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
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
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
that which is devised and plotted in the thoughts of mans heart so Salomon speaking of an heart which God hateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finxit formavit finxit mente cogitavit imaginatus est Vnâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fictio aut figmentum cogitatio Munster sayth it is framing or thinking thoughts of wickednesse Prov. 6. 18. Whereby t is evident that the meaning of this Text is plainly this The whole frame and fabrick of mens thoughts every thought framed and formed by their hearts was evill 2. They were altogether wicked there was no good in any of their thoughts these Giants of the old world had not one good thought in their mindes like those in Psal 10. 4. 3. All their thoughts were altogether wicked every day col-haiom all day long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the dayes of their life that is perpetually without ceasing and it repented Jehovah that he had made man c. God hath no passions nor contrary affections for he is unchangeable but this grieving and repenting are spoken after the manner of men and the intent of these speeches is to hold forth these two things 1. That mans evill thoughts are exceedingly offensive and provoking to God 2. That God would now destroy his creatures that he had made This is cleerly expressed in vers 7. And the Lord said I will destroy Man whom I have created from the face of the earth botb Men and Beasts For as the Gen. 1. 26. Gen. 3. 17. Rom. 8. 20. Beasts were made for man so they became subject to vanity and destruction through mans iniquity The sense and intendment of the words being thus cleared I will now endeavour through the light and assistance of the great searcher of the thoughts to open the mysterious qualities of the Thoughts and 1. the mystery of iniquity which worketh in every mans thoughts untill they are really renewed This Scripture that I have opened doth clearly discover the horrid hatâ—full iniquity and impiety of mans naturall corrupt thoughts and the deadly effects and fruits therof In the opening of this first mystery I will discover and demonstrate the iniquity of mans naturall thoughts 1. In certain generall positions 2. In sundry particular actings wherby the manifold mysterious ways of sin working in mens thoughts will more evidently appear 1. Position The thoughts of every man and woman by corrupt nature are exceeding sinfull and profane For the full understanding of this position there be two things that I must demonstrate 1. That there are thought-transgressions 2. That the thoughts of all unregenerate men are full of wickedness and vanity 1. There are thought-sins much sin is acted in our thoughts carnal thoughts are sinfull evils The Scripture tells us expresly that the thoughts of mans heart Gen 6. 5. and 8. 21. Jer. 4. 14. are evill vain and wicked That there is sin enough in mans thoughts to provoke God to destroy a whole world and to curse the earth We have a full Text Prov. 24. 9. the thought of foolishnesse or of a foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing is sin 1. The thought of the fool is sin Thus Piscator reads it that is all the thoughts of ignorant unsanctified men are sin 2. The thought of a foolish thing that is of that which is vain empty unprofitable is sin thus things that are vain and unprofitable are said to be foolish Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 4. foolish speaking which is there condemned is vain unprofitable talk So Titus 3. 9. foolish questions are such as are unprofitable and vain The law of God is broken not only by vile filthy thoughts but also by vain foolish idle thoughts It is an Hebraism as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir iniquitatis 3. A thought of foolishnesse that is a foolish thought a vain empty thought thus the Scripture calls a wicked man a man of iniquity Esay 55. 7. 4. A foolish vain thought is sin that is a great sin thus in the Scripture phrase sin is often put for a most sinfull and damnable act as Deut. 15. 9. Joh. 15. 24. If I had not done among them the works that none other man did they had not had sin that is so great sin and James 4. 17. To him that knoweth to do good and doth it not to him it is sin a very great sin Now because men usually think that they may take more liberty in their thoughts then in their visible works I will therefore give in Reasons from Scripture whereby it will more evidently appear that all irregular thoughts are sinfull evils 1. Evill thoughts are transgressions Reason 1 of the holy Law of God which commands and calls for the love and service of our thoughts as well as of our words and works Mat. 22. 37. Jesus said unto him thou shalt love the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. 12. 30. Luk. 10. 