The Grand Trial of True Conversion, Treatise 3 · Consideration 7
The ſeventh Conſideration.
Seventhly, There is an All-ſufficiency in the blood of Jeſus Chriſt to cleanſe the fouleſt ſinners from all the iniquities of their thoughts, 1 John 1. 7, 9. with him there is plenteous redemption, Pſal. 130. 7.
1. Conſider, that all the iniquities of our thoughts and wayes were laid upon Chriſt our ſurety, Iſa. 53.
2. He hath ſuffered all that wrath and puniſhment which was due to the ſinnes of all his people, and thereby he hath made a plenary ſatisfaction to divine juſtice for the ſame: he hath payed all their debts to the utmoſt farthing.
3. God the Father hath accepted of this ſatisfaction of Chriſt for his people, and manifeſted this acceptation in that he raiſed him again from the dead, let him out of priſon, took off the bonds of death, and received him into glory.Rom. 8 33, 34
4. Chriſt Jeſus by his ſufferings, hath obtained a plenary redemption and remiſſion of ſinnes for all believing ſinners, Heb. 9. Eph. 17.
5. If our hearts be really broken for and from our evil thoughts, the God of mercy will multiply his waſhings of us in the blood of Jeſus Chriſt, Pſal. 51. 2. David prayeth for a multiplied waſhing Pſal. 51. v. 4. according to the Hebrew. foreignfrom his iniquity, multiply, waſh me much, waſh me, that is, throughly waſh me again and again in the blood of Chriſt, Rev. 7. 14. 1 John 17 9. Jer. 4. 14. the Hebrew Hereb (or Harbeth) ſignifies properly to multiply, and doth moſt fitly ſuit Davids preſent caſe, who had ſo multiplied his iniquities in the matter of Ʋriah.
Objection, but now ſome perplexed Object. ſouls will be ready to object and ſay, theſe are precious grounds of comfort, were we but ſufficiently qualified, we now begin to ſee that the mercies of God are great and manifold, ſufficient in themſelves to pardon the multiplied multitudes of our thought-tranſgreſſions: but we are moſt vile wretches, not worthy of the leaſt crumb of mercy: we can do nothing that can pleaſe God, that can move him to ſhew mercy, we have not a broken frame of ſpirit we cannot be ſo bitterly affected and afflicted in ſpirit for all the wickedneſſe of our Thoughts as we deſire: had we but that depth of humiliation and heighth of ſpirituall qualifications, that we ſee in ſome Saints, we could then believe the forgiveneſſe of all our evil thoughts: were our hearts ſo inlarged in duties, and carryed with that overpowring ſtrength againſt the the corruption of our thoughts and works, as they ſhould be, we might then have ſome hopes of pardoning mercy, but when our ſpiritual wants are ſo great, our humiliation ſo little, our ſtrength againſt ſinne ſo weak; how dare we think that any mercy belongs to us, how can we venter upon theſe precious mercies?
Whereunto I anſwer.
1. Who made this a condition of the Anſw. Goſpel-covenant, that men muſt have ſuch a heighth of Contrition, and mortifying ſtrength, ſo great inlargements in graces and performances, &c. before they may lay hold upon pardoning mercy: ſurely, this condition is not of Gods making.
2. The Goſpel tells us, that poverty of ſpirit is the richeſt qualification.
They that are pooreſt in their own ſenſe are beſt qualified for the riches of mercy: Our Saviour requires no portion of thoſe that come to him, but meer poverty and emptineſſe. We have an excellent place, Math. 5. 3. Bleſſed are the poor in ſpirit, for theirs is the Kingdome of heaven. They that are truly ſenſible of their own ſpiritual poverty, nothingneſſe, vileneſſe and wretchedneſſe, have a reall title to all the treaſures of mercy, and pardons revealed in the Goſpel: Theirs is the Kingdome of heaven. They are actually bleſſed, and foreign. Graeca dictio foreign prop…ie mendicos ſignificat. Janſen.have a preſent propriety in the Kingdome of heaven, and therefore the pardoning mercy of God, is theirs.
