereby we turn him into an idol of our own fancy.

2. Men do act idolatry in their thoughts, by ſetting up in their thoughts an idol of their own brain, in the place of the true God: this is done two wayes.

1 When they think and imagine ſome other thing beſides the true God to be their chiefeſt good: thus voluptuous men imagine ſenſuall carnall pleaſures to be the beſt thing, Phil. 3. 19. Covetous men apprehend earthly riches to be the beſt good, as is evident, Pſal. 4. 7 Their deſires are moſt ſtrangely carried after Covetouſneſſe is called idolatry. Col 3. 9. Affection follows opinion, and that which a man affects moſt, he muſt needs think beſt of, Perkins.Col 3:9earthly goods: whatſoever men do chiefly deſire: that they conceive to be the chiefeſt good, that which is chiefeſt in their affections, is chiefeſt in their apprehenſions.

2. When the ſtream of mens thoughts runs freely and fully into this preſent world, and the maine things thereof, when they ſpend the ſtrength of their thoughts more upon the creature, than upon the Creator, more upon earth than heaven, they are hereby guilty of p. 138idolatry, by ſetting up the creature in the place of God in their thoughts, whatſoever it is, upon which we commonly beſtow our firſt waking thoughts, and the chief of …ur day thoughts, eſpecially in our vacant hours, that is our god.

3. The third evil thought, which proceeds out of the heart of men, is a blaſpheming thought: now the blaſpemies which run through mans corrupt mind, are exceeding many and monſtrous; but there are four ſpecial thoughts of blaſphemy, which do poſſeſſe the hearts of carnal men.

1. They think the Goſpel of Chriſt to be fooliſhneſſe, 1 Cor. 1. 21. 23. the Goſpel in it ſelf is divine Wiſdome; but in the thoughts of the unbelieving Grecians and other Gentiles, it was fooliſhneſſe.

1. That ſalvation is preached by Chriſt crucified, life by his death, this the world conceives to be a fooliſh thing.

2: That ſalvation is communicated by preaching, this they think is more fooliſh.

3. That faith is diſperſed by ſo ſimple and low a way of preaching, this they p. 139conceive to be moſt fooliſh. Natural men have vile thoughts of the ſpiritual myſteries of the Goſpel, as that the eternal God ſhould become man in time; that Chriſt by death ſhould free men from death, & by his poverty make them rich that men muſt accuſe, abhor and condemn themſelves, and look for all life, righteouſneſſe and acceptance from Chriſt; that they muſt be nothing in themſelves, and all in another: that when they are weak in themſelves, then they are ſtrong: that men ſhould be as having nothing, and yet poſſeſſe all things, that they muſt be fools, that they may be wiſe, that men of years muſt be born again, &c. carnal men conceive John 3 4.John 3:4theſe to be fooliſh notions, yea they are fooliſhneſſe unto them, Cor. 2: 14.

2. A ſecond blaſpemous thought which poſſeſſeth corrupt minds, is this, that the law of God is falſhood, the truths of the Goſpel which do contradict their carnal reaſon, men conceive to be fooliſhneſſe and the threat of the Law that do croſſe and curſe their corrupt affections they imagine to be untruths, words that ſhall never take hold upon them:

That ſinners are poſſeſt with ſuch p. 140wicked thoughts againſt the Law is evident.

1. Becauſe they are apt to bleſſe themſelves in their thoughts, againſt the threats and terrours of the Law, ſaying in their hearts, that they ſhall have peace, notwithſtanding they continue in their evil wayes, that no evil ſhall come upon Deu. 29. 19. 20 Micah 3. 11.Deut 29:19Deut 29:20Mic 3:11them.

2. They deride and mock at the judgements denounced in the Law, as thoſe preſumptuous ſcoffers did, Iſa. 5. 19. men that walk after their own luſts, do in their thoughts mock at Scripture promiſes 2 Pet. 3. 3, 4:2 Pet 3:32 Pet 3:4and threatnings, they think they are meere notions, that God intends no ſuch matter, &c.