27. withall thy heart and with all thy thoughts thus the words are in the originall and thus learned Passor reads them If God must be loved with our whole mind then certainly he must be honoured and served with all our thoughts which are the actings of the mind The Royall Law is spirituall binding our thoughts to obedience Rom. 7. 14. as strictly as our words and works 2. Mans thoughts are censured and Reason 2 condemned by the word of God Heb. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It is a Iudge of the thoughts of the heart it passeth sentence upon them as a Judge 2. The word rebukes and sentenceth the sinner for his thoughts 1. Cor. 14. 24 25. The Vnbeliever is rebuked and judged of all that prophecy for what for the secret thoughts of his heart which are made manifest by the searching Ministery of the Word The Law reproving mans thoughts clearly proveth that thoughts are transgressions of the Law yea the Lord Christ who first gave the Law and best knew the true intent and extent of his own law doth sharply rebuke the Scribes for their evill thoughts Mat. 9. 3. 3. Evill thoughts are abominations Reason 3 which are exceeding hatefull unto God Prov. 13. 26. tis expresly said that the thoughts of an evill man are abomination unto Iehovah He hates them with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 height of hatred as the word properly imports Nothing is the object of Gods hatred but sin Salomon speaking of a heart which God hates saith it is framing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aversari abominari significat omnibus sensibus ab aliqua re Mollerus thinking thoughts of wickedness Prov. 6. 18. Reason 4. Man 's own thoughts are defiling evils They make him guilty and filthy in the sight of God Every vain thought arising out of our hearts fastens filth upon our minds and guilt upon our Consciences this the great Law-Giver himself declares in Marc. 7. 22. from within out of the heart of men proceed evill thoughts
are the naturall seed and off-spring of our thoughts 3. The thoughts of men are the beginners and first movers in all evill they make the first motion between sin and the Soul In all the sins that they do act their thoughts are the first movers they propose the Object they procure a Conference between the heart and the object they bring them together and so bring forth sin into act they present alluring Objects as profits pleasures preferments beauties c. till the hearts of sinners be drawn away from the sight of God and his Law and their affections taken and this in the absence of the things themselves Position 4. 4. Corrupt thoughts are Lording evils the thoughts of all carnall men do exercise a Lordly power over them they rule as strange Lords in them Eph 2. 3. The Apostle declaring the state of all men before renewing sayes expresly That the time was when we all had our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Facientes quae carni cogitationibus libebant Passor conversatlon in the lusts of our flesh doing the wills of the flesh and of the thoughts So it is in the Originall Text and thus Passor reads it The flesh Lordeth it over mans thoughts and the thoughts over his affections and actions Position 5. Mans carnall Thoughts are hostile Evils they are Enemies yea enmity against God 1. They are Enemies up in armes against the Lord of Hosts they warr against him continually When the Lord comes to subdue our Iniquities in us the chief Capitall Enemies that are cast down and conquered by the Sword of the Spirit are our thoughts and imaginations 2 Cor 10. 4 5. Luke 1. 31. He hath shewed strength with his Arme he hath scattered the proud in the thoughts of their hearts The thoughts of proud sinners do as it were pitch the field and set themselves in battell against the Almighty And it is a mighty work wherin the Lord of Host declares the exceeding greatness of his power to scatter and cast down the proud in these high thoughts that rise up against him This hostility of mans thoughts is cleerly held forth Col 1. 21. And you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were somtimes alienated and enemies in your mind by wicked works or by your mind in wicked works yet now hath he reconciled Unregenerate men are here expresly sayd to be Enemies in their mind That is their thoughts which are properly the actings and agitations of the mind the Original word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cogitatio mentis agitatio for the mind in the propriety of it signifies the thought of the mind In this Text we have these four discoveries Col 12. 1. 1. All carnall men are the declared Enemies of the great God 2. The main thing wherin God looks upon them as Enemies to him are their thoughts Sinners are Enemies in affections actions but chiefly in thoughts 3. The sins that do especially alienate and estrange men from the blessed God and all fellowship with him are their thoughts every raigning sin alienates men from God and builds a wall of separation Esa 59. 2. between God and them but mans crooked thoughts made that first alienation in Paradice that great partition wall that extends from one end of Eccles 7. 