The Grand Trial of True Conversion, Treatise 3 (3 of 3)

The Grand Trial of True Conversion · Treatise 3 (3 of 3)

p. 2182. A ſecond Act of Curioſity is when the thoughts of men are delightfully taken up with news and common reports which flye up and down in the world, how greedily do they hearken after all news forraign and domeſtick, meerly to feed their curious fancies, Act. 17. 21.Acts 17:21and to fill up their thoughts.

I grant, that we may deſire to hear how matters go in reſpect of the Church and cauſe of Chriſt, that we may be ſutably and ſpiritually affected with providentiall acts, but to liſten after the news of the times, State tranſactions, and private actings of others, that ſo we may have matter for our thoughts to feed upon in our ſolitary ſeaſons, this argues a mind ſick of curioſity, and a ſtranger to Goſpel news: This Curioſity is properly the corruption of the thinking faculty.

2. It is a vanity which is exceeding pleaſing to mans corrupt fancy which is taken with novelties.

3. It is exceeding diſpleaſing to God, when our thoughts are ſpent upon p. 219thoſe things that do not concern us, nor belong unto us.

16. Out of the hearts of men proceed projecting thoughts how to ſatisfie their own carnal deſires and corrupt deſigns, the thoughts of carnall perſons are mainly taken up in projecting and providing for the fleſh, how they may fill up and feed the luſts therof.

1. Licentious men take thought how to find out fitteſt opportunities and places for acting ſin.

2. Vaine-glorious Hypocrites take thought how they may raiſe their own names, appear in their gifts and parts, and ſo come to be ſome body.

3. Greedy Worldlings take thought how to raiſe their eſtates and grow rich in this world, their thoughts do project and plot all the crafty waies of getting, how they may come to be Maſters of Iſa. 32. 7.Isa 32:7this black Art, in over reaching, oppreſſing, and going beyond their brethren in bargaining, &c. This artificiall iniquity of mans thoughts is of all other moſt abominable, it is a great evil when ſin takes our thoughts, but when we ſhall take thoughts to ſatisfie ſinfull fleſh and worldly luſts, this is the height of wickedneſs, the …ore ſtudy and p. 220thoughtfulneſs is in ſinning, the more ſinfull and ſatanicall is mans ſin. This made Davids ſin out of meaſure ſinfull, his taking thoughts and projects to cover his unclean Act, and to cut off Ʋriah; theſe projecting thoughts for the fleſh are condemned, Rom. 13. 14.

17. Out of the hearts of men proceeds a speculative acting of ſin in their thoughts.

1. It is a making preſent thoſe ſenſual pleaſures in their imaginations, which are not actually preſent:

2. It is a ſecret acting thoſe wicked works in mens thoughts, which they have not opportunity to bring forth into viſible actions, there is a ſtrong inclination in their corrupt imaginations to this ſpeculative wickedneſs.

This acting of ſin in the thoughts is an eaſie way of ſinning, when men can ſet up a ſtage in their own fancies, and act over all ſins within themſelves, in their own ſecret imaginations, and not go forth to any object with their outward man, when their luſts want outward objects to work upon, yet they can inwardly in their thoughts act their own filthy froathy deſires and affections.

2. It is a pleaſant way of ſinning p. 221wherwith mens fleſhly affections are much delighted, they take much pleaſure in the bare thoughts of ſenſuall pleaſures.

3. Tis an empty way of ſinning, theſe ſinfull ſpeculative delights cannot give the leaſt reall ſatisfaction to the Soul, for all the pleaſures of ſin when actually enjoyed in their greateſt fulneſs, freeneſs, and reality, they are but vain ſhadows, vaniſhing ſhows, empty appearances, they are but a meer fancy: Thus the great pomp of Agrippa and Bernice is called a fancy, they came with great phantaſy or vain ſhow, as the word Act. 25. 23. foreign.Acts 25:23in the Originall properly ſignifies.

But this ſpeculative feeding upon carnall contentments in thoughts only, is but a fancy of theſe fancies, a ſhadow of ſhadows, it is vanity of vanities, when men can take pleaſure in the ſhadow of empty ſhadows.

4. This acting of ſin in the thoughts, by way of ſpeculation, is a moſt ſinfull wicked way of ſinning; for

1. It argues that the hearts of men are poſſeſſ'd with a greedy deſire after ſinfull pleaſures, and a deſperate delight in ſinning, in that, when they want opportunities and meanes of committing p. 222ſin actually, yet they will act it in their own thoughts, when they cannot enjoy ſenſuall pleaſures in their outward objects, they will enjoy them in their imaginations, when they cannot poſſeſs earthly riches in reality, yet they will imagine themſelves rich, and therin ſolace themſelves: it is a ſign that their hearts do impatiently thirſt after the fulfilling of their luſts.

2. This delighting our ſelves in the thoughts of ſinfull pleaſures, is an inceſtuous defilement which is the moſt hatefull adultery; this ſpeculative feeding upon ſenſuall contentments in mens thoughts is a committing adultery with their own children.

Thoughts are the iſſues coming out of the loyns of their own minds, they are Mark 7. 21, 22Mark 7:21Mark 7:22begotten and conceived by their owne hearts.

5. This thought pollution is a prevailing way of ſinning, ir doth exceedingly take and overtake mens corrupt hearts, and over-abounds in their minds. There be four waies wherby this ſpeculative wickedneſs is commonly acted in the thoughts of men.

