Sect. 1. The illnesse of mans na­turall cogitations.

THat wee may the better perceiue in this reason the state of man in respect of his naturall Imaginations, the words are more particularly to be vnfolded. For the Imagi­nations of mans heart, &c. The [Page 19] heart in Scripture is taken sundrie waies: sometimes for that fleshie part of man in the middle of the bodie, which is the fountaine of vitall blood: sometime, for the soule of man: sometime, for the facul­ties of the soule: and some­time for the middle of any thing, as Psal. 46. [...] the heart of the sea, Mat. 12. 44 the heart of the earth, that is, the middle thereof. Heere it is taken for the vnderstanding facultie of the soule, whereby man vseth reason: which S. Paule calleth Eph. 4. 23. the spirit of the minde.

By Imaginations, hee mea­neth the frame, or framing of the heart. And this is taken two waies: of some, for the naturall disposition of the vn­derstanding after the fall of man: of others, for that which [Page 20] the minde and vnderstanding by thinking frameth, plot­teth, and deuiseth; that is, for the effect thereof. Wee may take it both waies, yet I ra­ther approoue the latter: for Chap. 6. 5. the Lord saith, Hee wil once destroy all flesh; and giueth this reason, for the frame and thought of mans heart is euill continually. Where by thoughtes or Imaginations can nothing else bee meant, but that which is deuised and plotted in the thoughtes of mans heart: so Salomon speaking of an heart which God hateth, saith, it is framing or thinking thoughtes of wicked­nes. Prov. 6. 18.

By mans heart, we must not vnderstand the heart of some particular persons, as of those that liued in the old world a­lone, [Page 21] but of all men general­ly: man beeing put for whole mankind.

Is euill, that is, it imagineth, and thinketh that which is a­gainst the lawe of God: From his childhood; that is, so soone as he beginneth to thinke, to reason or conceiue of any thing, so soone doth hee ima­gine & conceiue that which is euill: so that the whole meaning is this, The minde & vnderstanding part of man is naturally so corrupt, that so soone as he can vse reason: he doth no­thing but imagine that which is wicked, and against the lawe of God. The words thus expla­ned containe in them two maine points touching the frame of mans heart by na­ture. The first is this;

The imagination and conceite [Page 22] of euery man is naturally euill.

This appeareth not onely in this place, but else where. Rom. 8. 5. The wisdome of the flesh is (not an enemie, but emnitie against God. Againe, such as the fountaine is, such are the streames that flowe thence; But our minde and vnderstanding the fountaine of our thoughts, is by nature sinfull; Tit. 1. 15. To the impure their mindes, and consciences are defi­led; And againe, 2. Cor 3. 5. of our selues we are not able to thinke a good thought; and therefore the thoughtes that come from thence must needes also bee corrupt: Mans imagination stands in thoughts; the vn­derstanding deviseth by thin­king: And these thoughts of the Imagination are all natu­rally wicked: Math. 13. 19. from the heart: [Page 23] (saith Christ) proceede evill thoughts: and Salomon saith, the thoughts of the wicked (as all men are by nature) are an ab­hom, nation to the Lord.

Sect. 2. Howe the naturall thoughts of man may be knowne.

Seeing that naturall Ima­gination is practised by euill thoughtes, wee must some­thing consider of the naturall thoughts of man: And herein handle these two poynts: F [...]rst, whether the thoughtes of man may bee knowne; se­condly, what the naturall thoughts of man be.

For the first; there are two waies to knowe mans thoughts: either directly with­out meanes, or indirectly by meanes. The first way is pro­per [Page 26] to God alone: for no creature in heauen or earth can immediately and directly know the thoughts of man: this Salomon confesseth in his notable praier to God, 1. king, 8. 39. Thou onely knowest the thoughts of all the children of men. Ierem. 17. 9. The heart is deceitfull and wicked aboue all things; who can know it? ver. 10. I the Lord search the heart, and trie thereines.

The second way to knowe mens thoughts is indirectly, and by meanes: which be three, by instinct from God; by reuelation from the Scrip­ture; and by signes. First, by an extraordinarie instinct: so did [...]. king. 6. 9. [...]2. Elisha disclose the king of Sy­rias counsell to the king of Is­raell: and by the same meanes, he tolde his seruant 2. king. 5. 26. Gehezi [Page 27] what he did behind his back, when he tooke gifts of Naa­man the Assirian. And so did Act. [...]. [...]. Peter tell Ananias and Sa­phyra of their false conuey­ances with the money that they tooke for their possessi­on. And yet here we must vn­derstand that when God re­uealed these secret thoughts to men, it was onely in some things at some times, and for some speciall causes: where­vpon Nathan was faine to re­uoke his counsell, which hee gaue to Dauid for the buil­ding of the house of God, 1. Chron. 17. 2. 4. when he knew the will of God more perfectly. And so was Elias deceiued, when he said he was left alone, of all Is­rael that serued God: for 1. king. 19. 1 [...]. God told him hee had reserued seuen thousand, that neuer bow­ed [Page 28] the knee to Baal, which Eli­as knew not. Secondly, mens thoughts may be known by Revelation from Scripture: for therin that spirit speaketh e­uidently which knoweth the frame of the heart: and hence it is, that in the ministerie of this word the thoughts of natu­rall men, are made manifest. 1. Corint. [...]4. 25. Thirdly, mans thoughts are knowne by signes; as speeches, and acti­ons: thus Peter knew the Act. 8. 21, heart of Simon Magus; and Paul the heart Act. 13. 10. of Elimas. And thus may any mā know the thoughts of another, euē as he may know the tree by his fruit, and the fountain by his streame.

Besides these three are two other meanes added where­by to know mens thoughts: [Page 29] one by the Papists, and an other by the Astrologians. The Papists say, the Saints in heauē know mens thoughts, not directly of them-selues, but by reflectiō in the glasse of the Trintie. But this is a meere forgery of their own, which Isaia neuer knew, say­ing thus of the Saints depar­ted; Isa 6. 3. 16. Abraham is ignorant of vs, and Israel knoweth vs not, but thou Lord art our redeemer. And the Saints vnder the al­tar crie, Rev. 6. 10. How long Lord, how long wilt thou not iudge and a­uenge our blood on them that dwell on the earth? giuing vs to vnderstand that they are not so sharpe sighted, as by the glasse of the Trinitie to see into the day of the last Iudgement, and therfore not into the thoughts of mens [Page 30] hearts. So that there are one­ly three waies to know the thoughts of men: and so they may be knowne.

Sect. 2. Of this thought; The word of God is foolishnes.

The second damnable thought of mans naturall heart concerning God, is this; The word of God is foolishnesse. This thought must principal­ly be vnderstood of the Go­spel, as S. Paul declareth, say­ing, 1. Cor. 1. 2 [...]. It hath pleased God by the foolishnes of preaching, to saue [Page 62] them that beleeue: where hee calleth the Gospell of Christ foolishnes, not that it was so in­deede, but because the vncon­uerted v 23. Corinthians, and other Grecians, iudged the preaching of Christ crucified, the most foolish thing in all the world. And in the next chapter he saith, 1. Co [...] 2. 24. The naturall man, that is, he that is not effe­ctually called, perceiueth not the things of the spirit of God: to wit, that a man must repent of his sinnes, and beleeue in Christ for the pardon of them, if he would be saued; they are foolishnes vnto him. Nicode­mus answer to Christ maketh this plaine, Ioh. 3. 4. esteeming regeneration (without which Christ said no man could en­ter into the kingdome of hea­uen) to be a mans returne into [Page 63] his mothers wombe, and a birth from thence againe.

This wicked thought must be vnderstood of the lawe of God also; the heart of man by nature iudgeth the threat­nings of the lawe to be vn­truthes, and so foolishnesse: hence the Lord by Moses forbad the people when they heard the threatnings and curses of the law denounced against them, Deut. 29 19. To blesse them­selues in their hearts, saying, Wee shall haue peace: herevpon he denounceth a woe to them that deride his iudgements threatned, and say, Isa. 5. 19. Let him make speede, let him hasten his worke that wee may see it, &c. As if they should say, wee doe not beleeue that any such things shall come to passe: like to the mockers of whome [Page 62] Peter prophecieth, 2. Pet. 3. 3. 4. who walk after their lusts, and say, Where i [...] the promise of his comming?

Now that this is a most damnable thought may ap­peare 1 by the cursed fruits ther­of; Fruits of this thought. for first, hence ariseth that deuilish and carnall opinion of sundrie men, Machavelis­me. that thinke, and hold religion to be but hu­mane policie to keepe men in awe, and so vse it as a politicke de­vise to exercise mens braines to keepe them from sedition, trecherie, and rebellion: Se­condly, 2 hence springs all A­postacie, Apostacie. and departing from the faith; The Galathians were a worthie Church plan­ted by the apostle Paul, yet euen in his time they began to fall away to another Gos­pell, which made him to maruel; and the reason was [Page 61] this, Galat. 1. 6. they were not contented with that simplicitie, which is in Christ, but would ioyne with him, the obseruation of legall ceremonies. The like we may say of those famous Easterne Churches, as those seauen Churches of Asia, planted by the apostles; wherin the truth flourished for a while, but not long after the Apostles times they fell into many damna­ble heresies, as Arrianisme, & such like. Yea about six hun­dred yeares after Christ, they embraced the damnable reli­gion of Mahomet. In the West partes also, were wor­thie, and famous Churches planted by the Apostles, and their successors, as in Italie, France, Germanie, Spaine, & England, who about the same time of 6. hūdred yeares after [Page 64] Christ fell to Papisme, which spread it selfe ouer all Europe and further (some few Chur­ches of Greece excepted) In which religion men abandon the Gospel, of Christ, and be­take themselues to another Gospell by adioyning to the truth of Christ, their owne deuises: And this Papisme, hath raigned euer since, till now of late, & so hath Apo­stacie taken place in those Churches which the Apostles planted; The cause whereof was in the wicked and sinne­full heart of man, iudging the gospell foolishnes, whereupon men were contented to yeilde themselues to any other reli­gion, rather then to that sim­plicitie of truth, which is in Christ Iesus. We now in Eng­land by Gods speciall mercie, [Page 65] hold, and teach the word of God: but if God should alter our religion with the times, the greatest part of men a­mong vs would forsake the truth, and cleaue to any other religion, and that only vpon this ground, because they iudge the Gospell foolish­nes: Let any man among vs broach an error, or heresie, & it shall haue patrones at the first, be it neuer so vile and ab­surd, & protectors afterward: When that brutish heresie of the familie of loue tooke ship­ping in Germanie, and ariued in England (though it bee an opinion voyde of common sense) yet it had applause a­mongst vs, and was receiued of many, and would haue spredde it selfe further if the preaching of the word, with [Page 64] the care of the Magistrate, had not suppressed it. And the reason heereof is this; mans minde by nature is full of darknes; he cannot with­out Gods speciall grace, per­ceiue the things of God, and so he iudgeth the gospell foo­lishnes, and embraceth error, rather then the truth, yea lo­ueth darknesse, rather then the light, because his deedes are e­uill, Ioh. 3. 19.

For the examination of our hearts touching this badde thought; Examinati­on for this thought. After due triall wee shall finde, that the mindes of most among vs, are possessed herewith: for we are indeede content to come into the as­semblies where God is wor­shipped, and we doe submit our selues to the ministerie of the worde to bee taught and instructed: Therein wee haue [Page 67] our owne personal sinnes dis­plaid, and reprooued, and withall very fearefull and ter­rible curses of the lawe de­nounced against vs for the same, both iudgmentes in this life, iudgements in death, and also iudgements eternall after this life: Nowe let the conscience answere, what is the cause when wee heare these things, that wee be not mooued, why are not our hearts touched with greefe and sadnesse, when wee heare Gods iudgments due vnto vs for our sins daylie denounced against vs? Some indeed there bee whose hearts tremble at the worde, but small is that number: If a man runne tho­rough the streets, and crie fire, fire, our hearts are sud­denly stroken with great [Page 68] feare: but the minister of god, may stand and crie fire, fire, the fyre of hell which is Isay. 30. 33. kindled by the breath of the Lord like a riuer of Brimstone as the Prophet speaketh, and yet mens hearts are nothing mooued: what is the cause that we should bee so affected with the burning of an old house by temporall fyre, and be not affraid at the voyce of God, which proclameth vnto vs eternall burning, with the fire of Gods wrath? Surely the cause is this, our hearts are forestalled with this false imagination that the curses of the lawe are foolishnes, and that there bee no such torments as the world denounceth; It will not sinke into the heart of a naturall man that his sinnes are so heinous, and Gods [Page 66] iudgements so terrible against them, as the worde maketh them: And till such time as this damnable thought be ta­ken away, mens hearts will neuer bee touched with the threatnings of the law; this is a barre to stoppe the way to all such passions as the lavve would worke.

Againe, when the minister of God speaketh of the par­don of sinne and of eternall life by Christ, who hath his heart melting for ioy in re­gard of this saluation? Though men be daily taught the doct­rine of saluation, yet who learneth the same? Though men bee called vpon to come into the kingdome of heauen, yet fewe striue to enter in: though wee bee daily exhor­ted to repent, yet fewe turne [Page 70] to the Lord▪ all which bee branches of the Gospell; but men beleeue them not, be­cause their hearts bee filled with this damnable thought, The Gospell of Christ is foolish­nes: When the Israelites were restored from captiuitie in Babilon, it was as Psal. 126. 1. a dreame vnto them: nowe if that tem­porall deliuerance seemed a dreame, what a dreame will this spiritual deliuerance from the captiuitie of hell & death, to the libertie of the sonnes of GOD in grace and glorie, seeme to be? And indeede to a naturall man it seemes foo­lishnes that God should be­come man, and that Christ by death should free men from death, and by suffering the curse of the lawe, should take away the same from vs, and [Page 71] by his righteousnesse should iustifie vs vnto life: all which notwithstanding be points of the Gospell. This also is the cause why after long teach­ing there is little turning, or faithfull obedience yeelded vnto the Gospel: neither will it be better with men, while this euill thought abideth in them.

