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-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-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
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
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-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
humbled souls in believing the pardon of their thought-pollutions 3. Gods thoughts of mercy to repenting sinners are as far above their highest thoughts and apprehensions that they have of Gods mercy as the heavens are above the earth this is evident by the testimony of the God of mercy Isa 55. 8 9. as the heavens are higher than the earth so are my wayes higher than yur wayes and my thoughts higher than your thoughts It is spoken of Gods thoughts and wayes of pardoning mercy to returning sinners as is apparant by verse 7. there Jehovah promiseth to show mercy and to multiply pardons answerable to the multitudes of their thoughts and evil wayes Now there be two grand objections that some sorrowfull souls are apt to make against their closing with mercy offered 1. Their Thoughts have such an heighth of malignity and sinfulnesse by reason of their horrid nature and numberlesse swarms that they cannot think how God should pardon them 2. That their wayes have been so highly injurious and offensive to God that if any man should do but the thousand part of that trespasse to them that they have done against God they could not forgive them how hard is it for us to passe by small injuries c To both these objections God answers my thoughts of pardoning mercy saith he are as far above all your apprehensions thereof and my wayes of mercy are as far above all your wayes of forgivenesse to men as the heavens are above the earth When ye think thus with your selves we could not possibly forgive any man in case of so great wrong and ye cannot conceive any reason why I should forgive you yet know that my thoughts and wayes of mercy are as infinitely above all yours as the heaven is above the earth Men are revengefull in their dispositions and will not forgive but Jehovah is a God of mercies and ready to forgive he hath the mercies and power of a God an infinite incomprehensible mercy and power and therefore he can pardon where men cannot yea beyond what they can possibly think and conceive Jer. 3. 1. The heart of man being inlarged and raised by divine grace is able to think of high and admirable mercies yet when the most inlarged hearts have gone as high as is possible for a created heart to rise in conceiving of Gods mercies yet even then Gods thoughts of mercy to Repentants are infinitely above and beyond their largesthoughts It is very observable that God sayes not that his wayes and thoughts of knowledge and wisdome but his wayes and thoughts of mercy are as far above mans as the heavens are above the earth indeed as God is above men which is infinitely The great God argues from the immense heighth of his mercy purposely to heighten and strengâ—hen the faith of bruised souls who cannot think how God should pardon such a world of wickednesse as they have acted in their thoughts oh therefore when our thoughts are at a stand in apprehending and conceiving mercy let us learn to believe above all our own thoughts 4. The mercies of God have a heighth above all that is or can be written of them exceeding high and glorious things are spoken of Gods mercies in the holy Scriptures but the heighth thereof is above all that tongue or pen can possibly expresse as there are Curses written and not written for disobedient sinners Deut. 28. that is the curses and miseries prepared for wicked men are farre greater than are written in the Scriptures so there be mercies written and not written the Scriptures cannot hold and contain all that mercy that is in God for his people because his mercy is infinite and incomprehensible Secondly there is an unsearchable depth in the pardoning mercy of God beneath the deepest guilt that can be found in mans thoughts Psal 86. 13. Thy mercy is great towards me and thou hast delivered my soul from the lowest hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes David The heavy weight of our thought-wickednesse sinks our souls as deep as the lowest hell in respect of demerit but the great depth of Gods mercy raiseth believing souls out of the deepest hell to the highest heavens The judgements of God are a great deep Psal 36. 7. but his mercies are a greater depth they are a bottomlesse sea sufficient to swallow up mountains of thought-pollutions as well as mole hills Micah 7. 19. Gods pardoning mercy is compared to the depths of the sea he will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast all their sins into the depths of the sea 1. Observe There are many depths in this sea of mercy if we fear that one depth will not be enought let us consider that there are manifold depths 2. God promiseth to bury all the sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In profunda maris of his people in the depths of mercy which must needs include all the sinnes of their thoughts and wayes though never so many and great Thirdly there is a boundlesse breadth in the mercy of God a latitude beyond all limits Psal 103 12. as far as the East is from the West so far hath he removed our Transgressions from us by his pardoning mercy What a vast distance is there betwixt the East and the West of all visible latitudes this is the greatest now suppose that there be an exceeding great breadth of evil in our Thoughts yet there is a breadth in the mercy of God beyond it there is a latitude and largenesse of power in his mercies to remove all this evil farre from us Fourthly the mercy of God hath an immeasurable length beyond all times mercy is extended and stretched out at length Psal 36. 10. extend thy mercy to them that know thee draw out thy mercy at length as the word in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extraxit protraxit protendit signifies and as it is in the margine in this sense the word is used Psal 85. 6. Wilt thou be angry with us for ever wilt thou draw out thine anger to generation and generation 1 God extends and draws out his mercy towards his people unto thousands of generations as is evident Exod 20. 5. 6. compared with Exod. 34. 7. Doing mercy unto thousands of them that love me c. that is to the thousand generation yea to many thousand generations the Hebrew word is plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generation is not in the Hebrew neither Exod. 20. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the fifth or sixth verse but is supplied in the Greek and Chaldee version There is the like phrase in Exod. 34. 7. keeping mercy for thousands that is as Thargum Jerusalemy explains it for a thousand generations Luk. 1. 50. his mercy is on them that fear him from generation to generation Here generation is expresly mentioned This world shall not continue to thousands of generations we are now in the last dayes of this