30. the earth to the other and reacheth up to Heaven and our thoughts still continue the great Dividers that keep us and our affections at such a distance from God and thus they are our grand Enemies which fight against our Souls 4. Wicked works are the naturall issue and off-spring of mens thoughts those works of wickedness acted by the Colossians did proceed out of the loynes of 1 Pet 1. 13. their minds 2. Mans carnall thoughts are enmity against God This I take to be the principall scope and intent of the Text Rom 8. 7. The wisdom of the flesh That is the wisest thoughts motions and actions of a carnall mind are enmity against God The Greek word that is translated Wisdom signifies the act of a carnall mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending thoughts discourse c. The wisdom of the flesh is the imaginaon and conceit of every man naturally sayes Mr. Perkins the minds of natural men and women their most prudentiall thoughts and purest imaginations in their carnall corrupted estate are sensuall Iam. 3. 15. earthly fleshly yea enmity against God This extream enmity which is in mens carnall thoughts stands in these two things 1. They do not yeild subjection and service to the Law of God 2. They cannot possibly submit to the Rom. 8. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law in its spirituality Enemies may be reconciled and become good Subjects but enmity it self can never put on love and subjection this enmity must be abolished and the Royall Law put into our minds before our thoughts can be brought into obedience to Christ Position 6. 6. The thoughts of men are the Formers and Framers of all the evill and errour wherwith they corrupt themselves and others whatsoever treason sinners do commit against the God of Glory it is prepared and plotted in the privy Chamber of their thoughts their affections are the treacherous Absoloms that do rise up and conspire against King Jesus but their thoughts are the crafty Achitophels that contrive and carry on the design these are the Shops wherin Pro 6. 14. all mischief is forged hammered out if men bring forth iniquity it is conceived in their thoughts and hatch'd in their imaginations the plat-form according Esa 59. 4. to which men do act the work of iniquity is formed in their thoughts these are the principalls the chief Plotters of all transgressions evill words and works are as it were sins at the second hand the very first life and freshest vigor of all ill is immediatly received and inspired by the flesh into our thoughts The seaventh Position 7. Man 's own corrupt thoughts are grand evils they are of a high and hainous nature they are sins out of measure sinfull Thought-sins are the worst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sins it is a remarkable speech of the learned Hebrews that sinfull thoughts are more heavy then the sin it self That is then sinfull works flowing from mans thoughts it is manifest by the Scriptures that the sins of mens thoughts are more sinfull then the sins of their words and visible works If the evill of their thoughts were put into one scale and the evill of their speeches and outward actions put together in the other their thoughts would be found the heaviest 1. I grant that the evill and demerit which is in the smallest sin is great because in mans least and lowest swerving from the Rule there is a violation of an Infinite Justice and holiness and a turning from an infinite good and therfore the guilt that springeth from thence is after a sort infinite 2. Yet t is clear by the Scriptures that
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
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
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
or allowed by them 2. Evil thoughts against our neighbour are either thoughts with consent or without consent 1. Evil thoughts with consent of will are such as men conceive in their minds against their neighbour and do also really desire and purpose in their hearts to practise these are directly forbidden in the fifth sixth seventh eighth and ninth commandements 2. Thoughts without consent are the evil motions of mans heart against first his neighbour to which his will never gives consent these are condemned in the tenth Commandement the whole Law is spirituall in every branch thereof but this last precept hath a height of spirituality There be two special sinnes which are directly forbidden in the tenth Commandement Thou shalt not covet 1. All thoughts of mind wishes and desires of heart after that that is anothers contrary to contentation it condemns the very first risings of our desires after any thing that God hath given to another though we would have it without fraud or violence as by giving him the full worth of it in money or otherwise 1 Kings 21. 2. The former Commandements doe forbid together with the outward Act the inward desire of another mans goods to his hurt or dammage for as desire after another mans wife is adultery Matth. 