1. They delight to be muſing and thinking of thoſe creature comforts, worldly p. 223excellencies, and preheminencies w^ch they have in preſent poſſeſſion; they think with themſelves, what riches, honours, earthly poſſeſſions and priviledges they enjoy, how eminent they are in gifts and name, in wiſdom, learning, and eſteems of others, and how happy they are in all theſe: Thus Haman felicitates & fills himſelf with the thoughts of all the glory of his riches, and all the Heſter 5. 11.Esth 5:11things wherein the King had promoted him: Nebuchadnezar ſolaceth himſelf Dan. 4. 30.Dan 4:30in the thoughts of the glory of his Majeſty, and his great Babell. Dives bleſſed himſelf in the thoughts of his goods layd up for many years.

Theſe ſenſuall earthly thoughts do fill mens hearts with pride and vanity.

2. They exceedingly provoke God againſt them, as is evident in his Judgments upon the fore-named worldlings; for Dives was ſentenced for a fool, and ſtruck dead that night, Nebuchadnezar was ſtruck with madneſs and brutiſhneſs, whiles the word was in his mouth, and the thought in his heart: and Hamans high honour did quickly end in the higheſt ſhame.

Queſt. But may not we think of creature comforts, inward endowments, and p. 224outward enjoyments.

Anſw. We may if we obſerve theſe three Rules:

1. Theſe thoughts muſt ariſe from a ſpirituall ſenſe of Gods goodneſs and bounty, and our own unworthineſs.

2. We muſt propoſe this ſpirituall end to our ſelves, that by theſe thoughts our hearts may be raiſed to humble acknowledgments, and praiſefull admirations of the glorious Giver.

3. They muſt quicken us to ſerve God with all chearfulnes and faithfulneſs for theſe good things we receive from him.Deut. 28.Deut 28

2. Men are guilty of acting ſin in their thoughts, in reſpect of things to come. How do they delight themſelves with the fore-thoughts of thoſe profits, pleaſures and Creature-enjoyments which they expect hereafter; as namely, that ſuch a time they ſhall have ſuch a pleaſant journey, ſuch a merry meeting of friends, ſuch a gainfull bargain, hear ſuch and ſuch news, &c. theſe things they think off withmuch affection, theſe thoughts wake with them in the morning, and walk with them in the day; upon theſe they feed much: thus thoſe worldlings in Jam. 4. 13. do delight themſelves in the thoughts of p. 225their future Profits, of going to ſuch a City, and there getting gain. So thoſe wicked ones in Iſa. 56. 14. do feed upon the thoughts of thoſe ſenſuall pleaſures which they promiſed themſelves the next day: yea, worldlings do ſolace themſelves with the thoughts of that honour which they promiſe to their houſes and poſterity to the worlds end: Their inward thoughts are their houſes ſhall continue for ever. The…e earthly Pſal. 49. 11.Ps 49:11thoughts ſit neereſt to their hearts, as the Hebrew word import…: They proclaim foreigntheir names on lands, or they call their lands (as the Greek explain… it) by their own names: Thus thinking to make their names and memory everlaſting.2 Sam. 18. 18.2 Sam 18:18

Carnall men fill and feed their hearts with the thoughts of thoſe earthly comforts, profits, and pleaſures which they hope to enjoy, even whilſt they are a far off: this is their wickedneſs and folly, for when they come to the actual enjoyment of theſe things which their fancies fed upon before hand, they find them to be ſtale, empty, lying, vanities, Iſa. 29. 6.Isa 29:6no way anſwering their thoughts and large deſires, and this fills them with vexation of ſpirit:

p. 2263. Men are guilty of this ſpeculative acting of ſinne in their thoughts, in reſpect of things paſt, they are apt to ſport themſelves in the thoughts of thoſe ſinfull and ſenſual pleaſures, which they have formerly injoyed in actions long ſince paſt: they recall and revive their former dead works, and they think upon the Circumſtances of their old defilements with a new delight. Thoſe ſinnes which ſinners have long ſince committed they act over again in their thoughts every day: thus adulterers delight to be calling over their former unclean acts, and feeding in their thoughts upon the froth and filth of their former ſenſualities: vain glorious perſons take pleaſure to be muſing upon ſpeeches of applauſe, and admiration given them by others.

So that whereas ſinners ſhould think upon their former pollutions and vanities with ſorrow, ſelf abhorrency and hatred, they rather run over them in their thoughts with a freſh delight, and herby they continually commit the ſame ſins again with the ſame pleaſure, & extract a new ſweetnes out of old vanities.

This delightfull acting over ſinne in the thoughts, is the height of wickedneſſe.

p. 2271. It is a ſigne of a heart deeply hardened, and deſperately wicked, it is an argument that men are greatly in love with their ſinnes, and inſeparably wedded to them, when they commit adultery with their own ſinfull Acts formerly acted. It is impoſſible for contrite Converts to act this ſpeculative wickedneſſe ordinarily, though they may be overtaken through infirmity; they are filled with bitter ſorrowful thoughts, ſighs and ſhame, in the review of their old ſinfull pleaſures and vanities, as is evident in the repenting Romans, who were now aſhamed of their former filthy wayes, Rom. 6. 21. ſo when Ephraim thought of his ſinne, he was aſhamed and repented.

2. It declares men to be far from repentance, when they can think upon ſinnes paſt with new ſweetneſſe and delight;

For firſt, reall repentance is a turning from all practicall and ſpeculative wickedneſſe from inward and outward actings of ſinne.

2. True penitents, think upon former ſinnes with far greater grief and bitterneſſe than ever they had pleaſure and ſweetneſſe in the committing of them.

p. 2283. They hate all appearances of old ſinnes, and fly from all occaſions, allurements, and tendencies thereunto.

