must be regulated 2. It is such a knowledge of good and evil as is intrinsecally and indelibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. rooted in mans nature * Chrysostome tell us that this naturall Law is a radical fundamentall knowledge planted in the being of man 3. The Law of nature is a comprehension of certain first principles belonging to the right ordering and regulating of mans thoughts and works for the principall scope of this naturall dictate and direction is for action and not for speculation There are certain undeniable principles that a rationall being will freely grant and presently yield unto they are drawn up in some short Axioms or propositions such as these That which is good and honest must be embraced and acted That which is evil must be avoided what thou wouldst not have done to thy self do not thou that to another Happinesse is to be sought after 2. Then there follow certain particular principles as God is to be worshipped Parents must be honoured Justice is to be done Men must live temperately c. 3. From these clear and unquestionable premises Reason draws several Conclusions that have the impression of natures seal upon them and so are undeniable asnamely blasphemy murder adultery theft lying and such like are evil and therefore must be abhorred and avoided The Law of nature is the birth of that originall eternall Law God is the Archetype Primitive supream eternall Law the perfect Rule of all Righteousnesse 1. The Law of nature is a stream flowing forth in time into the natures of the sonnes of men from that original fountain of all Law it is a Copy transcribed from that eternal Law and implanted upon the heart of a rational being 2. It is the first born of this eternal Law having the preheminence of primogeniture and so claiming a double portion The Law of nature was in being long before Moses received the two Tables before there was any Prophet or Judge in Israel yea before Noah preached or Enoch prophesied It was contemporary with Adam This was the Scripture that God gave men in the infant age of the world they carryed this Bible in their hearts continually 5. The Law of nature is the summe and substance of the written moral Law there is a sweet agreement and consent between these two Royall Lawes they differ not in substance but in circumstance and in respect of the manner of delivery the natural Law is the summary abridgement of the moral Law of Moses 6. God hath written this Law in the Quam Deus omnium creator singnâ—orum hominum pecto ribus infudit heart of every man Ambrose thus defineth this naturall Law it is that which God the Creator infused into every mans breast it is written with the finger of God in the heart of man as Philo saith an eternal Deity graved this Law of nature in mans immortall mind that is the Pillar that holds forth thâ—s natural truth This Royall Law of nature is a sacred Manuscript written by a Deity it is the Scripture of God in mans heart it is a Bible of Gods own printing the Apostle calls it the work of the Law written in mens hearts Rom. 2. 15. Question What is this work of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law which is written in the hearts of the Gentiles Answer It is the sentence and summe of the Royall Law which is to love God above all and our neighbour as our selves though the Heathens have not the law of Moses written in letters and Sillables yet they have the thing it self comprehended in the Law they have a writing within that discovers not onely external actions prescribed in the law but also internal acts 1. Because the internall acts of obedience are the principal work of the Law 2. It is evident that the Gentiles had the knowledge of divers internal essential duties contained in the Law 3. They are condemned for the vanity of their Thoughts and vilenesse of their affections which are inward violations of the law Ephes 4. 17. Rom. 1. Ob. It may be objected that it is the peculiar priviledge of Gods elect people who are in Covenant with him to have the law written in their hearts and engraven in their minds Jer. 31. 33. Heb. 8. â— 9 10 11. Heb. 10. Whereunto I answer 1. There is a natural writing of the Royall law in mans heart Rom. 2. 14 15. the light and law of nature is implanted in every mans heart at their natural birth or coming into the world Iohn 1 9. 2. There is a supernatural evangelicall writing of the Royal law in the hearts of the Elect people of Christ at their new birth by the spirit of grace coming into their hearts This Evangelical writing is the fruit of the promise and the priviledge of regenerate persons onely 2. There is a very great difference between the writing of the work of the moral Law in the hearts of Heathens and the writing of the law it self in the hearts of holy men Gods gracious writing of his Lawes in the hearts and minds of his people in the work of regeneration imports an opening of their understanding by Christ to discern the spiritualnesse penetration compasse and mysteriousnesse of the holy law Luke 24. 45. Rom. 7. 14 Heb. 4. 12. Psal 119. 