5 28. so the desire of any others house or beast wrongfully is stealth 2. This tenth precept condemnes the first motions of concupiscence arising in and from our hearts though not consented to it is purposely set in the last place as conducing to the exposit on of the former precepts which do condemn the outward facts and inward motions of Concupiscence rising with consent whereby they are really distinct from the last Commandement which must forbid something not directly forbidden in the other Commandements Thirdly evil thoughts are condemned by the Evangelical law of grace and faith as may evidently appear by these seven arguments 1. The Gospel commands sinners to forsake their own thoughts and to turn to Jehovah in their Thoughts and works Isa 55. 7. this Repentance is a Gospel duty it is often joyned with Remission of sinnes which is a Gospel benefit 2. The Gospel Word being accompanied with the holy spirit convinceth men of their evill thoughts 1 Cor. 14. 24. 25. 3. It censures and condemns mans thoughts as a judge Heb. 4. 12. This Word of God that is so full of power and life that worketh so efficaciously Heb. 4 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of God is quick convenit hoc vorbo Dei sed praecipue evangelico Dicebantur critici nomine etiam a latinis usurpato homines acris judicii c Estius on mens hearts and thoughts which judgeth the thoughts of the heart must needes be the glorious Gospell of Christ 1 Because it is the Gospell that is the. Ministry of life and the ministration of the spirit 2 Cor. 3. 6. 8. It is called the Law of the spirit of life in Christ Jâ—sus Rom. 8. 2. it is a quickning word John 6. 63. the Savour of Life This gospell word of God is living efficiently it hath a soul-reviving soule-raising virtue instrumentally it is the outward meanes whereby the Spirit of Life infuseth life into our dead soules James 1 18. Joh. 17. 17. The Law of Works cannot make alive dead men Gal. 3. 21. 3. 'T is the Gospell that discovers and directs in the way to eternall life This Evangelicall Word is sayd to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Critick a curious Judge and observer of the Thoughts of mans heart it censures very sharply 4. The Gospel of Christ conquers and casts down the thoughts from their Throne in mans heart 2 Cor. 10. 4 5. 5. True Gospel faith casts out all evil thoughts as enemies to King Jesus it purifieth our hearts from the power and pollution of vain thoughts Acts 15. 9. 6. It captivates the Thoughts of men to the obedience of Christ 2 Cor. 10. 5. 7. In the Gospel-Covenant there is a giving of Laws to the thoughts of sanctified persons Heb. 8. 10. I will give my laws to their thoughts saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus the words are in the originall 4. Evil thoughts are condemned by the concurrent consent of the whole Scripture 1. They are condemned by Moses and the Prophets Gen. 6. 5. and chap. 8. 21. Deut. 15. 9. Psal 10. 4. and 14. 1. Psal 94. 11. Psal 119 113. 118. Prov. 12. 20. and 15. 26. Prov. 24. 9. Eccles 4. 8. Isa 55. 7. Isa 57. 11. Jer. 4. 14. and 18. 18. Eezch 11. 2. Hos 7 15. Micah 2. 1. 2. Evil thoughts are condemned by our Lord Jesus and his holy apostles Matth. 9. 4. and chap 15. 19 20. Matth. 16 7. Mark 7. 21. and 8. 17. Luke 1. 51. Mar. 16. 1 Cor. 14. 24 25. 2 Cor. 10. 4 5. James 2. 5. Fifthly it will appear that thoughts are not free if mankind be considered in a threefold estate 1. In the estate of originall purity 2. In the state of original pravity 3. In the apparition of grace 1. If we look on men in their paradise perfections 1. As creatures they ow all possible service and subjection to their gracious Creator in their spirits as well as in their bodies both being framed by his omnipotent hand for himself 2. As good creatures made after the Image of Gods wisdome and righteousnesse at first in Adam they were filled with glorious power and perfection in their spirits and fitted to perform a spirituall obedience to the Law by a compleat conformity of all their thoughts and works 2. If men be considered in their originall guilt and filth it will appear that their thoughts are bond slaves and captives to sin and Satan they are not sufficient to think a good thought of themselves 2 Cor. 3. 5. 2. All the thoughts of naturall men are altogether evil from their childhood Gen. 6. 5. and 8. 21. 3. These evil thoughts do bind them over to condemnation for the violation of the holy spirituall Law so that the thoughts of carnal men are so far from being free from sin that they are free to nothing but sin 1 Cor. 3. 20. 3. If mankind be considered in the apparition of grace in Christ it will be evident that thoughts are not free 1. The Lord Christ suffered for us in soul and body yea his greatest sufferings were inward and invisible that thereby he might satisfie divine justice for our soul sins and thought-transgressions the iniquities of our thoughts and works were laid upon him Isa 53. 2. As our Thought sinnes had the greatest hand in the death of Christ so the death of these grand radicall sinnes was chiefly intended in the death of Christ he dyed to redeem us from our vain thoughts which are the chiefest part of our vain conversation 1 Pet. 1. 3. As we desire that our whole man should be glorified by Christ we must give up the whole inward and outward man with all