Vse. 1. If this bee a truth, that euery naturall man thin­keth the word of God to be foolish­nes, then wee must learne this lesson of the Apostle, 1. Cor. 3. 18 Hee that seemes to bee wise in this world, must become a foole that he may be wise, that is, he must reiect his owne naturall rea­son, and stoppe vp the eyes of his naturall minde, like a blinde man, and suffer him­selfe wholly to bee guided by [Page 72] Gods spirite in the thinges of God, that thereby he may bee made wise vnto saluation.

Secondly, we must heereby learne to make earnest praier vnto God Ps. 119. 18. for the opening of our eyes, that we may bee a­ble to vnderstand the Gospell of Christ, and know the right meaning of that word of sal­uation: for of our selues wee can neuer vnderstand it, vn­lesse the Lord instruct vs by his spirit: Ioh. 6. 65. No man commeth vnto me, (saith Christ, that is, beleeueth, except it bee giuen him of my father: But vers. 45. euery one that hath heard, and learned of the father, commeth vnto mee. Thus much of this second e­uill thought.

Sect. 3. Of this thought; I will not obey Gods word.

[Page 73] From the former ariseth an other most vile thought, in the heart of euery naturall man, as a branch of the same; namely because the word of God is foolishnes, therefore I will not performe obedience there­unto. That this is the naturall thought of man, Iob teach­eth plainely; for he bringeth in the wicked (that is, euery sinner) saying thus to God, Iob. 21. 14. Depart from vs, wee will not the knowledge of thy waies. This the wicked man saith, not with his mouth, for none is so farre past all shame, that dares thus blasphemously speake against God; but thus hee saith in his heart, his affections speake it, when he purposed with him­selfe, to cast off the yoake of God, and to liue after his owne lusts: and therefore they [Page 74] say further, v. 1 [...]. Who is the Al­mightie that wee should serue him? as if one should say, It is a disgrace to mee to abase my selfe to serue God; I will not doe it. The Prophet Ieremie bringeth in the Lord saying thus to his people, Ier. 6. 16. Stand in the waies, and behold, and aske for the Old way, which is the good way, and walke therein, and yee shall find rest for your soules: but in the same place the Iewes answer, We will not walke in thy waies. Shall wee thinke that they durst thus impu­dently answer the Lord with open mouthes? No surely; But the Prophet in these wordes setteth downe the purpose of their hearts who hardned the same obstinately against the word, when they were exhor­ted to repentance and obe­dience [Page 75] before the Lord. Our Sauiour Christ compareth himselfe to a noble man that goeth into a farre countrey; now when he is gone, the ci­tizens of his countrey send messengers after him to tell him, Luk. 19. 14. that they will not haue him to raigne ouer them. Which though it be properly to be vnderstood of the nation of the Iewes, who did indeede say so to our Sauiour Christ, yet it may also be extended to all impenitent sinners, who say in their hearts; Christ shall not raigne over vs: for so long as a man is vncalled, he carri­eth a purpose to liue in sinne, some in this sinne, and some in that, and so doing, saith in his heart, God shall not bee my God, I will not submit my selfe vnto his lawes, Christ shall not [Page 76] raigne ouer me. This is plaine and manifest by mens beha­uiour, when they are reproo­ued for their sinnes: Tell the couetous man of his auarice, the swearer of his blasphemy, & the drūkard of his drunken­nes, &c. will he humble him­selfe in conscience of his sinn? Nothing lesse: but his heart will swell against thee, as his furie and impatience will soone be wray; and the reason is, because he neuer thin­keth of his owne estate, how by creatiō he oweth homage vnto God, as to his creator: for his purpose is to goe on in sinne, and when he is re­prooued for the same, his de­sire is crossed, which he can not abide, and therefore ra­geth; shewing thereby ma­nifestly, that in his heart hee [Page 77] saith, he will not obey Gods com­mandements.

For the examination of our hearts touching this thought: Examination for this thought. whether did we e­uer thinke thus with our selues; I will not obey Gods com­mandements? Doubtles euery man wil answer for himselfe, that he abhors this thought. And yet after iust triall it will appeare, that generally this thought is rife among vs: for though we heare the word, and receiue the Sacraments the pledges of our saluation, and will be counted the mē ­bers of Christ, yet whats the cause that there is so little knowledge of God, and obe­dience to his word? And why doe men in their callings shew forth so small loue, so little mercie, iustice, and good [Page 78] conscience? The truth is, that though some haue these things in them in some mea­sute, yet the bodie of our people is generally void of these good vertues, and fruits of the spirit: he that hath but halfe an eye may see it: for where is that religious kee­ping of the Sabboth that should be? where is that seri­ous performing of worship vnto God which ought to be? All which argue that the heart is corrupt and deceiue­able, and saith indeed to God, I will not obey thy word; Lord de­part from me. What man al­most is there that saith with himselfe, Oh miserable man, what haue I done?

The Vse. By this wicked imagination we may see how hard a thing it is truly [Page 79] and soundly to conuert a sin­ner vnto God, and how easi­ly a man may deceiue his owne soule, and beguile the world by hypocrisie: for a man by long exercise in the word may haue a great mea­sure of knowledge, and with­all good wit, and memorie, and with them vtterance; and by a common gift of the spi­rit, be able [...]e we must [...] word truly, and to conceiue prayer to good purpose; and with­all haue a cankred heart to­wards God, poisoned with this damnable thought, I will not obey the word of God: for e­uery man that hath inwardly in him a purpose to liue, though but in one sinne, his heart is not vpright with God, neither be Gods gra­ces, as faith, and repentance, [Page 80] sound in his heart: for true repentance is a purpose, and resolution to leaue all sinne, and to please God in all things.

Sect. 4. Of this thought; It is a vaine thing to worship God.

The third wicked imagi­nation of ma [...] heart concer­ning [...] thing to worship God. This Iob sheweth to be true: bringing in the wicked man saying, Iob. 21. 15. what profit shall I haue if I pray vnto God: we must not thinke that hee said thus with his mouth, but in his heart: And the prophet Malachie bring­eth in the Iewes saying, Mal. [...]. 3. 14. It is a vaine thing to serue God, and what profit is it that wee haue kept his commandement, & that [Page 81] we walked humbly before the Lord of hostes: Yea righteous Dauid, a man after Gods owne heart, was ouertaken with this euill thought, when he said, Psa. 73. 13. certenly I haue clean­sed my heart in vaine, and wash­ed my hands in Innocencie: whereby it is plaine, that this is a naturall evill thought in every man.

Yet here we must remem­ber, that this evill thought comes not into the mind of man at all times, but onely at such time, when occasiō is of­fered, as namely when a man is called on, to the seruice of God, which vpon some occa­sion he is desirous to omitte; Then will his mind range a­bout for libertie from Gods seruice, and so will he bethink himselfe of the wicked mans [Page 82] estate who neuer serued god, and yet is in better case out­wardly then the godly man is; And herevpon hee begins to say in his heart doutbles, It is a vaine thing to serue God.

For the examination of our hearts touching this thought; Examination for this thought. after iust triall it will be found among vs, as the state of all sorts of families will declare: Among the poo­rer sort you shall see men la­bour from morning to Eve­ning, and take great paines to prouide for the world, but in the meane time where is the worship and seruice of God▪ where is prayer and thanks­giuing, morning, and euen­ning? Surely it is neglected, & the reason is because they thinke thus in their heart, so that I may haue prouision for the [Page 83] world, it is no matter whether I serue God or not. Come to the rich mans house, & there you shal see them spend their time in eating, drinking, gaming, and such delightes; but the worship of God is not regar­ded, for thus they thinke with themselues, If they may haue their pleasure all is well. Come & reason with ordinary men, and exhort them to vse the meanes of saluation, and shew forth loue vnto religion sin­cerely: Their answer is, they will doe as they haue done, and as their forefathers did before them; they trust their soules are as good to God­ward as the best: And for ought they see, none are worser then those that haue so much preaching, and ther­fore they hope to bee saued [Page 84] though they doe not follow it so much: And this also cōmeth frō this euill thought. It is in vaine to serue God. Marke also in those places wher the Gospel is preached; If any seeme to make more conscience of sinne, and of seruing God then others, they are made a by-word and a mocking stock, and their pro­fession is turned to their re­proach: which argues plaine­ly that mans thought is this, It is a vaine thing to serue God. Nay, take a vew of the whole world, and you shall see euery wher, men giue themselues to will-worship: No nation is so barbarous as to denie vnto God all worship; but doe they giue vnto him that which he commanded in his word? Nothing lesse: It is either the [Page 85] meere invention of men, or altogether stayned therewith: This is most euident with the Turke, the Iew, and the Pa­pist: yea our common sort of protestants haue their will-worship: for generally they content themselues with the mumbling ouer the words of the Creede, the Lords Prayer, and tenne Commandements, perswading themselues that by the bare rehearsall of the words, they haue sufficiently serued God. Now would wee know the cause hereof; as also why men are so slack and cold in praier, so carelesse, and vnreuerent in hearing Gods word? Surely it is nothing but this vile Imagination be­witching our soules, that it Is a vaine thing to serue God; This quencheth the spirit, and [Page 86] hindreth all good motiōs that be in our hearts.

Sect. 5. Of mans thought of distrust.

The fourth euill thought concerning God, is, a thought of distrust, thus framed in the minde;: God doth not regard me; God will not helpe me; God will not be mercifull vnto me: This thought made entrance vnto the fall of our first parents: for first Eue looked vpon the fruit, & saw that it was beuti­full, and then entred into her heart a thought of distrust after this manner; It may be it is not true which god hath said to vs concerning this fruit, and it may be God re­gardeth vs not as we thinke [Page 87] he doth, in that he denieth vs this fruit; heere vpon her will and her affections were carri­ed to the breaking of Gods commandement, and so shee sinned by disobedience, and Adam also sinned. When the people of Israel murmured in the wildernes ^a Moses sinned a sin for hee was debarred en­trance into the land of Canaā: Num. 20. 12. Nowe what was Moses sinne for both he & Aron v. 6. prayed to the Lord, and checked the people saying heare oh yee rebells, &c. And at Gods commandement he brought water out of the rocke? Surely his sin was secret euen inward vnbeleefe and distrust in Gods promise, for when hee smote the rocke, he might thinke thus with himselfe; it may bee that God will not nowe giue water out of the [Page 88] rocke; & this seemes the more probable because hee went beyond his cōmission in smi­ting thrise vpon the rock, whē God bad him onely to speake v. [...]. vnto it. This euill thought takes hould of religious Da­vid also: Psal. 31. 21. I sayd in mine hast I am cast out of thy sight, as though he should say, Here­tofore I haue found Fauour with God, but nowe in mine aduersitie I am vtterly reiect­ed: Againe, Psal. 116. 21. I said in my feare, all men are lyers; that is, when feare of death tooke hould of mee, then I thought that Sa­muell lied vnto mee, when he saide I should come to the kingdome ouer Israell. The children of Israell did often bewray this thought of di­strust; when they were pin­ched with hunger, and famine [Page 89] in the wildernes, they say, Psal. 78. 19. 20. can God prouid a table for vs in the wildernes? can he giue bread and flesh for his people? As if they should say, we thinke he cannot, nor will not: Yea the Apostle Peter was not free from this thought, for when Christ walking on the waters, commanded Peter to come vnto him, hee came out bold­ly, and walked towards Iesus, but when Mat. 14. 30. hee sawe a mightie wind he began to sinke: whence came this? surely from a thought of distrust which hee had in his heart to this effect: It may be god wil not support me in this my walking: & that this or some such thought was in his heart appeareth by Christs answer to him saying, ^h oh thou of little faith, why diddest thou doubt? By all which [Page 90] it is euident that this is a na­turall thought in the minde of man which at some time troubleth the most righteous man that is.

Now touching this thought of distrust, two things are to bee skanned: Time of this thought. first, the time when it taketh place in mans minde; and secondly, the daunger of it. For the time; This thought doth not al­waies take place in the minde of man, but onely in the time of some daunger, affliction, and temptation; and especi­ally in the time of sicknesse, and in the pangs of death. Thus in his grieuous afflicti­on was righteous Iob troub­led with this thought of di­strust: for then hee complai­ned, that ⁱ God did hate him and gnash vpon him with his teeth, [Page 91] and as his enemie, sharpned his eyes against him; yea, that v. 12. hee made him as his butt, and marke to shoote at. And Dauide in a greiuous trouble of minde, thus complained: Psal. 77. 7. Will the Lord absent himselfe for euer? And will hee shewe no more fa­uour? Is his mercie cleane gone for euer? Doth his promise faile for euermore? hath God forgot­ten to be mercifull? &c. Where­by appeareth, that in his affli­ction hee was greatly troub­led with this distrustfull thought; and there is no man liuing, but when trouble and affliction comes, hee shal feele in himselfe these thoughts of distrust. Indeede while peace, and ease continue, presump­tuous thoughts possesse the minde; but when the daies of peace bee gone, & trouble­some [Page 92] times approach, then presumptuous thoughts giue place, and thoughtes of di­strust, come in their roome & stead.

II. Point. Fruite of this thought. The daunger of these thoughtes of distrust is verie great, as the fruits there­of declare: for hence arise; first, all horrours, and terrors 1 of conscience, all feares, and astonishmentes of the heart; For when the minde saith (though falselie) God doth not regard me, God will not saue me, then the trembling heart is 2 full of horror and dread. Se­condly hence commeth des­peration it selfe; wherby men cōfidently avouch that God hath forsaken them, and cast them of, and that there is no hope of life, but present death, remaining for them: [Page 93] this thought troubleth the minde of the wicked, and of the repentant person also: for desperation is nothing but the strength of this thought of distrust. Thirdly this weak­neth 3 the foundation of our saluation, which standeth in the certentie of Gods promi­ses, for this thought of distrust denieth credite to Gods pro­mises, and maketh them vn­certaine: Among all other e­uill thoughtes this doth most directly hinder saluatiō; for it is flat against faith, as water is to fire: for true faith makes a man say with good cōsciēce, Gal. 2. 20. Christ died and shedd his blood for mee; God the father will bee mercifull vnto me, and saue me: But this distrustfull thought causeth a man to say the clean contrarie. Christ died not for [Page 94] me: God will not saue me: so that where this thought prevai­leth true faith is not, neither can take place.

