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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying in your hearts what shall we eat c. Take nothought so one of our Translations reads it but not properly for food and rayment cannot be provided Luke 12. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian care without 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a doubtfull carking care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solicite anxie the promise This thought of distrust concerning temporals hath two ill properties which the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 suâ—â—â—a animi sollâ—â—â—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 hâ—s favour we are apt then to say in our hearts as Asaph did will the Psal 77. 8 9. Lord forsake for ever and will he show favour no more doth his mercy cease to Eternity c. 2. In times of danger and passionate fears Psal 31. 23. I said in my hastning away namely through amazement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 20. 3. Psal 48. 6. or fear as the word commonly intendeth in my trembling hast the Greek calls it an extasie or trance so Psal 116. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In times of deep affliction temptation and triall Job in his sufferings had a sharp conflâ—ct with these thoughts of unbelief when he complains that God Job 16. 9. 12. did 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. â—ob 19 25. 5. Out of the hearts of men proceed thoughts of disobedience against God There 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 thâ—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. not 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. 1. 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 onely 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 are sins against the Fifth Commandement the least contemptible vnworthy * Mat. 5. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raka legi semper ita scriptum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reka vel Rika sonaâ— vacuum subaudi judicio ratione cerehro veuitque a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod etiam Hebraice significal evacuare Tremel Raka Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est interprete Hesychio Hyeronime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vacuus vanus absque cerebro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr vacuus inanis binc voxilla convi ii Syrerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanus cerebro vacuus levis Buxtorf Juniâ—â— thought 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
with notionall Doctrines and empty enticing Discourses 2. Others crying peace peace do altogether publish the pardons of free grace but they never presse the power of renewing grace upon the heart and thoughts of men whereas the aim and principal work of Gospel-preaching is to cast down the imaginations and heights of mans heart and to captivate every thought to the obedience of Christ as the Apostle clearly shows 2 Cor. 10 4 5. all our Declarations of Gods grace and mercy must tend first and chiefly to the subduing and sanctifying the thoughts of mens hearts 3. A third sort of Teachers make it their whole work to cry down visible exorbitances and scandalous sinnes and to perswade to external duties of Religion and a moral conversation this was the way of the Pharisees preaching 4. Some soar aloft in Seraphical notions high speculations and strange expressions which serve onely to feed the fancy and to fill mens heads with whimsies So that the heart and thoughts of men being altogether neglected by a great number of Teachers and the wickednes of mans natural imaginations not being faithfully and effectually laid open What wonder is it if men do flatter themselves with a groundlesse conceit of the goodnesse of their heart and so give credit to this deluding Principle that thoughts are free because preachers do not strike at their thoughts nor discover any danger in them Query 2. How doth it appear from Scripture that thoughts are not free Answer Evil thoughts are expresly forbidden and condemned by a threefold Law of God 1. By the common Law of nature 2. By the Royal Law of Love 3. By the Evangelical Law of grace 1. It is evident by the Scriptures that evil thoughts are condemned by the Law of nature written in every mans heart for the clearing of this truth three things must be demonstrated 1. That there is a Law of Nature 2. That the Law of Nature is 3. What evil thoughts are directly against this Law of Nature 1. That there is a Law of nature the Scripture testifies Rom. 2. 14 15. for when the Gentiles who have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves who shew the work of the Law written in their hearts c. In these words the Apostle proveth the being of this naturall Law by two effects flowing from thence even in the Gentiles themselves 1. Their doing of the things contained and commanded in the law of Moses verse 14. Rom 2. v. 15. 2. The testimony and inward conflict of Conscience the naturall accusing and excusing of their thoughts verse 15. Their Conscience also bearing witnesse or conscience witnessing with them and their Thoughts the mean while accusing or else excusing one another so far as their actions were evil their conscience accused and so far as they were well done it excused These fruits do plainly demonstrate that there is a law of nature and a natural knowledge of this Law bubling up in mans nature the Gentiles who knew nothing of the letter of Moses Law yet they carry the work of the Law written in their hearts that is a Law agreeable to the morall Law Observe here 1. The Gentiles had not the written Law of Moses and yet they did the things prescribed and contained in the written Law as the Apostle Paul testifies Here is their practise and the Principle of their practise 1. Divers things prescribed in the Law they knew and practised some worship they performed unto God 2. Divers of the Heathen abhorred the making and adoration of Images 3. They were strict observers of Civil Justice and honesty as appears both by the Laws enacted for observance of both and by histories recording the excellent vertues of many Heathens 2. There must necessarily be some inward divine Principle in the Gentiles to discover the things of the Law unto them and to move them to the doing thereof this principle of their fact is expresly called nature they do by nature the things of the Law Rom. 2. 14. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Naturali judicio naturali instinctu atque impulâ—u naturali ratione eis dictante quid honestum quid â—urposit Piscator nature that is by the light and Law of nature implanted in their hearts Nature is here opposed either to Scripture or to grace and may thus be understood 1. that the things that they did that were materially good they did them by the dictate instinct and impulse of natural principles naturall Reason making known what is good and what is evil and that without any direction from Scripture or special revelation 2. Or else thus by nature that is by the power of nature or naturall principles without any assistance of renewing grace But the first sense I conceive is chiefly intended in the Text therefore the Syriack by way of explanation Rom. 2. 14. renders it thus the Gentiles who had not the Law they did the Law from their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature that is from those naturall principles they carried in their own hearts 3. The Scripture declareth the Gentiles to be sinners under sin and wrath Gal. 2. 15. they are called sinners of the Gentiles and sinners by way of notoriousnesse 4. There is wrath threatned to be poured out upon the heathens that know not God and it was actually poured out upon divers of them in the Prophets dayes 5. Their own Conscience is said to accuse them of sinne Rom. 2. 15. These Reasons prove undeniably that there is a Divine Law written in the hearts of the Gentiles which is fitly called the Law of nature for punishment is properly the fruit of sin and sin is the transgression of the Law 1 John 3. Quest What is thâ—s Law of nature Ans 1. Nature imports two things 1. An essentiall being it is being it self 2. the actings operations of a being 2. A Law is a righteous Rule and immoveable measure of moâ—all Acts ordained for the gâ—od and welfare of rationall creatures sufficiently made knowne by the Law-giver Lex est regula menâ—ura actuum agen 〈…〉 omittendorum Aquinas 3. The Law of nature is a Radicall light shining from the Candle of the Lord powerfully making known certain practicall principles agreeable to the eternal Rule of Truth and Righteousnesse which God hath planted in the mind of man to be a testimony to man that there is a God who ruleth over all and judgeth the actings of all men 1. The Law of nature is internall and essentiall to the nature of an intelligent creature it is a Law that is as necessary as the being of such a creature it is connaturall to a rationall creature so that as such a creature it cannot be imagined to be without a Law for rationall beings as creatures have a supream Lord to whose will they must be subject and by whose Laws they
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
and Law-giver who in so much wisdome and goodnesse did put this Law into mens hearts and oblige them to observe it for their own good 2. So far as men decline and depart from this Law so far they run into misery and expose themselves to punishment and perdition this is most evâ—dent Rom. 2. 12. for as many as have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without â—aw shall also perish without law and as many as have sinned in the law shall be judged by the Law Ob. They that have sinned without the law c. this seems a Paradox no law and yet transgression Rom. 4. 15. every sinne is an anomie the breach of some law 1 John 3. 4 Answer It is true where there is no Law at all neither written nor unwritten neither naturall nor positive there can be no transgression but of the laws of God we may thus distinguish according to the different manner of their delivery There is a Law written unto man in the Scriptures and there is a law written in mans nature by his maker there is the law publisht to man by Moses and the law proclaimed in man by the voyce of reason these agree in substance but differ in circumstance in manner of delivery every man hath a law written in his heart The meaning of the words is this they that sinne without the written Sine lege scilicet scripta quae dicitur lex Mosis Piscator Law of Moses shall perish without the written Law of Moses that is without imputation of the writing of that Law that shall not adde to the weight of their sins nor lay a greater guilt or aggravation on their consciences in as much that God did not vouchsafe that mercy to them he requires no more of any than he committed to them Quer. By what Law then shall the Heathens perish who have sinned without the Scripture Law Answer They shall be condemned by that Law which they have transgressed namely the Law of nature or that Law written in their hearts 10. The Law of nature is so exact that it obligeth the whole man it binds men to do service to their Creator with their whole mind will and affections with all possible freenesse and fervency chearfulnesse and complacency intensivenesse and integrity Natures Law is not content with a visible bodily exercise but calls for obedience in our most inward thoughts and affections 2. It binds men to do good and to do it well all the strength and binding vertue of this Law dependeth upon the Soveraign power and authority of the Lawgiver 11. This Law of nature is so equall that it is not capable of any abatement mitigation or alteration in the least Tittle 1. Because there is not the least rigor in the principles and precepts of this Law they are pure equity 2. Natures Law is conversant about such Acts as are most intrinsecally and inseparably such 1. There is such a naturall beauty and intrinsecall lovelinesse in some good Acts and Objects as must needs assure and attract a rationall being 2. There is such an inherent deformity and inseparable malignity in some evils that the light of reason must needs Quaeâ—am sunt mala quia prohibentur sed alia prohibentur quia sunt mala say the Shcool-men loath and abhor them insomuch as if there were no externall written Law yet a rationall being that walks up to the light of reason would abhor and flie from sundry evils and close with dives good Acts. Quer. How is this Law of nature made known to men Answer God hath set up an intellectual lamp in their souls by the light whereof they can read the Law written in their hearts there is the light of reason implanted in mens mind which manifests certain practicall principles and is to warn them in the name of their maker to flie from such irregular inordinaâ—e Acts which have an inseparable blacknesse and ilnesse in them and to close with those Acts and objects that have an internal beauty and native lovelinesse For this end God hath lighted up his Prov 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu sâ—m Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic ali◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatur de homine tantum animam hujus ratione â—â—aeditam denotat Schindler The Hebrew Doctors dostill look upon this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that that does expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animam rationis participem Candle in the soul Prov. 20. 27. The understanding of a man is the Candle of the Lord the pâ—oper meaning of this place I take to be this that God hath breâ—thed into all men reasonable souls which are as so many Candles and Lamps of light to discover their Creator and his Royall Law of Nature to them Question When are these Principlss of natural light put into men Answer At their coming into this world as is evident John 1. 9. Christ is the true light that lightens every man that cometh into the world that is every man who is born into this world This cannot be be meant of the spiritual light of grace that light of life that hath eternal life in it John 17 3. for the elect onely receive that new light at their new birth that is a light from the Lord and in the Lord Ephes 5. flowing from their union with Christ But this Text John 1. 9. speaks of the light of nature which is a common benefit that men receive by and from Christ thus Cyril took this light for the light of nature and natural reason because of the universal Enunciation and so do many of our Reformers following him it is universally and necessarily of true the light of nature which is in infants radically Christ lightens every man Jew and Gentile without respect of persons with natural light which shines upon both with an impartial beam I grant that the great things of Gods written Law and the divine light flowing from thence was the peculiar priviledge Rom 9. of the Jews 2. That by means of those beams of of heavenly truth that shined more peculiarly upon them the Jewes had even those natural notions much clarified and refined from those clouds and mists which mans originall corruption casts upon them but yet they have no greater portion of the light of Nature than all men have so that Jew and Grecian Barbarian Scythian bond and free men all these are one in respect of nature and natures Law and natures light There are three things wherein Jews and Gentiles are one 1. In the darknesse of corrupted nature Rom. 3. 2. In the light of natural principles John 1. 9. 3. They are one so farre as they partake of a new nature in Christ 3. It is evident that this natural light is a common gift that every man receiveth by and for Jesus Christ though none but believers have eternal life and salvation by him John 3. 16. 3. The third thing to
