A TREATISE OF MANS
IMAGINATIONS.

WILLIAM PERKINS

Showing
His natural evil thoughts:
His want of good thoughts:
The way to reforme them.

Matth. 12. verse 33.
Either make the tree good, and his fruit good, or else
make the tree evil, and his fruit evil.

LONDON,
Printed by JOHN LEGATT, Printer to the University of CAMBRIDGE.
1617.

TO THE RIGHT WOR-
SHIPFUL SIR THOMAS HOLCROFT
KNIGHT, WITH THE VIRTUOUS
LADY ELIZABETH HIS WIFE:
GRACE AND PEACE.

THAT weighty charge of Salomon (Right Worshipful) to every son of wisdom, for the (a) keeping of his heart with all watch  and ward, may well persuade us, that some matters of great importance depend thereon: Among many (because my gates may not be great before so small a city) I will touch one. There is a strange desire, not of earthly but of spiritual powers, after the possession of mans heart. God saith, (b) My son give me thy heart; and to him indeede the  right belongs: Yet through mans transgression Satan hath got such hold thereof, that unless it be by divine power, he will not be kept out; and though we heare not Satans voice, yet his (c) dealing bewrayes his meaning, that above all things in man he desires the heart. Once he strove about a dead (d) mans body, but doubtless his purpose therein was to have set up an idol for himselfe in the hearts of the living. But what is mans heart that it should be so desired? Surely in substance little, but for employment almost infinite: It is a Treasure (e) whereout man bringeth all his actions good, or evil: it is a Temple wherein is placed either the Arke of God, or Dagon for the devil. Yea, it is a (f) pallace wherein dwelleth, and a throne whereon sitteth either Christ, or Satan, the (g) King of glory, or the (h) prince of darkness: and (i) he that keepes possession will there exercise dominion. Neither may we thinke that one heart will suffice both these; (k) no man can serve two masters: God will have all or none; (l) If any part be shared from him, in high displeasure he leaves the rest, and so the whole falls to the devil. Now sith the case standeth thus with mans heart, doth it not nearly concerne every one to know his owne estate in this behalfe; to wit, what kinde of treasury, whose Temple, whose pallace and throne his heart is? that if all be well be may rejoice, and so keepe it for the Lord; if otherwise, then seeke redress betime.

To this purpose serves this present Treatise: wherein as in a glass may first be seene, the feareful state of mans natural heart, full fraught with evil thoughts, voide of good considerations, and so most fit for Satan: then after do these blessed meanes appeare, whereby mans natural heart may be reformed, to become the Temple of God, the seate of grace, and a (m) bed of spices for the welbeloved to feed upon. And these are points of that importance, that who socure neglecteth them, may say farewell grace: and bid adve to God himselfe: for in the heart, if at all in man, must these be seated.

Now the publishing hereof being committed unto me, I present the same unto your Worships, and under your protection desire to commend it to the Church of God. It would too much enlarge my gates to annexe the manifold reasons which move me to this choice on your behalfe; only this I pray, (that seeing it is the first fruits of my Labour is this kinde wherein I had full power of free choice in my dedication) it may intimate to you both, mine unfained hearts desire of that everlasting good I wish unto your soules: and also testify in part my thankful minde for your manifold favours to me, and mine who depend upon you.

Now God Almighty bless your Worships, with your children and family, according to your several necessities of his mercy and goodness, for soule and body, in this life and forever. Cambridge, August 20. 1606.

Your Worships in the Lord, THOMAS PIERSON.

TO THE READER.

KNOW (good Reader) that for my furtherance in the publishing of this Tractate, I had the Authors owne draught of the platforme of it; besides two perfect Copies of all his Sermons. I have for plaineness sake divided it into Chapters and Sections: for the better effecting whereof, I was constrained to transpose two of the uses, otherwise I doubt not, but every one that heard it preached, will judge me to have dealt faithfully with the godly Author. The Lord prosper it to thy good.

[A TREATISE OF MAN'S IMAGINATIONS.]

Gen. 8. verse 21. And the Lord said in his heart, I will henceforth curse the earth on more for mans cause: for the Imagination of mans heart is evil even from his youth.

CHAP. I.
THE UNFOLDING OF THE TEXT, BY WAY OF PREPARATION TO THE TREATISE.

IN the former part of this  chapter. Moses hath faithfully related the drying of the waters after the flood; and Noahs sacrificing unto God, with Gods acceptance thereof. Now in this ver. and the next, he recordeth such lawes decrees as God made with Noah touching the restauration of nature perished by the flood; as well for the sparing of the creatures from such like destruction, as for the continuance of his providence in needful times and seasons, meete for their future  preservation. These words containe the first of these lawes: wherein we may observe three points; Moses his preface to this law; the law it selfe; and the reason thereof.

I. The preface; And the Lord said in his heart. These words must not be taken properly, for God hath not an heart as a man hath, neither speaketh he as a man doth; but hereby is meant, that God determined and set downe with himselfe this law and decree.

In this phrase of speech, note this one thing: If it had pleased him, God could have  spoken to man by a voice, the hearing whereof would have confounded him: but as here we see, he doth abase himselfe, and as it were lay aside his honour and might, and speaketh unto us after the manner of men, even to the capacity of the most simple. Which teacheth us, that it is the goodwil and pleasure of God, that not only the learned, but even the unlettered and most ignorant should know and understand the holy Scriptures: for else he would never have penned them in a phrase and style that doth so well accord to the capacity of the simple.