Vse. Considering the dan­ger of this distrustful thought is so great, we must be admo­nished in the feare of God to vse all good meanes, while the daies of peace doe last, that it take no place with vs in the daie of trouble, and temptation: Meanes a­gainst di­strust. The meanes to represse it are the preaching of the worde, and the sacra­ments of Baptisme and the Lords supper.

For the first: the word of 1 God preached is a speciall meanes ordained of God, for the true applying of Gods promises, of mercie to our owne soules; and therefore a most soueraigne remedie a­gainst [Page 95] this thought of distrust; for whē the promises of mer­cie in Christ, are offered vnto gods people in the preaching of the worde by a lawfull mi­nister, it is as much as if Christ himselfe in his owne person should speake vnto them, by vertue of Gods ordinance. If God from heauen should say to any man, mercie belongeth to thee, hee would beleeue: if God say to Cornelius, bo­leeue thou, and my mercie belongs to thee, Cornelius will beleeue: if hee say to Pe­ter, beleeue thou, and my mercie belongs to thee, Pe­ter will beleeue: and if hee say so to Marie Magdalen shee will beleeue. Loe heere, when the minister of God, out of Gods worde, saith to any man, beleeue thou, and repent [Page 96] thou, and Gods mercie be­longs vnto thee; it is as much as if the Lord should call him by name particularly, and say vnto him, beleeue thou, and repent, and my mercie belongs vnto thee: yea, it is all one as if God himselfe should say, I am thy father, and thou art my childe, if thou wilt re­pent, and beleeue.

The second meanes which 2 is also very effectuall to cut off this thought of distrust, is Baptisme. If an earthly prince giue a pardon to any man, & put the mans name in the pardon, and his owne broade seale vnto it, the man will ne­uer doubt of his pardon, but beleeue it. Beholde, in Bap­tisme God entreth couenant with miserable wretched man, and heerein makes pro­mise [Page 97] of life vnto him; yea hee puts the mans name in the couenant, sealing the same with his owne seale: & there­fore the party baptized, must beleeue against this thought.

The thirde meanes, is the 3 Lords supper rightly admi­nistred and receiued: for ther­in the breade and wine giuen to the hand of euery com­municant by the minister, are particular pledges and to­kens vnto them of speciall mercie in Christ. These are the meanes which wee must vse with all good conscience in the daies of peace, that when troubles come, this thought of distrust may not preuaile against vs. And thus much of mans naturall euill thoughts against God. Many other might bee added here­vnto, [Page 98] but these beeing the principall, I omit the rest.

Sect. 1. Of thoughts of dishonour.

First, a thought of disho­nour is any thought that ten­deth to the contempt and a­basing of the person of our neighbour, in respect of our selues. And it is then concei­ued in our mindes, when we thinke thus of all other men beside our selues: such and such a man, is farre inferiour vnto me, a base and contempti­ble [Page 101] fellow in regard of me. Ex­ample hereof we haue in the Pharisie, a man strict in pro­fession, and zealous in his re­ligion, who commeth to the Temple to pray with the Publican: now marke what he saith, Luk. 18. 11. Oh God, I thanke thee, that I am not as other men are, or as this Publican. Which wordes proceede from such a proud thought as this; Lord I thanke thee, all other men are farre inferiour vnto me: I doe farre surpasse the common sort: this Publican is a base fellowe, and no body to me. If any shall imagine that this thought is not in euery mnn, but in some few proud persons; I answer, it is by nature in euery per­son liuing without grace: and therefore S. Paul giueth this commandement, That Phil. [...]. 3. euery [Page 102] man in meekenesse should esteeme others better then himselfe; gi­uing vs to vnderstand, that by nature all men thinke best of themselues, and esteeme o­thers farre worse then them­selues.

The Vse. If this thought of dishonour be in all mens hearts, then behold what a pallace of all Satanicall and damnable pride the heart of man is naturally: Iud. 1. 7. it is like vn­to the table of Adoni-bezek at which he sate in a chaire of estate, and made others, euen kings, to eate meate like dogs vnder his feete, with their thumbs cutte off: such an one is euery man by nature, hee lifteth vp himselfe, saying, I am the man, and treadeth his brother vnder his feete, as no body vnto him. And this is [Page 103] the cause of much strife and hurt in all humane societies: this causeth many iarres, much skorning, and great contempt among men in word and deede.

Now that we may reforme this thought in vs, wee must learne to say as Iob did after he had beene afflicted, and came to see his sinnes: Iob. 39. 37. behold, I am vile: and with Abraham, Gen. 18. 27. I am but dust and ashes: and with Dauid, I am a worme, and no man, Psalm. 22. 6. yea with Paul, Rom. 7. 24. we must labour to see our miserie by reason of sinne: and that will helpe to pull downe the pride of our hearts.

Sect. 2. Of murthering thoughts.

The second euill thought of man against his neighbour [Page 104] with consent, is a thought of Murther, or of any thing that tendeth thereto. Of this wee haue particular examples in Scripture. Deut. 15. 9. The Lord forbiddeth the Iewes to haue this murthering thought in their hearts: I will not releeue the poore, I will not doe good vnto them; giuing vs to vnderstand, that this was the common thought of the Iewes, or els he would not haue forbidden it: yea the Lord doth there set out this thought by two signes; first, an euill eye, when a man turnes his countenance from the poore, or looketh on them without compassion: second­ly, vnmercifull dealing, when a man will not helpe the poore by gift, according to his abi­litie. And because all actions [Page 105] proceede from thoughts, the heart beeing the fountaine of our deedes, hence it appea­reth, that this murthering thought against the poore, is rife in this age: for where is the man that doth pitie the poore, and doth good to them according to his abilitie? nay, the Lords complaint against the Iewes may be fitly appli­ed to our times, in regard of crueltie and oppression: The spoile of the poore is in your hou­ses: what haue ye to doe, that ye beate my people to peeces, and grinde the faces of the poore. Isa. 3. 14. 15.

The second example of a murthering thought, is cō ­cerning Gods Church, and it is this. I will doe some spite or hurt to them that worship God. For proofe hereof, read Psal. [Page 106] 74. 8. Dauid bringeth in the Babilonians, Edomites, &c. saying thus one to another a­gainst gods people the Iewes: Let vs destroy them all together; & Psal. 83. 4, Let vs cut them off from beeing a people. And let the name of Israell be no more in re­membrance. Now as this was their thought, so is it the thought of all men naturally: for that which was the dispo­sition of Babel, Edom, Moab, and Amnon against Gods Church, is the disposition of all men naturally; for looke how generall the hatred of man is, so generall is the pur­pose of mischiefe against those that professe religion: for all men by nature are ha­ters of Gods Church, & peo­ple; so Christ saith to his dis­ciples, Matth. 24. 9. yee shall be be hated of all [Page 107] nations for my names sake; Ioh. 16. 2. Yea, whosoeuer killeth you shall thinke that he doth God good seruice, and therefore this thought of doing mischiefe is as general, euen in the minde of euery man by nature. This further appeareth by the continuall persecution, that hath euer beene raised agaiust Gods poore Church, since the be­ginning of the world: It be­gan at Abell, soone after the giuing of the couenant of grace to our first parents, and hath continued to this day, & shall abide vnto the end: so that if carnall men could look into their owne hearts, they should there behold this mur­dering thought against Gods people. This murdering thought commeth from ano­ther wicked imagination, set [Page 108] downe by S. Peter: who bringeth in the wicked of this world, 1. Pet. 4. 3. 4. thinking it a strange thing, that Gods children doe not, as they doe, and runne not with them vnto all ex­cesse of riot: liuing in drunkennes, fornication, and such other abho­minations; for this cause doe they cōceiue hatred, and pur­pose mischeife against Gods people, and so will continue, till God giue them grace to repent. If any shall say this thought is not generall, for Nabuched-nezer Danie. 2. 48. an heathen man shewed fauour to Daniell, and highly aduanced him. I an­swer, it is true he did so; but that was a worke of Gods spe­ciall providence who procu­red him fauour, and disposed the kings heart to affect him, as he did also the heart of the [Page 109] chiefe Daniel. 1. 9. Eunuch; Otherwise Nabuchad-nezzer naturally did nothing but intend mis­cheife against Gods Church, as his rage against the three children did euidētly bewray, Dan. 3. 19.

A third example of this murthering thought I adde, which every minister of gods word may obserue by daily experience, and that is this; when mens faults are particu­larly rebuked in the ministery of the word, and the quicke, as it were touched by apply­ing the word to the cōsciēce; then will the heart of a natu­rall man, thus conceiue of the minister that reprooueth sinn; This man meaneth me, he hath some spyte, and mallice against me, that he thus reprooveth my particular faults; when as the [Page 110] minister knew them not to be his personall sinnes: but it is the power of the word that ransaketh the sinfull heart: this is the fault of all carnall hearers, who will heare qui­etly till their faults be rebu­ked, but then they thinke ma­liciously of the preacher; Thus Herod dealt with Iohn Baptist, he heard him gladly for a while, Mark. 6. 20. but when he was rebuked for his brother Phillips wife then he cast Iohn in prison: Luk. 3. 19. 20. And if conscience might bee iudge, many an hearer would be found to haue an Herods heart towards Gods mini­ster.

Sect. 3. Of thoughts of Adulte­rie; theft; & dis­grace.

[Page 111] The third thought of man touching his neighbour, is the thought of Adulterie; which is the thought with consent to any vnchastitie. Such a thought had Iudah cōcerning Tamar his daughter-in lawe, when Gen. 38. 15. 16. he iudged her an whore; and desired to lie with her. And with such thoughts was Am­mons 2. Sam. 13. 2. heart so sore vexed that hee fell sicke for his sister Tamar: This makes a man an Adulterer in heart before God, though actually he com­mit not the fact: Mat. 5. 28.

The fourth is the thought of Theft, which is the thought with consent of beguyling or [Page 112] wronging another in his goods or substāce. This is that Imagining of iniquitie, and wor­king of wickednes vpon their beds, in coueting of fields—a­gainst which Micah. 2. 1. Micah pro­nounceth a woe. And this thought also possesseth their hearts, that with the wicked Israelites wish the time were come, wherein they Amos. 8. 5. might make the Epha small and the Shekell great, that is, lessen the measure, and inhance the pryce, and falsifie the weights by deceit.

The first euill thought is a thought of disgrace, which some way tendeth to the reproach, and debasing of our neighbours good name; as when a thing is well done, to thinke & iudge it to bee ill done, or when a thing is a misse to iudge it [Page 113] worse then it is: Thus Elie thought disgracefullie of Hannah deeming her to bee dronke, saying, 1. 8. am. 1. 13 14. put away thy dronkennes, when shee prayed deuoutly from a v. 15. troubled soule to the Lord; Thus Eli­ab Dauids eldest brother thought disgracefullie of Dauid, when he shewed him­selfe willing to encounter with Golyah that reuiled the hoast of the liuing God say­ing; 1. Sam. 17. 28 I know the pride and mal­lice of thine heart that thou art come to see the Battell, when as indeede the spirit of God put that motion into his heart to take away the shame from Israell, as the happie euent declared plainly. So when our sauiour Christ spake most comfortably to the sicke of the Palsie, saying, Math. 9. 2 be of good [Page 114] comfort thy sinnes are forgiuen thee; then the cursed hearts of the wicked Pharisies thought thus in themselues, ^u this man blasphemeth. v. 4. And when the gift of the holie Ghost, was sent vpon the A­postles, causing them to speake strange tounges to the great admiration of men of diuers nations, then some of the malicious Iewes thought they were dronke, saying scoffingly, they were full of newe wine. Act. 2. 13. And this thought of disgrace is in euery man naturally bringing forth continually the fruits of disgrace, as Enuie, Strife, E­mulations, Dissentions, and De­bates: for loue thinketh not euill; but naturally true loue is wanting in all men: and ther­fore they cannot but thinke euill of others.

[Page 115] We see the fiue euill thoughts of mans naturall heart against his neighbour; touching which two things are yet fur­ther to bee skanned, to wit, when these euill thoughtes doe arise in the minde; and in whome they are. For the first: it is true, that they doe not at all times arise in mens mindes, but then onely when occasion is giuen, at which time they arise so soone as it is giuen: for mans heart is like to tinder, or drie wood, which burneth not of it selfe, but so soone as fire is put to it, then presently it kindleth. When you come to talke with a naturall man, it may be for the present, hee thinketh not to lie; but giue him occa­sion to lie, and then hee soone bethinkes himselfe therof & [Page 116] will not spare to vtter it if it may make for his aduantage. And the like wee may say of malice, Adulterie, Theft, dis­grace or any other sinne a­gainst our neighbour: Doe but minister occasion there a­bout to the naturall heart of man, & he thinketh of them, and without Gods grace re­straining, or renuing him, will bring forth the same in acti­on.

The second point. In whom are all these euill thoughts? Answ. In all men naturallie without exception, till they be renewed by Gods speciall grace: Yea the truth is, these thoughts doe euery where a­bound; for looke what men doe practise, that first of all they thinke, for the thought is the beginning of euery [Page 117] action; But in the worlde all sins against the second Table, doe abound, as the practise of Dishonour, of Murther, A­dulterie, Thefts, and Disgra­ces, and therefore these euill thoughts from whence these actions come, must needes be common.

