or allowed by them 2. Evil thoughts against our neighbour are either thoughts with consent or without consent 1. Evil thoughts with consent of will are such as men conceive in their minds against their neighbour and do also really desire and purpose in their hearts to practise these are directly forbidden in the fifth sixth seventh eighth and ninth commandements 2. Thoughts without consent are the evil motions of mans heart against first his neighbour to which his will never gives consent these are condemned in the tenth Commandement the whole Law is spirituall in every branch thereof but this last precept hath a height of spirituality There be two special sinnes which are directly forbidden in the tenth Commandement Thou shalt not covet 1. All thoughts of mind wishes and desires of heart after that that is anothers contrary to contentation it condemns the very first risings of our desires after any thing that God hath given to another though we would have it without fraud or violence as by giving him the full worth of it in money or otherwise 1 Kings 21. 2. The former Commandements doe forbid together with the outward Act the inward desire of another mans goods to his hurt or dammage for as desire after another mans wife is adultery Matth. 5 28. so the desire of any others house or beast wrongfully is stealth 2. This tenth precept condemnes the first motions of concupiscence arising in and from our hearts though not consented to it is purposely set in the last place as conducing to the exposit on of the former precepts which do condemn the outward facts and inward motions of Concupiscence rising with consent whereby they are really distinct from the last Commandement which must forbid something not directly forbidden in the other Commandements Thirdly evil thoughts are condemned by the Evangelical law of grace and faith as may evidently appear by these seven arguments 1. The Gospel commands sinners to forsake their own thoughts and to turn to Jehovah in their Thoughts and works Isa 55. 7. this Repentance is a Gospel duty it is often joyned with Remission of sinnes which is a Gospel benefit 2. The Gospel Word being accompanied with the holy spirit convinceth men of their evill thoughts 1 Cor. 14. 24. 25. 3. It censures and condemns mans thoughts as a judge Heb. 4. 12. This Word of God that is so full of power and life that worketh so efficaciously Heb. 4 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of God is quick convenit hoc vorbo Dei sed praecipue evangelico Dicebantur critici nomine etiam a latinis usurpato homines acris judicii c Estius on mens hearts and thoughts which judgeth the thoughts of the heart must needes be the glorious Gospell of Christ 1 Because it is the Gospell that is the. Ministry of life and the ministration of the spirit 2 Cor. 3. 6. 8. It is called the Law of the spirit of life in Christ Jâ—sus Rom. 8. 2. it is a quickning word John 6. 63. the Savour of Life This gospell word of God is living efficiently it hath a soul-reviving soule-raising virtue instrumentally it is the outward meanes whereby the Spirit of Life infuseth life into our dead soules James 1 18. Joh. 17. 17. The Law of Works cannot make alive dead men Gal. 3. 21. 3. 'T is the Gospell that discovers and directs in the way to eternall life This Evangelicall Word is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Critick a curious Judge and observer of the Thoughts of mans heart it censures very sharply 4. The Gospel of Christ conquers and casts down the thoughts from their Throne in mans heart 2 Cor. 10. 4 5. 5. True Gospel faith casts out all evil thoughts as enemies to King Jesus it purifieth our hearts from the power and pollution of vain thoughts Acts 15. 9. 6. It captivates the Thoughts of men to the obedience of Christ 2 Cor. 10. 5. 7. In the Gospel-Covenant there is a giving of Laws to the thoughts of sanctified persons Heb. 8. 10. I will give my laws to their thoughts saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus the words are in the originall 4. Evil thoughts are condemned by the concurrent consent of the whole Scripture 1. They are condemned by Moses and the Prophets Gen. 6. 5. and chap. 8. 21. Deut. 15. 9. Psal 10. 4. and 14. 1. Psal 94. 11. Psal 119 113. 118. Prov. 12. 20. and 15. 26. Prov. 24. 9. Eccles 4. 8. Isa 55. 7. Isa 57. 11. Jer. 4. 14. and 18. 18. Eezch 11. 2. Hos 7 15. Micah 2. 1. 2. Evil thoughts are condemned by our Lord Jesus and his holy apostles Matth. 9. 4. and chap 15. 19 20. Matth. 16 7. Mark 7. 21. and 8. 17. Luke 1. 51. Mar. 16. 1 Cor. 14. 24 25. 2 Cor. 10. 4 5. James 2. 5. Fifthly it will appear that thoughts are not free if mankind be considered in a threefold estate 1. In the estate of originall purity 2. In the state of original pravity 3. In the apparition of grace 1. If we look on men in their paradise perfections 1. As creatures they ow all possible service and subjection to their gracious Creator in their spirits as well as in their bodies both being framed by his omnipotent hand for himself 2. As good creatures made after the Image of Gods wisdome and righteousnesse at first in Adam they were filled with glorious power and perfection in their spirits and fitted to perform a spirituall obedience to the Law by a compleat conformity of all their thoughts and works 2. If men be considered in their originall guilt and filth it will appear that their thoughts are bond slaves and captives to sin and Satan they are not sufficient to think a good thought of themselves 2 Cor. 3. 