It is obſervable, that the firſt promiſe is made to the poor in ſpirit, to beggars in ſpirit; for that is the proper ſignification of the Greek word foreign that is, ſuch as have a ſpirituall ſenſe of their own extream emptineſſe, baſeneſſe and miſery, and are willing to receive life and pardon upon meer gift and free favour of God, as the pooreſt beggar receives an alms: Auguſtine and Chryſoſtome, expound it of inward humality: ſo that poverty of ſpirit is the firſt fundamentall qualification.
3. A ſpirituall ſenſe of our own great unworthineſſe and vileneſſe, is our greateſt inherent worthineſſe. The greateſt worthies, ſuch of whom the Heb. 11:world is not worthy, have no worthineſs, but onelyonly in Chriſt Jeſus.
4. God is pleaſed to ſhow mercy to thoſe that can do nothing of themſelves, to pleaſe God, Micah. 7. 18.
5. The great God extends mercy to believing penitens, not according to the largeneſſe of their qualification; but according to the largeneſſe of his own free grace, this is excellently held forth, 1 Chron. 17. 19. in that thanksgiving ſpeech of David. O Jehovah, according to thine own heart thou haſt done al this greatneſſe for thy ſervant, that is, al 1 Chron. 17. 11, 12.this great mercy, as is evident by the preceding words: God promiſeth great mercies and bleſſings to Davids ſeed: he would build up Davids houſe, and his ſonne ſhould build up an houſe for him.
Three eminent mercies are here promiſed to Davids ſeed that ſhould be raiſed up after him in his Kingdome.
1. God promiſeth to be his father, and to take him to be his ſonne, a mercy of mercies, verſe 12.
2. Though he fell ſcandalouſly, yet he would ſtill continue his mercy to him, I will not take away my mercy from him, &c. verſe 13.
3. God would eſtabliſh his Throne for ever, verſe 12. 14.
Now in verſe 16. David falls into admiration of this great mercy of God towards him and his houſe, David the King ſaid, what am TO Lord God, and what is my houſe, that thou haſt brought me hitherto.
Thou haſt done very much for me, and ſpoken great mercies concerning my houſe; What can David ſpeak more to thee for the honour of thy ſervant, for the great honour thou haſt put upon him, for thou knoweſt thy ſervant, verſe 18. thou owneſt him in way of peculiar love and mercy. O Jehovah, according to thine own heart haſt thou done all this greatneſſe of mercy, as if David had ſaid, it is not according to the largeneſs-of my heart in ſerving thee, it is not according to the largeneſſe of my love towards thee, nor according to the largneſſe of my qualifications, but according to the largeneſſe of thine own love, bounty and good pleaſure, thou haſt done all this mercy for me.
This is a precious ground of comfort to conſider that the great God ſhows mercy to repenting ſouls according to the infinite largeneſſe and freeneſſe of his own heart, as great Kings do give as Kings, not as other men, but like themſelves, anſwerable to the greatneſſe of their perſons, and largeneſſe of their treaſures: ſo the Lord God ſhows mercy as an infinite God, he pardons his people according to the infinite greatneſſe of his own goodneſſe and largeneſſe of his treaſures.
We ſinne as men, as finite creatures, but Jehovah forgives and gives as a God, his mercies are infinite.
2. Our ſpirituall qualifications at our firſt believing are ſmall and weak, our humiliation but as a drop of a bucket, our faith but as a grain of muſtard ſeed; all our ſervice but as a poore mite, and therefore if God ſhould pardon us according to the narrowneſſe and weakneſſe of our qualifications: how little mercy ſhould we receive, not enough to cover the leaſt of our ſinnes, but when God forgives us according to the largeneſſe of his own heart, what exceeding riches? what overflowing fulneſſe of mercy do we receive, enough to pardon all the ſinnes of our thoughts and wayes, though exceeding great and manifold.
6. God pardons us freely for his own names ſake, and not for any thing we have or can do, this is evident by Gods own Declaration to Iſrael, Iſa. 43. 24. 25. Thou haſt wearied me with thine iniquities, yet I, I am he, who blotteth out thy tranſgreſſions, defections, revoltings for mine own ſake, (ſayes the foreignLord God) and will not remember thy ſinnes. Let us conſider the extream vileneſſe and unworthineſſe of theſe men to whom the promiſe of mercy is here given.