Vse. By this wee may see what a huge masse of corrup­tion the naturall heart of man is, without gods special grace; for thoughts of dishonour make a mans heart a pallace of prid like the table of Ado­ni-bezek: Also thoughts of crueltie make mans heart a slaughterhouse: Thoughts of Adulterie make it a most fil­thie stewes: Thoughts of theft make it to become a denne of theeues, wherein all manner of fraud, and bad dealing is [Page 118] plotted & devised: And lastly thoughts of Disgrace make [...] it a fountaine of backbyting, debate, slander, and reuiling: And therfore howsoeuer the outward life may be ordered ciuillie, yet without Gods grace mans heart is most vile: And those that pleade their good nature, and good mea­ning, are heere confuted, for naturally the heart, thinkes all euill against his neighbour.

Sect. 1. Mans proud thought of his owne excellencie.

THe third kinde of mans naturall euill thoughtes, are such as concerne himselfe, [Page 119] & they are principally foure.

The first may fitlie bee ter­med a thought of Pride, wher­by euerie man naturallie thinkes himselfe most excel­lent, and far to exceede all o­ther men whatsoeuer: thus the Prophet Isay bringeth in Babylō speaking in her heart, that is, thinking, Isay. 14. 1 [...]. I will as­cend into heauen, and exalt my throne aboue or besides the stars of God, as if shee should thinke with her selfe, I am farre more excellent then any other what so­euer, & therefore I am to bee ex­alted from the earth to heauen, and to bee matched with God himselfe. And the Prophet Zephame bringeth in Ni [...]iue speaking thus in her heart, Zeph. 2. [...]. I am, and there is none besides me: And so the proud Pharisie in his priuate, and secret prayer [Page 120] to God sayeth, Luke 18. 11. I thanke thee Lorde, that I am not as other men, meaning that he is more excellent: And the whore of Babylō The Hereti­call Church of Rome. is brought in saying of her selfe, Reuel. 18. 71 I sit as a Queene, and am no widdowe and shall see no mourning. All which places shew this to bee the nature of man, to exalt himselfe in his owne heart, aboue all others. If any shall say, heereby no more can bee prooued but that this thought is in some proud and insolent persons; I adde therfore, that as our first Parents in the beginning, did learne that proud lessō of the divell, Ye shall be as Gods: so we being in their loynes when they sinned, and descending from them by ordinarie gi­neration, doe together with our nature receiue that cor­ruption [Page 121] from them, whereby wee thinke thus proudly of our selues, that we far excell o­thers and are as little Gods on earth in respect of others. In­deede the most will say for themselues, wee abhorre this proude thought, neither did wee euer finde it to bee in vs: But we must know that the lesser we discern it in our selues, the more it reigneth in our hearts; and the more wee dis­cerne, and bewaile it, the les­ser place it taketh in vs.

Now touching this thought of pride, two things must bee obserued: the danger, and the highest degree of it. The danger of this thought. For the danger of this thought; The outward affecting of strange fashions in apparell is a won­derfull pride; But the most vile and wretched pride of all, [Page 122] is that spirituall pride of the heart whereby a man despi­seth all other, in regarde of himselfe, and thinketh him­selfe far better then any. This I manifest by sundrie reasons, as first, from the fruites of this inward pride: for hence doe slowe many damnable sinnes; in mens liues and conuersati­ons: Fruites of in­ward pride. 1 as first, Ambition, where­by men are not content with that estate, wherewith God hath belssed them: but doe seeke by all meanes to bee ad­vanced to higher dignitie & 2 estate. Secondly, Presumption, whereby men dare enterprise things beyond their calling, and aboue their power, ta­king vppon them more then 3 they are able for. Thirdly, boa­sting, wherby a man speaks of himselfe more then is seeme­ly, [Page 123] & extolleth himselfe aboue his desert. Fourthly, Hipocrysie, when a man pretendeth he hath that grace, and religion 4 which indeed he hath not, or els maketh shew of more grace then is truly in him. Fiftly, Obstniacie, when a man persisteth in an errour, & 5 will not yeeld to the truth, though it be manifested vnto him. Sixtly, Contention, wherby men striue one against ano­ther in word or deed, with­out 6 relenting. And lastly, Affectation of Novelties, espe­cially 7 in outward attyre, for when a mans cōceiues so high­ly of himselfe, then withall he thinkes no manner of at­tyre good enough to bewti­fie, and adorne his body; and so begins to deuise, and affect strange and forraigne attyre.

[Page 124] 2 Secondly, the danger here­of appeareth hence, that where this thought of pride raigneth (as it doth in all men naturally) there the spirit of grace dwelleth not: Mary in her song saith well, Luk. 1. 51. God scat­tereth the Imaginations of the proud, that is, of those which haue this cōceit of their owne excellencie aboue others: and S. Iames; Iam. 4. 6. God resisteth the proud, and giueth grace to the humble: yea, thus saith he Isa. 57. 15. that is high and excellent: he that in­habiteth eternitie, whose name is the holy one: I dwell in the high & holy place, with him also that is of a contrite and humble spirit, to reuiue the spirit of the hum­ble: But he that lifteth vp him­selfe his minde is not vpright in him, Habak. 2, 4.

3 Thirdly, such is the danger [Page 125] of this sinne, that when all o­ther sinnes die in a man, this thought of pride dyeth not: nay, when other sinnes are mortified, and Gods graces come in stead thereof, yet this will then reuiue, and make the graces of God, matter whereon to worke: as when an ignorant person attaines to some knowledge; this pride will take occasion from that gift of God to puffe vp the heart; yea when a man in true humilitie of heart shall renounce the actions of pride, yet thē wil pride be working, for this is a fruit of pride to thinke well of our selues, because we are not proud, The height of this thought

II. Point. The highest de­gree of this pride is, when a man thinketh himselfe to bee equall with God. This [Page 126] is a most notorious, nay an abhominable height of pride; and yet the truth is, some men haue come here­vnto. Thus the king of Babel thought of himselfe, when he said in his heart, Isa. 14. 14. I will ascend aboue the height of the clowdes and will be like the most high. It may seeme strange that men should thinke thus of them­selues; but we must know, that men may doe it two waies; first, when they thinke they haue power of themselues, whereby they are able to match or counteruaile the power of God: so thought Nabuchad-nezar whē he said, Daniel. 3 15. who is that god, that can deliuer you out of my hand? such a thought had proud Pharao in his heart, when he said to Moses & Aaron, Exod. 5. 2. who is the [Page 127] Lord that I should heare his voice, & let Israel goe? Second­ly, when they take to them­selues the honour of God, and thinke it to be due to them: Thus did Herod Act. 12. 22. when by si­lence he approued the blas­phemous voice of the peo­ple, who cried vnto him, the voice of God, and not of man. And thus Antichrist sitting in the temple of God, 2. Thess. 2. 4. exalts himselfe aboue all that is called God, or worshipped: Now that man of sinne is the Pope of Rome; for howsoeuer in word he humble himselfe, & call himselfe the seruant of seruants; yet indeede through the pride of his heart, he sit­teth as God, taking vnto him­self that honour which is pro­per to God: Bellar. de Rom. pontil. lib. 4. for he claimeth power to prescribe new rules [Page 128] of Gods worship, to forgiue sinnes, to make lawes to bind the conscience properly, yea to open, and shut heauen, and to dispose at his pleasure of earthly kingdomes; he taketh vpon him to dispence with the morall lawe, and with Apostolicall constitutions: all which belong to God a­lone, and none dare claime them to belong vnto him, but he that matcheth himselfe with God; and this is the highest decree of pride.

The Vse. By this euery man may see what he is of him­selfe, what a cursed and proud nature he carrieth about with him: for euery man naturally when occasion is offered thinks highly of himselfe, and basely of others in regard of himselfe. Let vs therefore [Page 129] take notice of this Satanicall pride that is in our nature, and striue against it, for who would not be ashamed to say with the proud Pharasie, I thanke thee Lord, I am not as other men, &c. or with the ar­rogant Iewes, stand apart, touch me not, I am holier then thou, Isay. 65. 5.

Sect. 2. Mans thought of his owne righteousnes.

The second euill thought concerning a mans selfe is this, I am sufficiently righteous, and I need no repentance. That this is the thought of euerie man naturally appeareth by the Lords commandement to the people of Israell, for­bidding them to say in their hearts, when they were pla­ced [Page 130] in the promised land, Deut. 9. 4. that for their owne righteousnes the Lord brought them in to possesse it. Wherby he giueth vs to vnderstand two things: First, that as the Iewes did there, so euerie man thinks himself to be righteous. And secondly he thinks that God doth giue his blessings vnto him for his owne righteous­nes: for the Lord vseth not to forbidde such a thought as men naturally haue not in them: so in like manner when Ieremie rebuked the people for their sinnes, they said, Ierem. 2. 35. they were Innocent and guiltles, they had not sinned: And the Church of Laodicea saith thus of her selfe, Rev. 3. 17. I am rich and neede nothing; that is, I a­bound in spirituall graces. This is the thought of the [Page 131] proud Luk. 18. 9. 10. Pharisie, who trusts in himselfe that he is iust, and therfore braggeth vnto God, that he is not such and such, but he doth this, and that, he fasteth, he giueth Almes, pai­eth tithes, &c. and in plaine tearmes his heart saith this, I am righteous, I neede no repen­tance: for of such Christ spake when he said, Matht. 9. 18. he came not to call the righteous but sinners to repentance. And againe, I say vnto you, Luk. 15. 7. that ioy shall be in hea­uen for one sinner that conuer­teth, more then for ninetie and nine iust men which need none amendment of life: where we must obserue that Christ mea­neth not, that there are in deede some so righteous, that they neede no amendment; but he speaketh according to [Page 132] the opinion, which some haue of themselues, to witte, that they are righteous, and neede no repentance: by all which it is more then manifest that this is a naturall thought of a man concerning himselfe.

This euill thought raign­eth in our age and time as all the former doe: Examination for this thought. for come to an ignorant man that hath not beene instructed in religi­on, reason with him touching his estate, and aske him whe­ther he can keepe the law of God or not; he will answer, he can; he loueth the lord his God with all his heart, and his neighbour as himselfe: Aske him how hee lookes to be saued; his answer is by his owne righteousnes, and for his owne goodnesse. If due ex­amination were made, this [Page 133] would be found to be the thought of many that liue in the Church among vs; and there is none by nature free from this thought.

Hereby then we may see that the thoughts of euery man, be he what he will, are plaine papistry, for Poperie is naturall: One chiefe pillar and ground thereof is Iustifi­cation, and saluation by workes; which opinion euery man brings with him from his mothers wombe: And so it is in the point of merit, men naturally thinke they receiue the good things which they haue from God, for their own righteousnes.

Secondly, hence it appea­reth that it is a matter of great difficultie, to bring a man throughly to renounce [Page 134] his owne righteousnes and soundly, and heartily to im­brace true religion, and the righteousnes of Christ by faith. This is no lesse then the change of Nature; and yet this must euery man doe, that will be saued, he must be come nothing in himselfe, that he may be all in Christ Iesus; which is as impossible to nature, as to change water in­to fire, and therfore men had need to beware how they put off the time, & neg­lect the meanes in which God shewes his power in working this change in the hearts of his elect.

Thirdly, hence we see the euident cause of that prepo­sterous course of the world, which most men take in spen­ding their witte, and strength, [Page 135] some for riches, others for ho­nours and pleasures, and in the meane while they can spare no time for religion, to seeke Gods fauour in Christ, and the graces of the spirit: It may bee they will afford a good worde vnto Religion, but yet they regarde it not in respect of other things. And this is the behauiour not of some few, but of all sorts, and degrees of men naturally. Now the cause heereof is this cursed euill thought, whereby men perswade themselues, they be righteous, and need no re­pentance, and till this thought be rooted out of mans heart, he will neuer value the word and religion of God accor­ding to the worth thereof, so as with the good Marchant he wil part with al that he hath, [Page 136] rather then he wiil be frustrate of this pearle. Math. 13. 45, 46. In­deede men vse to pleade thus for themselues; wee confesse our selues to be sinners, and therefore wee cannot thinke such a wicked thought, that we need no repentance; But we must knowe, that both these may well stand together, in the wicked heart of man; he may confesse himselfe to bee a sin­ner, and yet thinke that hee is righteous: for is not this▪ the cōmon practise to make great sins, little sins & little sins, no sins? Doe not men cloath vice in vertues robe, and turne out vertue in the rotten ragges of vice? Is not drunkennes coun­ted good fellowship, & kinde neighbourhood? Is not swea­ring made the token of a braue minde, and Pride coun­ted [Page 137] decencie; and fornication, but a tricke of youth; and co­uetousnes esteemed good thrift, and carefulnes? On the other side, is not the more sincere profession of religion termed precysenes, Purita­nisme, Hypocrisie, and such like? doth not hee that re­frayneth the common sinnes of the time, make himselfe a pray to the mouthes of the vngodly? Nowe where these things are, though the mouth say, I am a sinner; yet the heart thinketh I am righteous, and so it is apparant this thought is common among vs.

Sect. 3. Mans thought of securitie in the day of peace.

The third euill thought con­cerning [Page 138] a mans selfe is, a thought of securitie; in the time of peace and prosperitie, men say thus in their hearts, I am free from all Gods iudgements, I am in no danger of hell, death, or damnation, but sure enough of saluation. It may bee thought, that none is so bewitched of the deuill, as to haue this con­ceit of himselfe, but the scrip­ture is most plaine in the proofe hereof: Psal. 10. 6. The wicked man, (such as is euery man by nature, as wee shewed before) saith in his heart, I shall neuer be mooued nor bee in dan­ger. And the Prophet Isaiah brings in wicked men say­ing, Isaiah. 28. 15. we haue made a couenant with death, and with hell wee are at agreement: which must not be vnderstood as done indeed (for death, and hell will make [Page 139] league with none) but onely in mens wicked Imagina­tion, perswading themselues, that they bee in no danger of hell, or of the graue: for so much the next wordes im­port, that, though a scourge runne ouer & passe thorough, yet it shall not come at vs: yea righ­teous Dauid was ouertaken heerewith, for in his prosperi­tie he said in his heart, Psal. 30. 6. I shall neuer bee mooued; much more then is it the thought of eue­rie naturall man, to say with the rich foole vpō the increase of outward blessings, Luk. 12. 1 [...]. soule, soule, take thine ease, thou hast enough, nothing can hurt thee.