3. This ſpeculative acting of ſinne in the thoughts of men, doth highly provoke God againſt them:

For 1. As often, as they think of their former ſinnes with delight, they are guilty of committing the ſame ſins again, and do juſtifie their firſt wicked works.

2. They hereby make themſelves guilty of piercing and wounding the Lord Chriſt afreſh:

3. They provoke God to remember their old ſinnes by inflicting new wrath upon them, when they recall them in their Thoughts with new pleaſure.

4. This delightfull muſing on ſinnes paſt, is more abominable than the firſt committing of them.

4. Men do act this ſpeculative wickednes in their thoughts by way of meere ſuppoſals, they frame and feign ſuppoſitions to themſelves of ſenſual ſatisfactions: thus ſinners that are frighted by the power of the word, from the outward actuating of their boſome-luſt, yet their hearts do wallow in wicked ſpeculations and wanton ſuppoſitions, p. 229they ſuppoſe themſelves to be acting their fleſhly deſires, they imagine themſelves enjoying ſuch and ſuch ſenſual pleaſures and delights: thus men are partakers with adulterers, drunkards, and ſenſualiſts in their thoughts and fancies: ſinners that have ſpent their former years in acting their luſts Pſal. 50.Ps 50of uncleanneſſe, and now their bodies through age, are like a dry tree; yet they will act their filthineſſe in their imaginary ſuppoſitions; and their hearts ſhall act what their bodies cannot actuate.

18. Out of the hearts of men proceed thoughts of childiſh vanity, they act the part of children in their thoughts, they have fooliſh, childiſh imaginations: children will ſuppoſe themſelves Kings, Queens, Nobles, &c. they will act the parts of mothers and nurſes, they ſport themſelves with babies and toyiſh vanities, this is their childiſh folly. They that are men in years, are children in thoughts; they act as vainly in their thoughts as children: thus men of ambitious affections will imagine themſelves in the higheſt places of honour and preferment, they will ſuppoſe themſelves great perſons, Nobles, Statesmen, p. 230Judges of the Land, 2 Sam. 15. 4.

Men of covetous ſpirits will ſuppoſe themſelves rich, raiſed to great eſtates, Lands, poſſeſſions, &c. whatſoever carnall contentment hath chief room in mens affections, though there be not the leaſt appearance of probability, of ever attaining the ſame, yet they will with much delight imagine themſelves injoying what they would have: their thoughts ſhall draw up a platform of State Station and Condition of life, which is moſt ſuitable to their carnal affections.

This is the ſureſt ſigne whereby we may know what is that particular ſinne whereto we are moſt enclined: obſerve which way our fancies and thoughts do ſtream out moſt. This fancying and ſuppoſing our ſelves in a height of earthly injoyments.

1. Is the height of Childiſhneſſe: it is abſurd for men to ſolace themſelves in theſe Childiſh thoughts and fancies: it is time for men to put away Childiſhneſſe, 1 Cor. 13.

2. It is the height of vanity, becauſe in theſe imaginary ſuppoſitions we feed our thoughts with that which is not: p. 231earthly things themſelves in their fulleſt enjoyment have no reality in them, they are but empty nothings, painted ſhadows, they are not whiles they are; but to ſolace our ſelves with meer ſuppoſitions, this is vanity of vanities, worſe than vanity.

3. It is the height of fooliſhneſſe, to feed upon ayry, windy imaginations, Prov. 15. 14. The mouth of fools feeds on fooliſhneſſe; The mouth of unconſtant fools foreignfeedeth upon fooliſh things; thus the words are in the Hebrew: the mind of man is the mouth of the ſoul; Thoughts are the ſpeeches thereof: it is a ſure ſign of fooliſh wicked men, to ſpend their thoughts upon empty notions.

4. It manifeſts the height of dangerous diſcontent with our preſent condition, when we ſhall imagine and ſuppoſe great things to our ſelves in this world, 1 Tim. 6, 7, 6, 8, 9. 10, &c. whereas we ought to be contented with our preſent eſtate and ſtation, Heb. 13. 3, 4.

Thus I have opened the myſtery of mans carnal corrupt thoughts, by way of explication and demonſtration; I will now make ſome uſefull application to our ſelves.

p. 232Seeing this is a moſt clear truth, that Ʋſe 1.thoughts proceeding from mans corrupt nature, are ſuch polluting, provoking, damning evils.

This may convince us, that thoughts are not free: it is a peſtilent principle of atheiſme, which by the deep deluſion of the devil prevails ſtrongly in the hearts of men and women, that thoughts are free; it is the common conceit of carnall prophane perſons.

1. That thoughts are of an indifferent nature, neither good nor evil in themſelves, but as they are approved and conſented to by mans will.

2. That it is impoſſible for any man to order, over-rule and regulate his thoughts, by reaſon of their infiniteneſſe, varieties and wandring nature, in which reſpect they claim a priviledge of invincible freedome.

3. Carnal men do imagine that they have a licentious liberty to think what they pleaſe, and that they need not make conſcience of their thoughts.

4. They apprehend that thoughts are free from pollution and puniſhment, and free from the reach of Gods glorious eye; and that they ſhall not be accountable for them.

p. 233This is a ſtrong and dangerous deluſion whereby the Devil draws multitudes of ſouls into hell continually.

1. It is an univerſal deluſion, it takes and prevails with the whole world, which lieth wallowing in wicked thoughts: this curſed Principle, that (thoughts are free) is rooted in the hearts of all thoſe who are ſtrangers to the power of grace: for though morall perſons, and formall Profeſſors may abhor blaſphemous thoughts, and thoſe groſſer thoughts, which have an intrinſecal, inſeparable blackneſſe and malignity in them; yet they are far from hating all kind of evil thoughts; as for vain, idle, worldly, impertinent, unprofitable, and roving thoughts they look up…n them as no ſinnes, or ſmall veniall ſcapes, which carry their pardon with them, and do not bind men over to condemnation.