96. 2. A creating and implanting new holy principles and propensions agreable to the Royall law whereby they are inabled to perform a spiritual Evangelical obedience unto God But the naturall writing that heathens and all natural men have in their hearts gives them onely a generall knowledge of certain practical principles and a naturall strength to do many duties of the law in a moral way but they are still strangers to those new principles of spirituall knowledge and Gospel obedience that are in renewed men Question what are those good things that meere natural men may do by the principles of nature implanted in their hearts because it is said expresly that the Gentiles do by nature the things contained in the Law Rom. 2. 14. Answer they may do things that are morally and materially good but they cannot do those things that are Theologically and spiritually good they cannot do those things that are essentially and intrinsecally good 1. A work is morally good when it is good in relation to manners and in order unto men when it is good in the sight of men good unto humane purposes and by way of example or edification to others who judge as they see 2. A work is divinely and spiritually good when it is good in relation to Religion and in order unto God a good work is then done divinely and spiritually when it is acted 1. From a divine principle from the spirit of life from Christ living in us from a new Principle of life and holinesse Gal. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. put into us by the spirit of regeneration 2. When it proceeds from a living faith purifying our hearts
shall strongly fence our hearts with humility against privy pride as against a close undermining and most dangerous enemy and the more carefully and watchfully for those Reasons 1. Other sinnes grow from pestilent pernicious roots as earthly mindednesse from unbelief oppression from avarice murder from malice adultery from idlenesse c. but Spiritual Pride springeth from a fair and unsuspected fountain even from the Contemplation and Consideration of the largenesse of our spirituall discoveries our enlargements in good duties and Eminencies in grace 2. This sinne doth secretly wind it self into the hearts of godly men with a slie and peculiar kind of insinuation for when upon the apprehension of their inlargements in grace and good actions they seem to disclaim pride of thoughts they may be proud that they are not proud and that they are more sensible of their pride and corruptions than others are so endlesse are the mazes of Satans circular temptations this is the last and most subtil encounter whereby he surpriseth the Saints 3. There is no height of grace no depth of discoveries no eminency of holinesse attainable in this life that can secure us from the assaults of privy pride and hazzard of surprizall Paul that great Apostle in whom there was a matchlesse concurrence of divine graces who laboured more abundantly than others in the work of Christ and was exceeding sensible of his own nothingnesse in all these and was exercised with variety of all manner of afflictions notable means to keep the heart of man in an humble frame yet lest he should be exalted out of measure through the abundance of Revelations he was buffeted with the messenger of Satan 2 Cor. 12. 7. 4. Pride is the most pestilent incompatible opposite that grace hath and therefore he that is most sanctified fights most against it 5 This Pride of Thoughts is the greatest enemy to the glory of God it doth as it were take the Crown from the head of the King of glory God hath declared that he will not give his glory to any other he is willing to give vs his mercy grace and strength his Sonne and his Spirit heaven and happinesse yea any thing except his Glory The comfort and benefit of all the good we do shall be ours but the praise therof must be wholly and solely given to God 6. This pride of thoughts brings temporall wrath even upon the Servants of God We have a remarkable place 2 Chron. 32. 25 26. Hezekiahs heart was lifted up therfore there was wrath upon him and upon Judah and Jerusalem untill they humbled themselves 7. Let us take heed how we harbour and nourish this Vâ—peâ— of spirituall pride in the bosom of our Souls least it perswade us to embrace some groundless singularity of unwarrantable opinions and dangerous errors or else it may by Gods judgment draw upon us deadness of heart dulness of zeal spirituall desertion c. which the Servants of God do infinitely more fear then any affliction that prophane men can possibly inflict upon their bodies or states or good name These reasons may justly move us to keep a strict watch over our hearts continually when we feel our thoughts begin to swell by looking upon our spirituall excellencies gifts or enjoyments let us presently crush and crucifie them and sharply check our selves in these words What hast thou that thou hast not received 2. When pride begins to give the least part of the praise of our good actings and enlargements to our selves let us with indignation repell and reject it and say Not unto us not unto us but to thy name O Lord be all the praise Of thine own have we given unto thee in our holy and highest services Quest What must we do to subdue and keep down these swelling thoughts of pride Answ 1. Let us strive to keep the thoughts of our own nothingness vilenes unworthines always present w th us learn to say with Jacob I am less Genes 31. 