The vse: By this wee may come to the knowledge of a thing which falleth out in all ages worth our diligent ob­seruation. It hath pleased god [Page 140] from time, to time to send his prophets and ministers to call his people to repentance: thus did Isay, Ieremy, Ioell, Amos, & the rest; yea the Lorde himselfe (as Zeph. 3. 5. Zephanie saith) riseth eue­ry morning, and bringeth his iudgementes to light, which should turne men from their sinnes, hee faileth not, and yet the wicked will not learne to be ashamed.

To come to our owne times: it hath pleased God to stirre vp many worthie mini­sters vnto vs, who spende their time, and strength, in la­bouring to bring men to re­pentance, and saluation; but yet who is he almost that tur­neth from his sinnes? yea the Lord himselfe, as in former times, so nowe doth preach from heauen by his iudge­ments, [Page 141] as famine, plague, &c: and yet by lamentable expe­rience, wee see that the bodie of our people remaine secure, they are Ier. 48. 11. setled on their lees, and Zeph. 1. 12. frozen in their dregges: no man stirreth vp himselfe to say, Ier. 8. 6. what haue I done? now the cause heereof is nothing els, but this cursed thought of securitie, whereby a man saith thus in his heart, I am free from Gods iudgements. Read Matth. 2 [...]. 37. As it was in the daies of Noah (saith our Sauiour Christ) so shall it bee in the daies of the comming of the sonne of man: they did eate, drinke, mar­rie wiues, and giue in marriage, and knewe nothing till Noah en­tred into the Arke, and the floode came and tooke them all away. Quest. Howe could it be, that they should knowe nothing [Page 142] seeing Noah had preached vnto them of the floode an hundred and twentie yeares before? Ans. Surely it was as if they had knowne nothing, for they would not beleeue him, it would not sinke into their heads, much lesse settle in their hearts, that GOD would destroy all the worlde by waters: and so may it bee saide of these times; wee knowe nothing; though wee be called to repentance by the ministe­rie of the worde, yet we will not repent; and though wee heare of Gods iudgements, we thinke our selues free from them, and will not beleeue till the beesome of his wrath sweepe vs all away, Remedie. as the flood did the old world.

Wherefore to redresse a­mong vs this damnable [Page 143] thought of securitie, let vs consider our grieuous sinnes in particular, and set before our eyes the curse of God, both temporall iudgements, and eternall death, due vnto vs for the same. It is the ap­plying of Gods heauie wrath that must make vs shake off this secure Thought, which the rather we must do, though it be grieuous to the flesh, and as a pange vnto death in a na­turall man, because till this thought bee remooued, the sauing graces of Gods spirite will not take rooting in our hearts.

Sect. 4. Mans faint thoughts in time of distresse.

The fourth and last euill thought of mans heart tou­ching himselfe is this; In time [Page 144] of miserie hee saith, his crosses are greater and worser then in­deede they are. So Iobe com­plaineth in his affliction, that Iob. 6. 2. 3. his griefe & miserie was hea­uier then the sand of the sea shoare. And the Church in great affliction calls thus to passengers, Lam. 1. 12. Behold, and see if there be any sorrowe like vnto my sorrowe which is done vnto mee. And that it is the thought of euery mans heart naturally, appeareth by experience: for let a man bee in distresse out­wardly, or else touched in cō ­science for his sinnes, when you shall labour to minister comfort vnto him according to Gods worde; hee will an­swer, that neuer any was in like [...]ase to him, so grieuously tormen­ted & afflicted as he is. And in­deede it is the propertie of [Page 145] mans naturall heart, to e­steeme Ionah. 4. 8▪ 9▪ little crosses to be ex­ceeding great, yea oftentimes to deeme that to bee a crosse which is none at all: the rea­son is, the want of iudgement rightly to discerne the state of their affliction, and the want of strength to support it as it is: for if thou be faint in the day of aduersitte thy strength is small.

For the remedie of this euill thought, Prou. 24. 10. first wee must seeke to rectifie the Imagination, by bringing the minde to a right con [...]eit of the affliction: this is a special course to be obserued in dealing with thē that bee oppressed with any distresse: for a strong conceit of a mans owne miserie doth many times more hurt, then the miserie it selfe: therefore [Page 146] be sure the iudgement be well informed, and then the cure is halfe wrought, and the crosse halfe remooued. This done, the partie afflicted may well consider the desert of sinne, in the endlesse torments of the damned, which the Lord preuenteth in his chil­dren by temporall chastise­ments in this life: 1. Cor. 11. 32 for when we are iudged wee are chastened of the Lorde, that wee might not be condemned with the world: And so labouring to bee humbled for sinne, and to lay hold on gods mercy in christ, through whom all things, euen affli­ctions, worke together for the best, no doubt he will bee able to say, Mich. 7. 9. I will beare the wrath of the Lorde, because I haue sinned against him and Psal. 43. 5. why art thou cast downe oh my [Page 147] soule, why art thou so disquieted within me? wayte on God; for I will yet giue him thankes; he is my present helper and my God. Thus much of mans euill thoughts concerning him­selfe.

Sect. I. Good thoughts about tempo­rall things be much wanting.

HAuing spoken of mans naturall euill thoughts concerning God, his neigh­bour, and himselfe: we come to the second point to be ob­served in the text; to wit, That there is a want of good thoughts and consideration in euery [...]an [Page 148] naturally: for the Lord here faith, his thoughts are evill from his youth.; and Chap. 6. 5. They are onely euill euery day: now looke where euill is onely and continually, there good must needes be wāting altogether.

This want must be conside­red either in respect of tempo­rall, or of spirituall things. By Temporall things I meane such worldly affaires and actions as concerne mans naturall life; wherein though good consideration be not taken quite away, yet wee must know that the same is cor­rupt, and very weake and im­perfect, even as reason is; and there is much want in euery man in this behalfe. Eccles. 4. 8. There is one alone (saith, Salomon) and there is not a second: which hath neither sonne nor brother, yet [Page 149] there is none end of his travell, neither can his eye bee satisfied with riches; neither doth hee thinke for whom doe I travell—? heere behold a notable ex­ample of this want of good consideration about earthly things; that a man should spend both his wit & strength in heaping vp riches, and knowes not to whom he shall leaue them. But we need not be inquisitiue for examples: for we may daily obserue in our selues and others appa­rent want of good considera­tion in these worldly affaries: which must not seeme strange vnto vs, seeing that reason it selfe, the ground of cōsidera­tion is greatly blemished, through the corruption of na­ture, about these earthly things.

Sect. 2. Good thoughts in matters spiritu­all be altogether wan­ting.

In things spirituall which concerne the kingdome of God, there is in our nature an absolute want of good consi­deration, herein of our selues we haue no good thoughts: we are not of our selues (saith 2. Cor. 3. 5. Paul.) sufficient to thinke any thing, that is, any good thing, as of our selues: The whole bo­die of the Gospell is therefore called a mystery, because the things therein contained and revealed are such as, 1. Cor. 2. 9. neuer came into mans heart to thinke. This want we may obserue especially in foure things: 1. in respect of Gods presence and prouidence: 2. of Gods Iudgements: 3. of our owne [Page 151] sinnes: 4, of our dutie to God.

First. man by nature doth not thinke of, The first good thought wanting. or consider Gods presence and prouidence to be­hold and to remember all his waies in thought, word, and deed: hereof the Lord com­plaines against Ephraim and Samaria, Hos. 7. 1. 2. saying; they haue dealt falsely—and they con­sider not in their hearts that I remember all their wicked­nes: And the same is the state of euery naturall man beeing left to himselfe; for all by nature are equally cor­rupt with originall sinne, and so are destitute of this good thought: which yet may ap­peare the more plaine by this, that naturally mans heart is possessed of the cleane con­trary, to wit, God shall not see, God will not regard, as hath [Page 152] beene shewed before. Pag. 39. 37. And indeed it is a worke of grace to haue the heart rightly af­fected with this thought, God beholds all my waies, he considers and remembers euery thing I doe; flesh and blood can not attaine vnto it.

Secondly, a man by na­ture doth not consider or thinke of the Iudgements of God, The second good thought wanting. temporall and eternall due vnto sinne: This thought was wanting in the men of the old world, though Noah preached vnto them an hund­red and twentie yeares of the gecerall deluge, yet the consi­deration of it tooke no place in their hearts; and therefore it is said, Matth. 24. 38. 39. they knew nothing till the flood came and tooke them all away: from the want of this thought it came to passe, [Page 153] that Gen. 19. 14. Lotts sonnes—in lawe, thought their father had but mocked, when he told them that God would destroy Sodom. Hence it was that the Luk. 12. [...]. Rich foole blessed himselfe in his heart, saying, soule, soule, take thine ease, & neuer bethought him­selfe of any danger till it was said vnto him, vers. 20. O foole, this night will they fetch away thy soule. And shall wee thinke this thought is now wanting at this day, seeing Christ hath said, Mat. 25. 37. as it was in the daies of Noe, so shall it bee at the com­ming of the sonne of man?

Thirdly, a man naturally doth neuer bethinke himselfe, The third good thought wanting. of his owne sinnes; he hath no purpose of heart seriously to examine his life past, or to re­pent of such sinnes as he fin­deth in him: This appeareth [Page 154] by the Lords own complaint against the Iewes, who were so farre from turning frō their sins, that not one would say in his heart, Ier. 8. 6. what haue I done? nay, when they had cōmitted most sottish Idolatrie, Isay. 44. 16. 17. 19. 20. in ma­king an Idoll God of one part of a tree, with the other part thereof they had rosted their meate and warmed themselues, yet they considered not this in their hearts, neither had they knowledge or vnderstanding to say, I haue burnt halfe of it in the fire, I haue baked bread vpon the coales thereof; I haue roasted flesh, and eaten it; and shall I make the re­sidue thereof an Abhominati­on?

Fourthly, The fourth good thought wanting. a naturall man doth not consider what duty & seruice he owes vnto God: his mind is wholly bent to his [Page 155] owne waies, but the Mat. 25. 18. Lords talēt lies hid in the ground wrapt vp in a napkin: Hereof the Lord complaines against the Iewes, Ier. 5. 24. that they sayd not in their hearts let vs feare the Lord our God: hence it was that the, Mat. 25. 3. 8. foolish virgins did content themselues with the blasing Lamp of an outward professi­on, and neuer be-thought themselues of that oyle of grace, which God required in all those, that would enter with Christ into his bride­chamber, till it was too late: And the sleight seruing of God at this day, declares the generall want of this cōsidera­tion.

Sect. 3. The fruit of this want of good thoughts.

[Page 156] Heere further wee must know that this want of good consideration is a grieuous evill and a mother sinne, from whence as from a fountaine, streames of corruptions and transgressions both of heart and life doe issue forth; first, hereby we are disabled from yelding vnto God that obe­dience of heart which his law requireth; for how can we loue the Lord with all our thought and mind; & our neigh­bour as our selues, as God Luk. 10. 27. commandeth, when as natu­rally our hearts are void of all good thoughts towards God, and towards our neigh­bours? Againe, whence comes sinning with an high [Page 157] hand, when men sinne, and will sinne? whence comes it that men blesse themselus in their sinnes, and flatter them­selues in their owne eies, while they goe on in sinne, but from want of considerati­on of Gods presence, and of Gods iudgements? This A­braham knew well, and ther­fore saide of the people of Gerar, because Gen. 20. 11. they wanted the feare of God, that is, all consi­deration of Gods presence, and of Gods iudgements, therefore they would kill him for his wiues sake. Whence also comes that sensualitie, where­by men addict them-selues wholly to the profits, plea­sures, and honours of this world, neuer minding heauen or hell, but from want of con­sideration of their dutie to [Page 158] God? If men did vse to call themselues to accompt for their sinnes, or did set before their eyes the iudgements of God due vnto them, it could not be that there shoud be such want of contrition to­wards God, or of compassi­on towards their brethren, as euery where abounds. And the like might be said of ma­ny other capitall sinnes, all which proceede from the want of good consideration. Where, by the way, we may obserue, that our common people doe farre deceiue themselues in this perswasi­on of themselues, that by na­ture they haue good hearts, and good meaning: If you charge them with the sinnes of their liues, they will straightway plead their good intention, and [Page 159] say, though they sometime faile in action, yet they meane well alwaies. But the truth is, naturally well meaning, and good consideration, spirituall thinges is altogether wan­ting. And therfore while men doe soothe vp themselues in their good meaning, they deceiue their owne hearts through ignorance of their naturall estate: and they must knowe, that they can neuer come vnto Christ that they might haue life, till they be quite gone out of themselues in regard of such conceits.

Sect. 1. That the Scripture is the word of God.

[Page 160] Hauing seene what euill thoughts be in euery man naturally, & what good thoughts be wanting in him: it followeth now to make some vse of this doctrine con­cerning mans naturall Imagi­nations.

The first vse shall be against all Atheists, who thinke the Scripture to be meere poli­cie, deuised by man to keepe men in awe. But we are to know, that the holy Scripture is no deuise of man, but the very word of the euerliuing God; which I thus demon­strate out of the former do­ctrine: The Scripture saith in generall, that all the Imagi­nations of euery naturall man are euill and that continually. [Page 161] Nowe it doth not onely af­firme this in generall, but de­clares it also in particular; for elsewhere it sheweth what those particular euill thoughts be, which the naturall minde of man frameth concerning God, his neighbour, and him­selfe. Againe, the same Scrip­ture saith in generall, That good thoughts and considerati­ons, are naturally wanting in euery man; and elsewhere it declareth in particular what those good thoughts be which enter not into the mind of a natural man: both these haue bin plainly shew­ed out of the word of God. Nowe herevpon it doth ne­cessarily follow that the scripture is the word of God: for let the cunning Atheist shew whence it is that the [Page 162] scripture doth declare mans thoughts; hee cannot say, of man; for no man knoweth the thoughts of another; nay he cannot finde out his owne thoughts: neither can hee as­cribe it to any angell good or bad; for the minde of man is hid from them; they knowe not mans thoughts. It remai­neth therefore, that as God alone is the searcher of the hearts, so that Scripture which declareth vnto man what bee his thoughts, is the onely word of the same God; Indeed God vsed man for his instrument, in the penning and deliuerie of the scripture, but hee himselfe by his spirite is the sole author thereof.