3. Men come to the places where the word of God is opened, there they hear their perſonall pollutions diſcovered, and dreadfull woes declared againſt them for their ſinnes, puniſhment without end & beyond imagination but how few be there that tremble at Gods word, and do turn from their iniquities, moſt men walk on in thoſe wayes, which the Scripture ſayes, do lead to all miſeries and woes. Now what is the reaſon that men are not affected and wrought upon at the hearing of the reproofs & threats p. 141of Gods word; it is becauſe their minds are filled with this blaſphemous thought that there is no truth in theſe terrible threatnings.

3. A third blaſphemous thought which prevails with ſinners, is, that religion is nothing but State policy, that it is a politick device and deſign of prudent men to keep people in awe, to take up their ſtudies, and thereby to keep them from ſedition.

4. Carnall men are poſſeſſed with this blaſphemous thought, that the worſhip and ſervice of God is vain and unprofitable, Job 21. 15. the wicked man is brought in, ſaying thus in his heart, what profit ſhall I have if I pray unto God? this alſo was the curſed conceit of the Jews, in the prophet Malachies time, Mal. 3. 14.Mal 3:14they are indicted for thus ſaying, It is a vain thing to ſerve God, and what profit is it that we have kept his Commandements?

2. Yea this blaſphemous thought may ſometimes aſſault and captivate the ſervants of God: we find that precious man Aſaph overtaken with this black thought, when he ſaid, Certainly I have cleanſed my heart in vain, and waſhed mine hands in innocency, Pſal. 73. p. 14213. this wicked thought prevailed too much with Job in his paſſion, as appears by the charge that Elihu brings againſt Job 35. 3… and 34. 7. 9.Job 35:3Job 34:7Job 34:9him, thou haſt ſaid, what profiteth it thee, and what availeth it me to purge me from my ſinne; hereby it is manifeſt that there is in every man by corrupt nature a proneneſſe to this thought of blaſphemy:

This abominable thought is apt to riſe in the hearts of righteous men occaſionally.

As 1. In the prevailing of paſſion, and temptation.

2. When they meet with great troubles, croſſes, and diſcouragements in the world; for then they are apt to think of the proſperous eſtate of prophane men, who perform no ſervice to God, and yet in outward appearance may ſeem to be in better caſe than themſelves at preſent, hereupon they begin to think what avails it us to walk preciſely; but now there is a vaſt difference between the Saints and the ſinner, in the manner of thinking and matter of the thought.

1. Prophane men ſpeak it in their hearts proudly, purpoſely and preſumptuouſly: but Aſaph ſpeaks it in a paſſion, p. 143and it is not his renewed part ſpeaks it, but ſinne dwelling in him. Rom. 7. 17.

2. Wicked men have baſe vile thoughts of Gods ſervice, they ſay it is a lying vanity, or vain falſhood, to ſerve God, as the Hebrew word Shau properly foreign Pſai 73. foreignſignifies, Mal. 3. 14.

But Aſaph ſayes in vain, without profit, in reſpect of my outward condition, have I …ollowed after holineſſe and innocency.

2. When the Saints are themſelves, they have the higheſt thoughts of Gods ſervice, that it is moſt gainfull and glorious.

3. Godly men would ſerve God upon his command, though there were no gain, but godlineſſe it ſelf.

If they can exalt God, this they think to be great gain, and carnall men have mercenary ſpirits, they cannot ſerve God without preſent profit.

Who are thoſe that do think the ſer-ſervice Queſt. of God to be lying vanity?

1. Thoſe that conſtantly neglect perſonall Anſwer. and family prayer and praiſes, Morning and Evening.

2. They have no care to teach their children and ſervants in the wayes of God.

p. 1443. Slightneſſe and ſuperficialneſſe, coldneſſe and carnality of affections in prayer, hearing Gods word, &c. doth plainly declare, that men think it a vain thing to ſerve God, why do men labour ſo hard in their Trades and Callings, riſing early, neglecting no opportunity, they apprehend that it is for their profit, therefore the neglect of holy duties, or carnall careleſſe performance thereof, muſt needs proceed from this baſe thought, that there is no profit in the ſervice of God.Job …1: 15:Job 1:15

4. A fourth grand evil thought, which proceeds out of the hearts of men, is a thought of diffidence and infidelity, there be divers thoughts of diſtruſt wherewith believers are often overtaken.