This w…s the curſed conceit of the Phariſees and their followers; for it is manifeſt by the Sermon of Chriſt in Matth. 5. that the Phariſees were wont to interpret the Law of an outward diſcipline onelyonly, and meere externall duties; and that they did not reckon the inward impurities and exorbitancies of p. 234mans heart, and thoughts, and inordinacy of deſires for ſinnes: their care was for the outſide onelyonly; but within they were full of thought-uncleanneſſe. See Matth. 23, 25. 26, 27. Yea, Paul in his Phariſaicall condition was poſſeſſed with this Phariſaical error, as appears by his own confeſſion. Rom. 7. 7. therefore he once thought himſelf able to live without blame in a legal Righteouſneſſe, Phil. 3. 6 and to keep the Law, till the Commandement came unto him in its ſpirituality at his converſion, Rom. 7. 9.

2. This helliſh conceit (that thoughts are free) produceth moſt dangerous damning effects in mens converſations.

1. It cauſeth them to bleſſe themſelves in their external negatives, in their freedome from open offences, and outward abominations, as that Phariſee did, Luke 18. 10, 11, 12.

This is the practiſe of meer civil perſons and formaliſts, who make no conſcience to be holy in their thoughts, but onelyonly they take care with the harlot to wipe the lips, with Pilate to waſh the hands, and with the Phariſees to cleanſe the outſide, as for their thoughts, they ſuffer them to run riot, to have their full p. 235ſwinge, eſpecially in matters of pleaſure, profit, and carnal contentments.

2. This falſe opinion of thought-freedome, draws men to place Religion in outward ſervices, and bodily exerciſes, without giving to God a thought-worſhip: hence it is, that they reſt in the work done without the concurrence of the heart and thoughts; they draw near to God with their lips, and bring the outward man, when their Thoughts are far from him, Iſa. 29. 16. their chiefeſt care is to appear to men, and to be appproved by men, and not by God who ſeeth and ſearcheth the heart, and ſo they vaniſh in bodily ſervice and outward devotion of lip-labour and loſt labour.

3. When men upon this conceit, that thoughts are free, do give up the rains to their own Imaginations, and take liberty in vain vile and prophane thoughts, it is juſt with God to give them up to vile affections, abominable actings, and a Reprobate ſenſe: ſo that as they caſt off the yoke of Chriſt in their thoughts, and will not have him to rule in their hearts, ſo the Lord gives up them to walk as ſons of Belial, as men without yoke, after the vanity of their minds, and luſts of their own p. 236hearts, and ſo theſe that make no conſcience of internall thoughts, are come up now to this height of iniquity, as to make no conſcience of abſtaining from external abominations, they can ſwallow camels without fear or remorſe.

2. Or elſe they are given up to efficacy of error, to believe the lying doctrines of corrupt Teachers, that ſo they might be damned, who do not receive & obey the truth in their minds, but take pleaſure in acting unrighteouſneſſe and uncleanneſſe, ſpeculative filth and folly in their thoughts.

They that partake with adulterers by a ſpiritual thought-pollution, will at laſt come to partake with them in bodily defilements.

This is moſt evident in the men of the old world, Gen. 6. 1. 2, 5. they profeſſed themſelves ſonnes of God, and joyned themſelves to the viſible Church, yet being poſſeſt with this curſed conceit of thought-freedome, they lodged evill thoughts in their hearts continually, till at length they were given up to the open committing of all manner of ſinne with greedineſſe and great delight, untill the Flood came and ſwept them altogether into Hell, 1 Pet. 3. 19. 20.

p. 237And this is the caſe of divers Profeſſors in this preſent licentious world, who are fallen into error of judgement and practiſes, if they would ſeriouſly ſearch and ſurvey their own hearts, they ſhould find that looſeneſſe of thoughts is the chief cauſe of their giving up to looſeneſſe in opinion and converſation.

This corrupt conceit of liberty of thoughts in the tendency thereof, opens a gappe to all wicked licentiouſneſſe; and makes way for incurable obcecation and obduration of heart, for men being once poſſeſſed with this peſtilent perſwaſion, they now take their fill of all inward filth, as being inviſible to man, and in the end they let looſe the bridle to all external wickedneſſe: becauſe this being preſuppoſed that thoughts are free, it will eaſily be inferred, that works are free alſo: if men take liberty of conſcience to think any thing, they will in time pretend liberty of conſcience to act any thing.

2. Upon this licentious life follows the height of hardneſſe of heart; their Conſcience being now ſeared as with an hot iron, and past feeling, 1 Tim. 4. 2. Epheſ. 4. 19.

3. All light and ſenſe being totally p. 238loſt, they now come to juſtifie any ſin, to take light for darkneſſe, and darkneſſe for light, to put good for evil, and evil for good, truth for error, and error for truth, Iſa. 5.

4. Hereupon follows the height of impenitency, an impoſſibility of repenting; ſo that theſe ſinners are now ſealed up under condemnation without remedy: all this miſchief and woful miſery flows originally from this wicked conceit that poſſeſſeth their hearts, that thoughts are free.