be demonstrated is this that evil thoughts are directly against the Law of nature they are transgressions of that naturall Law that is written in every mans heart this appears most clearly 1. In the men of the old world the great sinne which is laid to their charge and that chiefly for which they were destroyed was their evil thoughts as you may read in Gen. 6. 5. 6. 7. and Gen. 8. 21. The thoughts of their hearts were evil continually from their childhood Quer. But what Law of God did these men violate in their thoughts What Law was there then that did forbid and condemne evil thoughts every sinne is a transgression of some divine Law by what Law did they perish there was no positive written Law in the dayes of the old world the written Law was given by Moses many ages after the flood Answer that Law which those giants of the old world did transgresse in their thoughts was the Law of nature implanted in their hearts there was no Law then in being but what was written in mens nature there was no divine Scripture in the dayes of Noah but that which was written in every mans heart by the finger of God so that the first Law that was broken by mans thoughts was natures Law therefore evil thoughts are transgressions of the Law of nature 2. It appears as clearly in the sinners of the Gentiles vanity of thoughts is the Capitall crime for which they are indicted and condemned by the heart-searcher Ephes 4. 17. This I say and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind this vanity of mind in which the Heathens walk is the vanity of their Thoughts and thus the Syriack version reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye walk not as the rest of the Gentiles Eph. 4. 17. Quae ambulant in vanâ—tate cogitatiouis suae Tremellius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cogitatio who walk in the vanity of their thoughts thus Tremellius and Trostius render the Syriack 2. As Thoughts are the actings of the mind so the vanity of the mind is the impiety impurity childishnesse and emptinesse of mans thoughts so that the Gentiles walked after their own vain thoughts they were acted by the imagination of their own evil hearts this is that great sin which is laid to the charge of those wicked ones in Jer. 31. 10. They walked after the evil thoughts and imaginations of their own hearts Deut. 29. 19. Jer. 16. 12. 2. The Heathens are more expresly indicted for their vain thoughts Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 21. They became vain in their imaginations or thoughts the scope of this 21. v. is to prove that which was affirmed in the last clause of the former verse namely that the Gentiles were left without excuse and could have no cloak for their sin because they sinned against the light and Law of nature this the Apostle demonstrates 1. Negatively 2. Affirmatively 1. The Gentiles did not worship and glorifie God according to that natural light and knowledge that was implanted in their minds Rom. 1. 27. they knowing God did not glorify him as God 2. They became vain in their thoughts thus the Syriack reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Infidel Gentiles were full of vain ungodly thoughts 1. In their worshipping of God they turned the true God into an image of their own fancy conceiving God to be like to the creatures verse 23. 2. They were full of vile unclean foolish filthy thoughts in their common conversation Hereby it is manifest that vain thoughts were the radical leading sin in the Heathens But what Law of God did they transgresse in their thoughts it is evident by the Scriptures that the Infidel Gentiles knew nothing of Moses Law in the letter of it Psal 147. 19. 20. He he hath declared his words to Jacob his Psal 147 19. His words that is the Ten Commandments or Moral Law Exod. 20. 1. called the Ten words Deut. 10. 4. 2. His statutes that is Decrees and constitutions of Gods worship 3. Judgments that is the Judiciall Laws for punishing offenders Exod. 21. 1. Psal 79. 10. statutes and Judgements to Israel he hath not done thus to any Nation that is to the Gentile-Nations as the words imports and they have not known his laws the Gentiles had not the knowledge of any of Gods written Laws either morall ceremonial or Judicial Rom. 2. 12. 14. it is expresly said that the Gentiles have not the law that is the Law of Moses and the Prophets but they had a Law written in their hearts and this is that Law which they transgressed now when the Apostle would demonstrate that the Gentiles sinned against the light of Nature he mentions their vain thoughts as their grand sin Rom. 1. 21. So then 't is most apparant that vain thoughts are transgressions and violations of the Common-Law of nature therefore thoughts are not free Secondly evil thoughts are expresly condemned by the Royall Law of love published in the holy Scriptures 1. The written law is spirituall extending to the inward thoughts of men intending a heart service and sanctity and binding every thought and imagination to obedience as is most evident by the exposition of the great Law-giver himself Matth. 5. and by the certain knowledge and experience of all his people Rom. 7. 14. Saint Paul speaketh in the person of all regenerate men we know that the law is spirituall requiring a spirituall angelical obedience a doing the will of God with our spirits and internall thoughts as it is done by those angelical spirits in heaven It is the glory and excellency of Gods Law to be spiritual reaching to the inmost thoughts and imaginations and binding the whole inward and outward man with all its actings The Law is spirituall in its nature office and end 1. It layes bonds upon the internall thoughts of men as well as upon their externall works it gives rules to the heart and over-rules the thoughts which no earthly powers can do 2. The holy Law forbids and condemneth all evil thoughts arising in and out of mans heart in all the kinds and degrees thereof The motions of sinfull corruption in mans mind or thinking faculty are of two sorts The first motions or the second motions 1. The first vitious motions are those stirrings of corruption in men whereby their minds are first instigated and moved to think evil but these have not deliberate consent of their wills these the School-men call Concupiscence unformed Concupiscentia informis 2. The second corrupt imotions that arise from the hearts of men are those evil thoughts which gain lodging in their minds and consent in their wills these they call formed and perfect concupiscence Concupiscentia formata Now both these are condemned by the Royall Law it forbids the first movings of sinne in the thoughts of men coming from within from their naturall corruption though never accepted
terrour and torment in that siery lake thoughts accusing shall be their executioners filling their souls with sorrows beyond imagination 1. Wicked men shall then study over their sinnes and every sinne shall be as a fiery dart at their hearts Oh that sinners would seriously consider this that though in this world it be a delight unto them to look back and survey their old sins yet in hell nothing will be more bitter tormenting to them than the thoughts and remembrance of them Every passage and circumstance in every sinne which they have committed will then be as so many sharp swords at their hearts This setting of mens sinnes in order before their thoughts shall fill their consciences with innumerable stings of terror and torture their thoughts will be all hell and horror at the sight of their sinnes 2. Impenitent sinners shal then think of the glorious blisse of the Saints in heaven and of their own woful wretched estate in hell 3. They will think of their own wilfull neglect and rejection of mercy offered in the Gospel How they have turned their backs upon the blessed and bleeding entreatings of the Lord Christ and this very Thought will be a continuall hell to their souls yea the very Hell of Hells Oh what unconceivable Torture Tribulation and anguish will fall upon wicked men when they shall still be thinking of that beatificall enjoyment heighth of honour and glorious salvation that they have wilfully and eternally lost The Mystery of Holinesse working in the thoughts of all sanctified persons 2 COR. 10. 4 5. For the weapons of our warefare are not carnall but mighty through God to the pulling down of strong holds Casting down imaginations and bringing into captivity every thought to the obedience of Christ I Have opened the Mystery of iniquity which worketh efficaciously in the thoughts of all those that are not Regenerate The second great point that now followes to be handled is the Mystery of Sanctity that worketh in the thoughts of all those who are truly Sanctified In this Text this is cheifly observeable That the power of sanctifying Grace which comes into the soule by the preaching of the Gospel doth first and principally show it selfe in casting down changing crucifying and captivating mens thoughts The first and great work of the spirit of Grace in the conversion of sinners is upon their Thoughts I will draw up what I intend to insist upon into this doctrinall Truth That Sanctifying soule-quickning Grace Doctrine which is conveyed by the ministry of the word of life doth primarily and principally put forth it selfe upon mens thoughts For the clear understanding this Truth three things must be premised First That there is no self-sufficiency in mans corrupt minde to think one holy spiritual thought this the Scripture clearly witnesseth 2 Cor. 3. 5. That we are not sufficient of our selvs as of our selvs to thinke any thing that is any good thing according to divine rules we have not the least aptnesse or ability by corrupt nature to think a good thought when we think a divine spirituall good thought it is by the Grace of 1 Cor. 15. 10. God 1. We are by corrupt nature all over flesh we have rotten corrupt minds full of fleshly principles full of pride and contradiction against the Spirit and 2 Cor. 10. 5. Ephes 4. 21. Truth that is in Jesus We have fleshly wills and affections sinfull corruption is as a chaine upon all our faculties as an iron gate that keeps out any good thought or corrupteth it when it comes in The thoughts of carnall men are altogether fleshly Rom. 8. 5. The frame of mans heart must be sanctified before it can frame one sanctified thought as a man is so he thinks and imagins as the tree is so is the fruit as the treasure of the heart is such is that that Mat. 12. 15. comes from it an evill heart cannot think well impure mindes will not admit of pure holy thoughts to enter Wickednesse comes from the wicked as the proverb is 1 Sam. 24. 13 What can be expected from vaine men whiles they are altogether vanity but vaine thoughts Their hearts are alwayes either weaving spiders webs or hatching Isa 59. â—â— Cockatrices eggs they are thinking vanity or mischief 2. If the bent and relish of our wills and affections be not changed they will set our imagination on work to devise satisfaction to themselves for there is a mutuall reflux and working betwixt the imagination and affections Mans imagination stirs up his affections and as the bent of the affections stands so imagination worketh Secondly in our new birth there is healing quickning renewing Grace infused into our soules whereby we are freely inclined to spirituall good thoughts and works This infused implanted Grace is called in the Scriptures the life of Christ or Christ living in us the image of Gal. 2. 20. 2 Cor. 5. 17. Ezek 11. Christ the image or impression of his Graces The new creature a new heart and spirit a new frame of heart and spirit put into us it is the implanting of holy principles inclinations and dispositions whereby our natures are made conformable to the sweet pure holy nature of Christ and agreeable to all divine rules in some measure Thirdly this regenerating Grace or new divine life put into our soules is the immediate principle of all our holy thoughts and workes Actions come from powers and are suitable thereunto holy spirituall Acts cannot come from unsanctified powers and faculties living thoughts cannot proceed out of dead mindes In mans naturall life there is 1. The soule which is the principle of life 2. Life it selfe 3. Acts of life These three are inseperable So in the spirituall life there is 1. The quickning spirit 2. The vitall being 3. Living Acts and these are inseparable This new life is an active power whereby the soule is inabled to Act and move towards God All our holy thoughts and works are the fruits and actings of this divine life in us there must be a power and principle of holiness put into mans heart before it can think holy thoughts every thing acteth according to its being an evill tree cannot bring forth good fruit Carnall mindes cannot thing spirituall thoughts These things being premised I now come to the Doctrine it selfe in the opening whereof I must First demonstrate that renewing converting Grace doth primarily and principally put forth it selfe upon mans thoughts Secondly I will declare what are the powerfull precious operations of sanctifying Grace upon the thoughts First that sanctifying Grace after the change of the frame of our hearts doth first and chiefly worke upon our thoughts I thus demonstrate 1. Evill thoughts are the radicall seminall sinnes which corrupt our judgements affections and all our actions therfore it is necessary that our thoughts should be first cleansed cured and changed by Grace Sinne entred into our first parents by their thoughts crooked thoughts were
these are evils that defile Man Mat. 15. 19. 20. Now nothing can defile men but sin as is evident by the words of Christ Reason 5. Man 's own thoughts are a speciall part of those sinfull evils which must be forsaken in the practise of Repentance and returning to God Esay 55. 7. Let the unrighteous man forsake his own thoughts and let him return to Iehovah The sins which are forsaken by reall Repentants are reduced to these two heads thoughts and wayes Sin hath its beginning and rise in our thoughts these are the next and immediate productions and actings of the heart Marc. 7. 21 Wayes are thoughts brought forth into Act. Repentance must begin where sin begins Reason 6. That plenary pardon that God promiseth to penitent sinners extends as well to their thoughts as wayes yea more abundantly to their thoughts See Esay 55. 7. The thoughts of our hearts are the first and fullest part of that deep debt for which we must beg forgiveness from the God of mercy as is evident Act. 8. 22. Pray unto God if in deed the thought of thy heart may be forgiven thee 2. The thoughts of all unsanctified men are full of wickedness and vanity Now all states of unregeneracy that is of such who were never yet savingly sanctified may be drawn into four different degrees 1. notorious sinners 2. meer moralists 3. gross hypocrites 4. formall hypocrites All these are full of iniquity and vanity in their thoughts 1. By notorious sinners I mean all such as live in notorious crimes and open pollutions who carry the mark of Satan in their hands foreheads and tongues Now the thoughts of such men are all continually and resolvedly sin and that in a high and horrible degree Wickedness hath so enwoven it self into their hearts that in their inward thoughts they are very corruption And whereas sleep doth most sweetly feed and refresh nature yet evil thoughts are far more naturall to them then desire of sheep The wicked do imagine mischief upon their beds Psal 36. 