II. Point. The decree it selfe: I will hences  forth, curse the ground no more for mans cause. This is the peremptory law of God touching the restauration of nature: wherein are contained two things: first, what God hath done: secondly, what God will not do hereafter. The thing that God hath done is, the cursing of the earth: for he saith, I will curse no more: implying that he once cursed it.

In this observe, that God may truly be said to be a cause of curses, to curse his creatures: not only for that he doth ordaine and decree all curses, but also because he in flicteth them upon the creatures: yet so as the same is alwayes most justly deserved by sin, before it be inflicted of the Lord. And so must Gods cursing of the earth, be understood in this place, as a fruite of his wrath for the sin of man: accordingly God is said directly to create evil, Isa. 45. 7. because whatsoever afflictions, curses, and punishments are in the world, they are ordained and inflicted by God upon the creatures for the sin of man.

This plainly confuteth the common opinion of ignorant people, who hold that all good things, as peace, wealth, joy, and felicity, come from God; but all evil, as affliction, calamity, curses, and judgements, come from the devil, God only suffereth them. This is a most erroneous and blind conceit, which filleth many a soule with much anguish and impatience: for what comfort can he have in the time of trouble, that is persuaded it commeth wholly from the devil, and the hand of God is not therein? We therefore must learne to reforme this opinion, and know that cross, and troubles come from God. This David knew well, and therefore when Shemi cursed Aim, and railed on him, he forbad Abishai to touch him, because (saith he) 2. Sam. 16. 10. What if (or, it may be) God hath bid him ourse David, so Joseph telleth his brethren, who most traiterously sold him into Egypt, that the Lord sent him before them, Genesis 45. verse 5.

Secondly, here consider the impulsive cause that moved God to curse the earth by a flood, it was not in the earth, but in men: I will hence forth curse the earth no more for man, that is, for mans sins. In the new Testament there are two especial sins recorded for which God sent this curse: first, carnal security. They were choaked with worldly cares, and drowned in earthly pleasures: In the dayes of Noah, they did eate, and drinke, marry, and give in marriage, Math. 24. 38. Secondly, the contempt of the Gospel in the ministery of Noah, who preached an hundred and twenty yeares unto them, while the Arke was in building, but they were disobedient as (a) S. Peter  saith, following their owne pleasures and delights. Whereby it appeares that these two sins, Security, and contempt of the Gospel,

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are most grievous sins: for these brought destruction not only upon all mankind (Noah and his family excepted) but even upon all creatures that lived by breath.

Now looke as these sins were in the old world, even so are they rise in this last age; according to the Prophecy of our Saviour Christ, Luke. 17. 26. As it was in the dayes of Noah, so shall it be in the dayes of the son of man: and as this is the state of the whole world, so it is the state of this our Church; most men are drowned in the pleasures of this world, and choaked with the cares thereof: for howsoever they will heare the Gospel preached, yet fewe apply their hearts to believe the same, showing foothe the power therepof by repentance from dead workes, and a amendment of life in new obedience. But we must know, that if these two sins brought a curse, even destruction upon the old world, then no doubt they will bring a feareful curse upon this age, though not by water, yet some otherway that shall countervaile the flood; and therefore we most lay these things to our hearts, that unless we abandon security, and worldly lusts, and withall do repent and believe at the preaching of the Gospel, we shall see Gods heavy curse will fall upon us, for if we match the olde world in sin, we must not looke to come behinde them in judgements.

The second thing in this decree is, what God will not do hereafter, Namely, curse the earth any more: this must be understood of that particular curse, which the Lord laid on the earth by waters, when he drowned the world: for the general curses that were laid upon the ground, and on mankinde for Adams sin, remaine still, and shall not be taken quite away till the end of the world: so that the meaning of this law is, that the Lord will no more drowne the whole earth for the sin of man by a flood.

Here then we see the cause why the sea being as raging and stirring as ever it was, doth notwithstanding keep it self within it bounds, and not overflowe the world: and why the cloudes being as full of water, as ever they were, do not poure downe more floods upon the earth to destroy it. Surely it is by virtue of this particular law, and decree of God, whereunto the sea and cloudes become obedient, I will henceforth curse the earth no more And here we have just occasion to take knowledge and view of our own wretched damnable estate, how we are solde under sin: for howwsoever we were created blessed, and happy, yet by our fall in Adam we are become far worse then any earthly creature; for each creature in his kind, as the sun, the moone, stars, the sea, and cloudes, and all other obey Gods commandment: but man of all creatures having lawes given him of God to keepe, rebelleth in breaking the same, and to him it is meate drinke, by nature to live in the transgression of Gods commandments. Thus by comparing our selveswith the brute creatures, we may learne to humble our selves, and to be abashed when we see them which were made to serve us, to go before us in obedience to the lawes of our Creator.

