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-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
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
other they are most unwilling to part with Many a man may be drawn to leave some sins yea all except some one sin of profit or pleasure this is that strong hold wherein Satan rests securely and enslaves sinners under his power Now the first and great worke of Gods spirit in the Ministery is to lay siege to these strong holds to take and demolish them and thereby Satan is quite disposest and driven out of his house this is called a preparing the way of the Lord the making a people ready and prepared for the Lord. Vers 5 Casting down imaginations or thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald Syr. Cogitatio as the Syriack renders it and every height thus t is in the originall and thus the Syriack Beza also renders it that exalts it selfe against the knowledge of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem altitudinem Syrus When the word of God comes with a divine power upon mens souls it casts down their corrupt thoughts and imaginations 1. As they are the Divels strong holds whereby he holds men as his bond-slaves 2. As they are the great enemies of the Lord Christ and his Kingdome which cannot be set up in mans soule unlesse these thoughts be first cast down 3. They are thrown down from that principality predominancy and power which they usurp in and over sinners Their thoughts do command and carry their affections and corrupt their speeches and actions And every height that exalts it selfe there is a casting down of every height of thoughts and affections that lifts up it selfe against the knowledge of God 1. against that knowledge and manifestation of God that is given to every man in those common principles of light at Rom. 1. 18 19 20. Joh. 1. 9. their comming into the world 2. Against that discovery of God in Christ that is given in the Holy Scriptures T is the highest aggravation of sin when t is acted not only against the Law of God but also against the light and knowledge of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And bringing into captivity every thought to the obedience of Christ We make them Captives to the obedience of Christ Thus the Syriack Where the Ministery of the Gospel comes in power it doth not onely conquer and cast downe these thoughts which rise up against the Lord Christ but also captivates and conformes every thought to the Lawes of Christ This expression leading captive imports three things 1. A taking and overpowring mans naturall thoughts by taking away the power of that Corruption which raiseth them continually against King Jesus 2. A holding them under a continued captivity that they never break loose and get power again in us Mans naturall thoughts neither are nor can be subject to the law of God they will always be rising though under chains 3. A putting in a new power into the mind wherby our thoughts are strongly sweetly freely brought into subjection to Christ Our natural corrupt thoughts are the Captives our new spirituall thoughts are the free subjects of Christ Heere are three eminent degrees whereby the Ministry of the Gospel proceeds and works upon the thoughts in bringing in sinners to Christ 1. It conquers their carnal and corrupt thoughts 2. It takes and holds them Captives 3. Frameth their thoughts into a holy order and obedience The Weapons of our warfare The Ministery of the Gospel is here compared to a warfare and so in Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 18. War a good warfare that is discharge the duties of the Ministery as thou oughtest The Hebrew word Saba is rendred sometimes warfare sometimes Ministery The life of every Christian is a continuall warfare but Ministers of the Gospel are more eminently men of war not only in respect of their Saintship but chiefly in relation to their Ministeriall service they fight not onely against Principalities and Powers of darkness but principally against that principality and power which these have in mens souls The Divels will draw up all their strength to disturb those who would disthrone them to pull down that office which is erected for the pulling downe of their strong holds 2. They war against mens lusts which are as near and dear to the sinner as his right hand and right eye yea as himselfe yea as his own soule the worke of the Ministery cannot be done but by warring the word spoken in the Ministery is the sweetest peace but the work performed therein is the sharpest warfare In the words of the Text we have these three things mainly observable 1. Here is an evident expression and description of sinners as they stand in their old estate by the depravation disobedience and defilement of their thoughts 2. The first and grand evils that are cast out and cured by the word of Truth comming with power upon mens soules are evill exorbitant thoughts 3. The power of Renewing grace that comes into the soule by the preaching of the Gospel doth primarily and principally manifest 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 