4. Mica ◠3. When the mind is retired from earthly affairs and distractions when 't is most active and powerfull and now the fittest season for Divine contemplation even then are their thoughts as black as hell and deepest in the works of darkness then are they plotting and contriving wickedness how to compass their pleasures and profits and to accomplish the lusts of their hearts where to crown themselves with fresh rose buds of sensuall delights how to over reach their brethren oppress their Neighbours vex and vilifie the Saints these are the dayly thoughts of notorious sinners who do not only greedily entertain what wickedness doth ordinarily spring from their corrupt hearts and is suggested by others but being past all sence both of shame and sin they set their thoughts to invent strange villanies new forms fashions and circumstances of acting old sin 2. The thoughts of the gross hypocrite another kind of sinner are fully as black and abominable as those of open Belials though his outward life be fair and plausible What is gross hypocrisie Quest When men profess that which is not Answ in their hearts at all and so deceive others but not their own hearts and this is most properly hypocrisie for the Greek word as a learned man observs signifies a Stage-player who sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puts on the Robes and Majesty of a Prince himself being of a base and neglected state or the gravity and wisdom of a Counsellor himself being of roguish and dissolute conditions sometimes he represents a virtuous man his own life being vitious Such are all gross hypocrites upon the stage of this World very painted Sepulchres and whited walls glorious in outward forms shews and representations to the eye of the world but in the hidden passages of their hearts they are very wickedness many swarms of filthy thoughts do settle there continually they are full of black and bloudy projects for the flesh Gross hypocrites do sin against the light of their own conscience professing that holiness outwardly that they hate in their hearts they account it their greatest glory and make it their deepest design to appear Saints to others but within their hearts are a bloudy slaughter house of cruell malicious thoughts a hatefull stew of impure imaginations and filthy thoughts a forge of mischievous and monstrous thoughts a very Cage of all uncleane and ravenous birds The ordinary thoughts of gross hypocrites are as vile and hellish as the thoughts of notorious sinners 3. The thoughts of meer morall men are carnal and corrupt earthly and exorbitant their goodness consists chiefly in an abstinence from outward notorious offences and the acting of some externall duties of righteousness therefore though their visible conversation be ordered civilly and smoothly before men yet their inward thoughts are altogether vain and prophane wanton wordly and ungodly they do in their judgments and practise approve that pestilent proverb thoughts are free They are free indeed in respect of obnoxiousness to mens Courts and penal censures in respect of discovery by any creatures but the eye and vengeance of heaven takes first and speciall notice of them and the justice of God will punish mans evill thoughts as the principals as the chief plotters and first actors of all transgression 4. The thoughts of formall hypocrits though they be not so black as the thoughts of the three former sorts now mentioned yet they are vain earthly and unsanctified What is formall hypocrisie Quest It is that hypocrisie by which men Answ do not only deceive others with a shew and profession of piety and outward form of Religion but also their own hearts with a false conceit confidence that they are in a state of life and happiness when as in truth their souls were never yet possessed of the glorious life of Christ These formall temporary professors do attain to the highest perfections that can be found in men that are not savingly sanctified for they have a taste of the generall graces of Gods spirit and in some sort of the powers Hebr. 6. of the world to come and therefore their hearts will be affrighted with suggestions of infamous consequence and horrid nature as thoughts of Atheism blaspheming cruelty heresie and such like But because their hearts are not fastened and sanctified by speciall grace God first made them but both have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Heiron quod omnes voce Consona 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtulerunt Secundū Ebraei sermonis ambiguitatem numerum possumus et rationem cogitationem dicere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drusius strangely gone away from the straitness of their Creation This I have found by the wisdom given me from the Lord that God created men upright and straight in their understanding mind and will there was not neither could be the least wry thought rising from any thing within Man so long as he kept close to God
be our affections if our affections be full of earth and earthliness lust and loosness it is from the overflowing of all these in and from our thoughts the root and reason of worldly affections is some vile thought that is hidden in the heart Psal 49. 11. Their inward thought is that their houses shall continue for ever 3. Corrupt thoughts are the fountain Vitiosi sermones non nisi ex perversis Cogitationibus promanare possunt Cartwright in Proverb of corrupt speeches it is a principle proceeding from Truth it self that out of the abundance of the heart the mouth speaks Out of the abundance of vanity and impiety which is in their thoughts men bring forth vain ungodly speeches continually whatsoever evil is spoken with their mouths is first spoken in and by their hearts When men are rebuked and convinced of their foolish filthy speeches they will excuse and extenuate their sin with this plea that they thought no evill whereas corrupt vitious speeches cannot flow but from corrupt impure thoughts as is evident Psal 10. 7. where t is said of the wicked man that his mouth is full of execration and deceits and fraud under his tongue is perversness and iniquity but the spring from whence all this evil-speaking ouerflows is the impiety prophanes and presumption of his thoughts as is most apparant vers 4. God is not in Psal 10. 4. all his thoughts or all his thoughts are that there is no God 4. Evill thoughts are the root out of which springs an evill eye and uncharitable Cogitationes malificiorum parentes semen sunt Carthwright hand Deut. 15. 9. Keep thy selfe lest there be a wicked thought in thine heart and thine eye be evill toward thy poor brother and thou givest not unto him whereby t is evident that all the unmercifulness that is in the eyes and hands of men proceeds from unmercifull thoughts there is the first rise it is their thoughts that corrupteth their eyes harden their hearts and shuts up their hands against the poor 5. The iniquity of mens visible actings proceeds from the ilness of their thoughts This I shall evidence from divers Scriptures as Psal 14. 1. The fool Look what men doe practise that first of all they think for the thought is the beginning of every action Mr. Perkins hath said in his heart there is no God they have corrupted themselves they have done an abominable work there is none that doth good The wicked man who is the greatest fool saith in his heart that is thinks and conceiveth in secret thoughts are the speakings of the mind the language of the heart so Psal 10. 4. and 5. 3. 2. his usuall thoughts are that there is no God no omniscient sin-revenging God no power or dominion of God on the earth as the Chaldee expounds it Observe how these abominable Atheisticall This word is used for Corruption both of Religion and manners by Idolatry and other vices Exod 32 7. Deut. 32. 29. thoughts lodging in mens hearts are the root of all corrupt Courses and casting off the thing that is good for it follows they have corrupted themselves they have corrupted their works as the Chaldee saith and all their ways by vile vitious practises And that which he spake before as of one sinner he now applies to all They Therefore in Psal 52. 2. it is guavel ovil which here is gualilah action Psal 10. have done an abominable practise meaning their evil actions not one of them doth any good work We have also a full text Psal 10. 4 5 6 7 8 9 10 11. The Wicked through the pride of his countenance will not seeke after God God is not in all his thoughts his ways are always grievous Thy judgments Vers 5 are far above out of his sight as for all his enemies he puffeth at them he hath said in his heart I shall not be moved for I shall never be in adversity c. The wicked man stands here accused of very great crimes and crying abominations against God and man as 1. Slighing Whosoever is of base life it cometh from the prophaness of his heart in evill thoughts Perkins and contempt of God his waies and judgments He seeckth not nothing regardeth or careth for God or his will he desires no Communion with him or it may be translated The wicked inquireth not into the height of his anger that Vers 4 is he careth not nor feareth Gods anger 2. Greiving and vexing the poor His Vers 5 waies are alwaies grievous to the poor whom he persecuteth 3. Laying Snares Vers 8 9 10 and Traps to take the poor afflicted ones 4. His violence and cruelty towards them when drawn into his Net verse 9. The fifth sin is his malicious murthering the Innocent verse 8. Now the root from whence all these wicked Acts do rise are those abominable thoughts which the wicked man harbors in his heart God is not in all his thoughts that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not once think of God whilst he plotteth and acteth against the poor or His thoughts are there is no God Thus t is in the Margine of our Bibles and the Hebrew words may be rendred both these waies The sinner studies Atheisme he strives to six these thoughts in his mind that there is no all-seeing all-searching God The Chalde expounds it He saith in his heart that his thoughts are not made manifest before the Lord. He hath said in his heart That is these are his daily thoughts I shall not be moved from Generation to Generation I shall not be in evill That is I who am not now in trouble and misery shal◠never bee The Chalde gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sense I will not be moved from Generation to Generation from doing evill Wicked men do in their own thoughts promise a kind of Eternity in sinning and worldly prosperity to themselves The wicked man speaks thus in his Vers 11 heart That is he thinks God hath forgotten he hath hidden his face he will not see to Eternity and verse 13. He hath said thou wilt not require it God hath forgotten what I have done therfore he cannot call me to a reckoning for it yea he will never see or take notice of any thing that I do or if he see it yet he will not require any account of me therfore I shall escape wel enough wherby it is apparant 1. That wicked thoughts are the beginning and bottom of all those abominable evils that sinners do act verse 4. 2. They are at the end and close of their wicked deeds verse 11. This atheisticall thought that God doth not behold observe their waies raigns in the hearts of wicked ones and this conceit is the chief root from which all their cursed fruits do proceed and that which encourageth their hearts in doing evill this is evident from divers places of Scripture as Psal 94. 7. see what complaints are put
up against the wicked 1. They triumph over the people of God 2. They speak hard things against Vers 4 them 3. They break them in peeces with Vers 5 their cruelties 4. They murther the widows fatherless Vers 6 and strangers Now the Root of all these cruel words and deeds is that cursed Thought which possesseth their hearts Yea they say the Lord shall not see Where do they say it In their hearts their tongues do not express it but these are their inward thoughts Compare Psal 10. 6. 11. 13. and 14. This Hellish thought is predominant in all the workers of iniquity verse 4. so Psa 73. 3. We find sundry actuall Impieties layd to the charge of wicked men They are full of pride and violence they Vers 6 are corrupt That is in their speakings and actings They speak wickedly and loftily they speak oppression They set their mouths against the Heavens That Vers 8 is Against God and his Saints whom Vers 9 they blaspheme and by this they do Revel 13. Heavens are put for God Dan 4. 23. Luk. 15. 18. greatly afflict the people of God verse 10. Waters of a full Cup are wrung out by them at the hearing of those blasphemies Teares as many waters flow from them as the Chaldee expounds it Now the Root of all these Evils is in their thoughts verse 11. And they say That is in their hearts How doth God know And is their knowledge in the most Vers 12 High Behold these are the ungodly Psal 50. 16 17 18 19 20. Divers acts of iniquity are brought in against the wicked mam but the Rise of all these is in his thoughts verse 21. These things hast thou done and I was silent Thou thoughtst that I was surely like unto thee Hebr I being had been or was All the wickedness which men bring forth daily in their words and visible waies is the revelation and manifestation of the thoughts of their hearts words and works are evident Characters wherin we may read every mans thoughts Luke 2. 34. 35. Symeon said to Mary Behold this Jesus is set for a sign to be spoken against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pendent a participio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Piscator That the thoughts of many hearts or from the hearts of many may be revealed These words have dependance on the last words of the former verse A sign to be spoken against And they hold forth the root and rise of all that contradiction reproach and scoffs that the people cast upon Christ which were as a sharp Dart or Sword in Maries heart or soul peircing it with bitter grief when they fell off from the Lord Jesus and cryed Crucifie him and scoffed at Luk 2. 35. tuam ipsius animam pertransibit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Beza gladius Syrus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et eadem voce Arabs hasta vel lancea est Hebâ—aeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod David de pomis vertit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hasta lancea sed addit quosdam pugiouem gladiolum interpretari him hanging upon the Cross All this did originally proceed from the thoughts of their hearts and did evidently discover and reveale the wickedness and perverseness of their thoughts They had thoughts of giving earthly honour and happiness by Christ thoughts of adhering to Christ if he should advance them to a Terrene Felicity in an earthly Kingdom Prou 29. 11. A fool uttereth all his mind That is his thoughts a fools speeches are but goings forth of his thoughts Thus t is evident that wicked thoughts are the root and beginning of all evill in affections judgment gesture word and deed There cannot be an Action before there be a Thought for this is the order wherin our Actions LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hastam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lauceam c. interpretantur are produced First The mind thinketh then that thought taketh and delighteth the affections and from that cometh consent of will after this cometh execution of the Action c. therfore trace every corrupt affection and exorbitant practice till you come up to some inward and hidden thought There is evill enough in a corrupt thought to turn Angels of light into Devils and men into the Devils Image Evill thoughts were the root of the Apostacy both of 1 Tim. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels and men the sin of the Angels was first in thought they were lifted up with the thoughts of their own Excellency and this threw them down from a height of Glory into Chains of darkness Third Position 3. The thoughts of men are leading evils they have the preheminence and priority in sinning they are the Ring-leaders in wicked waies they are first in all our evills all sin begins in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thoughts as is evident Micah 2. 1. Wo unto them that imagine iniquity and work wickedness upon their beds when the morning is light they practice it because their hand hath power and they covet fields and take them by violence and houses and take them away so they oppress a man and his house even a man and his heritage 1. Here observe 1. That all iniquity which is acted in mens visible conversations is twice wrought first In their thoughts They think iniquity and work wickedness upon their beds That is They work forge and frame in their thoughts and imaginations upon their beds 2. In their affections and visible courses They work and practise it when the morning is light That is in the day time because their hand hath power Wickedness is first wrought by their hearts and then by their hands 2. Wicked affections and the worst of actions as coveting of other mens fields and houses and violent taking them away these have their beginning in mens thoughts These are the Leaders that cause their whole man to erre and go astray Esa 3. 12. and 9. 16. from Gods waies and therfore when the Lord Christ declares what are those Capitall sins of defilement which proceed out of the hearts of men he nameth evill thoughts in the first place They are set as leaders of that black Regiment they are in the front of that Matth 15. 19. 20. 21. black Roll Mark 7. 21. 22 Out of the heart of men proceed evill thoughts adultries fornications murthers c. 1. Evil thoughts are the first begotten of the old Adam the first fruits of the flesh the first born of the old man the eldest Sons of corrupt nature and therfore sins of strength No wonder then that vain thoughts do so strongly charge and captivate our Souls the strength of that body of sin is brought forth in them Rom 7 24. 2. Evill thoughts are the begetters of all other sins whatsoever Sins of affection and sins of action are originally in the loynes of our mind as all sinners were originally in the loynes of Adam 1 Pet 1. 13. sinning They