III. Point. The reason of Gods decree, in these words; for the Imagination of mans heart, is evil, even from his youth. At the first his reason may seeme very strange, that God should no more curse the earth for man, because the Imagination of his heart is evil; in all likelihood God should have said the contrary, I will still curse the earth because the Imaginations of mans heart are evil: for so he saith, Chap. 6. verse 5, 6. that seeing all the Imaginations of the thoughts of mans heart were only evil continually: therefore he would destroy the man from the earth, and from man to beast, and every creeping thing: How can both these stand together? Answer, Thus; In the sixt chapter the Lord faith, he will once destroy the world by water, because of the wickedness of the Imaginations of mans heart: and here he saith, he will not proceede to curse the earth againe and againe by the same punishment, because the Imaginations of mans heart are evil, even from his youth; as if he should say, I have once drowned the world for the wickedness of mans inventions but if I should thus proceede to deale with man according to the wicked Imagination of his heart, I must bring every yeare a new flood upon the earth, because I see the frame of mans heart is evil continually.

Here then observe, that God in the preservation of mankind, doth temper and moderate his justice by mercy: for if he should deale according to mans deserts he should every day bring curses upon him; yea so soone as a man is borne he should be destroyed; but God dealeth not so rigorously, he mingleth mercy with justice, whereby the whole frame of heaven and earth, the state of man and all societies do stand: That which Habacuk prayed for (a) Injustice, or wrath, remember  mercy, the Lord hath performed ever since the flood yea since the fall of Adam.

There be three great and weighty causes, which moved God to temper justice with mercy for the preservation of mankinde and other creatures: first, that hereby he might  show his patience and long suffering towards the vessels of wrath, (as the Apostleb speaketh,) that is, towards such as will not repent, that at the last day they may be most justly condemned: Secondly, that there may be a company of men upon earth which may worship God: for God hath special care of his owne glory among men, and therefore tempers justice with mercy in their preservation, that they might glorify him. Psalm. 130. 4. There is mercy or pardon with thee, that thou mayest be feared; that is, whereas (O Lord) thou mightest in justice throw all men to hell suddenly, yet in mercy thou pardonest the sins of some, for this ende, that they might worship Qq

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thee: feare being put for worship and obedience.  Thirdly, and principally, that the elect and chosen of God might be gathered; for God in his eternal counsel and decree hath appointed and set downe a certaine number of men, unto whom he will give eternal life, and for their cause doth he spare the whole world from daily destruction: but when that number shall be accomplished, then shall heaven and earth go together, and the world shall be no more.

And here by the way, this third cause of the continuance of nature, must teach us our duty; to wit, that seeing it pleaseth God in mercy to give us liberty to live a space of time in this world, some twenty, some thirty,  some fourty or fifty yeares, and that for this ende, that herein we might be fitted for his kingdom, when as in the rigour of his justice he might have cast us to hell in our mothers wombe, or so soone as we were borne; we therefore must be careful not to despise this long suffering and patience of God, but rather labour in the feare of God, that it may become (c) salvation to us, by our conscionable  endeavour in all such meanes unto the end, as he hath sanctified for the working of the graces of life in the hearts of his children. And thus much for the reason in general.

CHAP. II.
[THE IDLENESS OF MANS NATURAL THOUGHTS:
AND HOW THEY MAY BE KNOWN.] Sect. I.
The idleness of mans natural cogitations.

That we may the better perceive in this  reason the estate of man in respect of his natural Imaginations, the words are more particularly to be unfolded. For the Imaginations of mans heart, c. The heart in Scripture is taken sundry wayes: sometimes for that fleshy part of man in the middle of the body, which is the fountaine of vital blood: sometime for the soule of man, sometime for the faculties of the soule: and sometime for the middle of any thing, as (d) the heart of the sea,  (e) the heart of the earth, that is, the middle thereof.  Here it is taken for the understanding faculty  of the soule, whereby man useth reason: which S. Paul calls (f) the spirit of the minde.

By Imaginations, he meaneth the frame, or  framing of the heart. And this is taken two wayes: of some, for the natural disposition of the understanding after the fall of man: of others, for that which the minde understanding by thinking frameth plotteth, and deviseth, that is, for the effect thereof. We may take it both wayes, yet I rather approve the latter: for Chap. 6, 5 the Lord saith, He will once destroy all flesh; and gives this reason, For the frame and thought of mans heart is evil continually. Where by thoughts or Imaginations can nothing else be meant, but that which is devised and plotted in the thoughts of mans heart: so Salomon speeking of an heart which God hateth, saith, It is framing or thinking thoughts of wickedness, Prov. 6. 18.

By mans heart, we must not understand the heart of some particular persons, as of those that lived in the olde world alone, but of men generally, man being put for whole mankinde.

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

The imagination and conceit of every man is naturally evil.

This appeareth not only in this place, but elsewhere, Rom. 8. 5. The wisdom of the flesh is not an enemy, but enmity against God. Againe, such as the fountaine is, such are the streames that flow thence; But our mind understanding the fountaine of our thoughts, is by nature sinful; (g) To the impure, their mindes and  consciences are defiled; And againe, (h) of our  selves we are not able to thinke a good thought, and therefore the thoughts that come from thence, must needes also be corrupt: Mans imagination stands in thoughts; the understanding deviseth by thinking: And these thoughts of the Imagination are all naturally wicked: (i) From the heart (saith Christ) proceede  evil thoughts: and Salomon saith, The thoughts of the wicked (as all men are by nature) are an abomination to the Lord.

Sect. 2.
How the natural thoughts of man
may be knowne.

Seeing that natural Imagination is practised by evil thoughts, we must something consider of the natural thoughts of man: And herein handle these two points: First, whether the thoughts of man may be known, secondly, what the natural thoughts of man be.