by the Ministery of the Gospel is upon their thoughts Here are four expressions in the text that doe mainly and primarily hold forth the thoughts these strong holds and heights are chiefly in mens thoughts If once the thoughts be subdued sanctified and set in frame the affections and all the actings of the visible conversation will be in a holy heavenly order of obedience In handling this doctrine of the thoughts there are three mysteries which I will endeavour to open 1. The mystery of iniquity which worketh in mans thoughts before renewing 2. The mystery of sanctity which acteth in mans thoughts after the renewing of the heart both these are held forth in this Text. 3. The mystery of Satanicall injected thoughts wherewith the Saints are much buffeted these black blasphemous thoughts are as so many Darts which Satan casteth into the holiest hearts many precious soules walke sadly and sorrowfully not being acquainted with the rise of these wicked thoughts and the grounds of support that the Scripture discovers For the clearer understanding of thoughts in their mysterious qualities we must first know what thoughts are in their proper entity and being 1. Thoughts as Augustine observes Cogitatio est respectus animi ad evagationem pronus Cogitare dicitur tripliciter sc actualis consideratio intellectus discursus ejus operatio potentiae cogitativae Aquinas 22. 9. 2. are sometimes taken for any actuall operation of the understanding Job 20. 2 3. Thoughts are confined to the spirit of understanding 2. Thoughts more properly are the movings and actings of the thinking considering meditating power of the soule which is in mans understanding or spirit Aquinas calls a thought the actuall consideration of the understanding and operation of the thinking power Thus thoughts are made distinct acts from purposes and intents Heb 4 10.
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
Judges in the Land they would do this or that they would surpass others in prudent righteous administrations self deniall c. like children or frantick persons they imagin themselves Princes Nobles States-men Rulers Rich men c. They think if they had as great Estates as some have in what a height of pomp and pleasure they would live for gorgeous apparrell delicate diet c. men fancy to themselves high places and possessions and in the thoughts therof they pride and felicitate themselves almost as much as those that really enjoy the things themselves 5. The fifth and highest degree of Fifth degree Pride is when men imagine a kind of Deity in themselves now there be two selfe Deifying Thoughts whereby they are guilty of devilish Pride 1. When men think themselves equal with God 2. When they conceive themselves to be as gods 1. This is the most abominable height of pride when men think themselves equal with the most high yet some have risen up to this height of arrogancy as the King of Babel when he said in his heart I will ascend above the height of the Isa 14. 14. Clouds and will be like the most high such also was the pride of Ninive who Zeph 2. 15. speaks thus in her heart I am and there is none beside me Men are guilty of these self Deifying-thoughts two wayes 1. When they imagine a power in and of themselves equal with Gods power this was the pride of Nebuchadnezzar when he said Who is that God that can deliver you out of my hand 2. When men do arrogate and assume to themselves that honour and power that is proper to God alone this was the cursed pride of Herod when he assented to that blasphemous speech of the people and spake that in his thoughts which they spake with their tongues crying the voice of God and not of man this is that abominable arrogancy Acts 12. 21 22 of Antichrist who sitting in the Temple of God exalts himself above 2. Thes 2 4. Dan. 11. 36. all that is called God or worshipped That man of sinne is evidently the Pope of Rome as appears by his self goddifying Acts and Attributes for though under a politick pretence of self abasing he calls himself the servant of servants yet in the height of his arrogant thoughts he sitteth as God for he takes to himself that honour and power that is Gods Royal Prerogative 1. He claimeth a power to forgive sinnes past present and to come 2. To prescribe new Rules of worship 3. To make lawes to bind the Conscience properly 4. To open and shut heaven 5. To dispose of earthly Kingdomes at his pleasure 6. To dispense with the Moral Law and with Apostolical Constitutions 2. Men are guilty of these self goddifying thoughts when they think themselves to be as gods The Devil in the beginning made an impression of this Gen. 3. 4 5. 1 John 9. 7. proud thought upon our first Parents ye shall be as gods and we being in their loins when they sinned and descending from them by ordinary generation do receive that corruption from them whereby we are inclined to think thus proudly of our selves that we have a kind of Deity in our selves This I take to be the meaning of that place The Lord God said behold man is become as one of us three the Father 1 John 5. 