there are degrees of sin that some sins have a greater height and latitude of evill then others 3. I grant that wicked words and deeds in respect of that scandalizing property which attends them are worse then thoughts because open impieties do sadden the hearts of the righteous and strengthen the hands of the wicked and infect many 4. It is a real truth that evill thoughts in their own nature have an excess of malignity beyond words and works which is evident by these arguments 1. Evill thoughts are precedents in all the evills that come from us they are the leading evils as hath been demonstrated now t is a very great aggravation of sin to be first in sinning this added to Eves sin she was first in the trangression this heightned the guilt of Jeroboam 1 Tim 2. 14. he made Israel to sin by his precedency he led on the people to the pollution of Idols the thoughts of men are the Jeroboams the Leaders that cause their speeches to sin and conversations Esa 9. 16. to erre and therefore most justly do bear the greatest blame their thoughts first break the commandements of God and then draw their affections and actions to do the same 2. The thoughts of men are the productors of all iniquity the common parents of all prophaness The Plotters of all treasonable practices against the Lord God now the Contrivers and Hatchers of Treason have the greatest guilt and suffer most 3. Evill thoughts are most provoking sins they exceedingly grieve provoke God against us the perdition of sinners is chiefly caused by their thoughts this is most evident by that Inditement that God brings in against the old world which is purposely recorded as a warning to all men even to the worlds end Gen 6. 5. 2. By that dreadfull sentence that passeth Vers 6 7. upon them in the Bil of Inditement the Lord declareth them guilty o◠great wickedness and then he shews what this Vers 5 great wickedness was which had the greatest stroke in their destruction And every imagination of the thoughts of mans heart was only evill That is the whole fixion and frame of mans thoughts was wicked 3. Now upon the declaration of their great provoking pollutions immediatly follows the sentence of death And it repented Jehovah that he had made man on the earth c. That is Vers 6 7 God would now sweep away man-kind from the earth with the Beesom of destruction and therby as it were unmake man whom he had made as is more clearly expressed in the next verse And the Lord said I will destroy man whom I have created from the face of the earth both man and beast for it repents me that I have made them Wherby it appears that evill thoughts were the highest and most horrid sins wherby God was most grieved and provoked by the old world it is abundantly manifest in the Scriptures that the men of the old world were guilty of many actuall impieties open pollutions and abominations As 1. Prophanation of Gods holy Ordinances in that the Members of the visible Church mingled themselves with the corrupt seed of Cain in the enjoyment of Church Ordinances Gen. 6. 1 2. it is said that when men began to multiply Gen. 6. 1 2. on the face of the earth then the Sons of God saw the Daughters of men that they were fair and they took them wives of all which they chose By Sons of God are here meant the members of the visible Church Deut 14. 1. for unto such Moses saith Yee are the Sons of Jehovah your God They were the Sons of Seth and the other Patriarks These Daughters of men were of Cains Gen. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seed who were without the Church From thy face shall I be hid or absent as Gen 4. 14. sayes Cain unto Jehovah That is I shall be shut out from the presence of God in his Church as it follows verse 16. And Cain went out from the presenoe of Jehovah or from before the face of Jehovah That is from the place of Gods word and publike worship in Adams Family who being a Prophet had taught his Children to Sacrifice and serve the Lord from the face of Gods al-seeing Psal 556. Psal 139. 7. 12. Jer 23 24. providence none can be hidden therfore it must needs be meant of Gods presence in his Church of which Cain was now deprived The Sons of God mingled themselves with the Daughters of men That is of carnall men 1 Cor 3. 3. in their Church-fellowship wherby the Law of Church-Communion was violated Ob. How doth this appear the Text seems to speak only of mingling in marriage Answ In those daies and many Generations after the Church was only in particular families First in Adams then in Seths c. The Sons of God by joyning in marriage with prophane women therby took them to fellowship to a common participation of all Church Ordinances whereby the holy things were prophaned We have a full Text to this purpose Gen. 4. 26. And to Seth to him also there was born a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he called his name Enos then began men prophanely to call or prophaness began in calling on the name of Jehovah That these words ought thus to be read Enoschum id est infestum aerumvis doloribusque 235. years before men began to call upon God Seth would not as a Prophet call his son sorrowfull Enosh if men had then began to call upon the name of God Thus Mr Broughton Tunc caeptum est invocari nomen vel pollui Thus the Interline in the margine The learned Hebrews with much consent do record the first Apostacy to he at Enosh his birth Also Kimchi brings in this opinion as chief Then was corrupted the calling upon the name of God is clear 1. From the name Seth gives to his Son Enos by interpretation sorrowfull miserable so named as it seemeth for the sorrowfull state of those daies wherin great corruption began to appear in the Church Gen 6. 2. 3. 2. The Invocation of Gods name began not now but in faithful Abels daies 3. Though the Hebrew word may be read men began or men prophaned yet it is commonly understood here of the learned Hebrews to mean prophaness and some translating it began take it thus men began to call their Idols by the name of the Lord the sorrows and miseries of that age were very great as the name of Enos testifies and the History following in Gen 6. confirmeth for impiety crept into the church by unlawful marriages with Cains Seed Another great sin wherof the old world was guilty was Rebellion against the voice of God calling them to repentance by Noah Preacher of Righteousness 3. They were Resisters of Gods Spirit who strove with them by his heavenly motions 4. They were drowned in sensuality 1 Pet 1. 3. 19. 20. Gen. 6. 3. Matth 24. 37 38 39. They gave
but I dyed That is when the Law came to me in its spirituality I now had experience of the falseness and folly of my former thoughts I now saw my self a dead undone man thus that Pharisee in Luk 18. and the foolish Virgins had such strong conceits that their waies were right that he gives thanks for it Luk. 18. 10. 11. 12. Matth. 25. 11 12. and they came knocking at Heaven Gates for admission Yea the worst of sinners do conceive a propriety in God this is evident Hos 8. 2. Israel will cry unto me my God we know thee Yet this Israel had cast off the thing that is good verse 3. and Micha 3. 11. The heads therof judge for Rewards and the Priests therof teach for hire Their Priests and Prophets did mind their own gain more then the gaining of Souls Their Judges looked to Rewards more then Righteousness Yet will they lean upon the Lord and say that is in their hearts Is not Jehovah in the mids of us By a most intimate presence as the Hebrew word imports No evill can come upon us Men that are strangers to the light and life of grace and full of self-love are apt to think well of their spirituall Estate upon presumptions and principles formed in their own imaginations The Philosopher tells us of a Sea wherin by Aristot Problem the hollowness of the earth under it or some whirling and attractive property that draws the Vessell into it Ships use to be cast away in the mids of a Calm even so a number of Souls do gently perish in mids of their own secure conceits and presumptuous imaginations As the Fish Polypus changeth himself into the colour of the Rock and then devours those that come thither for shelter So men do shape their mis-thoughts and mis-apprehensions into a form of Christ and Faith in him and so destroy themselves This strong hold that sin and Satan hath in the sinners thoughts must be overturned before they can be turned to God The 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 2. 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 the 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. t is said of the wicked man That all his thoughts are there is no God Thus t is in the Margin of our Bibles and it fitly answers the Hebrew Text. Quest Who is this wicked fool that Psal 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinks 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. nature that there is a God how then can this unnaturall thought of Atheisme be naturall to any man Ans 1. The light of nature that comes John 1. from 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 t is that it cannot faithfully Titus 1. 15. perform its Office in giving in true testimony what mans corrupt mind thinketh 3. Thoughts are called the secrets of the 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 2. 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. without 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. Idols 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 1. 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. of 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 the 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. evill 2. They conceive that the great God doth not look upon small matters done on Earth wheras t is his Glory to behold small low things and things on Earth Psal 113. 5. 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. regard 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 have 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 we 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. them they say in their heart we shall have peace though we walk on in the stubborness Deut. 29. 19 20. of 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 of 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. wil 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
all by nature equally under sin and wrath therfore Ephes 2. there is no cause of swelling one against another 5. Let us cry mightily unto God to arise and scatter these proud enemies that rise up against him and to preserve us from the prevailings of these haughty thoughts Thus did David Psal 19. 14. Keep back thy servant from prides that is from al proud insolent thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that they have not dominion in me then shal I be upright and I shall be clean from the great prevarication From hence t is evident 1. That the best men are much inclined to thoughts of pride hold back thy servant from prides our natures are exceeding apt to rush into this sin if we be not bridled and held back by a divine power 2. The raign and dominancy of pride in mens thoughts is most contrary and inconsistent with uprightness Then shall I be upright when I am kept from pride that it do not domineer in me 3. Pride of thoughts is great Rebellion against God the Hebrew word that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi in Psal 25. explicat per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated offence or transgression Psal 19. 14. signifies Rebellion Defection and prevarication 6. Let us suspect our own hearts upon all occasions and with the watchfullest eye of our spirituall wisdom be alwaies jealous and feaâ—full of the subtleties and windings of this insinuating sin of privy pride 7. Let us be much ashamed abased and afflicted in our spirits for the daily elevations and risings of our thoughts Hezekiah humbled himself for the pride I am tandem â—ruhescat homo esse superbus propter quem factus est humilis Deus Augustin of his heart both he and the Inhabitants of Jerusalem so that the wrath of the Lord came not upon them in the daies of Hezekiah 2 Chron 36. 26. 8. Out of the heart of men proceeds a self justifying thought There be three speciall thoughts of self-righteousneâ—s which do strongly prevail in the hearts of naturall men 1. They fancy and conceive a righteousness made up of their own works keeping of the Law Prayers and good meanings that there is a proness to this thought in every man appears by that strict command that God gives to the people of Israel to take heed of this evill thought when they were placed in the promised Land Deut. 9. 4. speak not thou in thine heart Saying for my righteousness the Lord hath brought me in to possess this Land Thoughts are properly the speakings of mans heart hereby God shews us what are the thoughts of men by corrupt nature yea what thoughts will be ready to rise in his own people Luk. 18 9 10 11 12. This self-justifying thought was predominant in the Pharises who trusted in themselves that they were righteous the Pharisee prayed thus O God I thank thee that I am not as other men are unrighteous nor as this Publican I do this and that good c. I fast twice in the Thus Drusius week upon the first day of the week because Moses on that day went up to Mount Sinah on the second day because he then came down he pleads his own righteousness before God 1. Negative he is no extortioner nor unjust c. 2. His positive righteousnes of both Tables he was much in prayer and fasting duties of the first Table he paid Tithes gave Almes duties of the 2d Table 3. His Comparative Justice he was far more righteous then all other men in the Church it self that were not of his form This Pharisee thinks himself sufficiently righteous even to stand before God These Pharisees as they justified themselves in their own thoughts so they sought to be justified in the thoughts of all others 2. Men are apt to conceive a kind of Luk. 16. 15. Innocency in themselves and that they need no repentance Of these Christ speaks Matth. 9. 13. when he saith That he came not to cal the righteous but sinners to repentance Quest Who are these righteous ones An. Such as were so pure and spotless in their own presumptuous conceits that they thought that they did not need repentance They are opposed to sinners such as are exceeding guilty and filthy in their own sense that this is the meaning is clear Luk. 15. 7. I say unto you that joy shall be in Heaven over one sinner that repenteth more then over ninety nine just persons that need no repentance Quest Are there indeed any so just that they need no repentance no amendment Answ O no that cannot be the meaning for the best men are taught by Christ to confess their daily Trespasses to God and to ask forgiveness but this is spoken according to that opinion Matth. 6. and conceit which some have of themselves who think themselves righteous and therfore not to have use or need of repentance such were the Pharisees who could charge sin enough upon others but no sin upon themselves Luk. 18 10. 11 12. Paul in his Pharisaical Estate thought himself to be without blame in respect of the righteousness that is in the Law Phil. 3. 6 When Jeremiah rebuked the people for their sins they sayd they were innocent and guiltless they had not Jer 2 35. sinned 3. Men are apt to think that there is some worthiness in their own righteousness wherby they may gain eternall Rom. 10. 2. life Phil. 3. 6 7. they thiâ—â—â—o ascend into Heaven by their own good works to attain life in the old way do and live Thus do the present Romanists and all legall Professors and Pharisaical Moralists amongst us This Popish pestilent self-justifying thought prevails exceedingly in these times 1. For ignorant persons they conceive that they are able to keep the Law they think to be saved by their good meanings prayers and serving God 2. Some others that profess more light do think to make their peace and ro procure acceptance with God by their humiliations prayers tears c. wheras Christ Jesus is our All in respect of righteousness peace and acceptance He is our Peace and Peace maker We grant that prayer humiliation and works of holy obedience are necessary duties and precious fruits if flowing from justifying faith in Christ but they cannot be our righteousness peace or acceptance with God 9. Out of the hearts of men proceed thoughts of carnall security in daies of worldly prosperity so long as they enjoy outward peace and freedom from troubles they are full of secure thoughts speaking thus in their hearts I am in a good Estate free from all the Judgments of God and so shall ever be I am in no danger of death or hell but have hope of Heaven c-Psal 10. 6. Esa 28. 15. Sinners are brought in speaking this in their thoughts We have made a covenant with death and with hell are we at agreement when the overflowing scourge shall passe through it shall not
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.