5. 2. All the thoughts of naturall men are altogether evil from their childhood Gen. 6. 5. and 8. 21. 3. These evil thoughts do bind them over to condemnation for the violation of the holy spirituall Law so that the thoughts of carnal men are so far from being free from sin that they are free to nothing but sin 1 Cor. 3. 20. 3. If mankind be considered in the apparition of grace in Christ it will be evident that thoughts are not free 1. The Lord Christ suffered for us in soul and body yea his greatest sufferings were inward and invisible that thereby he might satisfie divine justice for our soul sins and thought-transgressions the iniquities of our thoughts and works were laid upon him Isa 53. 2. As our Thought sinnes had the greatest hand in the death of Christ so the death of these grand radicall sinnes was chiefly intended in the death of Christ he dyed to redeem us from our vain thoughts which are the chiefest part of our vain conversation 1 Pet. 1. 3. As we desire that our whole man should be glorified by Christ we must give up the whole inward and outward man with all
affections and esteems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt vos excludant nempe a me hoc est a doctrina mea avellant Paraeus metapbora a procis quibus comparat pseudo-Apostolos Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 variant tamen codices in quibusdam est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza first read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us and yet himself confesseth that in all Books it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Syriack thus reads it for it renders the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tremelius translates very well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 NunquaÌ„ aliud significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam includere concludere constringere sicut captivus Carceri includitur ut Gal. 3. 22. Syrus videâ—ur legâ—sse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est includere vel concludere vos Piscator Arabs eadem voce usus est qua Syrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligavit Constrinxit Raphelengius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arab. Ligavit alligavit Constrinxit inclusit conclusit Schindler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conclusit incarceravit in vincula carceremve conjecit in us deâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Sclater his 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. 'T is 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
remembers them and will certainly bring them to judgement examine your hearts are these your constant Thoughts I am now in Gods presence he beholds every thought that I think heareth every word that I speak and takes notice of all that I do may not God take up that complaint against us that he doth against Ephraim and Samaria They have dealt falsely and they say not in their hearts that I remember all their wickednesse Hos 7. 2. all that falshood and prophanesse that flames out in mens lips and lives is radically and chiefly from hence they do not seriously think and consider that God looks upon all their wayes When our hearts are filled w th the apprehension of Gods presence so we walk with God in our thoughts this is a sure evidence of uprightnesse 2. Men are strangers to the serious Thoughts of their last end Deut. 32. 29. Oh that they were wise that they understood this that they would consider their last end This shows how averse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are to apply our minds to the Thoughts of our last end how unapt are we of our selves to think of death Lam. 1. 9. which is the end of all flesh what will be our end after death what will become of our Soules to Eternity 3. Carnal men are empty of all spirituall repentant Thoughts of sinne 1. They never think of their manifold guilt by a serious reflection upon their own wayes this is evident by the Lords complaint against the Jews Jer. 8. 6. not one of them would say in his heart What have I done 2. They do not consider the incomparable ilnesse and uglinesse of sinne that there is more evil in the least sinne that men commit than in all penal sufferings of this life and of hell it self 3. They think not of their extreme folly in sinning how they prefer empty creatures before an all sufficient God earth before heaven Moment any pleasures before Rivers of purest pleasures and joyes that never end 4. Sinners never think of the emptinesse of their sinfull wayes nor of the absurdness and unreasonablenesse of their courses the Prophet sets out the sottishnesse of idolaters in making an Idol god of one part of a Tree with the other part whereof they had rosted their Isa 44 16 17. 19 20. meat and warmed themselves yet they considered not this in their hearts to say I have baked bread upon the coals thereof c. and shall I make the residue thereof an abomination 5. They think not of the deadly end of their sinnes sorrows without end 4. Carnal persons are strangers to the Thoughts of their own duty 1. They do not think of improving their Talents Matth. 25. 18. 