As 1. Unbelieving thoughts, in reſpect of Gods forgiving mercy, we are apt to think with our ſelves, can God pardon Rebels, ſuch ſcarlet ſinners as we are? can he accept of ſo unworthy wretches?

2. In reſpect of giving, if God do not preſently give in mercy upon our prayers, we are ready to think thus, God regards not our petitions, he hath p. 145forgotten to be merciful, he hath forſaken Pſal. 77. 8, 9.Ps 77:8Ps 77:9us, he will not help us, &c.

3. In reſpect of delivering mercy, when we are in the mount, and the ſentence of death ſeemeth to be paſſed upon the means, how are our minds filled with thoughts of unbelief, can God deliver? can he prepare a table in the wilderneſſe? Pſal. 78: 19, 20Ps 78:19Ps 78:20can he give water out of the Rock? Carnall Reaſon ſayes it will not be, ſenſe ſayes it ſhall not be, diſtruſt ſayes it cannot be. Theſe thoughts of unbelief, d…d ſometimes overpower faithfull David, as when he ſaid in his 1 Sam. 27. 1.1 Sam 27:1heart, I ſhall periſh one day by the hand of Saul, and Pſalm 116. 11. and Peter alſo, Matth. 14. 30. 31.

4. In reſpect of Gods owning, accepting mercy, what thoughts of unbelief do often captivate the Saints, they are apt to think, ſurely, God is our enemy, we are not his children, we are hypocrites, caſtawayes, we have no faith, no grace, &c this unbelieving thought took hold upon David Pſal 31. 23. I ſaid in my haſtning away, I am cut down before foreignthine eyes. I am cut down like a dry tree, for the fire, I am cut off from thy favour: this is the import of the Hebrew text, the Greek tranſlates it, I am caſt p. 146away, theſe were the thoughts of Jonas, Jonah 2. 5.Jonah 2:5in his affliction, I ſaid I am expelled, driven away from before thy face, I am caſt out of thy favour.foreign

5. In reſpect of continuing mercy, what thoughts of unbelief do overtake weak believers, they are apt to think, ſurely we ſhall not hold out to the end, foreign Expulit.we ſhall one day fall by the hand of ſuch a luſt or temptation, we ſhall faint in the day of tryall.

6. In reſpect of temporall mercies, what diſtruſtfull thoughts do riſe in our hearts, as how ſhall we and ours be provided for, if trading, ſtrength, friends ſhould fail, what would become of us? we ſhall want ere we dye, the diſciples had theſe, or ſuch like thoughts, we have left all, Parents, Trades, preſent Poſſeſſions to follow our Lord Jeſus, and he is in a poore low eſtate and how ſhall we we be fed and cloathed, we may come to lack neceſſaries: See how Chriſt reproves them for their diſtruſtfull doubting Thoughts, Matthew 6. Why are ye thoughtfull, be not thoughfull Mat. 6. 25. 28. 31. foreignMatt 6:25Matt 6:28Matt 6:31ſaying in your hearts, what ſhall we eat, &c.

Take nothought, ſo one of our Tranſlations reads it, but not properly for p. 147food and rayment, cannot be provided Luke 12. 11. foreign. Chriſtian care.Luke 12:11without ſome thoughts.

There is firſt, the thought of diligence, which puts us upon our duty.

2. The thought of diffidence, which draws back our hearts from reſting upon foreign a doubtfull carking care. foreign. Solicite & anxie.the promiſe.

This thought of diſtruſt concerning temporals hath two ill properties, which the Greek word foreign, ſo often uſed, here doth plainly import it is is distracting thought which divides mans mind into divers parts, caſting this way, and that way, and the other way. Faith unites our thoughts.Cogito ſolicitudo eſt agritudo cum cogitatione, ſaith Tully. Anxie, & cum ſu…a animi ſoll…tudine cogitare, Zanch.