For the first; there are two wayes to know mans thoughts: either directly without meanes, or indirectly by meanes. The first way is proper to God alone: for no creature in heaven or earth can immediately and directly knowe the thoughts of man, this Salomon confesseth in his notably prayer to God, 1. Kin. 8. 39. Thou only knowest the thoughts of all the children of men. lerem. 17. 9. The heart is deceitful and wicked above all things, who can know it? vers. 10. I the Lord search the heart, and try the reines.

The second way, to know mens thoughts is indirectly, and by meanes, which be three, by instinct from God; by revealation from the Scripture, by signes. First, by an extraordinary  instinct, so did (k) Elisha disclose the king

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of Syrias counsel to the king of Israel: and by the  same meanes, he tolde his servant (l) Gehezi  what he did behind his backe, when he tooke gifts of Naam in the Assyrian. And so did (m)  Peter tell Ananias and Saphira of their false conveyances with the money that they took for their possession. And yet here we must understand, that when God revealed these secret thoughts to men, it was only in some things, at some times, for some special causes, whereupon Nathan was faine to revoke his counsel, which he gave to David for the building of the house of God, (n) when he  knew the will of God more perfectly. And so was Elias deceived, when he said he was left a  love, of all Israel that served God; for (o) God tolde  him, he had reserved seven thousand, that never bowed the knee to Baal, which Elias knew not. Secondly, mens thoughts may be knowne by Revealation from Scriptures; for therein that spirit speaks evidently, which knowes the frame  of the heart: and hence it is, that in the ministery of this word, the thoughts of natural men are made manifest. Thirdly, mans thoughts are knowne by signes; as speeches, actions: thus  Peter knew the (p) heart of Simon Magus; and  Paul the heart of * Elimas. And thus may any man know the thoughts of another, even as he may know the tree by his fruit, and the fountaine by his streame.

Besides these, there are two other meanes added whereby to know mens thoughts: one  by the Papists, and another by the Astrologians. The Papists say, the Saints in heaven know mens thoughts; not directly of themselves, but by reflection in the glass of the Trinity. But this is a mere forgery of their own, which Isay never knew, saying thus of  the Saints departed q Abraham is ignorant of us,  and Israel knoweth us not, but thou Lord art our redeemer. And the Saints under the altar cry, * How long Lord, how long, wilt thou not judge and avenge our blood on them that dwell on the earth? giving us to understand, that they are not so sharpe sighted, as by the glass of the Trinity to see into the day of the last judgement, and therefore not into the thoughts of mens hearts. So that there are only three wayes to  know the thoughts of men: and so they may be knowne.

CHAP. III.
OF MANS NATURAL THOUGHTS CONCERNING GOD.

Having found that the thoughts of man may be knowne; we come now to see what be the natural cogitations of every sin full man. Although they be almost infinite in themselves, yet they may be reduced to three heads: They either concerne God, or a mans neighbour, or else a mans owne selfe.

Of this thought; There is no God.

Touching God, there be in man 4. capital evil thoughts. First, That there is no God: which as it is first in order, so it is the most notorious, vile damnable thought that can be in a natural man. And that, this is one of the thoughts of man naturally, appeareth by the express testimony of God himselfe, who knoweth the thoughts of man better then man doth (r) The wicked thinketh alwayes there  is no God. And againe, (s) The soule hath saide in  his heart, there is no God.

Touching this thought, observe these four points: First, in whome it is: Secondly, how a man by thinking should deny God. Thirdly, what is the fruite of this thought: and fourthly, the examination of our hearts touching this thought.

For the first: we must not thinke that this  wicked thought is only in some notorious and hainous sinners: but it is in the corrupt mind imagination of every man that commeth of Adam naturally, not one excepted, save Christ alone: so the foole of whom David (t) speaketh must be taken, not for some special sinner, but for every man that lives uncalled,   without repentance how civil soever  his life be otherwayes; though some shame restraine his tongue from uttering it, yet by nature his corrupt heart is proone to thinke there is no God. This is made evident by Saint  Paul, (u) who going about to prove that all men are sinners by nature, alleadgeth for his proofe divers testimonies of Scripture, and particularly out of these two Psalmes before cited: whereby he gives us to understand, that the foole there mentioned, must be understood of every natural man. But it will be said, that it is ingrafted in mans nature to hold think there is a God, and therefore every man doth not deny God in his heart. Answ. We must know that these two thoughts, There is a God, there is no God, may be, and are both in one the same heart: the same man, that by the light of nature thinketh there is a God, may by that corruption and darkness of mind that came by Adams fall, thinke there is no God: for two contraries being not in the highest degree, may be in one and the same subject: as light and darkness in the same house: heate and colde in the same body.

II. Point. How doth a man by thinking deny God in his heart? Ans. Two wayes, first, by turning the true God into an idol of mans  braine: secondly, by placing somewhat that is not God in the roome of the true God. For the first, the imagination of every man naturally, without further light from the word of God, doth turne the true God into an idol: and therefore Paul saith of the Galatians, that before their vocation (x) they  did service to them which were no gods: and of the Ephesians, that (y) they were without God in  the world: even because they did not in their mindes conceive of God aright, and accordingly worship him, though the wiser sort amongst them did acknowledge one God the Creator of heaven and earth. And therefore David saith plainly, that (z) all the gods of the  Gentiles are idols, or vanities: nay, as the Apostle saith, devils. 1. Corinth. 10. 20. That which Qq2

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the Gentiles sacrifice, they sacrifice unto devils, and  not unto God.