1. They had brought no offerings to God, verſe 23. they had performed no worſhip to him.
2. They were weary of God, and they wearied God with their iniquities; they were burthened with Gods ſervice, Verſe 22. 24.and did burthen God with their ſinnes, yet God will freely and fully pardon theſe great ſinners, he will not remember their iniquities againſt them upon their returning to him, but it is meerly for himſelf, for his own ſake, it is his own good pleaſure that moveth God to forgive them, for the manifeſtation of his abundant goodneſſe and mercy.
Yea, God will have his people to know it, that when he pardons them, it is not for their ſakes, it is not out of reſpect to any qualification in them by way of merit or motive, but meerly for his own ſake, Ezek. 36. 22. Say unto the houſe of Iſrael, thus ſaith the Lord God, I do not this for your ſake O houſe of Iſrael, but for my boly names ſake.
In verſe 21. God ſayes that he ſpared them, and ſhewed mercy to them for his holy Name, wheras he might juſtly have foreigndeſtroyed them for their ſinnes (as the Hebrew word here uſed imports) chamal ſignifies to ſhow mercy to thoſe who by all right might juſtly be deſtroyed, Ezek. 5. 11. 1 Sam. 15. 3.
This conſideration may mightily ſtrengthen our faith in that our God extends pardoning mercy to us, according to the infinite largeneſſe of his own heart, and from the incomparable freeneſſe of his own grace, not according to the inlargement of our qualifications, nor for any thing we do or can perform.
Oh therefore if our Thought-tranſgreſſions be a burden to us, if we do really loath, theſe ſinnes and our ſelves for them; if there be a ſincere ſtriving to mortify every evil thought, know aſſuredly that we ought to caſt our ſelves upon the greatneſſe and freeneſſe of Gods mercy, and believe the pardon of all our thought-pollutions.
3. Seeing there are the ſeeds of all kind of wicked and abominable thoughts Ʋſe 3 in mans corrupt nature; and theſe are ſo ready to aſſault and beſet us continually; we may ſee then what great cauſe we have to look to our thoughts, that they be not over-run with vanity, nor over ruled by ſinfull corruption: we ſhould never truſt our thoughts alone without Jobs Covenant, Job 31. 1. without Davids bridle: the mind of man is the mouth of the ſoul, thoughts are the ſpeakings of the mind, Pſal. 14. 1. let us keep this mouth of our ſouls, as with a bridle.
The great God gives us a very ſtrict command to look to our thoughts, Prov. 4. 23. above all keeping keep thy heart, that is, above all ſtrive and ſtudy to keep thy thoughts pure, in a holy, heavenly frame, without ſpot and defilement.
Theſe words do clearly import that there are many things given us in charge to be kept, but above all our hearts and thoughts, we are commanded to keep our ſelves unſpotted of the world.
2. To keep the words of Chriſts patience.
3. To keep a good conſcience.
4. To keep holy the Lords day.
5. To keep our brethren.
6. To keep the works of Chriſt to the end.
7. To keep that which is committed Revel. 2. 26.to us.
8. To keep the doore of our lips.
9. To keep all the commandements of God, but above all keeping, keep thy heart, and in it thy thoughts above all: this is the true import of the Hebrew text.
1. Keep thy thoughts more than all things that are to be kept, our chiefeſt care and greateſt caution muſt be ſpent in keeping our thoughts, we muſt guard them night and day, and that foreign Heb. prae omni cuſtodia, plus quam omnia cuſtodienda, Piſcator.with a fourfold watch and ward.
We muſt keep our thoughts as a City, or ſtrong Caſtle is kept with all kind of fortifications, and as rich men keep their treaſures with looks and barres.
