6. In respect of Connaturalness and Voluntariness. 1They are the imaginations of the thoughts of the heart, and they are continually evil. They are as natural as the aestuations of the Sea, the bubblings of a Fountain, or the twinklings of the Stars. The more natural any motion is, ordinarily the quicker it is. Time is requisite to action, but thoughts have an instantaneous motion. The body is a heavy piece of clay, but the mind can start out on every occasion. Actions have their stated times and places; but these solicit us, and are entertained by us at all seasons. Neither day nor night, street nor closet, exchange nor temple, can privilege us from them; We meet them at every turn, and they strike upon our Souls as often as light upon our Eyes. There is no restraint for them; the Laws of men, the constitution of the body, the interest of profit or credit, are mighty bars in the way of outward profaneness: but nothing lays the reins upon thoughts but the Law of God; and this man is not subject to, neither can be, Rom. 8.7. Besides, the natural Atheism in man is a special friend and nurse of these; few firmly believing either the omniscience of God, or his Government of the world; which the Scripture speaks of frequently, as the cause of most sins among the sons of men.† Actions are done with some reluctance, and nips of natural conscience. Conscience will start at a gross temptation, but it is not frighted at thoughts. Men may commit speculative folly, and their conscience look on, without so much as a nod against it: Men may tear out their neighbours bowels in secret wishes, and their conscience never interpose to part the fray. Conscience indeed cannot take notice of ⟨p. 10⟩all of them; they are too subtle in their nature, and too quick for the observation of a finite principle. They are many, †and they are nimble too: like the bubblings of a boiling pot, or the rising of a wave, that presently slides into its level; and as Florus saith of the Ligurians, the difficulty is more to find, than conquer them. They are secret sins, and are no more discerned than motes in the air, without a spiritual sun-beam; whence David cries out, Psal. 19.12. Cleanse me from secret sins: which some explain of sins of thoughts that were like sudden and frequent flashes of lightning, too quick for his notice, and unknown to himself. There is also more delight in them.
6. In respect of Connaturalness and Voluntariness. 1They are the imaginations of the thoughts of the heart, and they are continually evil. They are as natural as the aestuations of the Sea, the bubblings of a Fountain, or the twinklings of the Stars. The more natural any motion is, ordinarily the quicker it is. Time is requisite to action, but thoughts have an instantaneous motion. The body is a heavy piece of clay, but the mind can start out on every occasion. Actions have their stated times and places; but these solicit us, and are entertain'd by us at all seasons. Neither day nor night, street nor closet, exchange nor temple, can priviledge us from them; We meet them at every turn, and they strike upon our Souls as often as light upon our Eyes. There is no restraint for them; the Laws of men, the constitution of the body, the interest of profit or credit, are mighty bars in the way of outward profaneness: but nothing lays the reins upon thoughts but the Law of God; and this man is not subject to, neither can be, Rom. 8.7. Besides, the natural Atheism in man is a special friend and nurse of these; few firmly believing either the omniscience of God, or his Government of the world; which the Scripture speaks of frequently, as the cause of most sins among the sons of men.† Actions are done with some reluctance, and nips of natural conscience. Conscience will start at a gross temptation, but it is not frighted at thoughts. Men may commit speculative folly, and their conscience look on, without so much as a nod against it: Men may tear out their neighbours bowels in secret wishes, and their conscience never interpose to part the fray. Conscience indeed cannot take notice of ⟨p. 10⟩all of them; they are too subtil in their nature, and too quick for the observation of a finite principle. They are many, †and they are nimble too: like the bubblings of a boyling pot, or the rising of a wave, that presently slides into its level; and as Florus saith of the Ligurians, the difficulty is more to find, than conquer them. They are secret sins, and are no more discerned than motes in the air, without a spiritual sun-beam; whence David cryes out, Psal. 19.12. Cleanse me from secret sins: which some explain of sins of thoughts that were like sudden and frequent flashes of lightning, too quick for his notice, and unknown to himself. There is also more delight in them.
- 1[Greek or Hebrew]; Plutarch. Moral. [Greek or Hebrew]. Thales. Diog. Laert.〈non-Latin alphabet〉; Plutarch. Moral. 〈non-Latin alphabet〉. Thales. Diog. Laert.
- †Isa. 29.15. Ezek. 9.9. Job 22.13 14
- †Prov. 19.21. There are many devices in a man's heart. Florus l. 2. c. 3. Major aliquanto labor erat invenire, quam vincere.