Yea Paul in his Pharisaicall condition was possessed with this Pharisaical error as appears by his own confession Rom. 7. 7. therefore he once thought himself able to live without blame in a legal Righteousnesse Phil. 3. 6 and to keep the Law till the Commandement came unto him in its spirituality at his conversion Rom. 7. 9. 2. This hellish conceit that thoughts are free produceth most dangerous damning effects in mens conversations 1. It causeth them to blesse themselves in their external negatives in their freedome from open offences and outward abominations as that Pharisee did Luke 18. 10 11 12. This is the practise of meer civil persons and formalists who make no conscience to be holy in their thoughts but onely they take care with the harlot to wipe the lips with Pilate to wash the hands and with the Pharisees to cleanse the outside as for their thoughts they suffer them to run riot to have their full swinge especially in matters of pleasure profit and carnal contentments 2. This false opinion of thought-freedome draws men to place Religion in outward services and bodily exercises without giving to God a thought-worship hence it is that they rest in the work done without the concurrence of the heart and thoughts they draw near to God with their lips and bring the outward man when their Thoughts are far from him Isa 29. 16. their chiefest care is to appear to men and to be appproved by men and not by God who seeth and searcheth the heart and so they vanish in bodily service and outward devotion of lip-labour and lost labour 3. When men upon this conceit that thoughts are free do give up the rains to their own Imaginations and take liberty in vain vile and prophane thoughts it is just with God to give them up to vile affections abominable actings and a Reprobate sense so that as they cast off the yoke of Christ in their thoughts and will not have him to rule in their hearts so the Lord gives up them to walk as sons of Belial as men without yoke after the vanity of their minds and lusts of their own hearts and so these that make no conscience of internall thoughts are come up now to this height of iniquity as to make no conscience of abstaining from external abominations they can swallow camels without fear or remorse 2. Or else they are given up to efficacy of error to believe the lying doctrines of corrupt Teachers that so they might be damned who do not receive obey the truth in their minds but take pleasure in acting unrighteousnesse and uncleannesse speculative filth and folly in their thoughts They that partake with adulterers by a spiritual thought-pollution will at last come to partake with them in bodily defilements This is most evident in the men of the old world Gen. 6. 1. 2 5. they professed themselves sonnes of God and joyned themselves to the visible Church yet being possest with this cursed conceit of thought-freedome they lodged evill thoughts in their hearts continually till at length they were given up to the open committing of all manner of sinne with greedinesse and great delight untill the Flood came and swept them altogether into Hell 1 Pet. 3. 19. 20. And this is the case of divers Professors in this present licentious world who are fallen into error of judgement and practises if they would seriously search and survey their own hearts they should find that loosenesse of thoughts is the chief cause of their giving up to loosenesse in opinion and conversation This corrupt conceit of liberty of thoughts in the tendency thereof opens a gappe to all wicked licentiousnesse and makes way for incurable obcecation and obduration of heart for men being once possessed with this pestilent perswasion they now take their fill of all inward filth as being invisible to man and in the end they let loose the bridle to all external wickednesse because this being presupposed that thoughts are free it will easily be inferred that works are free also if men take liberty of conscience to think any thing they will in time pretend liberty of conscience to act any thing 2. Upon this licentious life follows the height of hardnesse of heart their Conscience being now seared as with an hot iron and past feeling 1 Tim. 4. 2. Ephes 4. 19. 3. All light and sense being totally lost they now come to justifie any sin to take light for darknesse and darknesse for light to put good for evil and evil for good truth for error and error for truth Isa 5. 4. Hereupon follows the height of impenitency an impossibility of repenting so that these sinners are now sealed up under condemnation without remedy all this mischief and woful misery flows originally from this wicked conceit that possesseth their hearts that thoughts are free 4. This vile opinion of thought-freedome doth exceedingly exalt and idolize mans corrupt nature by ascribing that priviledge power and perfection to man which is inconsistent with rationall creatures for if thoughts be free then our affections which are acted by them are free and our words and visible works which are streams flowing from our thoughts are also free and hence it will follow that intelligent creatures are free from subjection to any Law and so their own wills must be the rule of their own actings which is a deifying of mortall worms and setting up mans will in the place of God which is Idolatry 5. This pernicious Principle of thought-freedome doth abolish and take away all internall piety heart-purity and thought-worship and so turns all piety and divine worship into a meer outward form of Pharisaisme and a dead carcasse of devotion whereby men rob God of his chiefest service Quere What is the true ground and root of this Atheisticall conceit that thoughts are free Answer 1. Speculative vanity and uncleannesse is suitable and sweet to carnall hearts they love to solace and sport themselves in the thoughts of their sensual pleasures riches and creature-contentments hereupon men willingly come to this conclusion that thoughts are free because themselves so willingly give way to their own Thoughts we are very apt to close with any Principle which tends to the allowance of those actings that we allow in our selves 2. Carnal men and women are ignorant of Gods Law in the spirituality and latitude thereof they measure and judge of the compasse of the Commandements by the outward letter onely fancying to themselves a Law which reacheth onely to the outward man as did the Pharisees from these false premises thy conclude liberty of thoughts 3. They discern not the spirituality of Religion and repentance which is primarily and principally acted in the heart and thoughts 4 The ungospel general way of preaching of divers men tends very much to the settling and fixing of this pestilent opinion in carnall hearts that thoughts are free For 1. Some there be who strive to please the itching ears and fancies of their hearers
from dead works 2. In a divine manner with holy and spirituall affection As 1. When it is performed with the affection of a child and filiall respects not from a spirit of bondage but from a spirit of love 2 Tim. 1. 7. 2. In a free and voluntary subjection to God the Law-giver and a sincere respect to all his Commandements Psal 119 6. 128. for men never obey God and his Law even when they do the works therein prescribed but when they do them with all submissive and loyall affections towards him who commands those duties James 2. 10 11. and that by vertue of his authority and command this is to do all in the name of Christ Col. 3. 3. A work that is Theologically and spiritually good must be directed unto a divine holy end the glory of God we must bring forth fruits of holinesse and finish our works that God gives us to do and do all the good that we have to do with a single respect unto God as Quicquid homo veluti recte fecerit nisi ad pietatem quae in Deum est referatur rectum dici non oportet our end that in all things God may be glorified John 15 8. and 17. 4. 1 Cor. 10. 31. this onely is to live unto God and to bring forth fruit unto him and not unto our selves Rom. 7. 4. Every good work must be done with a pure heart with fervency of spirit Chearfulnes and delight our hearts must be given unto God in every service All the Circumstances that accompany Augustin de fide operiâ—â—s an holy action must be right for an excellent work may be so misplaced or attended with such incongruous and unsuitable circumstances as that it may rather be a snare of Satan than a fruit of the Spirit in us 5. Lastly all our services must be presented and offered up to God upon that divine Altar Jesus Christ to make a good work compleatly acceptable it must passe through the incense and intercession of Christ who as he doth by his blood take away the guilt of sinne from our persons so by his intercession he covers and hideth the pollution and adherency of sinne that is in our services Eph. 2 18. 1 Pet. 2. 5. Christ Jesus Matth. 23. 19. is the Altar that sanctifies all our spirituall sacrifices Isa 56. 7. and 60. 7. Their sacrifices shall be accepted upon mine Altar and they shall come up with acceptance on mine Altar 3. A work is materially good when the materials of it are the things that God requires as prayer alms-giving c. Now though the matter of these duties be things that God commands to be done yet because the doing of them doth not necessarily and intrinsecally take in a sincere aim and respect to God but is onely reducible unto God and that so as that the same thing may be done with other respects for carnal men do all things with carnal self respects therefore the goodnesse of such works is not in the things themselves barely and abstractly considered in the work done but in the right spirituall manner of performing them such were the Pharisees praying and the sacrifices and services of those wicked Jews in Isa 1. 4. There be some works that are so essentially intrinsecally good in themselves that if they be done they must needs be spiritually and divinely done because they have relation to God in their very acting and do intrinsecally and in the substance of the work respect God as namely a sincere love and fear of God a trusting in God and waiting upon God These actions are so inherently good that though they may be imperfectly done by us because not done with all that strength and height of spirituality and sincerity that the Law requires yet they can never be done prophanely and selfishly and so displeasing unto God Now it is evident that carnall men by the principles of nature acted and improved may do things morally good such works as have relation to men are good in the sight of men and tend ro the good of men 2. They may do works materially good such works whose goodnesse doth not necessarily consist in the doing of them but in the spiritual manner of doing them but then they perform them onely in a carnal selfish manner not divinely and spiritually Natural men cannot do a good work spiritually and obedientially they cannot do it with a filâ— all submissive affection unto God 1. Because they are not quickned and acted by the spirit of Christ Rom. 8. 9. Gal. 4 6. 2. Every good work that is spiritual is vital for the spirit quickneth But now both the persons and performances of carnal men are dead Heb. 9. 14. Therefore though the works of naturall men in respect of the substance or matter thereof seem very specious and glorious unto men who judge according to the sight of their eyes and do measure the intention and affection by the work that they see and not the work by the intention and affection which they cannot see yet to God who seeth not as man seeth such works are abomination because they are diâ—ected to their own corrupt ends and done with carnal affections Luke 16. 15. 3. Natural men by the strength of Principles of naâ—ure cannot do those works â—hat are essentially and inherently good They cannot sincerely and spiritually love God nor fear him nor trust in him because they are living actions coming from the spirit of life 7. The Law of nature is of divine authority the omnipotent God is the authour thereof he is the giver and graver the contriver commander and publisher of it Hence it is that 1. It hath an efficacious influence and the highest binding vertue upon mens consciences no created power in heaven or earth can absolve them from their obedience thereunto 2. This Law is an indelible and immutable rule yesterday and to day the same for ever it ties all people and persons with an impartiall hand it shines upon all Nations and times with a perpetual light none can claim exemption from this natural Law unlesse they can cease from their rationall being This divine writing cannot totally be defaced or blotted out in the worst of men 8. This Law of nature as it is in its latitude does bind men in the Court of Conscience Natural Conscience is the Center of natural Principles it dictates what the law of nature requires applies it and so incites and ingageth men to the observation thereof yet sometimes Conscience erroniously incites men to those Acts which were never dictated by any divine Law 2. Conscience reflects upon what is done and so calls men to a strict accompt for every violation of natures Law accusing them when they act contrary to it and excusing them when they walk up to it Rom. 2. 15. 9. Every violation of the Law of nature is exceeding injurious to God and to mans own being 1. It is a secret contempt of that supream Lord
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