10. Job 40. then the least of mercies and as Job did after he had been afflicted and came to see his ignorance arrogancy behold I am vile and as Abraham I am but dust and ashes and with David I am a worm Gen. 18. 27. Psal 22. 6. and no man yea with Paul O wretched man that I am Rom. 7. 24. To keep down the pride of mens thoughts the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanhedr fol. 38. Col. 1. Hebrew Writers present this consideration that the Flye and the Worm did precede man in the worke of Creation That is the most contemptible creatures the Fly and the Worm are our elder brothers at the first Creation 2. Consider that we our selves are vile worms Job 25. 6. Man is a worm and the son of man is a worm T is twice spoken to make the deeper impression upon our hearts a Worm is one of the vilest of Creatures and the Hebrew word here used as one observes signifies the least and meanest of worms such as breed in Cheese and Flesh Exod 16. 34. the worst sort of worms as Lice and Vermine every man is a worm the greatest wisest and best of men are worms worms they are and to worms they must shortly return How unsutable are lofty thoughts to Isa 41. 14. poor low worms 3. Men are compared to the basest and worst of things to the least and lowest things as 1. To the dust which is troden on both by men and beasts 2. To the dust of a ballance 3. To the drop of a Bucket Isa 40. 4. To a shadow which flyes away which hath no entity or subsistence 5. To vanity which is worse then a Psal 39. 62. shadow 6. Men are compared to nothing Isa 40. 2. Let the best and most mortified men turn the eye of their conscience from the fruitless and dangerous speculation of their own worthiness and fasten it a while upon their corruptions and infirmities upon their neglects of duties and many defects in godly exercises and executions of their calling wants and weakness in prayer and inward devotion their dulness and deadness in good performances their Omissions of opportunities of doing good and occasions for the enlarging of the Kingdom of Christ Their cold and sometimes cowardly prosecution of good causes c. and out of this consideration they will be so far from self-conceitedness and high thoughts of their own gifts and virtues that they will find just cause to continue and encrease their humiliation and to stand upon their guard against spirituall pride 3. Let all godly Christians consider that whatsoever they enjoy in spirituall Excellencies beyond others is from the free favour meer mercy of God not from any thing in themselves yea whatsoever gift they have whether of body or mind of honours or outward possessions of nature of grace they are given unto them by the liberall hand of God out of the bottomless depth of his own bounty 4. consider that we are
Ephraim thought of his sinne he was ashamed and repented 2. It declares men to be far from repentance when they can think upon sinnes past with new sweetnesse and delight For first reall repentance is a turning from all practicall and speculative wickednesse from inward and outward actings of sinne 2. True penitents think upon former sinnes with far greater grief and bitternesse than ever they had pleasure and sweetnesse in the committing of them 3. They hate all appearances of old sinnes and fly from all occasions allurements and tendencies thereunto 3. This speculative acting of sinne in the thoughts of men doth highly provoke God against them For 1. As often as they think of their former sinnes with delight they are guilty of committing the same sins again and do justifie their first wicked works 2. They hereby make themselves guilty of piercing and wounding the Lord Christ afresh 3. They provoke God to remember their old sinnes by inflicting new wrath upon them when they recall them in their Thoughts with new pleasure 4. This delightfull musing on sinnes past is more abominable than the first committing of them 4. Men do act this speculative wickednes in their thoughts by way of meere supposals they frame and feign suppositions to themselves of sensual satisfactions thus sinners that are frighted by the power of the word from the outward actuating of their bosome-lust yet their hearts do wallow in wicked speculations and wanton suppositions they suppose themselves to be acting their fleshly desires they imagine themselves enjoying such and such sensual pleasures and delights thus men are partakers with adulterers drunkards and sensualists in their thoughts and fancies sinners that have spent their former years in acting their lusts Psal 50. of uncleannesse and now their bodies through age are like a dry tree yet they will act their filthinesse in their imaginary suppositions and their hearts shall act what their bodies cannot actuate 18. Out of the hearts of men proceed thoughts of childish vanity they act the part of children in their thoughts they have foolish childish imaginations children will suppose themselves Kings Queens Nobles c. they will act the parts of mothers and nurses they sport themselves with babies and toyish vanities this is their childish folly They that are men in years are children in thoughts they act as vainly in their thoughts as children thus men of ambitious affections will imagine themselves in the highest places of honour and preferment they will suppose themselves great persons Nobles Statesmen Judges of the Land 2 Sam. 15. 