4. This vile opinion of thought-freedome doth exceedingly exalt and idolize mans corrupt nature, by aſcribing that priviledge, power and perfection to man, which is inconſiſtent with rationall creatures; for if thoughts be free, then our affections which are acted by them, are free, and our words and viſible works which are ſtreams flowing from our thoughts, are alſo free, and hence it will follow that intelligent creatures are free from ſubjection to any Law, and ſo their own wills muſt be the rule of their own actings, which is a deifying of mortall worms, and ſetting up mans will in the place of God, which is Idolatry.

p. 2395. This pernicious Principle of thought-freedome doth aboliſh and take away all internall piety, heart-purity and thought-worſhip; and ſo turns all piety and divine worſhip into a meer outward form of Phariſaiſme, and a dead carcaſſe of devotion, whereby men rob God of his chiefeſt ſervice.

Quere, What is the true ground and root of this Atheiſticall conceit, that thoughts are free?

Anſwer 1. Speculative vanity and uncleanneſſe is ſuitable and ſweet to carnall hearts, they love to ſolace and ſport themſelves in the thoughts of their ſenſual pleaſures, riches, and creature-contentments: hereupon men willingly come to this concluſion that thoughts are free, becauſe themſelves ſo willingly give way to their own Thoughts: we are very apt to cloſe with any Principle which tends to the allowance of thoſe actings that we allow in our ſelves.

2. Carnal men and women are ignorant of Gods Law in the ſpirituality and latitude thereof: they meaſure and judge of the compaſſe of the Commandements by the outward letter onelyonly, fancying to themſelves a p. 240Law which reacheth onelyonly to the outward man, as did the Phariſees; from theſe falſe premiſes thy conclude liberty of thoughts.

3. They diſcern not the ſpirituality of Religion and repentance, which is primarily and principally acted in the heart and thoughts.

4: The ungoſpel general way of preaching of divers men, tends very much to the ſettling and fixing of this peſtilent opinion in carnall hearts, that thoughts are free:

For 1. Some there be who ſtrive to pleaſe the itching ears and fancies of their hearers, 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 p. 241and 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 onelyonly 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 p. 242forbidden 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.Rom 2:15

2. The teſtimony and inward conflict p. 243of 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 p. 244Juſtice 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 foreign, i. e. Naturali judicio, naturali inſtinctu atque impul…u naturali ratione eis dictante quid honeſtum, quid …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.Rom 2:14renders it thus: the Gentiles who had not p. 245the Law they did the Law from their own foreign Gal. 2. 5. foreign.Gal 2:5nature 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 th…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 mo…all Acts ordained for the g…od and welfare of rationall creatures ſufficiently made p. 246knowne by the Law-giver.Lex eſt regula & men…ura actuum agen… omittendorum, Aquinas.

3. The Law of nature is a Radicall light ſhining from the Candle of the Lord powerfully making known certain practicall principles agreeable to the eternal Rule of Truth and Righteouſneſſe which God hath planted in the mind of man, to be a teſtimony to man, that there is a God who ruleth over all, and judgeth the actings of all men.

1. The Law of nature is internall and eſſentiall to the nature of an intelligent creature; it is a Law that is as neceſſary as the being of ſuch a creature; it is connaturall to a rationall creature, ſo that as ſuch a creature, it cannot be imagined to be without a Law: for rationall beings, as creatures have a ſupream Lord to whoſe will they muſt be ſubject, and by whoſe Laws they muſt be regulated.

2. It is ſuch a knowledge of good and evil, as is intrinſecally and indelibly foreign &c.rooted in mans nature * Chryſoſtome tell us that this naturall Law is a radical fundamentall knowledge planted in the being of man.

3. The Law of nature is a comprehenſion of certain firſt principles belonging to the right ordering and regulating p. 247of mans thoughts and works; for the principall ſcope of this naturall dictate and direction, is for action, and not for ſpeculation.

There are certain undeniable principles that a rationall being will freely grant, and preſently yield unto: they are drawn up in ſome ſhort Axioms or propoſitions ſuch as theſe.

That which is good and honeſt, muſt be embraced and acted.

That which is evil muſt be avoided, what thou wouldſt not have done to thy ſelf, do not thou that to another.

Happineſſe is to be ſought after.

2. Then there follow certain particular principles, as

God is to be worſhipped.

Parents muſt be honoured.

Juſtice is to be done.

Men muſt live temperately, &c.

3. From theſe clear, and unqueſtionable premiſes, Reaſon draws ſeveral Concluſions, that have the impreſſion of natures ſeal upon them, and ſo are undeniable, asnamely, blaſphemy murder, adultery, theft, lying, and ſuch like are evil, and therefore muſt be abhorred and avoided.

The Law of nature is the birth of that p. 248originall, eternall Law: God is the Archetype, Primitive, ſupream, eternall Law, the perfect Rule of all Righteouſneſſe.

1. The Law of nature is a ſtream flowing forth in time into the natures of the ſonnes of men, from that original fountain of all Law: it is a Copy tranſcribed from that eternal Law, and implanted upon the heart of a rational being.

2. It is the firſt born of this eternal Law, having the preheminence of primogeniture, and ſo claiming a double portion.

The Law of nature was in being long before Moſes received the two Tables, before there was any Prophet or Judge in Iſrael, yea before Noah preached, or Enoch propheſied. It was contemporary with Adam. This was the Scripture that God gave men in the infant age of the world; they carryed this Bible in their hearts continually.

5. The Law of nature is the ſumme and ſubſtance of the written moral Law, there is a ſweet agreement and conſent between theſe two Royall Lawes; they differ not in ſubſtance, but in circumſtance, and in reſpect of the manner of delivery: the natural Law is the p. 249ſummary abridgement of the moral Law of Moſes.