hidden from men The meaning I take to be this the errors wandrings and vanities of my thoughts are more then I can take notice of or summe up they are above my knowledge from the guilt of these secret hidden sinnes those swarms of vain thoughts which break into my heart I pray thee O Lord cleanse me David did not harbour any secret lusts or wicked purposes in his heart but these secret sinnes from which he desires cleansing were his inward thoughts which are most properly the secrets of mans heart and of all other sins most innumerable Object But now some poore perplexed soul will be ready to object and say if evil thoughts be so immeasurably sinfull so full of provocation and these so innumerable in us how can I then hope to obtain mercy from God when I consider what swarms of loose idle earthly impure and impertinent thoughts proceed out of my heart every day and flie up and down in my soul and too often lodge within me I am at a stand and begin to think can God pardon my thought-sinnes To this I answer We must seriously consider the hatefull Answer nature and transcendent numbers of our evil thoughts that thereby we may be throughly humbled and abased in our selves and be sensible what extream need we have of Gods mercy in Christ but the greatnesse and multitude of these sinnes should not discourage or dishearten us in seeking mercy there is enough in Gods mercy to answer all our objections whatsoever there is a sufficiency of power and will in this mercy to pardon the thoughts of repenting souls notwithstanding all their black and bloody aggravations There be seven excellent considerations that may exceedingly quicken and strengthen our faith in believing the pardon of our thought-sinnes First Consideration 1. God hath multitudes of mercies to blot out the manifold sinnes of our thoughts Psal 51. 1. David having multiplied his sinnes in Psal 51. 3. the matter of Vriah he petitions for multitudes of tender mercies so Psal 5. 7. I in the multitude of thy mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will come into thy house c. So in Nehem. 9. 19. 27. God is said to have manifold mercies the Scripture expresseth the mercy of God in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misericordie viscera Singulare non invenitur qui◠multa sunt opera misericordiae Piscator plural number to set forth the multitude of his mercies The second Consideration 2. God hath abundance of mercy an overflowing fumes of mercy enough more than enough to cover all the sins of our thoughts hence it is that Gods mercy and pardoning grace is said to be abundant Exod. 34. 6. 1 Pet. 1. 3. and the faithfull are said to receive a redundancy of grace Rom. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now a man cannot be said to have abundance of riches unlesse his cup overflow unlesse he have an overplus more than enough we say there is abundance of water in the sea but we cannot speak so of a Pond or Cistern the sea hath an overfulnesse which is inexhaustible The third Consideration God hath a superabundancy of mercy Rom. 5. 20. his pardoning grace is said Rom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠Tim. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superabundo to superabound 1 Tim. 1. 14. the grace of our Lord was superabundant The glorious mercy of God over abounds in three respects 1. It abounds above all created Vnderstandings it is above all our knowledge it is in it self incomprehensible 2. There is a plenitude in Gods mercy far beyond all that mercy that all faithfull men and women receive in this world Psal 31. 20. Oh how great is thy goodnesse that thou hast laid up for them that fear thee and wrought for them that trust in thee before the sons of men when the Prophet comes to speak of this mercy he is at a stand as not able to expresse it in its superabundancy Oh how great how manifold is thy goodnesse It is farre above all that we can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak or conceive 2. That goodnesse and mercy that God worketh for the faithfull here in this world is exceeding abundant but that which is laid up and hidden with God for them is incomparably more abundant 3. This pardoning mercy is far above all the sin that can be in mens thoughts Rom. 5. 20. where sinne hath abounded grace superabounds in forgiving believing penitents there is an overflowing fulnesse of evil in mans thoughts James 1. 21. but there is an exceeding abundant overabundant overfulnesse of mercy in God The fourth Consideration 4. God hath plenty and variety of pardons multitudes of pardons as we have multiplied our thought-pollutions he will multiply his pardons upon our repenting and returning as is plainly declared Isa 55. 7. the Prophet exhorts the unrighteous man to forsake his own thoughts and then Jehovah will have mercy on him Now because this objection of the multitudes of their thought-provocations the numberlesse multiplyings of their evil Thoughts might come in to discourage poor souls in seeking mercy therefore he purposely addes that the Lord will multiply to pardon for so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words are according to the originall he will multiply his pardons answerable to the multiplyings of their thought-pollutions 1 The God of mercy hath an inexhaustible Treasury of pardons that can never be spent he is a God of pardons as he is called Neh. 9. 17. Thou art a God of pardons gracious and mercifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God hath variety of pardons for all sorts of sinnes for all kind of evil thoughts and wayes that men are or can be guilty of 2. God hath abundant Riches of mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condonatio the Scripture speaking of the riches of mercy and grace riseth high in expressions 1. God is said to have Riches of grace and glorious mercy Eph 2. 4 Rom. 2. 4. Rom. 9. 23. by Riches of glory is meant his Riches of mercy which is his glory 2. A depth of Riches Rom. 11. 33. oh the depth of the Riches c. oh the bottomlesse depth of the riches of Gods mercy by comparing this place with Rom. 12. 1 it is evident the Apostle speaketh of the Depth of Mercy 3. God hath the highest Riches of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summas opes Eph. 2. 7. a supereminency magnificence and superlative sublimity of pardoning grace These expressions do clearly import these two things 1. That God hath an over sufficiency of mercy 2. variety of all kind of mercies both forgiving and giving mercies Jehovah gives and forgives according to his manifold mercies Neh. 9. 19. 27. 1. God is called the Father of mercies he begets mercies for his people every day 2. Jehovah is the God of mercies he createth new mercies every morning Lam. 3. 22. 23. he hath variety of healing mercies suitable to the variety
the root of their cursed apostacy 2. All our actuall sinns have their beginning and rise in our thoughts evill thoughts are the begetters of all other sinnes the first movers and leaders in all evill the plotters of all iniquity against God and man Till these radical evills be rooted up our words and works will be the fruits of sin therefore after the crucifying of the habituall corruption of mens nature the principal work of Grace is to mortifie and purifie their thoughts Hence it is that the first Act of repentance and mortification pressed upon sinners is to wash their hearts from wickednesse that is from vaine thoughts Jer. 4. 14. which lodge within them True repentance begins whence sin begins that is in the thoughts Secondly the strong hold whereby the Devill holds possession of mens soules is chiefly in their thoughts Till the thoughts be cast down and changed by converting Grace the Devil cannot 2 Cor. 10 4 5. be castout Thirdly all actuall holinesse begins in the thoughts habituall holinesse is properly in the new frame of our hearts actual holinesse is that which is acted in our affections and conversations holy works and words have their rise from holy thoughts as the spirits are in the body so are thoughts in the soule they run through all move all and Act all in us Fourthly the new spirituall minde is put for the whole new man for all that is regenerate in us in our mindes wills affections and all the powers of the soule Rom. 7. 25. Where Paul speaking in the person of all reverend ones sayes I my selfe in my minde serve the Law of God Rom. 7. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is evident that the Saints doe serve the Law of God with all their soul withall within them so far as it is sanctified Why then is the minde onely named here Answ 1. Because the worke of renovation begins in the minde or thinking power this is clearly held forth in Rom. 12. 2. Be yee transformed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renewing of your minde That great metamorphosis or transforming change which is wrought by the new birth hath its first beginning in our mindes for if we are transformed by the renewing of our minde then it must needs follow that the minde is first renewed and by the change of the frame of the minde and thoughts the whole man is changed and all things made new in us 2. Holy thoughts which are the actings of the renewed minde doe act and command our judgements affections eyes tongues c. in a holy heavenly order For as a man thinketh so is he Prov. 23. 6 7. If a man think graciously he affecteth graciously speaks and acteth graciously Secondly I will now show you what are the powerful and precious operations and workings of sanctifying Grace upon mans thoughts whereby we may easily discerne whether we are truly possest of the glorious state of Grace And I beseech you marke this searching truth for a holy gracious frame of thoughts doth far more clearly and infallibly distinguish the power of sanctification from the state of formallity and highest temporary perfections then words and works and all outwardness of carriage though never so glorious in appearance for in these many times is much fraud and fallacie forced feigned behaviours artificiall and counterfeit acting and hidden hypocrisies Outward actions and speeches are liable to the Lawes of men open and obvious to the eye and judgements of all therefore feare of reproach shame and punishment desire of gaining a good opinion for honesty and Religion and the name of Saintship hope of raising their outward estates are of great power to restraine men and to keep them within good compasse and moderation and to put them upon the profession of piety outward performance of duties and joyning to Churches Mens words and works may be seemingly holy honest and honourable whose thoughts are base prophane and abominable But thoughts are the free immediate invisible productions of the heart by their naturall secrecy exempted from mans most privy search and censures No eye seeth these secrets but that which is ten thousand times brighter then the Sunne And therefore millions of thoughts many thousand formes of imagination doe spring out of the hearts of men which without any mask restraint or reservation doe really represent the true estate and disposition of the heart so that from them we may be ever sure to take infallible notice whether our hearts as yet onely worke naturally in a delightfull framing of vaine earthly ungodly thoughts or else be taught and guided by a supernaturall power to compose our thoughts according to the light of Gods word and holy motions of his sanctifying spirit Prov. 12. 5. Righteous men are discerned and distinguished from wicked men by their Thoughts The Thoughts of the just are right Judgement or Justice so the Hebrew signifies but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subtile devices of the wicked are deceit So in Rom. 8. 5. Carnall men are differenced from spirituall by the inward frame of their thoughts They that are according to the flesh doe thinke of the things of the flesh but they that Rom. 8. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are according to the spirit the things of the spirit This reading is agreeable to the Originall and comes nearest to the scope and intent of the Text. Thus the Syrick renders the words They that are in the flesh doe thinke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De re quapiam serio cogita c. Beza that which is of the flesh c. Thus Tremellius and Trostius doe read this place according to the Syrick That is they that are still in a carnall corrupt estate they fix and spend their thoughts upon fleshly earthly sensuall things and thus Theophyl and Chrysostome expound this place The mind in carnall men is carnall they doe in their mind think of carnall things But they that are spirituall that are renewed and acted by the spirit of grace their thoughts are chiefly spent and drawne out upon spirituall heavenly Divine things If we would take certain knowledge of our selves whether we are good or evill men sanctified or unsanctified we must looke into the frame of our thoughts Every man is compared to a Tree our thoughts are the most distinguishing fruits whereby we may discern what manner of Trees we are The onely way for other men to know what kind of Trees we are is by our visible fruits externall works and speeches But if we our selves would judge of our selves we must try our selves first and chiefly by our internall thoughts The surest and most infallible way to judge of our spirituall estate is by the constant acting of our thoughts 2 Thoughts and imaginations doe ordinarily follow the frame and temper of the heart wherein they are formed and so they are the truest discovery of the nature and constitution of the heart As streams doe resemble and expresse the
shall find that God requires the obedience of our thoughts as well as of our speeches and visible actions We must labour to bring every thought into a sincere subjection to God Our thoughts must be guided by the written Counsell of God Prov. 20. 18. Establish thy thoughts by counsell That is we must take counsell at the word of God how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dispose and order our thoughts We should not conceive a thought in our minds unlesse we have counsell and direction from Gods word Renewing Grace that comes into the soule by the preaching of the Gospel is effectuall to bring into captivity every thought to the obedience of Christ 2 Cor. 10. 4 5. Grace first brings in our thoughts to Christ and then our words and works Every thought of the heart must bow the knee to King Jesus he must have his Throne in our thoughts then he is said to rule in our hearts when our aime and indeavour is to order all our thoughts according to the rule of his word The spirituall law of God commands and calls for the love and service of our thoughts Matth. 22. 37. Thou shalt Mâ—rk 12. 30. Luke 10. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love the Lord thy God with all thy thoughts he must be served with all our minde that is with our thoughts the actings of our minde It was the earnest desire and endeavour of David to order his thoughts as well as his words according to Gods will as in his sight Psal 19. 15. The words of my mouth and the meditation of my heart shall be to thy will in thy sight O Jehovah This reading I take to be nearest the Hebrew And so the Syrick Ad voluntatem thus the interlinear reads it The meditation of my heart shall be according to thy will O Lord. And so the Arabick The thought of my heart shall be according to thy will God will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accept of nothing but what is according to his revealed will But now though Grace doe in some measure subdue and subject our thoughts to Gods will yet there is still a stifnesse and inflexibility remaining in our minds so far as they are carnall they are unwilling to bow to the Scepter of Christ and they are apt to rebell against his royall Law and to go astray continually but when our thoughts begin to stray and wander Grace brings them in againe to the paths of Christ it layes a solemn charge upon them not to wander any more and bindes them to subjection if ever we will prove our selves to be savingly sanctified it must be our chiefe and continuall care to serve and glorifie God in our thoughts as well as in our words and works God must be sanctified in our hearts and glorified with our Isa 8. 