The word in the originall (as one Servavit, obſervavit, cuſtodivit, munivit, curavit: Significat etiam ſeris, vectibus qu… claudere.obſerves) is borrowed from the affairs of warre. Let us imagine a City not onelyonly begirt with a ſtraight and dangerous ſiege of vigilant and blood thirſty enemies; but alſo within full of ſecret commotioners that are ready to betray the City. How greatly would it concern that City with all vigilant policy to ſtand upon its guard day and night for prevention of danger: thus it is with our hearts.
1. Satan is ever waiting opportunity to throw in his fiery darts.
2. Worldly ſenſuall objects from abroad are ready to inſinuate themſelves and to enſnare our thoughts.
3. There is the fleſh from within which raiſeth many inward commotions and rebellious ſtirrings in our own hearts: Now godly, wiſemen are ſenſible of all this danger, and by their own experimentall knowledge are acquainted with the many wounds and breaches made in the ſoul, both by theſe open enemies, and ſecret Rebells which riſe up within their own bowels, and therefore they have daily need of much heavenly wiſdome, holy care and conſcience in guarding and keeping their hearts.
Thus we are expreſly commanded to obſerve and fortify our thoughts againſt all aſſaults, and to keep them from all pollution, with all poſſible diligece: now to quicken us to this duty, let us ſeriouſly conſider.
1. That this is the great commandement of God, it is the fundamentall comprehenſive command: the keeping of our thoughts is a keeping all the commandements fundamentally: all purity and true piety begins in the thoughts.
2. This keeping of our thoughts is a keeping all the Commandements virtually, becauſe every divine precept requires a thought obedience.
2. If our thoughts be holy our affections and actions will be holy alſo.
2. A holy frame of thoughts ſends forth actions of life, that do manifeſt the glorious life of Chriſt in us, Prov. 4. 23. out of it are the iſſues of life, the actions and outgoings of lives, of that new heavenly life which is eternall, living words and works are iſſues of gracious thoughts, but dead defiled actions and ſpeeches are the outgoings foreignof evil thoughts.
Thoughts are ſpring actions, and ſtreams, as our thoughts are, ſo are the actings of our affections, ſo are our prayers and all our performances: therefore it concerns us above all keeping to keep our thoughts.
Thirdly conſider that mans heart of it ſelf is ſufficient to bring forth all kind of evil thoughts, and that without any injection from Satan, and inſtigation from outward objects, the Devil may caſt in any thought into our heart, but all the powers of darkneſſe cannot faſten the guilt and ſpot of any one ſinne upon our thoughts without our entertainment and cloſing with the ſugeſtion, but the corrupt heart of men hath a ſufficiency to beget and conceive any wicked, blaſphemous thoughts, and to corrupt the whole man with all kind of ſinfull thoughts and works, as having in it ſelf the ground and ſpawn thereof,
2. Mans curſed heart is exceeding prone to think evil continually.
3. It invites and inticeth Satan to ſuggeſt and greedily entertains whatſoever he injecteth.
4. All outward objects ſerve as occaſions to ſtir up evil thoughts in us, therefore our chiefeſt care muſt be to look to our thoughts.
4. God is the onelyonly Lord, and Ruler of our Thoughts, he layes claim to them as his ſole right and peculiar Royalty, and he hath a Soveraignty over the whole ſoul, and all its powers.
Earthly powers take upon them to govern our tongues, hands and viſible actings, but God onelyonly challengeth a power and principality over our thoughts: therefore by turning Libertines in our thoughts, we turn God into an Idol of our own fancy, denying his Soveraign dominion over our thoughrs and knowledge of them, and ſo we rob him of his chiefeſt Royalty.
5. The obſerving ordering and keeping our thoughts within due bounds, is the glory and ſtrictneſſe, difficulty and ſingularity of the true Religion above all others in the world. If we look to our ſpeeches and actions, what ſingular thing do we? did not the Phariſees do as much? meer mortall men do the ſame.
Wherein ſtands the difference between true hearted Iſraelites and all hypocrites? it is mainly in the purity and piety of the Thoughts.
Phariſeees and formaliſts may mumble over their prayers morning and evening and keep from open notorious evils, they may be blameleſſe in their viſible converſations, Phil. 3, 4, 5, 6.