6. God hath written this Law in the Quam Deus omnium creator ſingn…orum hominum pecto, ribus infudit.heart of every man, Ambroſe thus defineth this naturall Law, it is that which God the Creator infuſed into every mans breaſt: it is written with the finger of God in the heart of man, as Philo ſaith: an eternal Deity graved this Law of nature in mans immortall mind, that is, the Pillar that holds forth th…s natural truth. This Royall Law of nature is a ſacred Manuſcript written by a Deity; it is the Scripture of God in mans heart, it is a Bible of Gods own printing, the Apoſtle calls it the work of the Law written in mens hearts, Rom. 2. 15.

Queſtion, What is this work of the foreign.Law, which is written in the hearts of the Gentiles?

Anſwer, It is the ſentence and ſumme of the Royall Law, which is to love God above all, and our neighbour as our ſelves: though the Heathens have not the law of Moſes written in letters and Sillables, yet they have the thing it ſelf comprehended in the Law; they have a writing within that diſcovers not onelyonly external actions preſcribed in the law, but alſo internal acts.

p. 2501. Becauſe the internall acts of obedience are the principal work of the Law

2. It is evident that the Gentiles had the knowledge of divers internal, eſſential duties contained in the Law.

3. They are condemned for the vanity of their Thoughts, and vileneſſe of their affections, which are inward violations of the law, Epheſ. 4. 17. Rom. 1.

Ob. It may be objected, that it is the peculiar priviledge of Gods elect people who are in Covenant with him, to have the law written in their hearts, and engraven in their minds, Jer. 31. 33. Heb. 8. …, 9, 10, 11. Heb. 10.

Whereunto I anſwer, 1. There is a natural writing of the Royall law in mans heart, Rom. 2. 14, 15. the light and law of nature is implanted in every mans heart at their natural birth, or coming into the world, Iohn 1: 9.

2. There is a ſupernatural, evangelicall writing of the Royal law in the hearts of the Elect people, of Chriſt at their new birth by the ſpirit of grace coming into their hearts; This Evangelical writing is the fruit of the promiſe, and the priviledge of regenerate perſons onelyonly.

p. 2512. There is a very great difference between the writing of the work of the moral Law in the hearts of Heathens; and the writing of the law it ſelf in the hearts of holy men.

Gods gracious writing of his Lawes in the hearts and minds of his people in the work of regeneration, imports an opening of their underſtanding by Chriſt to diſcern the ſpiritualneſſe, penetration, compaſſe and myſteriouſneſſe of the holy law, Luke 24. 45. Rom. 7. 14 Heb. 4. 12. Pſal. 119. 96.

2. A creating and implanting new holy principles and propenſions agreable to the Royall law, whereby they are inabled to perform a ſpiritual Evangelical obedience unto God.

But the naturall writing that heathens and all natural men have in their hearts gives them onelyonly a generall knowledge of certain practical principles, and a naturall ſtrength to do many duties of the law in a moral way; but they are ſtill ſtrangers to thoſe new principles of ſpirituall knowledge and Goſpel obedience that are in renewed men.

Queſtion,

what are thoſe good things that meere natural men may do by the p. 252principles of nature implanted in their hearts; becauſe it is ſaid expreſly that the Gentiles do by nature the things contained in the Law, Rom. 2. 14.

Anſwer, they may do things that are morally and materially good, but they cannot do thoſe things that are Theologically and ſpiritually good; they cannot do thoſe things that are eſſentially and intrinſecally good.

1. A work is morally good, when it is good in relation to manners, and in order unto men, when it is good in the ſight of men, good unto humane purpoſes, and by way of example or edification to others who judge as they ſee.

2. A work is divinely and ſpiritually good, when it is good in relation to Religion, and in order unto God; a good work is then done divinely and ſpiritually, when it is acted.

1. From a divine principle, from the ſpirit of life, from Chriſt living in us, from a new Principle of life and holineſſe Gal. 2. 20. foreign. Clem. Alex.Gal 2:20put into us by the ſpirit of regeneration.

2. When it proceeds from a living faith, purifying our hearts from dead works.

2. In a divine manner with holy and ſpirituall affection.

p. 253As 1. When it is performed with the affection of a child, and filiall reſpects, not from a ſpirit of bondage, but from a ſpirit of love. 2 Tim. 1. 7.

2. In a free and voluntary ſubjection to God the Law-giver, and a ſincere reſpect to all his Commandements, Pſal. 119, 6. 128. for men never obey God and his Law, even when they do the works therein preſcribed; but when they do them with all ſubmiſſive and loyall affections towards him who commands thoſe duties, James 2. 10, 11. and that by vertue of his authority and command: this is to do all in the name of Christ, Col. 3.

3. A work that is Theologically and ſpiritually good, muſt be directed unto a divine holy end, the glory of God, we muſt bring forth fruits of holineſſe, and finiſh our works that God gives us to do, and do all the good that we have to do with a ſingle reſpect unto God, as Quicquid homo veluti recte fecerit, niſi ad pietatem, quae in Deum eſt, referatur, rectum dici non oportet.our end, that in all things God may be glorified, John 15 8. and 17. 4. 1 Cor. 10. 31. this onelyonly is to live unto God, and to bring forth fruit unto him, and not unto our ſelves, Rom. 7.

4. Every good work muſt be done with a pure heart, with fervency of ſpirit, p. 254Chearfulnes and delight: our hearts muſt be given unto God in every ſervice:

All the Circumſtances that accompany Auguſtin. de fide & operi…s.an holy action muſt be right; for an excellent work may be ſo miſplaced or attended with ſuch incongruous and unſuitable circumſtances, as that it may rather be a ſnare of Satan, than a fruit of the Spirit in us.