its actings to be governed by Christ 4. In the restoring and renewing of our nature by the spirit of Christ the change and cleansing of our thoughts is the first and great work wherein the exceeding greatnesse of Gods power puts forth it self 2 Cor. 10. 4. 5. Rom. 12 2. 2. There is an universal newnesse put into our souls by the new Creation all old things passe away and all things become new 2 Cor. 5. 17. which necessarily imports a reall Reformation and reducement of our thoughts to the service of God as well as our affections and actions 3. In this new Creation the Royall spirituall Law is given and engraven in our minds whereby we are inclined and inabled to serve and love God with our thoughts Heb. 8. 10. Vse second 2. Seeing there is so much sinne and iniquity acted in our thoughts continually we should strive to be deeply humbled for all the evils and vanities of our thoughts we must humble our selves for our thoughts as well as our words and works yea chiefly for these leading radicall sinnes this is pressed upon us in Prov. 30. 32. If thou hast done foolishly in lifting up thy self or if thou hast thought evil lay thine â—and upon thy mouth The thinking of evil is here joyned with self exalting which is the greatest folly and fighting against God when we have thought evil we must lay our hands upon our mouths that is our hearts must be filled with sorrow and shame for the same from a clear conviction of our guiltinesse This laying the hand upon the mouth argues and signifies these two things 1. A spirituall and plenary conviction of the extream sinfulnesse of evil thoughts in their aggravations and of the great wickednesse that men have acted in their thoughts so that their mouths are now stopped and they have Rom 3. 19. nothing to say by way of excuse extenuation or self exoneration they dare not say that thoughts are free nor that themselves are free from the highest thought pollution but now they will freely joyn with the Law in charging and condemning themselves 2. It argues a height of shame and depth of self abasement and soul humiliation in the sight and remembrance of the great evil of their thoughts that they are vile in their own apprehensions and very much ashamed and afflicted in their spirits for their thought-defilements Ezech. 16. 65. Job 39. 27 28. Now there is great reason and cause why we should be deeply humbled for our thought-sinnes 1. Evil thoughts are sinnes against all divine Laws they are violations of the Law of nature of the law of love and grace 2. They are grand enemies of God 2 Cor. 10. 4 5 Rom. 8. 7. and the great disturbers and defilers of all the good that we do 3. Man 's own evil thoughts are the first begotten of the old man the fiâ—st born of the Devil the begetters of all other sins the beginners and first movers in all evil they are leading misleading evils 4. The sinnes of our thoughts are in number like the sands of the sea in their nature out of measure sinfull how great a cause then have we to be greatly humbled and to sorrow bitterly for the evil thoughts of our hearts oh therefore let us look much into our Thought-sinnes and consider them in their hatefull nature and numberlesse numbers that we may be throughly abased and ashamed and may loath and abhor our selves for the same let us duly and daily search our hearts and survey our thoughts in their severall kinds 1. Examine what Thoughts of atheisme blasphemy spirituall idolatry pride unbelief security and sensuality speculative filth and folly vanity and vilenesse what thoughts of impierity and iniquity against God and man do rise out of our hearts daily and how far they have prevailed over our hearts Let us remember that all those evil thoughts before mentioned yea the worst of them all are in all of us by corrupt nature and if we be left to our selves when occasion is offered our corrupt hearts will presently conceive them and give them a compleat being and birth 2. We must examine our thoughts by the word of God this straight righteous Rule will manifest the obliquity and iniquity of our thoughts Heb 4. 12. the word of God is mighty in operation and is a discerner of the thoughts of the heart at the preaching of this word the secret thoughts of an Infidel are made manifest 1 Cor. 14. 