7. the Son and the holy spirit Man is not become as God really and indeed for we are by our fall come to be as the Devil but men are as gods in their own proud imaginations hereby Jehovah would discover to Adam and all his posterity what thoughts of devilish pride are now rooted and revealed in their depraved natures by believing the Serpents deceitfull promises 8. This Pride of Thoughts is predominant in all unregenerate men predominant sinnes are of two sorts particular or universal 1. Every man in his carnal estate hath his particular master sinne which is predominant in his affections and whereunto he is most strongly carried this we call the sinners bosome-beloved-sinne in some 't is avarice in others ambition c but Pride is an universall predominant sinne which raigns and revels in all unsanctified men as their great Goliah Ob. Some will say we find not this pride of thoughts working in our hearts Answ 1. They that are most fill'd with this pride do least feel it in themselves the lesse we discern it in our selves the more it domineers in us 2. The deeper sight and sense we have of this sinne the more we are delivered from it 9. This pride of thoughts is a Capital and Radical sinne it produceth many damnable evils and dangerous Superbia est caput atque causa omnium delictorum scriptum est enim initium peccati omnis superbia Augustinus prior est in vitus superbia non enim invidia parit superbiam sed superbia parit invidiam Aug. fruits as 1. Discontent with our present condition pride makes men think themselves greater than the greatest outward mercy 2. Ambition whereby men seek great things for themselves Jer. 45. 4 5. 3. Vain boasting whereby they speak of themselves their gifts and eminencies more than is comely 4. Hypocrisy whereby men make profession of those gifts and graces that really they have not or of a higher measure than indeed they have 5. Obstinacy and persisting in error against clear light when men are ingaged in a corrupt opinion they will not be convinced their error may daily be overthrown but their pride will not yield to the truth Quest How shall we know whether our differing in opinion from brethren proceed from pride or from conscience and want of convincing light Answer When men behave themselves humbly and meekly when they cannot see what their brethren do this argues it is from conscience not from Pride and Obstinacy but when they appear haughty lofty and censorious and think that those that dissent from them are wilfull and will not see the truth or els do act against their light this shows that such are acted by a spirit of pride and not by Conscience humility thinketh no evil 6. Pride of Thoughts is the cause of Division Contention and striving one against another in word or deed Prov. 13. 10. onely by pride cometh contention all contention is imputed to pride that is indi ed for the common disturber of peace 1. Pride makes men prove to be injurious to others 2. Out of these injuries arise strifes and brawlings 3. Out of contentions murder often breaks forth Hamans pride filled his heart with an insatiable thirst after the blood of the Jews The wicked Hest 3. Psal 10. 2. Micah 18. 1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 8. 1. c. 12 1 2. 3. mans persecuting the afflicted proceeds from his pride this was the cause of those contentions among the Apostles we may judge of the cause by the cure It is an elegant speech
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
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
by those that understand the Hebrew it signifies Gyants and mighty men Hence t is used to express those mighty Gigantive people in Gen. 14. 5. Chedorlaomer smote the Rephaim in Ashteroth Gen. 15. 20. c. That is the Gyants as they are called by the Greek and Chaldee Paraphrast and the Hebrew word is used expresly for Gyants Deut 2. 11. Rapha Deut 2 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 15 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the name of a Gyant in Nob who had foure Sons Gyants in Davids daies 2 Sam 21. 16. 22. But these Rephaims were now a people in Canaan Ashteroth was a City in Basan where Ogg the Gyant after Raigned Josh 13. 31. 2. This word Rephaim is by our English Translators rendred Gyants Deut. 2. 11. 20. Which also were accounted Gyants as the Anakims that also was accounted a Land of Gyants of Rephaims Gyants Rephaims dwelt there in the old time Josh 1. 