Hypocrites may appear in glorious outſides, talk ſtrictly, pray and diſcourſe to admiration, but their thoughts are overrun with vanity and earthlineſſe.
That which makes the practiſe of Chriſtianity ſo full of difficulty is the well ordering of our thoughts, this is true godlineſſe to keep our thoughts in a holy, heavenly frame, without this all Religion is but bodily exerciſe a meer form and a name to live.
6. This is the ſureſt evidence of the ſincerity of our hearts, when it is our greateſt endeavour to keep our thoughts free from defilement: 'tis the glory and peculiar priviledge of heart, uprightneſſe to make conſcience of eying and ordering the thoughts, which mans eyes and Laws cannot reach, this indeed teſtifies the truth of our obedience, when it is ſpirituall, and in the heart, as in the ſight of the heart-ſearching eye of God; by a ſanctified frame of thoughts, we chiefly ſanctifie God in our hearts, and walk with him.
7. Every gracious heart is the Temple of God, the houſe wherein the King of glory, and the ſpirit of glory dwell continually; therefore we muſt keep a continuall watch over our hearts, that they be not a thorow fair for evil thoughts, a den of thieves: every vain thought that we lodge in our hearts defileth this Temple, and robs God of his glory.
8. The Lording and lodging of evil thoughts in mens hearts, doth plainly ſhow that they have no portion of God, nor in God.
If vain thoughts have poſſeſſion of our hearts, it is a ſure ſign that we have no poſſeſſion of God: this is clearly implyed in that ſelf-purging ſpeech of Job: I have made a Covenant with mine Job. 31. 1. 2.eyes, why then ſhould I think on a maid? for what portion of God is there from above? and what inheritance or poſſeſſion of the Almighty from on high?
Now the firſt particular wherein Job cleareth himſelf, is in reſpect of his thoughts, he durſt not yield to ſinful thoughts; he looks upon them as the grand defiling ſinnes, therefore he nameth them in the firſt place, his meaning I conceive to be this: if I ſhould give entertainment to impure wanton thoughts, I could expect no portion of that goodneſſe and mercy that God hath laid up for his people, I ſhould thereby declare my ſelf to have no poſſeſſion or injoyment of God, nor portion in that glorious inheritance prepared by him for his children.
Oh Conſider this all you that entertain filthy, fooliſh, and unclean thoughts, that do delight in the ſpeculative acting of ſinne in your thoughts; you that ſpend your thoughts upon ſenſuall pleaſures and earthly profits and preferments: you that ſuffer your thoughts to range up and down idly and prophanely: ye have no portion of God, nor part in that inheritance of God.
Where then will your portion be? if your portion be not in the Father of lights, in the higheſt heaven, it will be with the Prince of darkneſſe in the loweſt hell, the Scripture ſayes expreſly, that they who mind earthly things, their end is damnation, Phil. 3. 18, 19.
9. Conſider that all the wayes of our thoughts are before God, Pſal. 119, 168. he beholds all our heart-wayes, even the moſt hidden thoughts of the mind, he knoweth the thoughts afar off, 1 Chron. 1 Cor. 2. 10, 11. 12. Pſal, 139, 2.28. 9. Jehovah ſearcheth all hearts and underſtandeth every imagination of the Ier. 10. 17.thoughts, that is, the whole frame of our thoughts.
When we ſhall firmly apprehend there is an all-ſeeing eye in heaven, to which the blackeſt midnight, is as the brighteſt noontide, that ſeeth our moſt Pſal. 139. 12.ſecret thoughts; this perſwaſion will be an effectuall means to keep us from looſe licentious thoughts, and to bring in our thoughts to a ſincere ſubjection to Christ.
David was full of holy meditations, and precious thoughts: this was one ſpring from whence they had their riſe, he looks upon God, as alwayes preſent with him, and beholding all his thoughts, Pſal. 139. 1. 2. 3. 7. ſanctified ſouls are filled with the apprehenſion and thoughts of Gods all knowing eye, the curb of the tenth Commandement, and check of a tender conſcience, and this is a ſpeciall means to bring their thoughts into order, and to confine them and keep them within a holy compaſſe, from their vain impertinent vagaries.