Now mans minde turneth the true God into an idol, by three notorious thoughts, which are the root of many damnable sins in this life; first, by thinking that God is not present in all places; whereby God is robbed of his attribute of Omni-presence: for the true God being infinite, must be in all places; which when the heart of man denieth, it imagineth God to be such a one as he is not, and so turneth him into an idol, and that man naturally thinketh thus of God, the Scripture is plaine: Job. 22. 12. 13. wicked men are brought in speaking of God, as though  he were shut up in heaven, and had nothing to do in the world: Is not God on high in the heaven? and beholde the height of the stars how high they are. How should God know? can he indge it, c. So the Psalmist expresseth the thoughts of the wicked in their practise of sin, God hideth away his face, and will never see: and the Lord shall not see, Psalm. 94, 7. yea they who seeke the deepe to hide their counsel from the Lord, whose workes are in darkness, say, Who seeth us? who knoweth us? Isa. 29. 15 Secondly, by thinking there is no providence of God, whereby he ordereth and disposeth all things in the world particularly: That this is another natural thought, the Psalmist shows plainely, bringing in the wicked man  saying thus of God, God hath forgotten, he hideth his face, and he shall not so. And the prophet Zephany brings in the sint speaking thus of God, that he doth neither good nor evil. Thirdly, by thinking there is no justice in God; this is done when men imagine with themselves, that albeit they proceede in the practise of sin, yet God will not punish them according to the threatnings of his word. If we doubt whether such an imagination be in mans heart, reade Deut. 29. 19. 20. where Moses directly forbiddeth the people to say in their hearts, I shall have peace though I walke in  the stubbornness of my heart, this is that (g) blessing of a mans selfe in sin, which David chargeth  upon the covetous, and wicked. Thus they  sin that (h) put far away the evil day, and say, the evil shall not come. Hereby God is robbed of his justice, and made a God of all mercy,  such a one as will not punish sin, and so indeede is made an idol of mans braine.

The second way whereby a man denieth God in thought, is by placing in the roome of the true God, an idol of his owne braine: This men do, by thinking some other thing beside the true God, to be their chiefest  good; thus voluptuous men make (i) their belly  their God, and covetous men, make (k) riches their god, by placing their felicity in pleasure, and in riches: for looke what a man thinks to be the best thing in the world for him, that is his GOD, though it be the devil himselfe or any other creature. And for this cause is  the devil called the god of the world, because the men of this world judge their owne courses, wherein they serve the devil, the best thing in the world for them, yea far better then the service of God, and therefore give their hearts thereto: for affection followeth opinion, and that which a man affects most, he must needes thinke best of: and therefore what a man affecteth most, that maketh he to become his god, so that judgeing other things beside the true God, to be best for him, he must needs place them in the roome of the true God, and so in his imagination deny God:

III. Point. What is the fruite of this thought? for thereby we shall best judge, what  a cursed thing this is, to thinke there is no God: This thought bringeth forth the most notorious sins that can be, even Atheisme it selfe; which is a sin whereby men sundry wayes deny God: and it is two folde, either in practise, or in judgement.

Atheisme in practise is that sin, whereby men deny God in their deedes, lives, and conversations: and so declare this thought. This is a most horrible sin, and a huge burden to the whole earth: and yet many that live in the bosome of the Church are foully tainted herewith. This Atheisme in practise hath 3 special branches: Hypocrisy, Epicurisme, Witchcraft. Hypocrisy is a sin whereby men worship the true God, but yet in a false manner, giving unto God the outward action, and holde backe from him the true worship of the heart. Epicurisme is a sin whereby men contemne God, and give themselves wholly to their pleasures, spending their time in eating, drinking, and other delights, not seeking or fearing God: this is the sin of the richer sort in this age, Witchcraft or magic is that sin whereby men renounce the true God, and betake themselves to the aide, counsel, and helpe of the devil, either by himselfe, or in his instruments: this is a large sin, and a great part of Atheisme, and many are tainted with this sin, either because they are practitioners of witchcraft, or else do seeke helpe of such.

Atheisme in judgement is that sin, whereby in opinion and persuasion of heart men deny God. And this likewise hath three degrees: first, when men holde, and accordingly worship the true God, creator of heaven and earth, but yet so, as they conceive of, and worship him otherwise then he hath revealed himselfe in his word. To this first degree we must refer the three great religions of the Turke, of the Jew, and of the Papists: for as they stand at this day, they are three great parts of Atheisme.

The Turke worshippeth God the maker of heaven earth, and likewise reverenceth Christ as man, acknowledgeing him to be a Prophet, yea, a more worthy Prophet then his Mahomet. And yet his religion is Atheisme, for he conceiveth of God out of the

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Trinity, and so worshippeth nothing but an  idol.

Againe, the Religion of the Jews, at this day  is a part of Atheisme: for howsoever they hold one God, and acknowledge the bookes of the olde Testament for the Scriptures of God, yet they worship not that God in Christ, and so instead of the true God, frame an idol in their owne braine; for as Christ (c) saith, Whosoever denies the Son, the same hath not the Father, so that they wanting Christ, and  by consequent the Father also, indeede and truly have no God; but as Christ told the Samaritans (d) They worship they know not what.