24 25. oh therefore let us exactly and throughly search our thoughts by the light of Gods word and strive to find out the manifold exorbitances vanities and defilements of our thoughts 2 We must freely and faithfully confesse our thought-transgressions to God and thereby give glory to the great heart-searcher 3. We must be deeply displeased with our selves for displeasing God by our thought-sinnes it must be the greatest grief of our souls that we have grieved Gen. 6 5 6. God by our thoughts 4. We must judge and sentence our selves for our loose prophane proud ungodly impertinent and unprofitable thoughts acknowledging that we are most worthy to be destroyed for the sinnes of our thoughts 2. We must condemne our selves for secret evil thoughts which never came forth into action there is a world of sinne acted in mens thoughts which doth not break out into their visible conversations 3. For those evil thoughts that proceed out of our hearts whreunto our wills never give consent 4. We must passe sentence upon our selves for the want of holy heavenly spirituall thoughts the Law of Christ commands us to be free from all evil thoughts and to be filled with all good thoughts Mark 12. 30. Thou shalt love the Lord thy God with all thy thought so that the want of good thoughts in us is a breach of the Royall Law and makes us liable to that heavy curse in Deut. 27. 29. 5. We must be humbled for the evil that cleaves to our good thoughts Our best thoughts as they come from us are not without some mixture and adhesion of sinfull corruption which is sufficient without Gods covering mercy to cast and condemn us 5. We must seek unto God for the pardon of our evil thoughts this duty Peter presseth upon Simon Magus Act. 8. 21. pray to God saith he that the thoughts of thine heart may be forgiven thee Simon Magus had many foul crimes to be pardoned but yet the first and great sinne for which he was to beg forgivenes was the thought of his heart see how earnestly David petitioneth for the pardon of his thought-sinnes Psal 19. 13. Who can understand his errors cleanse me make me guiltlesse from my secrets thus the words are in the Hebrew and in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 19. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies to cleanse or make innocent guiltlesse empty to absolve The Arabick thus explains it cleanse me O my Lord from my secrets which are
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
1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 181. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 182. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 184. l. 17. r. inward l. 29. r. shame p. 199 l. 19. for first r. fifth p. 203. l. 10 r. overflow p. 240. l. 3. r. they p. 257. l. 5. for of r. and. p. 263. l. 23. r. true of p. 171. l. 13. dele first p. 272. l. 13. r. last place p. 318. l. 1. r. as the spring actions and speeches as streams p. 319. l. 23. r. morall p. 343. l. 9. r. where p. 344. l. 2. r. renewed p. 369. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 375. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 411. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr Bisco Of the Mystery of Free Grace Mr Bisco's Treatise of the Thoughts The Man in the MOONE Discovering A Word of Knavery under the SVNNE Knaves her 's amongst you Stand honest men and you shall heare How many Knaves will soone appeare Their passage and their chiefe deceit I am intended to repeate London Printed for Charles Tyus at the three Cups on London-bridge 1657. The Man in the MOONE WHoop sir who comes here O t is my fat bellyed Host with his Furkin oâ— foul Kitchinstuff now cal'd my Landlady O what a bulk of Tallow do they carry about them enough to serve all the Kitchinstuff-Tubs about London My Hostesse forsooth should have béen a Scrivener for she wrights a very faire hand after a large account those that are her guests had better pay them ready mony then to let pale-fac'd chalk stand as a witnesse at the Bar For my Landlady hath taught her score the Art of Perjury that whosoever deales with chalk shall prove him to be a Knight of the post and t is because hée 's a sworn servant to Guts and Garbidge Stand off Master Horsecourser what do you mean to ride over me The nimâ—le Iaâ—e that you ride on has béen â— good Hackney and now to cozen your Chap-men you have let him blood gave him a drinch And put a live Eale in his belly this makes him prâ—â—â—ce and leap as if the Dâ—vell were in him But if the Horse â—new my mind and would tosse you out of the Saddle and break your neck intrâ—th I would pay for your supper and â—iâ— a farewell to misfortune but by such an Accident she Hangman would loose both mony and a good suit of cloaths and the Gallows want her due O you are very well guifted for the order of your Trade you 'l swear and lye with ere a whore in England before you 'l bait one peny of the price And wil avouch one of your new molded spittles to be as fashionable a horse as any is in England What I hear Master Confidence O he 's a Student at Law for when fools fall out then Knaves prosper the good cash out of some troublesome Curmudgions pockets makes the Lawyers laugh like a Carpenters dog with a rule in his mouth whosoever féeds the crafty Lawyer fat shall besure to go with an empty belly and if you starve your cause you shall not have one