2. It is a diſturbing anxious Thought which tears and tortures our hearts up-the rack of diſcontent.

Queſt.

When do theſe unbelieving thoughts mainly aſſault the Saints, that ſo we knowing the hour of their coming, may watch and not be overtaken.

Anſwer. There be four ſpecial times, wherein they are apt to aſſault us.

1. In times of ſpirituall deſertion when God withdraws the ſenſible ſweet aſſurance of h…s favour, we are apt then to ſay in our hearts, as Aſaph did, will the Pſal. 77. 8, 9.Ps 77:8Ps 77:9Lord forſake for ever, and will he ſhow favour no more? doth his mercy ceaſe to Eternity, &c.

p. 1482. In times of danger and paſſionate fears,, Pſal. 31. 23. I ſaid in my haſtning away namely through amazement foreign Deut. 20. 3. Pſal. 48. 6.Deut 20:3Ps 48:6or fear, as the word commonly intendeth in my trembling haſt, the Greek calls it an extaſie or trance, ſo Pſal. 116. 11 foreign.

3. In times of deep affliction, temptation and triall: Job in his ſufferings had a ſharp confl…ct, with theſe thoughts of unbelief, when he complains that God Job 16. 9. 12.Job 16:9Job 16:12did hate him and gnaſh upon him, and as his enemy ſharpen his eyes againſt him, &c.

4 When pangs of death are upon men, Satans laſt aſſaults are commonly the moſt violent.

Theſe thoughts of unbelief and doubting do greatly diſhonour the glorious truth and mercy of God.

2. They fill mens hearts with terrour & trouble, diſcontent and diſcouragement.

3. They lead to deſperation, which is the height and depth of theſe thoughts of diſtruſt, they are contrary and contradictory to a ſpirit of faith, which ſays to us, Chriſt is thine, he will never leave thee, &c.Gal 2. 20. …ob 19 25.Gal 2:20

5. Out of the hearts of men proceed thoughts of diſobedience againſt God.

p. 149There is in all men by corrupt nature this rebellious thought, I will not acquaint my ſelf with the wayes of holineſſe, I will not walk in the path that is called holy, Job 21. 14, 15. ſinners, are brought in ſpeaking thus to God, depart from us, we will not the knowledge of thy wayes. Who is the Almighty th…t we ſhould ſerve him? this is yet more evident, in Jer. 6. 16. where Jehovah ſpeaks thus to the Jews, ſi and in the wayes and behold and ask for the old way, which is the good way and walk therein, and ye ſhall find reſt for your ſouls, but they ſaid we will not walk in thy wayes, ſurely, they durſt not anſwer God thus obſtinately with open mouths, but their thoughts ſpeak it, impenitent ſinners, ſay in their hearts, the Lord Chriſt ſhall Luke 19. 14.Luke 19:14not reign over us, we will not walk in thoſe preciſe paths that preachers preſſe upon us. Men do manifeſt this diſobedient thought in their practice, in that they ſinne againſt the light of Gods word, and caſt off thoſe duties, that are ſo clearly commanded.

6. Out of the heart of men proceed thoughts of injuſtice: theſe tend directly to the dammage or hurt of our neighbour, in his name, body, eſtate, &c.

p. 1501. Juſtice is a vertue whereby we are inclined to perform our duty to our neighbour, in thought, word and deed,

2. The formal act of Juſtice, is to give every man his due, that which belongs unto him.

3. The object of Juſtice, is our Neighbour, that is, every one that is, or poſſibly may be partakers of the ſame bleſſedneſſe with us. Luke 10. 36, 37.

4. This Juſtice is the ſumm and ſubſtance of the ſecond Table.

5. The Royall Law being ſpirituall, forbids and condemns not onelyonly unjuſt ſpeeches, works and geſtures, but alſo unjuſt thoughts of man againſt man, Zach, 7. 10. Let none of you think evil againſt his brother in your heart.

Queſt. What are thoſe thoughts of unjuſtice, that men conceive againſt their neighbours?