Sect. 2. That man hath no free will to good by nature.

[Page 163] The second vse shall bee a­gainst the Papists, who as­cribe to mans will a naturall power to that which is truly good, Bellarm. de grat & lib. ar­bit. l. 16. c 15. sect. 10. as by it selfe to co-worke with Gods grace in the first act of mans conuersion. But the charge of euill heere layd vp­on the frame of mans naturall heart by God himselfe, doth teach vs otherwise: for looke howe farre the frame of the minde, which is the princi­pall part of the soule, is cor­rupt for thoughts and Imagi­nations, so farre is the will, the inferiour part of the soule corrupt in willing. But the minde is naturally so corrupt that it can not thinke a good thought, and therefore answe­rably the will by nature is so corrupt, that it can not will that which is truly good. If it [Page 164] be said, that man hath liber­tie of will in humane actions and in ciuill duties: Answ. he hath, but yet such actions proceeding from a corrupt fountaine, are sinnes in euery naturall man, howsoeuer for the matter of the works they may be called good, beeing such as God himselfe ordai­ned.

Sect. 3. Of the timely preuenting and suppressing of wicked I­maginations

The third vse shall be for admonition vnto them, to whome is committed the e­ducation of youth, as Parents Masters, Tutors, &c. that see­ing the imaginations of mans heart are euill from his youth, therefore they must all ioyne hand in hand betime to stop [Page 165] vp, or at least to lessen this corrupt fountaine. Parents must sow the seedes of grace into the minds of their young children, that if it were pos­sible, euen at their mothers breasts they might be nouri­shed in the faith. Thus dealt Lois and Eunice with their young Timothie: for Paul saith; 2. Tim. 3. 15. he learned the holy Scrip­tures [...]. of an infant. Then as their children grow in descre­tion and vse of reason, they must be Eph. 6. 4. nurtered in religion, and haue the grounds thereof by often repetition driuen into their hearts: for this is the best meanes to free their minds, though not altogether from naturall Imaginations, yet from the force and poi­son thereof: for Pro 22. 15. follie is bound to the heart of a childe, but the [Page 166] rodde of teaching, that is, instru­ction with correction, will driue it away from him: yea, when as the Pro. 29. 15 child set at liber­tie makes his mother ashamed. yet will Ibid. 27. the sonne that is well instructed, giue his father rest, & yeild delight vnto his soule. Fur­ther, where Parents leaue, there Maisters and Tutours must take hold, building vp that good foundation which is layde to their hand, that by them also the streame of mans naturall Imaginations may bee stopped: yea, though pa­rents should neglect this du­tie towards their owne chil­dren, as too many doe at this day, yet each godly master, if hee desire to haue Gods church in his house, must in struct his familie, as Gen. 18. 19. Abrahā did; and labour for circumci­sion [Page 167] of heart both to his chil­dren & seruants, euen as Gen. 17. 23. A­braham did circumcise not onely those that were borne in his fa­milie, but also those that were bought for money. Both Parents and Maisters are carefull to preuent diseases, & to breake off sicknes at the beginning in their children and seruants, which by continuance might bring bodily death, oh then howe carefull ought they to bee, to stop betime the course of naturall Imagination in them, which without the spe­ciall grace of God, will bring eternall condemnation both to soule and bodie? And the rather must this course be ta­ken in youth, and that be­time, because custome, whe­ther in good or euill, is a se­cond nature: for Pso: 22. 6. teach a child [Page 168] in the trade of his way, and when he is old he will not depart from it: But, Ier. 13. 23. can the blacke-Moore change his skinne, or the leopard her spots? then may he also doe good that is accustomed to doe e­uill: herein the vices of the minde, are like the diseases of the body; by longer conti­nuance they grow more in­curable. Yea, all that studie and read the Scriptures, either for their owne priuate, or for the publike good, must seeke by prayer to God for the sanctification of their mindes from this euill cor­ruption▪ least beeing left vn­to themselues they become vaine in their imaginations. David a man according to Gods owne heart, praied at least ten times in one Psal. 1 [...]9. psalme for the teaching of God in the [Page 169] vnderstanding of his lawe: oh then what great cause haue we so to doe, whose Coloss. 1. 21. mindes are naturally set in e­uill workes; beeing blinde in the things of God, not 1. Cor. 2. 14. able to perceiue them: but on the contrary, wholly prone to inuent and to embrace that which is euill.

Sect, 4. Of repentance for euill thoughts

The fourth & last vse shall be for practise to euery child of God: for if the Imaginati­ons of mans heart be euill from his youth, then there must be repentance for secret thoughts which neuer come into action; yea, though we neuer giue consent of will [Page 170] thereto. When Ioell proclai­med a fast, and called the peo­ple to humiliation, hee biddes them Ioel 2. 13. rent their he arts, & not their garments: and Peter said to Simon Magus, Act. 8. 22. repent of this thy wickednes, and pray God that if it be possible, the thought of thy heart may bee forgiuen thee: both which places doe plain­ly shewe, that true repentance is not outward in change of speach or attire, but inward in the change of the thoughts of the minde, and affections of the heart. And hence it is that Paule prayeth for the Thessalonians, 1. Thes. 5. 23. that they may be sanctified throughout, in soule, in bodie, and spirit, that is, in the minde, where is the framing of the thoughts. Nowe if san­ctification bee required in the minde, then must there be re­pentance [Page 171] of the sinnes that are therein. This dutie the Lord himselfe vouchsafeth to teach, and therefore we must make conscience to learne and practise it, if we would be truly turned to the Lord. And to mooue vs hereunto, consider the reasons follow­ing.

First, the curse of God, e­uen the pangs and torments of the damned, 1. Reason. both in this life and after death, are due to the person of man for his wicked thoughts: for cursed is euery one (saith Deut. 27. 6. Moses) that continueth not in all things that are written in the law to doe thē: so that hee which breaketh the law but once, and that in thought only, is accursed, be­cause he hath not done all things that are written there­in. [Page 172] Now wicked thoughts are a breach of the law: for Salo­mon saith, Pro. 14. 22. & Pro. 15. 26. Doe not they erre that imagine euill? and againe, The thoughts of the wicked are an abhomination to the Lord: yea, the want of good thoughts is a breach of the Law: for Christ Mark. 12. 30. saith, Thou shalt loue the Lord thy God with all thy thought: and ther­fore wicked thoughts must needes deserue this curse. The fall of the deuills was most fearefull and irrecouerable, & (though it be not certen, yet) most Diuines agree in this, that their sinne was first in thought; and therefore wicked thoughts are deadly euills. Also to shew the wic­kednes of euill thoughts, God hath set this brand vpon them since the fall of Adam, that [Page 173] by them not onely mans bo­dy, but also his minde and memorie, are far sooner con­founded then by outward ac­cidents; this was not so by creation, and therefore it is the heauie curse of God vpon them.

Secondly, these wicked thoughts be the roote and beginning of all [...]uill in ge­sture, 2. R [...]ason. word, and deede; there cannot be an action before there be a thought: for this is the order whereby our acti­ons are produced: first the minde thinketh; then that thought delighteth the affe­ction, Order of pro­ducing acti­ons. and from that com­meth consent of will; after consent of will, commeth ex­ecution of the action, after executiou commeth trade and custome by often practise: [Page 174] and vpon custome (if the worke be euill) commeth the curse, which is eternall death. How great a cause therefore haue we to repent vs of the wicked Imaginations of our hearts? The old world in­deede was drowned for their actuall abhominations, but no doubt, the Lord had great respect in that iudgement to their wicked thoughts, which were the roote of all: and therfore he mentioneth them as a cause of the flood. Gen. 6. 5.

In this repentance, 1. examinati­on of euill thoughts. three things are required; first, a due examination of our heartr concerning these imaginati­ons; which we may take by the knowledge of those points before handled, of mans naturall thoughts con­cerning [Page 175] God, his neighbour, & himselfe: And to further vs herein we must remember that all the euill thoughts be­fore mentioned be in vs na­turally, so as if we be left to our selues, when occasion is offered, we will conceiue them in our mindes; as that there is no God; that the word of God is foolishnes, &c. Againe we must heare Gods word prea­ched attentiuely, & apply, not onely our outward senses, but our mindes also thereto, that so it may enter into our hearts; for the word of God, working in the heart will dis­couer vnto a man what be his thoughts: This word (saith the holy Heb. 4. 12. Ghost) is mightie inoperation, and sharper then any two edged sword, it entreth through euen to the deuiding a [Page 176] sunder of the soule and the spi­rits, the ioynts and the marrow, & is a discerner of the thoughts and intents of the heart: At the preaching of this word the secrets of the heart of an infi­dell are discouered; if all pro­phecie (saith 1 Cor. 14. 25. Paul) and there come in an infidell, or one vn­learned, he is rebuked of all men, and iudged of all, and so are the secrets of his heart made mani­fest, whereupon he falleth downe, and worshippeth God, saying plainly, God is in the prophets in­deede. 2. Prayer for pardon of them. Secondly, after exa­mination, wee must pray for the pardon of our euill thoughts; A plaine comman­dement of this duty, Peter giues to Symon Magus Act. 8: 22 pray to God saith he that the thought of thine heart may be forgiuen thee: And vndoubtedly he [Page 177] that hath not grace to pray for the pardon of his evill thoughts, hath not true re­pentance in his heart. 3 reformati­on of euill thoughts. Third­ly, we must seeke to reforme our minde of euill thoughts; this is a further matter then reformation of life: And it is expressely commanded by the holy ghost. Ephes. 4. 23. Be ye renued in the spirit of your minds, that is, in the most inward and secret part of your soules, euen where the thoughts and ima­ginations are framed and cō ­ceiued: This duty must be re­membred; for Christian reli­gion consisteth not in out­ward shewes and behauiour, (though thereby we may giue comfortable testimony of Gods inward graces) but it standes principally in the mind, and in the heart, which [Page 178] must therefore be reformed with the powers and faculties thereof.

Sect. 1. Our thoughts must be brought into obedi­ence to God.

FOr the reformation of our thoughts, 1. Rule. sundrie rules must be obserued: first, That we bring all our thoughts into the obedience of God. Euery man will grant that words and actions, must be in subiecti­on; but I say further, euery thought in the mind must be conceiued in obedience to God, and no otherwaies: Sa­lomon Prov. 20. 18. saith, establish thy [Page 179] thoughts by counsell, which may admit this meaning, that a man must not conceiue a thought in his minde, vnlesse he haue counsell and warrant from the word of God so to thinke: And S. Paul. saith. 2. Cor. 10. 5. The weapons of our warrefare (speaking of the preaching of the gospell) are not carnall but mightie through God to throw downe holds, casting downe the Imaginations, and every thing that is exalted against the knowledge of God, and bring­ing into captivitie euery thought to the obedience of Christ; giuing vs to vnderstand, that those who submit themselues to the ministrie of the word must be of this mind not onely to be conformable therevnto in word and action, but in eve­ry thought of their minde, [Page 180] euen those must bowe the knee to Christ: howsoeuer with men we say thought is free, yet with God it is not so▪ And indeed he which hath effectually receiued the grace of Christ, will endeauour to yeild obedience as well in thought, as in word and acti­on: Whatsoeuer things are true (saith Phillip. 4. 8. Paul) Whatsoeuer things are honest, whatsoeuer things are iust, pure, and pertaine to loue; whatsoeuer things are of good re­port, if there be any vertue, if there be any praise, (he saith not onely doe v. 9. these things, but) thinke on these things, where the commandement is plaine, that a mans thoughts must be holy, pure, iust, and of such things as are praiseworthy and of good report, that so they may be conceiued in obedi­ence to God.

Sect. 2. Of the guarding of our hearts.

The second rule for the re­formation of our thoughts, 2. Rule. is giuen by Salomon Pro. 4. 23. keepe, or countergard thy heart aboue all watch and ward, that is guard and keepe thy heart more thē any thing that is watched or guarded, whether citie, house, treasure or such like; and the reason adioyned sheweth the necessities of the rule; for out of it come the issues of life.

In the right guarding of the heart, 3. Things in the guarding of the heart. three duties must be performed: first we must couenant with our outward senses, resoluing fully with our selues by Gods grace, that none of them shal be the [Page 182] instruments, the beginning or occasion of any sinne in heart, or life. This couenant Iob. 31. 1. Iob made with his eies, not to looke vpon a maid, to lust after her: And David Psal. 119. 37. prayed the Lord to direct and keepe his eies from beholding vanitie: Now looke how these holy men dealt with their eyes, so must wee proportionably deale for all the outward senses of our bo­dy; bynding them all, after their example, from being the meanes of prouocation to any sinne: This dutie is most necessarie, for the outward senses be the doores & win­dowes of the soule, and vn­lesse good care be had there­to, the deuill will enter in by them and fill the soule with all corruption.

Secondly, 2 we must obserue [Page 183] our euill thoughts, and at their first arysing, stop and re­straine them, not suffering them to take any place in our hearts: this is a speciall meanes to preserue and guard the heart; for frō the thoughts proceede all bad desires, cor­rupt affections, euill words & actions: the minde must first conceiue before the will can desire, or the affections bee delighted, or the members of the bodie practise any thing, so that whatsoeuer is of a loose life, and bad behauiour, it commeth from the pro­phanesse of his heart in evill thoughts: neither can it bee hoped that any man should reforme his life that will not guard his heart, and keepe his mind from wicked imagina­tions: the deuill cannot worke [Page 184] his will vpon mans affections, or preuaile ouer mans will but by thoughts, & therefore it is necessarie, that the first motions of euill in the minde bee restrayned at the begin­ning.