jot of Law to help you if you sue under form of paperous your desperate case will be thrown over the Bar like a perjerd Lawyer then may ye come home by wéeping crosse and sing the Lamentation of a bad Market O the Baker beware of the Pillory I promise you you were something néer the matter O men of uneven size Whose consciences are seard as hot as a new baked twelve peny loaf you must have the Governers of the Citty to look to your light weights and light bread you teach so fair an example for lightness that some of your wives cannot chuse but be light and make your horns too heavy for your heads I 'd wish you mend your hand els the poor prentices whose guts cryes Cubert will curse you for the small hapeny Loaves as they have for their breakfast Stand square sir what doth your brains turn round like a Wind-mill Thou seamest to be a kind of an upright man but I fear thou art a white Divell O thievish Rascall thou hast never a true finger on thy hand except it be thy thumb nay this is not all for thy Tâ—le-dish of it self is conscionable but when a handsom girle comes to the Mill to have her gryst ground straâ—t your man Thomas as you call it is ready mounted and with your fair words promising her gryst tole-frée you lay her down upon a bawdy sack and enter into her con cupisence She as merry as the Maids runs home and tells her mother how the Miller had took no tole but in half a year after she is queasie-stomackt like a Gréen-sicknesse Girle newly come to a big belly then her mother forsooth must carry her daughters water to the Doctor for she complains of a Tympany which makes her so swell about the middle but the conclusion of all brings the Millers knavery to light by the help of a Midwife Hey tosse what 's here the picture of ill Luck one that looks as if he had suckt his dam through a hurdle O t is a Saint of the times cal'd Porridge John a great consputer alwayes carring a Bible under his Arm but never makes no use on 't unlesse it be to vamp his own Opinion And though it be never so false it must stand for possitive truth this fellow is a Divellish Cormorant for at one breakfast in conciet he is able to swallow the greatest Church in England the minister Clerk Bells stéeple and all his maw is the similitude of hell nay for an ordinary colation he must have a twelve peny Loaf a dozen of shéeps heads And four Gallons of Porridge to stop his ungodly guts The Butchâ—rs dogs of Smithfield-bars have cause to curse him for devouring their panches O he 's a filthy swinyard and if such fellows as these are the only Saints sure enough the Divel has brought his hags to a fair Market Hey day what more knaves still have a care sirra of your trappanning lest you 'r clapt in a wooden pound for 't so is forc'd to take a view of the pictures at the Exchange and to be a Surveyer of Leaden hall Market when your face wil be daub'd with rotten Eggs to make you look like a shitten clout or a sodden shéeps head This Trappan is an errant pollitick Rascall let al men defie him as they do the Divel for if he catches you in his clutches hée'l have no more mercy of you then a dog of a Bear or a Divel of a damn'd soul his deceit cunning and craft is so much that it is not easily to be reckoned if Morbus Gallicus do not sease upon his bones I do much marvel for he kéeps company with none but common whores and to be sure before he 'l leave off his trade he 'l take up a worse where in time he may wear the Threecorner-cap at Tyborn and smel the hot cakes at pâ—â—ddington
O Master broaker that has remov'd two times without a Habies Corpius from Long-lane to Hounds-ditch And from Hounsditch into Charterhouse lain this fellow bites the poor to death for whereas the good Act of Parliament alows them six in the hundred these Milaters of the Law raises it to forty pound in the hundred Racking of their Debters intollerably Making no more conscience of his wayes then a prick ear'd Saint doth to lye with his sister O this fellow is a publick enemy to the State And whereas thievs deservs hanging for stealing so brokers deserves hanging for Extortion let him go and the Divel and six pence go with him then he shall have mony and company the cruelty of this hell hound first caus'd this Proverb to be in use That a cunning knave needs no broker How now Master Spruce you have plaid the taylor surely you have got you New Cloâ—ths new hat new shooes and stockins new band and Cuffs and a new shirt but I wonder what 's become of all the Army that marcht under your command have you removed their quarters only at present til all your new things goes to Mistris Lavender then your old bosom friends must be again your chiefest Companion Well taylor well thou hast a fine Art in cutting thrée sléeves for two and casting one into hell And bid the Divel take it for you are oft troubled with such trifles powder béef will not serve your turn but you must have cabbidge with it this is a custom that belongs to taylers as the lash doth to a Bridewell-bird How now Master Doore-Kéeper I