1 Cor. 6. 20. 21. soules by giving up all our thoughts and affections to his will There is a thought-service that Jehovah expects and exacts of his people as well as a tongue-honour and worke-service Oh therefore let us labour to render withall reverence and zeale unto the Father of spirits a continuall cheerfull thought-service most purely and abundantly and the rather because it is so exceeding pretious and pleasing to God There be foure things that doe commend and declare the surpassing excellency and preciousnesse of this thought-worship and service 1. It flowes more immediatly from the heart that that God chiefly desires and wherein he principally delights he calls for our heart as that which carries the whole man with it thoughts are the free and immediate productions of mans heart 2. No created power can hinder our thoughts from serving God and converses with him opportunities abilities and means may faile for outward performances but the heart is alwayes at leisure and liberty to think graciously and spiritually 1. All the powers of this world yea all the powers of Hell cannot hinder a sanctified heart from an invisible fellowship and fruition of God with thoughts of sweetest rapture and reverence of love and lowliest adoration 2. They cannot restraine it from bathing it selfe in that open fountaine the precious blood of Jesus Christ with thoughts of unspeakable peace joy and triumph 3. Nor from closing and clasping about the pretious promises of life or diving into the unsearchable depths of Grace and mercy with thoughts of faith and highest admiration 4. They cannot hinder a gracious heart from being as a mountaine of incense sending up a spirituall sacrifice of praisefull admiring thoughts to the God of mercy 3. This thought-service is the most spirituall service it is ordinarily full of spirituallnesse intention and life because it is nearest the object of adoration The streames which are next the well-head are purest and strongest the more spirit and life is in our service the more precious it is The best men though they may strive to doe their best every way yet they shall finde different degrees in their abilities to performe and in the actuall discharge of their duties to God their works doe not allwayes answer exactly to their words their words cannot fully express the thoughts of their hearts the thoughts of their hearts come infinitly short in conceiving of the excellency of Gods majesty mercy might and glorious perfections The thoughts of sanctified soules laying hold with immediate and neerest embracements upon that al-glorious object the Lord God and his sweetest attributes give him the glory of his infinite excellencies with more life heartinesse and heavenlinesse then their words or actions can doe 4. A constant thought-service is the surest signe of heart-sincerity John 4. 24. That worship that is most spirituall hath most truth of heart in it If mens change in words and works and all visible carriage were angelicall yet if their thoughts were not brought into subjection to Gods will they were still limbs of Satan A constant striving to subject all our thoughts to Christ is the most sound and undeceiving evidence of our uprightnesse this inward thought-service being secret and invisible is clothed with more certaine sincerity and hath a more speciall acceptance with God Seventhly Sanctifying Grace fits mans heart for divine meditations and fills it with holy heavenly thoughts it begets an inward fitnesse and freenesse to entertaine sanctified thoughts and brings in fulnesse of good thoughts by corrupt nature our mindes have not onely an emptiness of all holy thoughts but also an unfitnesse and aversnesse to take in holy thoughts carnall men are unfit and unwilling to set themselves to think of God and divine mysteries to enter into serious thoughts of their sins of their last end of the last judgement they have no minde to think what they have done what they are doing or what they shall doe they would have God depart from their thoughts and all Job 21. thoughts of a holy God and his wayes depart from them But when sanctifying Grace falls upon us it implants a freenesse and aptnesse in our
hearts so far as they are renewed to holy spirituall meditations it brings in heavenly principles which are the seeds of heavenly thoughts and thereby the minde is actuated and inclined to godly meditations 2. Grace fills our hearts with sanctified thoughts Every good man hath a good Treasure in his heart that is a Mat. 13. 35. Treasure of Grace to supply his thoughts a stock of precious Truth to fill and furnish his thoughts continually Psal 1. 2. It is made the property of a godly man That his will is in the law of Jehovah and in his Law he doth meditate Psal ◠or shall meditate that is usually meditateth day and night or by day and by night that is continually The Hebrew word here for meditate imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 study and exercise of the minde in musing 1. A gracious mans will is in the Law of God by way of conformity and holy affection 2. His minde is upon Gods Law and Doctrine by continual meditations he spends much time day and night in thinking upon the precious precepts and promises of God the purity and excellency of his word and the marvellous mysteries manifested therein The thoughts of sanctified men are of a farre more heavenly temper and higher nature then the largest heart of the best unregenerate man doth or can possibly comprehend formall professors may have their mindes busied in the highest considerations which nature art morality or temporary perfections can attaine unto they may sometimes with joy think upon the promises of life the happiness of the Saints salvation that is in Christ the glory of Heaven and the like though these thoughts never have any roote or long residence in their hearts they quickly glide away the word of God is not rooted and implanted in their thoughts they are far from making it their exercise to meditate upon the Law of God day and night The thoughts of formall hypocrites doe feed most upon the comforts of this present world and the sweetnesse of their darling sinne they have a full tast and present feeling of the pleasures of their sweet sin and present posession of earthly contentments but no reall and sound assurance by saving faith and universality of spirituall obedience of the joyes and glorious things of Heaven and therefore they doe greedily follow and fix upon the present things of this life with consent of their erring judgement delight of heart and most of their thoughts but as for spirituall affaires the glory of God that one necessary thing the state of their soules c. These things take up the thoughts of hypocrits but at reversion by accident and very seldome and when they they come into their hearts their entertainment is very cold and strang their abode short and while they stay they are apprehended and injoyed with much wearinesse and weaknesse It is the speciall prerogative of sanctified men to have their hearts fill'd with holy meditations the thoughts are never so well and welcome to their hearts as when they are taken up with the deep mysteries of Gods word and with a holy wisedome studying how they may exalt Christ and inlarge his kingdome in themselves and others That this is no idea or idle abstraction that I now propose appears pregnantly and plentifully in Davids practise who notwithstanding the strong allurements ordinarily incident to Princes Courts though the cares and government of a large kingdome laiy upon him and that he was still followed with troubles and vexations which might much have disturbed and distracted his thoughts yet the Law of God did still principally take up his thoughts and that day and night as himselfe professeth Psal 119. 97. Oh how love I thy Law it is my meditation continually His thoughts did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feast and fill themselves all the day long upon the glorious truths of Gods word with sweetest satisfaction this is the practise of all sanctified men and women they meditate upon the word of Christ most contentedly and continually because they love it far before and above all earthly excellencies 1. They think upon the glorious precepts of the royall Law because therein Gods holy will is manifested 2. Their thoughts doe feed upon the exceeding great and precious promises of the Gospel because in them with special security are conveyed to them all the rich treasures of mercy and forgiveness of spiritual joy and peace light and life Grace and glory 3. They spend their choycest thoughts upon that rich and royall pearle Jesus Christ their daily thoughts with greatest joyfulnes and oftenest meditation run after it and sweetly refresh themselves with the glory and comfort of it If a poore man upon the way should finde a precious orient pearl with what greediness would his eyes gaze upon it his excesse of joy would easily command and confine his sight to such a rare enriching object how would his eyes and thoughts be taken therewith Even so after a man by the hand of saving faith hath laid sure hold upon the pearl of great price Christ with all his fullnesse of Grace and glory the heart is presently so filled with holy affection and admiration that for ever after it spends the most the dearest and the noblest thoughts upon this heavenly pearl and the thoughts once one the winge are so cheared raised and taken with the spirituall beauty thereof that they follow and fly up with continuall encrease of fervency and longing untill they come unto the clear vision and plenary possession of it in heavenly glory and those endlesse joyes of the life to come 4. The Saints doe solace and satiate their hearts with thinking on that surpassing great love and superabundant Grace of God appearing to their soules in Jesus Christ they are never so sweetly satisfied as when they are meditating upon the excellent beauty of Gods glorious being his infinite goodnesse and immeasurable greatnesse and those bottomlesse treasures that are hidden in Christ 5. They are much in the fore-thoughts of the glorious things to come That honour holinesse and happinesse that the Saints shall have with Christ in the world to come those rivers of heavenly pleasures and plenitude of joy that they shall enjoy in Gods presence for evermore But the thoughts of all unregenerate men are earthly sensuall and sinfull they are commonly either rooting in the earth or drowned in pleasures or running after preferment or ranging up and down idlely prophanly or fruitlesly melancholly Wherein doe the good thoughts of Quest sanctified men mainly differ from the good thoughts of formall professors and all kinde of unsanctified ones It is evident that unsound professors Answ may have good thoughts sometimes as well as good affections and speeches which proceed from the thoughts they may have thoughts materially good but not spiritually good Men may begin to have better thoughts of the Saints and of the holy path then formerly worse thoughts of themselves and their own wayes yea
thoughts against their old wayes yet there is a vast difference between the good thoughts of renewed men and of the best kinde of unrenewed men 1. They differ in the principle from whence they rise The good thoughts of formall hypocrits proceed either from outward principles as 1 From the convincing power of Gods word which may fall upon them with that conviction and terrour that it may somewhat alter their thoughts and affections and produce thoughts of humiliation of reforming their ways c. Their thoughts may tast of the good word though they cannot feed upon it 2 From the strength of afflictions which may worke in them thoughts of seeking God and returning to him 3 The spirit of God casts in many Psal 78. Hos 5. ult Chap. 6. 1 2 4. good thoughts into their hearts Or 2. The good thoughts of formalists and temporaries proceed from principles of nature improved assisted and raised by the addition of common gifts and graces Heb. 6. of the holy spirit But the good thoughts of sanctified men proceed from a new living principle implanted in their hearts from the holy Law put into their minds Heb. 8. 2d Difference 2. Good thoughts doe not lodge with any setled abode in the hearts of hypocrites they passe as strangers through their mindes they are as a burden to them If their thoughts doe sometimes glance upon divine objects they are quickly off againe good thoughts in such men doe spend their life in their birth as they arise so they glide and passe away without any spirituall fruit or profit to their owne soules But holy thoughts in holy men have their constant abode they are their daily exercise and delight the word of God dwels in their thoughts Eightly Sanctifying grace settles fastens and keeps the minde upon good thoughts there is a strange unsteadinesse and unsetlednesse in our hearts so far as they are fleshly when they have taken in and entertained good thoughts yet they will not be long intent on them unlesse they be fixed and established by an Act of Grace There is the greatest reason that divine spirituall things should attract and draw out the attention and intention of our mindes God is a most glorious soule-satisfying object the thoughts of whose excellencies should swallow up all other thoughts yet we may finde by sad experience that our minds are apt to be most unsteady in our thoughts of God 2. Our thoughts are apt to be unstable and unsetled in all Religious performances As 1 In prayer when all earthly impertinent thoughts should stand furthest off yet how often doe they creep in and carry away our mindes from God and from attending the present service 2 When we are hearing Gods word how unfixed are our thoughts how often doe they run out to worldly unsutable objects But so far as renewing Grace prevailes and possesseth our hearts it healeth and mortifies this unsteadinesse and keeps our thoughts close to divine objects 2. Grace puts us upon the carefull and constant use of all holy means and helps for the setling and fixing of our thoughts upon good things What means must we use to fix and Quest fasten our minds to holy and profitable meditations 1. Cry unto the God of all Grace Answ for strengthning stablishing Grace let us confesse and bewaile our thought-unsteadinesse and entreat God to fix our thoughts on heavenly things 2. In our dayly meditations let us present variety of good objects to our thoughts that so our mindes may walke from truth to truth from promise to promise from one precious object to another Variety of fresh objects doe much refresh the minde 3. We must carefully guard our outward senses that they wander not after