10. We muſt be ſtrictly accountable, and anſwerable for our idle, wandring, and wicked thoughts at the great day of judgement, Matth, 12. 36. Men must give account for every vain word, both of heart and mouth, thoughts are the ſpeeches of the mind, Pſal. 14. 1.
It is evident by the Scriptures.
1. That there ſhall be a ſtrict inquiſition and ſearch into our thoughts at that great day of inqueſt.
2, God will manifeſt and lay open the ſecret thoughts of our hearts. 1 Cor. 4 5. Judge nothing before the time, untill the Lord come (that is, to judgement) who will bring to light the hidden things of darkneſſe, and will manifeſt the counſels of the hearts, that is the moſt hidden thoughts of mens hearts, Eccles. 12. 14. God will bring every work to judgement, with every ſecret thing, whether it be good, or whether it be evil, all the works of our hearts ſhall be brought to judgement.
So that the great work of God at the great day will be to manifeſt and bring to judgment mens ſecret thoughts: the good thoughts of good men ſhall be brought to light for their praiſe: 1 Cor. 4.and the filthy wicked thoughts of evil men ſhall be laid open before Angels and men to their everlaſting ſhame.
God will judge the ſecrets of men at the laſt day, Rom. 2. 16. that is their thoughts, which are moſt properly their ſecrets: Sinners muſt then anſwer for every vain thought, which now lodgeth in their hearts, their evil thoughts being their greateſt evils, ſhall bring upon them the greateſt condemnation.
Now conſider what ſwarms of imaginations and thoughts do proceed out of your hearts every day: and therefore if ye be not extraordinarily, and exactly vigilant and eyefull over your hearts; ye may juſtly fear that upon the opening and inlightening of the book of your conſciences, at thoſe two dreadfull dayes of death, and the laſt judgement, innumerable armies of wicked and exorbitant thoughts which have lain in ambuſh, as it were in the ſecret corners of your deceitful hearts, will then break forth with unſpeakable fury and fierceneſſe, and charge upon you with a heavy account, and ſo condemn your ſouls to eternall wrath.
The ſerious and frequent Conſideration of this ſtrict accountableneſſe, for all our thoughts hath a great efficacy to controll, check and curb our unruly thoughts, to call them in again, when they begin to wander, and to run riot after vanity, and to bring them into an orderly frame.Eccles. 11. 9.
Laſtly, conſider that thoſe evil thoughts which carnal men and women do lodge in their hearts, ſhall be their tormentors in hell for ever and ever, their own thoughts ſhall be turned into ſo many never dying ſcorpions, and fiery ſerpents to ſting and torment their ſouls.
2. The Thoughts of ſinners ſhall be their greateſt terrour and torment in that ſiery lake, thoughts accuſing ſhall be their executioners, filling their ſouls with ſorrows beyond imagination.
1. Wicked men ſhall then ſtudy over their ſinnes, and every ſinne ſhall be as a fiery dart at their hearts.
Oh that ſinners would ſeriouſly conſider this, that though in this world it be a delight unto them to look back and ſurvey their old ſins; yet in hell nothing will be more bitter & tormenting to them, than the thoughts and remembrance of them. Every paſſage and circumſtance in every ſinne which they have committed, will then be as ſo many ſharp ſwords at their hearts.
This ſetting of mens ſinnes in order, before their thoughts ſhall fill their conſciences with innumerable ſtings of terror and torture: their thoughts will be all hell and horror at the ſight of their ſinnes.
2. Impenitent ſinners ſhal then think of the glorious bliſſe of the Saints in heaven, and of their own woful wretched eſtate in hell.
3. They will think of their own wilfull neglect and rejection of mercy offered in the Goſpel.
How they have turned their backs upon the bleſſed and bleeding entreatings of the Lord Chriſt, and this very Thought will be a continuall hell to their ſouls, yea the very Hell of Hells
Oh what unconceivable Torture, Tribulation and anguiſh will fall upon wicked men when they ſhall ſtill be thinking of that beatificall enjoyment, heighth of honour and glorious ſalvation that they have wilfully and eternally loſt.