2. Nor of the end of their being and the great businesse for which they came into this world which is to advance God by doing his will 3. They think not of their many obligations and engagements to love and fear the Lord. It is Gods complaint against the Jewes they say not in their Jer 5. 24. hearts let us fear the Lord our God Now the true cause why we are so barren in godly discourse so empty of heavenly speeches so unfruitfull in good works is because we are so empty of holy thoughts and heavenly meditations our thoughts have a strong influence upon our whole conversation 12. There is a spirituall madnesse and folly which runs through our thoughts when they are like to the thoughts of mad men fools unsettled incoherent full of non sense this is one of those great defiling evils which proceed out of the heart of men and possesseth their thoughts foolishnesse and madnesse Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 22. madnesse is in the hearts of men while they live from thence it overflows into their Thoughts This madnesse of Eccles 9 3. the Thoughts shows it self in three things especially 1. They are full of inconsistency and inconstancy our minds are full of slipperinesse and unstablenesse in good Thoughts the thoughts of fools and mad men dance up and down and settle upon nothing There is a foolish wantonnesse and roving in mans mind an unsetlednesse in meditating that it cannot fix upon a good object but as Salomon sayes A fools eyes are in the ends Prov. 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the earth their thoughts rove and runne up and down from one end of the earth to the other to the first and last parts thereof as the Hebrew words import Their bodily eyes are terminated therefore it must â—e meant of their mentall Eph. 1 18. eyes there is a strange unsteadiness and unstayednesse in mans mind before renewing if it fall upon a good object it is presently off again and runnes out into other Thoughts 2. It is apt to let out the Thoughts after every object that comes before it The mind of man being deprived of that glorious presence of God that it once enjoyed in Paradise perfection it is now in Cains condition the greatest vagabond and runnagate on the earth it runnes up and down the world and cannot rest or settle upon any thing but what is sinfull and sensual 2 This madnesse of our Thoughts appears in their Incoherence and incongruity they are like the speeches of mad men which have as little dependence one upon another as right reason in them they speak two or three words and then fly off to another thing which hath no agreement with their former words how incongruously and absurdly do our hearts speak if we would seriously reflect upon our own Thoughts take notice of them one day and write down every thought as the heart speaks them and then at night read over our notes and strictly examine them we should find so much incoherence disagreement and nonsense in our thoughts such jarring and jangling roving and rambling running backward and forward that we might have cause enough to look upon our selves as Bedlam fools 3. Our thoughts are full of extravagancy and digressions how many thoughts have we every day whereof we can give no account how they came in whence they came nor whither they would they are extravagant vagabonds 13. Our thoughts are commonly unprofitable because so unsettled incoherent and extravagant 2. For 1. Many good motions do vanish and come to nothing 3. We often begin good Meditations and bring them to no perfection they miscarry in the conception There is abundance of vanity in mans mind wasting and wearying it self in childish impertinent and unprofitable Thoughts and Notions Tossings and Tumblings so that we wofully wast and mispend pretious time in thinking Ephes 4. 17. of nothing as idle persons do in doing nothing and thus we become altogether unprofitable in our Thoughts words and works and vain in our affections Psal 14. 3. 14. Mans corruptmind is exceeding fixed and intensive in thinking upon vain worldly and sinfull objects when we set our selves most seriously to meditate upon holy
world The time shall be when this world and time shall be no more but the mercy of God to his people hath no end no interruption 2. Mercy is drawn out to eternity this is confirmed by six and twenty everlasting that are spoken of the mercy of God in one Psalm to make the deeper and stronger impression upon the hearts Psal 136. of the faithfull the mercy of Jehovah is to everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The length of this divine mercy is from everlasting to everlasting upon them that fear God Psal 103. 17. he had thoughts of mercy from eternity in his Electing love in Christ Oh what strength of comfort may be drawn out of this immense length of mercy that which greatly troubleth poor souls is the lengthening of the iniquity of their thoughts Oh say they we have lived in thought-pollutions in the inward acting of speculative filth and folly in vain wanton wicked thoughts these forty yea threescore years we have drawn out the sinnes of our thoughts to a very great length therefore how can we believe that there is any mercy for us This Consideration should lengthen our sorrows and heighten our self abhorrency yet know that there is an incomparable greater length in divine mercy then can be in mans thought defilements the length of Gods mercy is from eveâ—lasting to everlasting now what is the length of threescore years to eternity Secondly as the mercy of God is greatly extended in all the dimensions thereof so it is greatly powerfull As there is a power in the wrath of God that passeth our knowledge Psal 90. 