4. Men of covetous spirits will suppose themselves rich raised to great estates Lands possessions c. whatsoever carnall contentment hath chief room in mens affections though there be not the least appearance of probability of ever attaining the same yet they will with much delight imagine themselves injoying what they would have their thoughts shall draw up a platform of State Station and Condition of life which is most suitable to their carnal affections This is the surest signe whereby we may know what is that particular sinne whereto we are most enclined observe which way our fancies and thoughts do stream out most This fancying and supposing our selves in a height of earthly injoyments 1. Is the height of Childishnesse it is absurd for men to solace themselves in these Childish thoughts and fancies it is time for men to put away Childishnesse 1 Cor. 13. 2. It is the height of vanity because in these imaginary suppositions we feed our thoughts with that which is not earthly things themselves in their fullest enjoyment have no reality in them they are but empty nothings painted shadows they are not whiles they are but to solace our selves with meer suppositions this is vanity of vanities worse than vanity 3. It is the height of foolishnesse to feed upon ayry windy imaginations Prov. 15. 14. The mouth of fools feeds on foolishnesse The mouth of unconstant fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feedeth upon foolish things thus the words are in the Hebrew the mind of man is the mouth of the soul Thoughts are the speeches thereof it is a sure sign of foolish wicked men to spend their thoughts upon empty notions 4. It manifests the height of dangerous discontent with our present condition when we shall imagine and suppose great things to our selves in this world 1 Tim. 6 7 6 8 9. 10 c. whereas we ought to be contented with our present estate and station Heb. 13. 3 4. Thus I have opened the mystery of mans carnal corrupt thoughts by way of explication and demonstration I will now make some usefull application to our selves Seeing this is a most clear truth that Vse 1. thoughts proceeding from mans corrupt nature are such polluting provoking damning evils This may convince us that thoughts are not free it is a pestilent principle of atheisme which by the deep delusion of the devil prevails strongly in the hearts of men and women that thoughts are free it is the common conceit of carnall prophane persons 1. That thoughts are of an indifferent nature neither good nor evil in themselves but as they are approved and consented to by mans will 2. That it is impossible for any man to order over-rule and regulate his thoughts by reason of their infinitenesse varieties and wandring nature in which respect they claim a priviledge of invincible freedome 3. Carnal men do imagine that they have a licentious liberty to think what they please and that they need not make conscience of their thoughts 4. They apprehend that thoughts are free from pollution and punishment and free from the reach of Gods glorious eye and that they shall not be accountable for them This is a strong and dangerous delusion whereby the Devil draws multitudes of souls into hell continually 1. It is an universal delusion it takes and prevails with the whole world which lieth wallowing in wicked thoughts this cursed Principle that thoughts are free is rooted in the hearts of all those who are strangers to the power of grace for though morall persons and formall Professors may abhor blasphemous thoughts and those grosser thoughts which have an intrinsecal inseparable blacknesse and malignity in them yet they are far from hating all kind of evil thoughts as for vain idle worldly impertinent unprofitable and roving thoughts they look upâ—n them as no sinnes or small veniall scapes which carry their pardon with them and do not bind men over to condemnation This wâ—s the cursed conceit of the Pharisees and their followers for it is manifest by the Sermon of Christ in Matth. 5. that the Pharisees were wont to interpret the Law of an outward discipline onely and meere externall duties and that they did not reckon the inward impurities and exorbitancies of mans heart and thoughts and inordinacy of desires for sinnes their care was for the outside onely but within they were full of thought-uncleannesse See Matth. 23 25. 26 27.