5. Laſtly all our ſervices muſt be preſented and offered up to God upon that divine Altar Jeſus Chriſt, to make a good work compleatly acceptable, it muſt paſſe through the incenſe and interceſſion of Chriſt, who as he doth by his blood take away the guilt of ſinne from our perſons: ſo by his interceſſion he covers and hideth the pollution and adherency of ſinne, that is, in our ſervices, Eph. 2: 18. 1 Pet. 2. 5. Chriſt Jeſus Matth. 23. 19.Matt 23:19is the Altar that ſanctifies all our ſpirituall ſacrifices, Iſa. 56. 7. and 60. 7. Their ſacrifices ſhall be accepted upon mine Altar; and, they ſhall come up with acceptance on mine Altar.

3. A work is materially good, when the materials of it are the things that God requires, as prayer, alms-giving, p. 255&c. Now though the matter of theſe duties, be things that God commands to be done; yet becauſe the doing of them doth not neceſſarily and intrinſecally take in a ſincere aim and reſpect to God, but is onelyonly reducible unto God, and that ſo, as that the ſame thing may be done with other reſpects, for carnal men do all things with carnal ſelf reſpects: therefore the goodneſſe of ſuch works is not in the things themſelves, barely and abſtractly conſidered in the work done, but in the right ſpirituall manner of performing them, ſuch were the Phariſees praying, and the ſacrifices and ſervices of thoſe wicked Jews in Iſa. 1.

4. There be ſome works that are ſo eſſentially & intrinſecally good in themſelves, that if they be done they muſt needs be ſpiritually and divinely done, becauſe they have relation to God in their very acting, and do intrinſecally and in the ſubſtance of the work reſpect God, as namely, a ſincere love and fear of God, a truſting in God, and waiting upon God.

Theſe actions are ſo inherently good that though they may be imperfectly done by us, becauſe not done with all p. 256that ſtrength and height of ſpirituality and ſincerity that the Law requires yet they can never be done prophanely and ſelfiſhly, and ſo diſpleaſing unto God.

Now it is evident that carnall men by the principles of nature acted and improved may do things morally good, ſuch works as have relation to men, are good in the ſight of men, and tend ro the good of men.

2. They may do works materially good ſuch works whoſe goodneſſe doth not neceſſarily conſiſt in the doing of them, but in the ſpiritual manner of doing them: but then they perform them onelyonly, in a carnal ſelfiſh manner, not divinely and ſpiritually.

Natural men cannot do a good work ſpiritually and obedientially, they cannot do it with a fil… all ſubmiſſive affection unto God.

1. Becauſe they are not quickned and acted by the ſpirit of Chriſt, Rom. 8. 9. Gal. 4 6.

2. Every good work that is ſpiritual, is vital, for the ſpirit quickneth: But now both the perſons and performances of carnal men are dead, Heb. 9. 14.

Therefore though the works of naturall p. 257men in reſpect of the ſubſtance or matter thereof ſeem very ſpecious, and glorious unto men, who judge according to the ſight of their eyes, and do meaſure the intention and affection by the work that they ſee, and not the work by the intention and affection, which they cannot ſee; yet to God who ſeeth not as man ſeeth, ſuch works are abomination, becauſe they are di…ected to their own corrupt ends and done with carnal affections, Luke 16. 15.

3. Natural men by the ſtrength of Principles of na…ure cannot do thoſe works …hat are eſſentially and inherently good: They cannot ſincerely and ſpiritually love God, nor fear him, nor truſt in him, becauſe they are living actions coming from the ſpirit of life.

7. The Law of nature is of divine authority, the omnipotent God is the authour thereof, he is the giver and graver, the contriver, commander and publiſher of it.

Hence it is, that 1. It hath an efficacious influence, and the higheſt binding vertue upon mens conſciences: no created power in heaven or earth can abſolve them from their obedience thereunto.

p. 2582. This Law is an indelible and immutable rule, yeſterday and to day, the ſame for ever, it ties all people and perſons with an impartiall hand; it ſhines upon all Nations and times with a perpetual light, none can claim exemption from this natural Law, unleſſe they can ceaſe from their rationall being.

This divine writing cannot totally be defaced or blotted out in the worſt of men.

8. This Law of nature, as it is in its latitude, does bind men in the Court of Conſcience Natural Conſcience is the Center of natural Principles, it dictates what the law of nature requires, applies it, and ſo incites and ingageth men to the obſervation thereof, yet ſometimes Conſcience erroniouſly incites men to thoſe Acts which were never dictated by any divine Law.

2. Conſcience reflects upon what is done, and ſo calls men to a ſtrict accompt for every violation of natures Law, accuſing them when they act contrary to it, and excuſing them when they walk up to it, Rom. 2. 15.

9. Every violation of the Law of nature is exceeding injurious to God, and to mans own being.

p. 2591. It is a ſecret contempt of that ſupream Lord 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 ev…dent, Rom. 2. 12. for as many as have ſinned foreign.without …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 p. 260voyce 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 p. 261viſible 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 Quae…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.

p. 262Quer. 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, inordina…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. foreign Septuagint. foreign. Aqu ſ…m. Theod. foreign ſic ali…. foreign uſurpatur de homine tantum & animam hujus ratione …aeditam denotat. Schindler. The Hebrew Doctors doſtill look upon this word, foreign as that that does expreſſe foreign animam rationis participem.Prov 20Candle in the ſoul, Prov. 20. 27. The underſtanding of a man is the Candle of the Lord: the p…oper meaning of this place, I take to be this, that God hath bre…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.

p. 263Queſtion, 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 onelyonly 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 p. 264from thence, was the peculiar priviledge Rom 9.Rom 9of 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 p. 265the 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, p. 266was 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, foreign; Ye walk not as the reſt of the Gentiles, Eph. 4. 17. Quae ambulant in van… tate cogitatiouis ſuae, Tremellius. foreign; Cogitatio.Eph 4:17who 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. p. 267They 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. foreign.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, foreign

The Infidel Gentiles were full of vain ungodly thoughts.