58. The valley of the Gyants North-ward Thus our English Bible renders the word Rephaim 3. Hell or the place of the damned is Rabbi Bech scribit Deut 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Id est vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propterea quod quicunque eos aspiceret manus ejus remissae si erent metu se unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocantur nec est Incredibile homines in mundo primaevo plerosque grandioris staturae fuisse Pareus Gigantes monstrosae magnitudinis isti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declarantur fuisse potentes viri nominis Pareus very fitly called the Congregation or place of the Gyants or Rephaims 1. Because those Gyants of the old world were sinners of the greatest Eminency in those daies They were men of name 1. For height of stature they were men of vast bodies terrible to all Beholders Such as Goliah is described to be the Sons of the Anakims Their stature was so horrid that the hearts and hands of those that beheld them did fall with fear therfore they are call'd Rephaim and Emims Yea there is that Enormous talness ascribed to Gyants Num 13. vers last That the Spies of Israel looked on themselves as Grashoppers in comparison of them It is credible that most men in those daies of old were of a very grand stature for many ages After the Flood we read of whole Nations People and Lands that were Gyants tall as the Anakims Gen. 14. 5. Deut 2. vers 11. 20. People great and many tall as the Anakims 2. These Gyants of the old world were men of name and fame for height of all impiety and cruelty for they trusting in their Gigantive strength and hugeness of stature trod down all things under their feet They were a monstrous cruell Cyclopicall kind of men fearing neither God nor man They were full of violence and Villanies in their works filled with vanity and vileness in their thoughts which was the root and top of all their wickedness 2. These impious Gyants would be accounted men of name for Religion and Piety as the Pope Cardinals and his Bishops being really Antichristian cruell and unholy yet will be call'd most holy reverend and men of Clemency as Luther observes 3. The multitude of those Gyants and their wickedness was so great â—hat the Flood was sent purposely and principally to destroy these Monsters though the corruption and calamity were universall 4. There was such a world of these cursed Gyants that went down to Hell in one day that Hell it self may fitly receive its denomination from them The Hellish prison was almost empty till these Rephaims came in the companies of Gyants that were gathered at once into Hell and there met together were so many that the place of damned sinners is properly called the Congregation of the Gyants Prov. 21. 16. These had the preheminence in naming the place of eternall suffering as they had preheminence in sinning They that are cast into that prison since the Flood are their fellow Inhabitants such as are daily added to the Congregation of infernall Gyants Now t is remarkable Job 26 5 that the chiefe capitall sins which were layed to the charge of these damned Gyants were their evill thoughts therfore for their thoughts chiefly were they cast into the flames of eternall vengeance 10. Mans evill thoughts are the strong holds of the evill one all unrenewed Position 10. Matth. 12 43 44. Act. 26. 18. men are under the power and possession of the Devil This strong man hath his strong holds whereby he holds men under his power 2 Cor. 10. 4. In these Forts is Satans greatest trust and triumph these strong holds are mainly mans mountainous thoughts as 1. High thoughts of self-righteousness 2. Strong conceits of self waies 1. Many poor Souls are strongly possess'd with thoughts of their own righteousness this is the great strong hold wherby Satan possesseth their Souls we are apt to think that there is somthing in our prayers and performances that may be our righteousness life acceptance and attonement before God These raised thoughts are those Mountains that must be brought low before we can see the Lord to be our Salvation A Fort is a Mountain raised up or a Luk 3. 4 5. Castle raised upon a Mountain or Hill 1. These self-exalting thoughts are that strong hold wherin men do shelter themselves against the storms of wrath they are much in duties and far from open defilements therfore wrath shal not come neer them at the great day of wrath and revenge as they conceive 2. These high thoughts that men have of their owne righteousness are that strong hold which keeps them from submitting to the righteousness of God Rom 10. 3. Men naturally have strong conceits of their own waies of the goodness of their owne spirituall Estates They are alive in their own apprehensions and this is another strong hold of Satan Prov 14. 12. There is a way that is right in the sight of man but the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end therof are the waies of death So Prov 16. 23. All the waies of a man are clean in his own eyes Every way of a man is right in his own eyes There be thousands Prov. 11. 21. 2. of Souls that think their waies are right in Gods sight and themselves in the right way to Heaven yet at last it appears to be the way of Hell meer moralists legall and formall Professors do frame presumptions principles and premises in their own thoughts to build conclusion of Salvation upon This was Pauls case before the Law came in power and spirit unto him he thought Phil. 3. himself blameless and in a state of light and life that if any living went to Heaven it should be Paul a Pharisee See what himself speaks Rom 7. 9. I once was alive without the Law but when the Commandement came sin revived
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