sée you are a kind of a plain-fac'd gentleman now since you came from Kingsland Colledge and took your degrées in a hot-house what though you have lost your Pimping place now Damerus Page sings in New-gate you may live well enough with ketching of Mice against a wall it will not hurt your nose nor be offensive to the Common-wealth it was the using of Venus trade excessively that caus'd the bridge of your nose to fall and your head to have a bal'd crown there went the haire away and now you must turn Fidler and get a sound poast to prop up your nose else your musick will play nothing but the running of the Rats in Smithfield What 's here Jeremy's Ghost a coarse rais'd from the dead or an ayre spirit covered in a black suite O Pinch-out the Vsurer that hunger snouted rascall who hath got a Red Herring a broyling in his bosome to serve him for his dayes dyet good Master save charges let me perswade you to relieve the poore if not to be liberal to your selfe and your friends and not to goe créeping about like a wandring Iew looking as bleak in the face at winter as a wither'd face Band doth that hath béene carted upon a Shrove Tuesday why will you starve your guts to increase your riches dost thou not know when thou art gon all 's gone spend frée with moderation for that which is got over the Divels back wil be spent over the Dams belly stand back with your short knife your Mills and Iills and your impudent bulks that stare a man in the face whilst another picks his pocket you have learn'd the slight of hand and can conjure better then any hocus pocus in England you have your art at your fingers ends as if you had serv'd seven years to the trade and so come to be Frée-men of the City being sworne at the Old dayly your names is recorded at Newgate your Copy seal'd with a Roman T. and your Indenture at last hang'd upon the files of Tyburn and there 's an end of a bad Market Stand off Master Ketch-poâ—e you that can with your false warrants and counterfeit Writs to arrest poore sencelesse men that cannot read your subtilty this knave is merciles for if you fall into his clutches he drags you to Lobs pound as round as a hoope give him his fées and that will stop his mouth but without mony you must to Prison and there lye and perrish if the Creditor be no more mercifull then the Bayliffe these kind of people are the Common-wealths Cormorants that devoure whole Families at a Mouth-full they have abundance of exploits deceits cunning craft treachery traps snares false-hood and perjury that it is good for an honest man if he can to kéepe out of their company How now what art thou whose head hangs down like a Bul-rush O it 's a Knight of the Post a publike and a common for sworne Varlot this fellow for 12. pence shall sweare the richest man in England out of his estate and oaths goes down with him as easie as a Sow sucks a Tub full of wash and hath as good an appetite to forsweare himselfe as a big-bellied Woman longâ— for Butter-milk Hâ— makes no Oates of his Oathes as a horse does of chap hay but with him they have as good a digesture as the best meales meat a man can eat at a table a Halter châ—ak him and all those that are of his generation and whilst knaves doe either hang or mend let all honest men sing with me this wholsome Ditty called an Item for honest men The tune is Ragged and Torne O What a mad world is this that Knaves are in every Towne For right must often tâ—ke wrong since honesty is thrown down The weakest must goe to the wall the strongest themselves can defend And poore men must pay for all for their troubles will never have end Yet knavery still I defie for I scorn to be of their crew Though others doe flatter and lye I 'm ragged and torn and true I will not be like to mine host that alwayes enlargeth his score Nor yet a grand knight of the post nor pimp for to wait on a whore These callings are wicked and bad and none but grand knaves that do use it Whilst honesty sets very sad 't is pitty that knaves should abuse it For I still doe knavery defie c. The Lawyer and Broker are evill the Millers a leacherous thiefe The Usurer clings to the Divel and the Taylor gets Cabbidge and beefe These all are expert in their trades and know how to shirk and to shift But those are the merriest blades that helpes a dead man at a lift Yet knavery c. The â—aker and divelish Trappan the File-cly and Ketchpole agree To undoe and wrong every man so wicked and bad now they be They lay their traps and their Gins. and every politick snare Is laid to break poore mens shins unlesse you doe take speciall care But knavery still I defie c. Then Item I 'de have you beware of those that dissemblers be And those that speakes wondrous faire whose hearts and their tongues disagree With Item take heed of your foes and those that pretend are your friends For you may want mony and clothes when as they have serv'd their own ends And Item still knavery defie and all that belong to the crew A penny these Items will buy and so I doe bid you adieu S. S. FINIS