Thirdly, wee must with all care cherish and maintaine e­very good motion of Gods spirit that is caused in vs by the ministerie of the word, or by the aduise of Gods chil­dren: for these are the sparkes and flames of grace, which Paul meaneth when he saith, 1. Thess. 5. 19. quench not the spirit.

Sect. 3. Of the eleuation of the heart to God. 3. Rule.

Thirdly, for the reformati­on of our thoughts wee must [Page 185] often vse eleuation of minde and heart to heauen, where Christ sitteth at the right hand of his father. Thus did Da­uid vnto thee, Psal. 25. 1. oh Lord, doe I lift vp my soule: And Paule, saying of himselfe & other Christi­ans, Philip. 3. 20 that they had their con­versation in heauen, signifieth thus much, that not onely their studies and meditations, but also their dealings in the worlde were heauenly. S. Iames Iames. 4▪ [...] bids vs, drawe neere to God, nowe which way should a poore wretch here below, drawe neere to God, but by lifting vp his heart to the throne of grace in heauen, that so God in mercie may drawe neere vnto him by grace? The Lord hath institu­ted in his Church the vse of his last supper, wherein the [Page 186] giuing and receiuing of bread and wine doth represent and seale vp vnto vs our commu­nion and participation of the bodie and blood of Christ giuen for our redemption: Now the principall action on our behalfe therein required, is this Eleuation of the heart vnto God, as well for the con­templation of Gods infinite mercie in Christ, & of Christs endlesse loue to vs, as for the application of his merits to our owne soules by the hand of faith, as also for the spiri­tuall resignation of ourselues in soules and bodies, by way of thankfulnes, to him that hath redeemed vs. Further touching this Eleuation wee must remember, that it ought to be our continuall and or­dinarie action vnto God: for [Page 187] as it is with him that keepes a clocke, vnlesse hee doe euery day winde vp the weights, which are alwaies going downeward, the clocke will stand; so it fareth with vs; our hearts are euer drawing towards the earth, and the thinges heere below, by reason of that bodie of sinne Heb. [...]2. [...]. which hangeth on so fast, and presseth downe; and therefore wee must endeauour by Gods grace continually to lift them vp to heauen: The Apostle bids vs, 1. Thess. 5. [...] pray continually, not that wee should doe nothing else but pray, but his meaning is, that wee should euery day, and euery part of the day so oft as iust occasion is offered, lift vp our hearts vnto God. But of all other, there be three especiall times wherein wee [Page 188] must vse this heauenly Ele­vation: first in the morning, by prayer, thankesgiuing, or both, before the cogitations of any earthly affaires come into our mindes, that so we may giue vnto God the first fruits of our thoughts euery day. Secondly, in the eue­ning before wee lay downe our bodies to rest, for who knoweth when hee layeth himselfe downe to sleepe whether euer hee shall rise a­gaine aliue? Thirdly, at any other time of the day, where­in wee receiue any blessing from God temporall, or spiri­tuall, or doe feele our selues to stand in neede of any of his gifts, or graces; for seeing e­uery good gift comes from him, is it not reason we should giue this glorie to his name; [Page 189] to lift vppe our hearts to his throne of grace, whensoeuer wee receiue or expect the same from his bountifull hand?

Sect. 5. Of the assurance of our parti­cular reconciliation with God.

Fourthly, 4 Rule. for the reforma­tion of our thoughts, we must labour to be assured in our hearts by Gods spirite, of our particular reconciliatiō with God in Christ. This is that knowledge of the loue of God which passeth know­ledge, for which Paule, Ephs. 3. 14. 19. bowed his knees vnto the father of our Lord Iesus Christ, in the behalfe of the Ephesians: in regarde hereof Paul Phillip [...]. estemed al things losse, yea to bee drosse and donge. [Page 190] Nowe when this assurance is settled in our hearts, it will purifie not onely the will and affections, but also the first motions and thoughts of our mindes: Hee that hath in him­selfe this hope (saith, 1. Ioh. 3. 3. S. Iohn purifieth himselfe as God is pure. For when a man shall bee truly perswaded in his heart, that of a vile sinner, euen the child of wrath, he is made the child of God, and a vessell of honour acceptable to God, enioying his loue, and fauour in Christ, then will hee reason thus with himselfe, hath God of his endlesse mercie vouch­safed to receiue mee into his grace and fauour, that other­waies should haue beene a fyrebrand of hell for euer­more: oh then, howe should I suffer my minde, my will, and [Page 191] affections, to bee any longer the instruments of sin, where­by I shall displease so gratious a God, and cast my selfe out of his loue and fauour: nay, but I will imploy my soule which hee hath redeemed with all the powers and fa­culties thereof, as weapons of righteousnes for the aduance­ment of his glorie.

Sect. 5. Of spirituall considera­tion.

Lastly, 5. Rul [...] ▪ if wee would re­forme our thoughts, wee must giue our selues to spirituall consi­deration or meditation. By Spiri­tuall consideration I meane any action of the minde renued and sanctified, whereby it doth seriously thinke on those things which may fur­ther [Page 192] saluation. This considera­tion I call spirituall, to distin­guish it from earthly plot­ting care, whereby naturall men shew themselues wise & prouident for the thinges of this life, though in the mat­ters of God which concerne saluation, they bee blinde and ignorant. Also I adde, it must be an action of a minde renu­ed and sanctified, because the naturall man perceiueth not the things of the spirit of God, [...]. Cor. 2. 14. they seeme foolishnes vnto him, and therefore he cannot giue his minde vnto them.

Nowe the excellent vse of this rule will plainly appeare by the fruitfull practise of it in the Prophet Dauid: for what was more vsuall with him then spirituall and hea­uenly meditation? sometime [Page 193] vpon Ps. 119. 55. God himselfe; sometime Ps▪ 119. 97. on the workes of God; some­time Ps. 119. 59. on his owne waies: and Ps. 119. 98 continually on Gods word: now sanctifying this dutie by praier, as it is plaine hee did continually, Psal. 19. 14. Let the meditation of my heart, oh Lord, bee acceptable in thy sight: hence it came to passe, that hee professed an Ps. 119. 11 [...] hatred vnto vaine inuentions, which are the proper effects of an vnrefor­med minde: and on the con­trarie, by this godly practise he Ps. 119. [...] ▪ got more vnderstanding thē his teachers; yea hee attained to this excellent state of a re­nued minde, that Ps. 16. 7. his raines, whereby hee meanes the most secret part of his soule, taught him in the night season. And in reason wee may perceiue the truth heereof: for seeing [Page 194] contraries doe mutually ex­pell one another, what can be more effectuall to purge the minde of euill thoughts, then to exercise the same with spi­rituall considerations: for when through the blessing of God, these shall take place, the other must needes bee gone: in regarde whereof it shall not be amisse somewhat to insist in the handling of them.

Sect. 1. Of the consideration of Gods presence.

SPirituall considerations ser­uing for the reformation of our thoughts, doth either concerne God, or our selues. That which concerneth God containeth many branches, [Page 195] but I will insist in foure espe­cially. First, touching Gods pre­sence, wherby a man doth thinke and so resolue him­selfe, that wheresoeuer he is, he stands before God, and that all his thoughts, wordes, and deedes are naked in Gods sight: Dauids heart was filled with this consideration, when he penned the 139. psalme: for that whole psalme from the beginning to the ende serueth to expresse this holy cogitation of Gods presence: the like impression must wee labour to haue in our hearts touching Gods presence: for it is the most notable meanes, to cleanse the heart from euill thoughts, to restraine the will and affections from wicked delights, and to keepe in or­der the whole man, causing [Page 196] him to stand in the awe of Gods commandements. Da­uid saith, Psal. 19. 9. The feare of the Lord is cleane; meaning there­by, that that man which hath the feare of God in his heart arising from this considerati­on of Gods presence, hath a cleane and pure heart. This consideration also is a nota­ble meanes of comfort in the time of trouble and danger: hence David Psal. 23. 4. saith, [...]hough I walke through the valley of the shaddow of death, I will feare none euill: for the Lord is with me: and hence it was that Psal. 3. 6. he would not be afraid for tenne thousand of the people that should rise vp against him.

Sect. 2. The consideration of Gods iudgements.

The second consideration touching God, is of his iudge­ments, not onely those which were done of old, and are re­corded in the Scripture, or o­ther histories; but euen his late iudgements which wee behold, or heare to fall vpon Kingdomes, Townes, particu­lar houses, and persons, must we carefully lay vnto our hearts. Of the want hereof the Lord complaineth among his people saying, Ier 12. 1 [...] The whole land lieth wast, because no man setteth his minde on it: giuing vs to vnderstand, that the neglect of due consideration of Gods iudgement brought [Page 198] desolation to the whole land, and therefore the want ther­of is a maine and grieuous sinne, bringing further iudge­ments with it.

God hath sundry times sent his iudgements among vs; generally by plague, and fa­mine; and particularly on sundrie families, and persons; but who regardeth them? Wherefore vnlesse wee will double Gods iudgements vpon vs, let vs remember our dutie, and seriously thinke vp­on them. And that this consi­deration may be profitable vnto vs, we must doe three things: first, we must carefully obserue, marke, and remem­ber them: Psal. 119. 52. I re­member thy Iudgements of old, O Lord. The Lords people were much wanting therein, [Page 199] as Psal. 78. 11. 42. Secondly, we must apply them to our owne person in particular, so as the thought thereof may make vs afraid, though they befall others. When Hab. 3. 16. Haba­kuck in a vision saw the iudge­ments of God, which were to come vpon the Chaldeans, the consideration thereof was so powerfull with him, that it made him tremble and quake In a familie when the father beateth his seruant the child feareth; and when one child is beaten, then all the rest crie: euen so when God our father powreth downe his iudgements, though vpon the heathen, yet wee must feare; but when any of his children are afflicted, it must strike soare to our hearts. Thirdly, we must make vse of [Page 200] Gods iudgments that light vpon others, by applying them to our selues. When certaine men brought newes to our Sauiour Christ of an heauie iudgement vpon some Luk. 13, 1, 2, 3. Galileans, whose blood Pilate had mingled with their owne sa­crifices, immediately our Savi­our labours to bring them that told him to make vse thereof for their owne good, saying, that thereby they ought to be mooued to re­pentance: for they that were slaine, were no greater sin­ners then the rest: and there­fore except they who told that newes did amend their liues, they should also perish. So that whensoeuer we see or heare of any iudgement of God vpon others, wee must there­by be mooued to repent: and [Page 201] thus doing, we shall come to a right consideration of gods Iudgements.

Sect. 3. The consideration of Gods word.

The third consideration concerning God, is of his word. Dauid maketh it the propertie of a blessed man, Ps. 1. 2. to meditate in the law of God day and night: and he professeth of himselfe, that Ps. 119 97. it was his me­ditation continually: yea often­times he promiseth to v. 15. medi­tate in Gods precepts, to v. 16. delight in Gods statutes. This is Luk. 2. 51. Ma­ries praise, that shee kept in her heart sundrie things which Iesus spake. And so ought euery child of God, high or low, daily and continually to me­ditate [Page 202] in the word of God. But, alas, this dutie is little knowne and lesse practised: men are so farre from medita­ting in Gods word, that they are ignorant of it. A­mong many families you shall scarse finde the booke of God: and such as haue it, for the most part, doe little vse it. The statutes of the land are by very many searched out diligently, but in the meane time the statutes of the Lord are litle regarded: oh that men knew the sweete comfort Rom. 15. 4. of the Scriptures, then certenly they would account their meditation therein Ier. 15. 16. the ioy and reioycing of their heart.

Now the right considerati­on of Gods word consists in three things: first, we must [Page 203] obserue the true sense, and meaning of that which wee heare, or read; secondly, we must marke what experience we haue had of the truth of the word in our owne per­sons; as in the exercises of Repentance, & Inuocation of Gods name, and in all our Temptations: this is a speciall point in this meditation, with­out which the former is no­thing. Thirdly, we must con­sider how farre forth we haue beene answerable to Gods word in obedience, and wher­in we haue beene defectiue by transgressions. Againe in the word of God, there bee both commandements, and promisses: The consideration of Gods commandements is a notable meanes to direct, & moderate, not onely our [Page 204] words, and deedes, but also our secret thoughts and de­sires: for if before we thinke, before we will, or speake any thing, we would first consider that god cōmands vs to think, to will, and speake thus and thus; this would mightily stay, and suppresse in vs all corrupt Thoughts and de­sires, all euill words, and acti­ons: The promisses of God likewise duly cōsidered would greatly further vs in good Thoughts: for to them that think on good things, shall be mercie and Truth. Prov. 14. 22. The cause then why many that know the will of God, so much faile in particular obe­dience is because that with their knowledge, they doe not ioyne this serious considerati­on of Gods commande­ments, [Page 205] and promisses, and apply the same to their occasi­ons.

Sect 4. The consideration of Gods workes.

The fourth consideration cōcerning God, is of his workes: for as Dauid saith, Psal. 11. 2. The workes of the Lord are great, and ought to be sought out of all that loue him. This consideration bindeth vs to enquire, and search what be the workes of God toward vs; his worke of creation, his providence, preseruation, with all other his workes of mercie and Iustice in vs, and vpon vs: whether ordinary: or extra­ordinary: The prophet Esay. 5. 11, 12. Isay denounceth a woe against those that had the harpe, and [Page 206] vyoll, Timbrell and Pype, and wine in their feasts, and regar­ded not the worke of God, nor con­sidered the worke of his hands; whereby we may see that the neglect hereof, is a grieuous sinne, and yet it is the commō sinne of this age.