1. In their worſhipping of God they turned the true God into an image of p. 268their 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.Ps 147:19Exod 20:1Deut 10:4Deut 10:2Exod 21:1Ps 79:10ſtatutes 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.

p. 269So then 'tis moſt apparant that vain thoughts are tranſgreſſions and violations of the Common-Law of nature, therefore thoughts are not free.

Secondly evil thoughts are expreſly condemned by the Royall Law of love, publiſhed in the holy Scriptures.

1. The written law is ſpirituall, extending to the inward thoughts of men intending a heart ſervice and ſanctity, and binding every thought and imagination to obedience, as is moſt evident by the expoſition of the great Law-giver himſelf, Matth. 5. and by the certain knowledge and experience of all his people, Rom. 7. 14. Saint Paul ſpeaketh in the perſon of all regenerate men, we know that the law is ſpirituall, requiring a ſpirituall, angelical obedience, a doing the will of God with our ſpirits and internall thoughts, as it is done by thoſe angelical ſpirits in heaven.

It is the glory and excellency of Gods Law to be ſpiritual, reaching to the inmoſt thoughts and imaginations, and binding the whole inward and outward man with all its actings.

The Law is ſpirituall in its nature, office and end.

1. It layes bonds upon the internall p. 270thoughts 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, p. 271or 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 p. 272otherwiſe, 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.

p. 2732. 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. foreign. 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▪Heb 4:12on 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 J…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. 'Tis the Goſpell that diſcovers and directs in the way to eternall life.

This Evangelicall Word is ſayd to be foreign a Critick, a curious Judge p. 274and 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 foreign.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 p. 2757. Mark 7. 21. and 8. 17. Luke 1. 51. Mar. 16.Mark 161 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.

p. 2762. All the thoughts of naturall men are altogether evil from their childhood, Gen. 6. 5. and 8. 21.

3. Theſe evil thoughts do bind them over to condemnation for the violation of the holy ſpirituall Law: ſo that the thoughts of carnal men are ſo far from being free from ſin, that they are free to nothing but ſin, 1 Cor. 3. 20.

3. If mankind be conſidered in the apparition of grace in Chriſt, it will be evident that thoughts are not free.

1. The Lord Chriſt ſuffered for us in ſoul and body, yea his greateſt ſufferings were inward and inviſible, that thereby he might ſatisfie divine juſtice for our ſoul ſins, and thought-tranſgreſſions, the iniquities of our thoughts and works were laid upon him, Iſa. 53.

2. As our Thought ſinnes had the greateſt hand in the death of Chriſt; ſo the death of theſe grand radicall ſinnes was chiefly intended in the death of Chriſt: he dyed to redeem us from our vain thoughts, which are the chiefeſt part of our vain converſation, 1 Pet. 1.

3. As we deſire that our whole man ſhould be glorified by Chriſt, we muſt give up the whole inward and outward man, with all its actings to be governed by Chriſt.

p. 2774. 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.

Ʋſe 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 p. 278done fooliſhly in lifting up thy ſelf, or if thou haſt thought evil, lay thine …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.Rom 3:19nothing 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 p. 279are 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. Mans own evil thoughts are the firſt begotten of the old man, the fi…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 p. 280and 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 p. 281manifeſt 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.Gen 6:5Gen 6:6God 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:

p. 2824. 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? p. 283cleanſe me, make me guiltleſſe from my ſecrets, thus the words are in the Hebrew and in the Syriack. foreignforeign Pſal. 19. 13. foreign Signifies to cleanſe or make innocent, guiltleſſe, empty, to abſolve.Ps 19:13

The Arabick thus explains it, cleanſe me O my Lord from my ſecrets which are hidden from men.

The meaning I take to be this, the errors, wandrings, and vanities of my thoughts are more then I can take notice of or ſumme up, they are above my knowledge, from the guilt of theſe ſecret hidden ſinnes, thoſe ſwarms of vain thoughts which break into my heart, I pray thee O Lord, cleanſe me.

David did not harbour any ſecret luſts or wicked purpoſes in his heart, but theſe ſecret ſinnes from which he deſires cleanſing, were his inward thoughts which are moſt properly the ſecrets of mans heart, and of all other ſins moſt innumerable.

Object. But now ſome poore perplexed ſoul will be ready to object and ſay, if evil thoughts be ſo immeaſurably ſinfull, ſo full of provocation, and theſe ſo innumerable in us, how can I then hope to obtain mercy from God? when p. 284I conſider what ſwarms of looſe, idle, earthly, impure and impertinent thoughts proceed out of my heart every day, and flie up and down in my ſoul, and too often lodge within me, I am at a ſtand and begin to think, can God pardon my thought-ſinnes.

To this I anſwer.

We muſt ſeriouſly conſider the hatefull Anſwer: nature and tranſcendent numbers of our evil thoughts, that thereby we may be throughly humbled and abaſed in our ſelves, and be ſenſible what extream need we have of Gods mercy in Chriſt, but the greatneſſe and multitude of theſe ſinnes ſhould not diſcourage or diſhearten us in ſeeking mercy: there is enough in Gods mercy to anſwer all our objections whatſoever: there is a ſufficiency of power and will in this mercy to pardon the thoughts of repenting ſouls, notwithſtanding all their black and bloody aggravations.

There be ſeven excellent conſiderations that may exceedingly quicken and ſtrengthen our faith in believing the pardon of our thought-ſinnes.