vanities our eyes and eares are often the occasions of our thought-wandrings Ninthly Sanctifying Grace sets up a holy Regiment in our thoughts and imaginations it sets bounds to them and implants a heavenly wisedome to rule and over-rule them this is the peculiar prerogative of sanctified me and speciall character of sincerehearts For 1. They alone doe hate and abhor idle loose wandring thoughts of which formall professors either take no notice at all or not much to heart 2. Regenerate men doe establish as it were a gracious Government amongst their thoughts to keep out confusion disorder loosnesse and rebellion they set bounds and limits to the multitudes of thoughts and imaginations that daily arise they labour to keep them within the compasse of divine rules by erecting a holy order of rule and Government amongst them They confine their Thoughts to a reverent and feeling meditation upon Gods word and works to a care of conscionable managing the affaires of their calling Onely sometimes but sparingly with many Cautions exceptions and seasonablenesse they let them out to honest Recreation Whatsoever Thought is wandring without this compasse or within it unsincere and selfish is sinfull and exorbitant If the Saints take any Thought stragling without these limits or any inticers to vanities and impertinencies any obtruders and disturbers of the holy order and peace of their Thoughts they presently apprehend them by the vigilant eye of their spirituall wisdome they examine them by the Law of God and condemn them in the Court of an enlightned conscience and so cut them off in time by the power of Grace and the sword of the spirit by repelling and crushing them at their first rising in their hearts Many flatter themselves from a conceit of an impossibility of ruling their Thoughts and imaginations and are ready to lay all upon naturall weaknesse c. They think it impossible to order and over-power their Thoughts being so divers in kind sudden in their motion and so innumerable in themselves But such must know That if we be truly sanctified we have a new light life and might from Christ whereby we are inabled to doe all that God Commands evangelically Sanctified persons have 1 Such a light as discovers not onely dunghills but motes themselves even the least flying imaginations and abaseth their soules for them 2 They have a new Divine strength whereby they are able by degrees to subdue and subject their Thoughts to Gods will And if vain loose Thoughts presse in upon them as they are as busie as little Flies in summer yet they will not lodge them but they cast them out with hatred and horrour Tenthly Sanctifying Grace implants ability and aptnesse in the mind to gather and extract holy profitable Thoughts out of all objects that are presented to it from all things that we see or hear We are by nature barren and empty of heavenly Thoughts but Grace coming in doth spiritualize our minds the mind so far as it is spiritual spiritualizeth all objects ordinary occasions occurencies turning them into heavenly spirituall Thoughts and usefull Meditations 1 A renewed heart is ready to raise holy Thoughts out of all providentiall Acts of God It is the property of godly wise men to Observe the
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. By 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. who judged of the greatest causes onely 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 called 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 they 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. By this Text thus opened it is evident that to think basely and reproachfully of our brethren is a great sinne which makes us liable to the dreadfull judgement of God men first speak this Raca of their brother in their thoughts before they speak it to their brother with their mouths 3. We are guilty of these dishonouring thoughts in relation to mens spirituall estates when we think thus I am more holy and righteous than others that these were the common thoughts of that Pharisee Luke 18. is evident by his speeches I am not as other Luke 18. 11. men are or as this Publican I exceed all others in righteousnesse and strict walking this Publican is a base fellow far below me he is a superlative sinner he is thus and thus this proud Pharisee thinks himself the chief Saint more righteous than any man living as his own words clearly import I am not as the rest of men be therefore Luke 18. 11. hee stands apart by himself praying yea every man by corrupt nature is apt to have low undervaluing Thoughts of others in comparison of themselves therefore it is Gods command that eve-man in humility should think others more Phl. 2. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellent than themselves hereby giving us to understand that we are apt through pride to think our selves more excellent than others 2. The hearts of men naturally are possessed with murdering thoughts against their Neighbours either directly or by way of tendency whereby they violate the sixth precept these are 1. Vnmercifull thoughts when the object of mercy is before them and a present opportunity of doing good and yet they think thus in their hearts I will not look upon this object I will not distribute to him I have many occasions of expences c. Deut. 15. 9. Beware that there be not a wicked thought in thine heart and thine eye be evil toward thy poor brother and thou givest not unto him c. What wicked murdering thought is this that is here condemned some such thought as this I will not pity the poor I will not give to him I must provide for mine own c. This unmercifull thought shows it self in these two effects 1. An evil eye when men turn away their face from their poor brethren and will not cast a compassionate look on them 2. A niggardly hand when they shut up their bounty not distributing according to ability and opportunity to such as are fit objects of mercy 2. Mens hearts are full of cruel oppressing thoughts against the poor which do produce oppressive over-reaching dealings and grinding the face of the poor c. the spoil of the poor is in their houses Isa 3. 14 15. 2. The second murdering thought which fills the hearts of sinners are spightfull hatefull thoughts against the Saints Carnal men being the seed of the old serpent are possessed with Cain-like Psal 74. thoughts of enmity against the holy seed of Christ 3. Men naturally are full of revengefull thoughts which make their hearts a very slaughter-house upon any reall or imaginary wrong done to them they are apt to think thus I will be even with such an one if ever occasion serve I will do to him as he hath done to me these thoughts of retaliation are expresly forbidden Prov. 24 28. 29. do not say in thine heart as he hath done unto me so will I do unto him I will return unto the man according to his work 3 The hearts of carnall men are full of adulerous thoughts whereby they transgresse the seventh Commandment The Law is spirituall and condemneth all thought-defilements the Pharisees Rom 7. 14 restrained this precept to the outward act onely but the great Law-giver expounds it more spiritually and shows us that there is a mentall heart adulterie which men commit in their thoughts every unchast inordinate thinking of a Mat. 5. 27 28. woman makes men guilty of adultery therefore Job resolves that he would not Job 31. think of a maid men are apt to blesse themselves with the Pharisee that they Luke 18. are no adulterers in their bodies but they do not consider what a world of adultery 2 Cor. 7. 1. they commit in their thoughts This thought filthinesse doth exceedingly pollute mens spirits and provoke God against them Gen. 65 6. 2. These unclean thoughts are incendiaries and bellows of adulterous affections the begetters of unclean speeches and actions Davids eyes first filled his heart with adulterous thoughts 2 Sam. 13. 2. his thoughts fired his affections and brought forth the external act which cost him broken bones Psal 51 3. These wanton unclean thoughts being lodged do make the hearts of men a filthy Stews a very
hell upon earth a house furnished and fitted for all unclean spirits to enter in and dwell there 4. The minds of men by corrupt nature are possessed with thievish defrauding thoughts against their neighbours which are sinnes against the eighth precept they think and devise how they may over-reach and beguil those with whom they trade and go beyond them in bargaining how they may make the Ephah small and the shekel great how they may raise the price of their commodities and lessen their measures and use deceit in weights let such remember Amos 8 5. 1. That God is the avenger of such rhoughts and practises 2. That these defrauding thoughts make mens hearts a den of thieves 5. The hearts of men naturally are exceeding prone to false accusing thoughts concerning the persons and practises of their neighbour whereby they are offenders against the Ninth Commandement Men are guilty of these false accusing thoughts two wayes 1. When they think and conceive persons to be ungodly and hypocritical who are indeed true hearted Saints which is a condemning the righteous in their thoughts Thus Eli had false thoughts of praying-perplexed Hannah when the Apostlâ—â— were filled with the gifts of the Holy Spirit and spake 1 Sam 1. 13 14 15. strange tongues the ill affected Jews thought them to be full of new wine 2. We are guilty of this wicked Acts 2. 13. thought when we conceive that our brethren act and walk contrary to the light of their own consciences because they do not walk up to the light that we think our selves to have attained this is to intrude into Gods Throne and to take upon us to search and judge the heart which is Gods Prerogative Royall 2. When men think evil of those practises that are good thus when David stood up for the Lord of Hosts and declared his readinesse and resolution to fight with Goliah he being moved thereto by Gods spirit and filled with a spirit of faith Eliab thinks that David did it out of the pride and malice of his 1 Sam. 17. 28. heart when carnal men hear their sins laid open by the power of the word they presently think that the Minister aims at them in particular that he doth this out of malice to disgrace them c. When Christ spake precious words of pardon peace to the palsie man Mat. 9. 2. the wicked Scribes thought thus in Matth. 9. 3 4. their hellish hearts this man blasphemeth Men of corrupt hearts are apt to think evil of the best speeches and actions so that all these thoughts of unrighteousnesse do swarm and settle in all carnall hearts as evidently appears by the abounding of malice oppression deceit uncleannesse falshood c. in mens actions and speeches which have their first rise root in their thoughts 7. Out of the heart of men proceeds price of thoughts which is a high and haughty conceit of our own excellency pride is properly in mens thoughts these are the pallace where it resides and the Throne where it raigns Luke 1 57. He Col. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5. 2. 1 Cor. 4 6. 4nd 8. 1. and 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inflo or est superbire turgere instar follis vento distenti Cornel. a lap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 38. 8. 11. Psal 124. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ferbuit ebullivit per Metaphoram superbivit intumuit hath scattered the proud in the thoughts of their hearts whereby it is evident that men are proud in their thoughts 2. Pride is a tumour and rising up of our thoughts beyond their due bounds we have four elegant expressions thereof in Scripture 1. Pride is called a swelling and puffing up of mans fleshly mind Col. 2. 18. it is a heart swoln and blown up with lofty windy thoughts as bellows and bladders are stretched out with wind so the Hebrew words which are used to expresse mans pride signifie swelling as Deut. 18. 22. the false Prophet is said to speak in the sweâ—â—ing of his mind in swelling pride the Hebrew word Zudh signifies to be lift up with swelling pride it is applyed to the swelling waves of the sea which are called proud waves proud waters pride is like leaven cast into mens hearts which swelleth and sowreth their thoughts 2. Pride is expressed by largenesse and latitude of mind Prov. 28. 25. He that is of a proud heart stirs up strife according to the Hebrew it is he that is large in heart c. when mens hearts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intumuit superbiit Schin pro 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est Metaph. a dimensionibus rerum corporearum translata ad animi â—astum quo quasi dilatatur Cartio Prov. 18. Sublimis suit per Metaphoram superbivit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 6. 17. so dilated diffused and inlarged in the thoughts of their own exceliencies that they will not be contained in their due bounds nor confined within their own place condition and compasse 3. Pride is expressed by a heart lifted up Deut. 8. 14. and 17. 20. 2 Chron. 25. 19. and 26. 16. Prov. 18. 12. when men are exalted above measure in their thoughts and do conceive a height and superlative eminency of glory worth in themselves this lifting up is only imaginary as that which hath its beginning and existence from the false apprehensions and opinion of empty men 4 Pride is called high mindednesse Rom. 11. 20. it is properly a high thought of our selves a concâ—â—â— of some eminent good in our selves whereby trusting in our selves we think more highly of our selves than is meet 3. Pride of thoughts consists in two things 1. When we imagine that excellency in our selves which is not 2. When we conceive that excellency that is really in us to be greater than it is 1. The first and vilest Act of pride is Gal. 6. 3. to think our selves something when as we are nothing Thus the Laodicean angel and Church think themselves rich and needing nothing when as they were poor miserable c. Rev. 3. 17. 2. We are apt to think our gifts knowledge and perfections greater than in truth they are Hence it is that pride is called arrogancy because it is an arrogating and attributing more to our selves than is Jer. 48 9. meet when as the Scripture sayes that no man should understand above that Rom. 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is meet to understand no man must be overwise the Greek word signifies to have an overweening opinion or conceit as though one knew more than indeed he knoweth 4. Pride of Thoâ—â—â—ts doth alwayes fix and feed upon some excellency that is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellentia supeâ—bia Buxt Munster us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminuit excelluit superbiit Schindl Levit. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us either real or imaginary as humility fixeth our thoughts upon