Now for the better per­formance of this dutie, wee must thus proceede; first we must consider our creation, how the Lord gaue vs being, when we were nothing; and how he made vs reasonable creatures, & not brute beasts, yea, he created vs in his owne image, when as he might if it had so pleased him, haue made vs Toades, & Serpents: Secondly, we must consider his good providence ouer vs, howe he hath preserved our life from time, to time, and [Page 207] saued vs from many dangers: And his great patience must not be forgotten, how he hath spared vs from the righteous Iudgements of our sinnes; hee might haue cast vs into hell, in our mothers wombe, or so soone as wee were borne for our originall sinne: But hee hath giuen vs a large time of Repentance. Heere also wee must consider his exceeding fauour in the time and place of our birth, and life: hee might haue suffered vs to haue beene borne among In­fidels: but behold wee were borne in the bosome of Gods Church: hee might haue de­priued vs of the meanes of our saluation, his holie worde and Sacraments; but in his tender mercie hee hath vouchsafed them vnto vs, to [Page 208] bring our soules to life. Hee might haue, Isay. 63. 17. hardned our hearts against his feare, and blinded our eies against his light, Rom. 11. 8. but yet he hath enlight­ned our mindes to knowe his truth, and softned our hearts causing vs to crie vnto him for the pardon of our sinne; he might haue Rom. 1. 28. giuen vs vp to a reprobate sense, when wee swerued from his testimo­nies, and reguarded not the knowledge of his will: but loe, as a louing father he hath often Heb. 12. 10. chastened vs. for our pro­fit, that wee might bee partakers of his holines: Hee might haue left vs comfortles vnder the reproch of the wicked, but hee hath vouchsafed vs his spirit, for our euerlasting comfor­ter. Thus must we dulie con­sider of all these wonderfull [Page 209] workes of God towardes vs, and not like the men of this world, thinke on nothing but pastimes, honours, and com­modities; This will bee a no­table meanes to keepe our hearts from euill thoughtes: for whose heart will not re­lent towards his God, that so many waies hath tasted of his bountie towardes him? yea, this consideration will bee an exceeding stay and comfort to our soules in the daie of trouble, and distresse: so Sa­lomon saith: Ecles. 5. 15. 16. Beholde the worke of God, and in the day of affliction consider: A naturall man cannot away with trou­ble, if sorrowes encrease vp­on him, hee is readie to make away himselfe, which comes of this that he can not consi­der the workes of God, for he [Page 210] that can rightly meditate on Gods goodnesse towards him in all his workes, shall be able with patience to support his soule vnder the greatest crosse. A practise heereof we may see in Dauid who being in a most greeuous temptati­on, so as he cried out, Psal. 77. 8. Is the Lords mercie cleane gone? hath he forgotten to be mercifull, &c. Did yet recouer himselfe by the consideration of Gods for­mer workes of mercie, and of his v. 11. 12. wonders of old, whereof he had experience in his owne person.

Sect. 5. The consideration of our owne personall sinnes.

THe considerations which respect our selues are six: First, we must cōsider our owne personall sinnes; as well the cor­ruptions of our hearts, as the actuall Transgressions of our liues. This was Dauids practise; Psal. 115. 59. I considered my waies saith hee) and turned my feete, into thy testimonies. The Iewes likewise in their great afflicti­on, stirred vp themselues to this dutie, saying one to ano­ther; Lam. 3. 40. come let vs search, and trie our waies, and turne againe vnto the Lord.

In this consideration of our sinnes, wee must doe three things: First, seriouslly call to [Page 212] minde in what manner wee haue sinned; whether of ig­norance or of knowledge, of weaknesse through infirmitie or of wilfulnesse through pre­sumption: Secondly, we must dulie waighe the greatnes of our particular sinnes, euen of the least of them, remem­bring this, that by euery sinne wee commit, Gods infinite maiestie is displeased, and his iustice violated: Thirdly, wee must consider the number of our sinnes; which wee shall neerest attaine vnto, by sear­ching out our Thoughts, our wills, & affections, our words, & actions, all which being di­ligently obserued, will make vs crie out, that they bee in number as the haires of our head, and the sands by the Sea-shoare. Quest. But what if [Page 213] a man haue truely repented him of his sinnes, must he still vse this cōsideration of them? Answ. Yes verily, although he bee assured of the pardon of them: so did Dauid after Na­than tould him thy sinnes are forgiuen; hee penned the 51. Psalme, and when hee was high in Gods fauour, he pray­ed still for the Psal. 25. 7. pardon of the sinnes of his youth: for howso­euer God in mercie put our sinnes out of his remembrāce vpon our true repentance, yet we must neuer put them out of our remembrance, so long as we liue in this world; be­cause the consideration of them, though they bee pardo­ned, is a notable meanes both to mooue vs to renewe our re­pentance, and also to make vs watchfull against sinne in [Page 214] time to come.

Sect. 2. Of mans miserie through his sinnes.

Secondly, wee must consi­der the miserie into which euery one is plunged by nature through Adams fall, and his owne sinnes. This was Iobs meditation, say­ing, Iob. 14. 1. Man that is borne of a woman, hath but a short time to liue, he is full of miserie: and so goeth on most notably de­scribing the miserie of man: yea, this was Salomons con­sideration in the whole book of Ecclesiastes, from the be­ginning to the end.

Nowe that this considera­tion may take place in our hearts, Mans natural miserie bran­thed out. wee must enter into a particular view of this our na­turall miserie: the principall branches whereof bee these: [Page 215] first, a separation from all fellow­ship 1 with God: for as Isai Isa. 59. 2. saith, Our sinnes haue separated be­tweene God and vs: and this is the speciall part of mans mi­serie. Secondly, societie and 2 fellowship with the damned spi­rits, the deuill and all his angels; standing in this, that man by nature beareth the image of the deuill, and withall perfor­meth seruice vnto him in the practise of lying, iniustice, crueltie, and all manner of sinne. Thirdly, all manner of 3 calamities in this life, as igno­minie in good name, paines and diseases in the bodie, los­ses, and damages in friends, 4 and in all temporall blessings whatsoeuer. Fourthly, the hor­rour of a guiltie conscience, which is in it selfe the begin­ning [Page 216] of hell torments: for it is our accuser vnto God, our Iudge to giue sentence against vs, and the very hang-man of our soules to condemne vs e­ternally. Fiftly, the second death, which is the full appre­hension of the eternall furie 5 of Gods wrath, both in bodie and soule eternally. This con­sideration must be often vsed of euery man, to mooue him to repentance, and it is very effectuall thereunto: for if we doe but consider howe a man for the paine of one tooth, will be so grieued, that hee could wish with all his heart to be out of the worlde, that his paine were ended; oh then how great shal we think the apprehension of the full wrath of God to bee, seazing not vpon one little member, [Page 217] but vpon the whole man both bodie and soule, & that for euer? No tongue can ex­presse, nay no heart can con­ceiue the greatnes of this ter­rour, and therefore it must be an occasion both to beginne and encrease true repentance in vs dailie.

Sect. 3. Of our owne particu­lar temptations.

Thirdly, wee must consider our owne particular Temptations wherewith wee are most as­saulted through the malice of Sathan, and our owne cor­ruption. Bee sober and watch (saith 1. Pet. 5. 8. Peter) for your aduer­sarie the deuill goeth about like a roaring Lyon, seeking whome he may deuoure. This was Paules practise towards the incestu­ous man, whom hee had en­ioyned to bee excommuni­cate, [Page 218] for after he heard of his repentance, hee gaue directi­on that hee should bee recei­ued into the Church againe, least hee were swallowed vp of ouer much heauines, and so Sathan should circumvent them: for (saith 2. Cor. 2. [...] & 11. hee) wee are not igno­rant of his enterprises. If for­raigne enemies should seeke the inuasion of our land, not onely our magistrates, but e­uerie ordinarie man well affe­cted to his Countrey, would bethinke himselfe what coast were the weakest, that thether present defence might bee sent to keep out the enemies; euen so, seeing the deuill doth assault vs daily, wee must en­ter into serious consideration of our thoughts, wills; and af­fections, and see in what part we bee most weake, and in [Page 219] what inclination Satan may most easily preuaile against vs, which we shall best espie by obseruing the sinnes of our liues; and this will make vs arme our selues against him by Gods grace, euen in the wea­kest parts, that hee breake not into our hearts, to the ruine of our soules.

This consideration concer­neth all men, not onely the dissolute and sinnefull, but e­uen those that haue receiued most grace. It were infinite to goe through all the tempta­tions of Satan▪ consider this one for all, An ordinarie and yet most dangerous temptation. whereby he kills many a soule; Through the whole course of mens liues, he laboureth to fill their hearts with carnall securitie, and to bring them to neglect [Page 220] the ordinary meanes of salua­tion; this done, he seekes to keepe them in this estate all their life long: but in the end he takes an other course, for when death approcheth, then he seekes to strike their mindes with obliuion of gods mercies, and to fill their soules with terrours in regard of their sinnes, and of Gods iudgements due vnto them; that so bereauing them of all hope of mercie, he may bring them to finall despaire: Wee therefore beeing forewarned of his deadly fraud, must seri­ously bethinke our selues of this temptation, and cast with our selues euery day how to auoide it. This we shall doe if we shake off carnall securitie, and negligence in the meanes of our saluation: and prouide [Page 221] betimes for the assurance of Gods loue and fauour, that when death shall come, wee may be free from the terrour of an euill conscience, & haue strong hope, and consolation in Christ Iesus.

Sect. 4. Of our particular ende.

Fourthly, we must consider our particular ende. The Lord complaineth of the want hereof in his owne people, Deut. 32. 29. Oh that they were wise, then would they consider this; They would consider their latter end. In this consideration three points must be obserued: first, that the time of death is vncertaine, no man knoweth when he must dye: secondly, that the place is vncertaine, no man knoweth where he must dye: thirdly, that the [Page 222] manner of his death is vncer­taine, none knoweth by what death he shall glorifie God and therefore that we may not deceiue our selues, wee must thinke that most feare­full, and greivous ends may befall vs, in regard of the bo­dily payne, and torment, euē then when we little feare or suspect any such thing. This consideration will bee a notable meanes, to stirre vp our hearts either to beginne, or renew our repentance: when wicked 1. King. 21. 27. Ahab heard of his fearefull end, hee was humbled: And the Ninivites beeing told of their sudden destructiō, Ionah. 3. 56. repented in Sack­cloath, and Ashes, and turned to the Lord.

Sect. 5. Of our straight accompt at the last day.

Fiftly, we must often con­sider with our selues, and that most seriously, of that straight account, and reckoning of all our thoughts, words, and actions, which we must make vnto God at the last day of iudgement. This is the principall consideration of all, and the want hereof a fearfull sinne, arguing great negligence, ignorance, blynd­nes of mind, and hardnes of heart: If a Traveller come into an Inne, hauing but one pen­ny in his purse and call for all manner of dainty fare, and prouision, spending sump­tuously, will not al men iudge [Page 224] him void of all consideration, sith he hath nothing to pay, when his account is to bee made? loe, this, or worser is the most mens case, who in this life pursue their profits and pleasures, with all eager­nes, they care not how, neuer regarding that reckonning which they must make vnto God, at his terrible day of ac­counts with all the world: and therefore though the former cōsiderations will not, yet let this take place in our hearts, to mooue vs to a daily forehand reckonning with God in the practise of true repentance, and to imploy the good gifts and blessings we receiue from God, like good seruants, vnto the best advan­tage of his glorie, that when this account is to be made, [Page 225] we may giue it with ioy, and not with feare. And that this consideration is ef­fectuall to this purpose, Sa­lomon teacheth in vsing it as his farewell with dissolute youth, with whome other­waies he hath little hope to preuaile, saying Ecclesiast. 11. 9. goe too thou young man, take thy plea­sure in thy youth, yet know, that for all this, thou must come to Iudgement. But how powerfull it is with Gods child, we may see in Paul, Act. 24. 15. who professeth of himselfe that in regard of this account, he endeauoured to haue alway a cleere conscience towards God, and towards men.

Sect. 6. Of our present estate to­wards God.

Lastly, we must seriously consider of our present estate towards God, whether we be in the state of sinne, or in the state of grace; whether we belong to the kingdome of darkenes, or be true members of the kingdome of Christ: It is not enough to bee in the Church, but we must be sure, we be of the Church; For ma­ny wolues, and Goates be in Gods fould; They went out from vs (saith S. 1. Iohn. 1. 19. Iohn) but they were not of vs: And therefore Paul adviseth to this consideration, saying, 2. Cor. 13. 5. prooue your selues, whether you bee in the faith or not. The want hereof was the fearefull sinne of the foolish [Page 127] virgins, Mat. 25. 3. who contented them­selues with a shew of religi­on, hauing the blasing lampes of outward profession; and la­boured not for that oyle of true grace, which might enlighten their soules to the fruition of Gods glorie: yea, this is the common sinne of this age, men blesse themselues in their good meaning, saying they hope well; and doe not through search, whether they be true members of gods Church or not: Now if after tryall it appeare, that true faith and repentance be wan­ting in vs, which are the seales of Adoption in Gods children then with all good conscience, we must vse the meanes appointed of God to obteine these graces for our assurance; the comfort where­of [Page 228] will be so pretious vnto our soules, that we shall ab­hor to admit such wicked I­maginations into our minds, as any way tend to depriue vs of it.

These are the considerati­ons which respect our selues; whereunto if we giue our mindes in a constant course, as also to the former which concerne the Lord, obseruing withall the rules before pre­scribed, through Gods bles­sing vpon our endeauour, wee shall vndoubtedly finde by good experience, that euill thoughts shall not preuaile a­gainst vs: but beeing reformed in our cogitations, we shall send out of our mindes as from a cleansed fountaine, such streames of good words and works, through the whole [Page 229] course of our liues, as shall re­dound to the glorie of our God, the good of our bre­thren, and the consolation of our owne soules, through Ie­sus Christ our Lord, to whome with the Father, and the holy Ghost, be praise in his church for euermore. Amen.