11. so there is a power in his pardoning mercy passing all created understanding this mighty power of Gods mercy appears herein that he is able by a word speaking to pardon the greatest height of sinne Now for the clear understanding of this glorious mystery we must know that in the justification of a sinner remission of sinnes and righteousnesse is given by an act of Royall Prerogative and power in God he speaks and pronounceth a sinner pardoned he saith unto him live Ezech. 16. 6. It is an act of omnipotency to pardon sin the superlative greatnesse of Gods power is manifested in forgiving his people as is most evident Numb 14. 17 18 19. And now I beseech thee let the power of my Lord be great according as thou hast spoken saying the Lord is long suffering and of great mercy forgiving iniquity and transgression pardon I beseech thee the iniquity of this people according to the greatnesse of thy mercy in showing great pardoning mercy God shows great power This is the exceeding greatnesse of Gods Prerogative and transcendent power of his mercy that he can take men that are most ungodly in themselves and speak them the most righteous men in the world if he do but reckon and declare a sinner pardoned and justâ—fied he is really pardoned and justified from all his sinnes Thâ—s doth infinitely manifest and magnifie the power of Gods free grace and mercy in Christ that if he do pronounce a sinner forgiven he is fully and for ever acquitted from the guilt of all his sinnes if God be pleased to account and reckon a man righteous by the righteousnesse of Christ Jesus imputed he stands compleatly righteous in Gods sight this is the highest declaration of the omnipotency of Gods mercy that he is able to pardon the greatest sinner by a word in the word of this King of Kings there is power Infinite power Oh therefore let repenting souls consider that though the sinnes of their thoughts be exceeding great and innumerable heightned with all the aggravations that Satan and their own distrustfull hearts can put upon them yet there is that infinitenesse of power in Gods mercy that if he be pleased but to speak the word onely they shall be fully cleansed from the guilt of all their thought-sinnes The seventh Consideration Seventhly There is an All-sufficiency in the blood of Jesus Christ to cleanse the foulest sinners from all the iniquities of their thoughts 1 John 1. 7 9. with him there is plenteous redemption Psal 130. 7. 1. Consider that all the iniquities of our thoughts and wayes were laid upon Christ our surety Isa 53. 2. He hath suffered all that wrath and punishment which was due to the sinnes of all his people and thereby he hath made a plenary satisfaction to divine justice for the same he hath payed all their debts to the utmost farthing 3. God the Father hath accepted of this satisfaction of Christ for his people and manifested this acceptation in that he raised him again from the dead let him out of prison took off the bonds of death and received him into glory Rom. 8 33 34 4. Christ Jesus by his sufferings hath obtained a plenary redemption and remission of sinnes for all believing sinners Heb. 9. Eph. 17. 5. If our hearts be really broken for and from our evil thoughts the God of mercy will multiply his washings of us in the blood of Jesus Christ Psal 51. 2. David prayeth for a multiplied washing Psal 51. v. 4. according to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his iniquity multiply wash me much wash me that is throughly wash me again and again in the blood of Christ Rev. 7. 14. 1 John 17 9. Jer. 4. 14. the Hebrew Hereb or Harbeth signifies properly to multiply and doth most fitly suit Davids present case who had so multiplied his iniquities in the matter of Vriah Objection but now some perplexed Object souls will be ready to object and say these are precious grounds of comfort were we but sufficiently qualified we now begin to see that the mercies of God are great and manifold sufficient in themselves to pardon the multiplied multitudes of our thought-transgressions but we are most vile wretches not worthy of the least crumb of mercy we can do nothing that can please God that can move him to shew mercy we have not a broken frame of spirit we cannot be so bitterly affected and afflicted in spirit for all the wickednesse of our Thoughts as we desire had we but that depth of humiliation and heighth of spirituall qualifications that we see in some Saints we could then believe the forgivenesse of all our evil thoughts were our hearts so inlarged in duties and carryed with that over-powring strength against the the corruption of our thoughts and works as they should be we might then have some hopes of pardoning mercy but when our spiritual wants are so great our humiliation so little our strength against sinne so weak how dare we think that any mercy belongs to us how can we venter upon these precious mercies Whereunto I answer 1. Who made this a condition of the Answ Gospel-covenant that men must have such a heighth of Contrition and mortifying strength so great inlargements in graces and performances c. before they may lay hold upon pardoning mercy surely this condition is not of Gods