Thirdly, the religion of the Papists at this day  is a part of Atheisme: we must indeed distinguish it from the two former: for in word they acknowledge the Trinity in unity, and unity in Trinity, and their doctrine of the union of Christs two natures in one person, is according to the Scripture: But yet if we marke the drift, and sequele of their doctrine in other points, we shall finde it to be close Atheisme: as may be proved by two reasons: first, because the true God, who is the Creator of heaven and earth, is infinite in Justice, and mercy: But according to the doctrine of the Papists, God is not infinite in Justice, and mercy: And therefore to them is not the true God: for first, Gods Justice according to them, is not infinite: for they  (e) teach, that a man by his own proper works   of penance (which be finite and imperfect) may truly satisfy God for the guilt of temporal punishment. Secondly, they make the  mercy of God imperfect by (f) piecing up the same with mans merits in the worke of  Redemption: for Gods mercy is either every way mercy, or no mercy, as Paul saith, (g) If it be of grace, it is no more of workes, or else were grace no more grace, and if it be of workes, it is no more grace, or else were worke no more worke. Secondly, the Christ of the Papists is a false Christ; this will appeare by plaine reason out of their doctrine: for first, they spoile Christ of his true manhood by their doctrine of real presence, wherein they hold that Christs body is not only in heaven, but  really and substantially in all places where the sacrifice of the Mass is offered, thus they make it omnipotent, and so quite take away the nature of a body. Secondly, they disgrade Christ from the three offices of his Mediatorship: first, from his kingly office, by (h) placing the Pope in his roome, and stead,  as his deputy in Christs presence: for they give power to the Pope to rule the Catholic Church, and to make lawes to binde mens consciences, which be things proper to Christ alone: wherein they do as much as if they should take the crowne from Christs head, and set it on the Popes: for to claime regency in the presence of the lawful Prince, is to proclaime rebellion against the Prince; for commission of vicegerency ceaseth, in the presence of him that appointeth it; now Christ is alwayes present with his Church, Matt. 28. 20, And therefore the pope by his claime, must needes thrust Christ out of his office, Secondly, from his priestly office, which consisteth in satisfaction, and intercession: Christs satisfaction they nullify by (i) joining  therewith the satisfaction of mens works for thereby they make it imperfect: And they rob him of his intercession, by (k) communicationg  the same to Saints; yea. they exalt the virgine Mary far above Christ in this worke, for they pray her to aske the Father  to command Christ her son, by the authority of a mother, to do thus, and thus, for them, and so make Christ her underling. Thirdly, from his prophetical office, by making the Pope the infallible Judge of all controversies: avowing, that they rather desire to know the ancient institution of Christian Religion from the Popes mouth,  then from holy writ. Now thus robbing Christ of his offices, they make him a false Christ: and so wanting the Son they cannot have the Father, for (l) he that hath not the Son, hath  not the Father: and therefore popish religion wanting the Father and the Son, cannot be a true religion, but mere coloured Atheisme in judgement.

The second degree of Atheisme in judgement, is when men place some idol in the roome of the true God, holding the same for their God: thus did the Gentiles sin in worshipping the son, the moone, the stars, or other creatures.

The third degree is, when a man doth avouch, holde, and maintaine, that there is no God at all; this is the highest degree of Atheisme, and the most notorious sin that can be, and all such persons as maintaine this cursed thought, are unworthy the common breath of men; for if that man shall die the death, and that worthily, who shall avouch his lawful Prince to be no prince, how much more ought he to die the death, though he had a thousand lives, that shall affirme the true God, to be no god? Thus we see the fruits of this evil thought, whereby the hainousness of it doth plainely appeare.

IV. Point. The examination of our owne hearts, touching this thought, whether it may  be found among us or not; doubtless everyone will labour to cleare himselfe hereof; And the reason wherewith many do sooth up themselves, is this; because they never felt in themselves any such conceits as this, that there is no God. But we may easily deceive our selves herein, for a man cannot alwayes discerne what be the thoughts of his own heart. There be in man two kinds of cogitations, or as one may say, reasons; the first is a single cogitation, whereby a man simply thinketh, or knoweth, or judgeth this or that, and this is properly called the minde. The other is a reflexe cogitation or reason, whereby a man judgeth that he knoweth or thinketh this or Qq3

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that; and it is commonly called Conscience.  Now since Adams fall, the conscience is corrupt by original sin, as be all other powers of mans soule; whence it comes to pass, that conscience cannot do his duty in giving true testimony concerning mans imaginations: but a man may thinke evil, and yet his conscience not tell him: and therefore we may not say, because we feele not these evil thoughts in us, therefore we have them not, or we are free from them.

But that we may the better examine our  hearts, we must come to the signes whereby this evil thought is best discerned. David in the 14. Psal. setteth downe three signes hereof: first, (m) A disordered life: secondly, (n) not  calling on the name of God by prayer: thirdly, (o)  contemning of them that put their trust in God. Looke where these are to be found, there is this evil thought, That there is no God. Now if we examine our selves by these signes we shall finde this wicked thought to be amongst us: for first, many indeed are content to heare Gods word; but where is that man that reformeth his life according to that he heareth? Certen it is, as their conscience can witness, few turne unto God unfainedly, few do break off their course in sinning. Now this unreformed life is an infallible token of this damnable thought.