Anſwer. They are of five ſorts.

As firſt diſhonouring thoughts.

2. Murdering.

3. Adulterous.

4. Thieviſh.

5. Falſe accuſing thoughts.

1. The hearts of men by corrupt nature are full of diſhonouring thoughts againſt thoſe who are ſet over them, theſe p. 151are ſins againſt the Fifth Commandement, the leaſt contemptible vnworthy **Mat. 5. 22. foreign Raka legi ſemper ita ſcriptum foreign Reka vel Rika & ſona… vacuum, ſubaudi judicio, ratione & cerehro, veuitque a foreign quod etiam Hebraice ſignifical evacuare, Tremel Raka Syr. foreign id eſt interprete Heſychio, & Hyeronime, foreign vacuus vanus, & abſque cerebro. foreign Hebr vacuus, inanis, binc voxilla convi. ii Syrerum, foreign vanus cerebro, vacuus, levis, Buxtorf. Juni….Matt 5:22thought againſt thoſe that are in place over us, whether Magiſtrates, or Teachers or Parents, or Maſters, or Husbands, is a breach of the Law of God, and a ſtriking at the image of his authority.

2. Vile reproachfull thoughts againſt their neighbours, theſe are of three ſorts.

1. when we think deſpicably of them in reſpect of their outward ſtate or ſtature.

2. In reſpect of their gifts.

3. In reſpect of their ſpirituall eſtate.

1. *When we ſhall think thus with our ſelves, ſuch a man is a poor ſneake a worm, a baſe contemptible fellow, in regard of me, a meere ſhrub, &c.

2. When we have theſe or ſuch like thoughts, ſuch a man is far inferiour to me in gifts and parts, he is no body, he is Raca an empty fellow; theſe are diſhonouring thoughts condemned by the Law. Matth. 5. 22. Whoſoever ſhall ſay to his brother Raca, ſhall be obnoxious to the Councel, Raca is a Syriack word, a word of Reproach, it ſignifies a man that is empty of Judgement, wit and reaſon. Mat. 5. 22.

p. 152By this Reproachfull ſpeech men draw great guilt upon themſelves before the judgement ſeat of God, as any capitall crime did in the Sanhedrim or great Council of the Jews.

There were principally two kinds of Capital Judgements among the Jews, the firſt was called foreign Judgement, wherein 23 Judges did judge of the greater Capitall cauſes, eſpecially man ſlaughters.

2. The other was the higheſt judgement of 71 Elders, called the Sanhedrim, Numb. 11, 16.Num 11:16who judged of the greateſt cauſes onelyonly, and it was wont to inflict four kinds of puniſhments on men condemned, Strangulation, Sword, Burning, Stoning. Maimony in Sanhedrim c. 1. ſ. 3. 4. 5. explaineth it thus there was in Iſrael, Firſt a great Court (or Judgement-Hall) in the Sanctuary, and that was The Hebrews in their common-wealth continued their chiefeſt Senate in Jeruſalem of 71 Elders, as Numb. 11 16. there were 70 and Moſes the Prince.Num 11:16called the great Synedrion, and their number was 71 as it is written, Gather to me 70 men, &c. And Moſes was chief over them, as it is ſaid, and let them ſtand there with thee, Numb. 11. 16. Lo here are 71. the greateſt in wiſdome among them all, they ſet him for head over them, and he was called the Prince in every place, and he ſtood in ſtead of Moſes, moreover p. 153they ſet two judgement Halls, each of So they record in Talmud Bab. in ſanhedrim. ch. 1. & Maimony in ſanhedrim. c. 1. ſ. 3: 4, 5.23 Iudges, the one at the door of the Court (of the Sanctuary) the other at the door of the mountain of the Temple, and in every City of Iſrael, wherein were 120 Fathers of Families or moe, they ſet a leſſer Synedrion which ſate in the gate of the City, as it is written, and eſtabliſh judgement in the gate, Amos 5. 15. and their number was twenty three Iudges, if it were a City which had not 120 men in it, they ſet therein three Iudges, for there is no judgement Hall of leſſe than three, &c.