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
its actings to be governed by Christ 4. In the restoring and renewing of our nature by the spirit of Christ the change and cleansing of our thoughts is the first and great work wherein the exceeding greatnesse of Gods power puts forth it self 2 Cor. 10. 4. 5. Rom. 12 2. 2. There is an universal newnesse put into our souls by the new Creation all old things passe away and all things become new 2 Cor. 5. 17. which necessarily imports a reall Reformation and reducement of our thoughts to the service of God as well as our affections and actions 3. In this new Creation the Royall spirituall Law is given and engraven in our minds whereby we are inclined and inabled to serve and love God with our thoughts Heb. 8. 10. Vse second 2. Seeing there is so much sinne and iniquity acted in our thoughts continually we should strive to be deeply humbled for all the evils and vanities of our thoughts we must humble our selves for our thoughts as well as our words and works yea chiefly for these leading radicall sinnes this is pressed upon us in Prov. 30. 32. If thou hast done foolishly in lifting up thy self or if thou hast thought evil lay thine â—and upon thy mouth The thinking of evil is here joyned with self exalting which is the greatest folly and fighting against God when we have thought evil we must lay our hands upon our mouths that is our hearts must be filled with sorrow and shame for the same from a clear conviction of our guiltinesse This laying the hand upon the mouth argues and signifies these two things 1. A spirituall and plenary conviction of the extream sinfulnesse of evil thoughts in their aggravations and of the great wickednesse that men have acted in their thoughts so that their mouths are now stopped and they have Rom 3. 19. nothing to say by way of excuse extenuation or self exoneration they dare not say that thoughts are free nor that themselves are free from the highest thought pollution but now they will freely joyn with the Law in charging and condemning themselves 2. It argues a height of shame and depth of self abasement and soul humiliation in the sight and remembrance of the great evil of their thoughts that they are vile in their own apprehensions and very much ashamed and afflicted in their spirits for their thought-defilements Ezech. 16. 65. Job 39. 27 28. Now there is great reason and cause why we should be deeply humbled for our thought-sinnes 1. Evil thoughts are sinnes against all divine Laws they are violations of the Law of nature of the law of love and grace 2. They are grand enemies of God 2 Cor. 10. 4 5 Rom. 8. 7. and the great disturbers and defilers of all the good that we do 3. Man 's own evil thoughts are the first begotten of the old man the fiâ—st born of the Devil the begetters of all other sins the beginners and first movers in all evil they are leading misleading evils 4. The sinnes of our thoughts are in number like the sands of the sea in their nature out of measure sinfull how great a cause then have we to be greatly humbled and to sorrow bitterly for the evil thoughts of our hearts oh therefore let us look much into our Thought-sinnes and consider them in their hatefull nature and numberlesse numbers that we may be throughly abased and ashamed and may loath and abhor our selves for the same let us duly and daily search our hearts and survey our thoughts in their severall kinds 1. Examine what Thoughts of atheisme blasphemy spirituall idolatry pride unbelief security and sensuality speculative filth and folly vanity and vilenesse what thoughts of impierity and iniquity against God and man do rise out of our hearts daily and how far they have prevailed over our hearts Let us remember that all those evil thoughts before mentioned yea the worst of them all are in all of us by corrupt nature and if we be left to our selves when occasion is offered our corrupt hearts will presently conceive them and give them a compleat being and birth 2. We must examine our thoughts by the word of God this straight righteous Rule will manifest the obliquity and iniquity of our thoughts Heb 4. 12. the word of God is mighty in operation and is a discerner of the thoughts of the heart at the preaching of this word the secret thoughts of an Infidel are made manifest 1 Cor. 14. 24 25. oh therefore let us exactly and throughly search our thoughts by the light of Gods word and strive to find out the manifold exorbitances vanities and defilements of our thoughts 2 We must freely and faithfully confesse our thought-transgressions to God and thereby give glory to the great heart-searcher 3. We must be deeply displeased with our selves for displeasing God by our thought-sinnes it must be the greatest grief of our souls that we have grieved Gen. 6 5 6. God by our thoughts 4. We must judge and sentence our selves for our loose prophane proud ungodly impertinent and unprofitable thoughts acknowledging that we are most worthy to be destroyed for the sinnes of our thoughts 2. We must condemne our selves for secret evil thoughts which never came forth into action there is a world of sinne acted in mens thoughts which doth not break out into their visible conversations 3. For those evil thoughts that proceed out of our hearts whreunto our wills never give consent 4. We must passe sentence upon our selves for the want of holy heavenly spirituall thoughts the Law of Christ commands us to be free from all evil thoughts and to be filled with all good thoughts Mark 12. 30. Thou shalt love the Lord thy God with all thy thought so that the want of good thoughts in us is a breach of the Royall Law and makes us liable to that heavy curse in Deut. 27. 29. 5. We must be humbled for the evil that cleaves to our good thoughts Our best thoughts as they come from us are not without some mixture and adhesion of sinfull corruption which is sufficient without Gods covering mercy to cast and condemn us 5. We must seek unto God for the pardon of our evil thoughts this duty Peter presseth upon Simon Magus Act. 8. 21. pray to God saith he that the thoughts of thine heart may be forgiven thee Simon Magus had many foul crimes to be pardoned but yet the first and great sinne for which he was to beg forgivenes was the thought of his heart see how earnestly David petitioneth for the pardon of his thought-sinnes Psal 19. 13. Who can understand his errors cleanse me make me guiltlesse from my secrets thus the words are in the Hebrew and in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 19. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies to cleanse or make innocent guiltlesse empty to absolve The Arabick thus explains it cleanse me O my Lord from my secrets which are
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