Secondly, the exercise of prayer and invocation on the name of God, is rare among  men: no doubt many a touched heart doth every day unfainedly call on God for grace, but yet generally this is true: men go on from day to day, and from yeare to yeare, and never pray unto God for supply of grace. Indeede men pleade for themselves, that they use to pray: for they say the Lords Prayer, the Creede, and the ten commandments: but we must know; that with many, this practise is no thing but a vaine repetition of words: for prayer is an action of the heart, and not the labour of the tongue and lips only; so to say the Lords Prayer, is not to pray, for the words thereof may be repeated with the heart of an Atheist.

And thirdly the contempt of them that  put their trust in God, is rife among us: for who is so much scorned and reproched, as he that maketh profession of religion? Now may that complaint be justly taken up by the servants of God, Isa. 8. 18. Beholde, I and the children whome the Lord hath given me, are as signes and wonders. And, He that refraines from evil, makes himselfe a pray to the evil tongue, Isa. 59. 15. Yet let these scoffers know, what ever they be, that seedes of Atheisme do possess their soules.

To come yet more particularly to the trial of this thought in ourselves: Whosoever denieth the presence of God, denieth God. Now let the conscience answer, whether we be not afraid to sin in the presencee of many mortal men, and yet in the presence of God, do make no bones thereof, so the eyes of men be turned from us. Now what is this, but either flatly to deny the presence of God, or at least to yield more feare and reverence to men, then we do unto God? Againe, what is the cause why men use oppression, and injustice, deceit, lying in their worldly affaires? Is it not because this thought of Atheisme doth possess their hearts, that God regards not these outward things? Durst men directly sin against God in seeking these outward blessings for natural life, if they did rightly rely upon Gods providence, knowing every good gift to come from his bountiful hand? Lastly, let thy conscience speake; doth not thy heart while thou goest on in sin, say thus unto thee, God is merciful, I will hereafter repent, and so shall I escape punishment? If a man do well observe his own heart, he shall finde therein this vile thought, which directly overturnes the infinite justice of God, making him a God all of mercy, when as Indeede he is as well a God of justice as of mercy. By all which it is more then evident, that naturally this vile thought runs in mans heart, There is no God.

Use. Hereby then we must learne to see what vile, miserable, and wretched sinners we are in our selves: though we had no actual outward sins, yet this damnable thought maketh us accursed: If a man (p) curse the King in  his heart, the sin is so great, and hainous, that the foules of heaven shall disclose it: How horrible then is this sin for a man in his thought to curse God, the King of Kings, and Lord of Lords? This therefore must humble us in our selves before the Lord.

Againe, hereby we must be admonished to use all good meanes whereby we may come to see, and know not only the gross actual sins of our lives, but especially this damnable thought of our hearts; fewe there be that do see it, and therefore we must be earnest with our selves in searching our owne hearts, to finde out this and such like abominations that be in us. And thus much for the first evil thought.

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

The second damnable thought of mans natural heart concerning God, is this; The word of God is foolishness. This thought must principally be understood of the Gospel, as S. Paul declareth, saying, (q) It hath pleased God by the foolishnes of preaching, to save them,  that believe: where he calleth the Gospel of Christ foolishnes, not that it was so indeed, but because the unconverted (r) Corinthians, and other Grecians, judged the preaching of Christ crucified, the most foolish thing in all the world. And in the next chapter he saith,  (s) The natural man, that is, he that is not effectually called, perceiveth not the things of the Spirit of God: to wit, that a man must repent  of his sins, and believe in Christ for the

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pardon of them, if he would be saved; they  are foolishnes unto him. Nicodemus answer to Christ maketh this plaine, John 3. 4. esteeming regeneration (without which Christ said no man could enter in the kingdom of heaven) to be a mans returne into his mothers wombe, and a birth from thence againe.

This wicked thought must be understood of the law of God also; the heart of man by nature judgeth the threatnings of the law to be untruthes, and so foolishness: hence the Lord by Moses forbad the people when they heard the threatnings and curses of the lawe denounced against them, (e) To bless themselves  in their hearts, saying, We shall have peace: hereupon he denounceth a woe to them that  deride his judgements threatned, and say,  (f) Let him make speede, let him hasten his worke that we may see it, c. As if they should say, we do not believe that any such things shall come to pass: like to the mockers of whom Peter prophecieth, (g Who walke after their  lusts and say: Where is the promise of his comming?

Now that this is a most damnable thought, may appeare by the cursed fruits thereof; for first, hence ariseth that devilish and carnal opinion of sundry men, that thinke and hold religion to be but humane policy to keepe men in awe, and so use it as a politic device to exercise mens braines to keepe them from sedition, treachery, and rebellion; Secondly, hence  springs all Apostacy, and departing from the  faith. The Galatians were a worthy Church planted by the Apostle Paul, yet even in his time they began to fall away to another Gospel, which made him to marvel; and the reason  was this, (h) They were not contented with that simplicity, which is in Christ, but would joine with him, the observation of legal ceremonies. The like we may say of those famous Easterne Churches as those seven Churches of Asia, planted by the Apostles; wherein the truth flourished for a while, but not long after the Apostles times they fell into many damnable heresies, as Arrianisme, and such like. Yea about sixe hundred yeares after Christ, they embraced the damnable religion of Mahomet. In the West parts also, were worthy, and famous Churches planted by the Apostles, and their successors, as in  Italy, France, Germaine, Spaine, and England, who about the same time of sixe hundred yeares after Christ, fell to Papisme: which spread it selfe over all Europe and further (some few Churches of Greece excepted,) In which religion men abandon the Gospel of Christ, and betake themselves to another Gospel, by adjoining to the truth of Christ, their owne devices: And this Papisme, hath reignd ever since, till now of late, and so hath Apostacy taken place in those Churches which the Apostles planted; The cause whereof was in the wicked and sinful heart of man, judging the Gospel foolishnes, whereuupon men were contented to yield themselves to any other religion, rather then to that simplicity of truth, which is in Christ Jesus. We now in England by Gods special mercy, hold, and teach the word of God; but if God should alter our religion with the times, the greatest part of men among us wold forsake the truth, cleave to any other religion, and that only upon this ground, because they judge the Gospel foolishnes; Let any man among us broach an error, or heresy, and it shall have patrones at the first, be it never so vile absurd, and protectors afterward. When that brutish heresy of the family of love, tooke shipping in Germaine, arrived in England (though it be an opinion void of common sense) yet it had applause amongst us, and was received of many, would have spred it selfe further, if the preaching of the word, with the care of the Magistrate had not suppressed it. And the reason hereof is this; mans minde by nature is full of darkeness; he cannot without Gods special grace, perceive the things of God, so he judgeth the Gospel foolishnes, embraceth error, rather than the truth, yea loveth darkness, rather then the light, because his deedes are evil. John 3. 19.

For the examination of our hearts touching this bad thought; After due trial we shall find, that the minds of most among us are possessed herewith: for we are indeed content to come into the assemblies where God is worshipped, and we do submit our selves to the ministery of the word to be taught and instructed: Therein we have our owne personal sins displaid, and reproved, and with all very feareful terrible curses of the law denounced against us for the same, both judgements in this life, judgements in death, also judgements eternal after this life: Now let the conscience answer, what is the cause when we heare these things, that we be not moved why are not our hearts touched with griefe and sadness, when we heare Gods judgments due unto us for our sins daily denounced against us? Some indeede there be whose hearts tremble at the word, but small is that number. If a man run through the streetes, and cry fire, fire, our hearts are suddenly striken with great feare: but the Minister of God may stand and cry, fire, fire, the fire of hell which is (i) kindled by the breath of the Lord like  a river of Brimstone as the Prophet speaketh, and yet mens hearts are nothing moved: what is the cause that we should be so affected with the burning of an old house by temporal fire, and be not afraid at the voice of God which proclaimeth unto us eternal 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 law are foolishnes, that there be no such torments as the word denounceth; It will not sinke into the heart of a natural man that his sins are so heinous, and Gods judgements so terrible Qq4

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against them, as the wordmaketh them: And  till such time as this damnable thought be taken away, mens hearts will never be touched with the threatnings of the law; this is a bar to stop the way to all such passions as the law would worke.

Againe, when the Minister of God speaketh of the pardon of sin, and of eternal life by Christ, who hath his heart melting for joy in regard of this salvation? Though men be called upon to come into the kingdom of heaven, yet few strive to enter in: though we be daily exhorted to repent, yet few turne to the Lord: all which be branches of the Gospel: but men believe them not, because their hearts be filled with this damnable thought, the Gospel of Christ is foolishness:  When the Israelites were restored from captivity  in Babylon, it was as (b) a dreame unto them: now if that temporal deliverance seemed a dreame, what a dreame will this spiritual deliverance from the captivity of hell and death, to the liberty of the sons of GOD in grace and glory, seeme to be? And indeede to a natural man it seemes foolishness that God should become man, and that Christ by death should free men from death, and by suffering the curse of the law, should take away the same from us, and by his righteousness should justify us unto life: all which notwithstanding be points of the Gospel. This also is the cause why after long teaching there is little turning, or faithful obedience  yielded unto the Gospel neither will it be better with men, while this evil thought abideth in them.

Use. I. If this be a truth, that every natural man thinketh the word of God to be follishness, then we must learne this lesson of the Apostle, He that seemes to be wise in this world,  must become a foole, that he may be wise, that is he must reject his owne natural reason, and stop up the eyes of his natural minde, like a blinde man, and suffer himselfe wholly to be guided by Gods Spirit in the things of God, that thereby he may be maide wise unto salvation.

Secondly, we must hereby learne to make  earnest prayer unto God * for the opening of  our eyes, that we may be able to understand the Gospel of Christ, and know the right meaning of that word of salvation: for of our selves we can never understand it, unless the Lord instruct us by his Spirit: (d) No man commeth  unto me, saith Christ, that is, believeth, except it be given him of my Father: But (e) every one that hath heard, and learned of the Father, commeth unto me. Thus much of this second evil thought.

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

From the former ariseth an other most vile thought, in the heart of every natural man, as a branch of the same; namely, because the word of God is foolishness, Therefore I will not performe obedience thereunto. That this is the natural thought of man, Job teacheth plainely; for he bringeth in the wicked (that is, every sinner) saying thus to God, (f) Depart  from us, we will not the knowledge of thy wayes. This the wicked man saith, not with his mouth, for none is so far past all shame, that dares thus blasphemously speake against God; but thus he saith in his heart, his affections speake it, when he purposeth with himselfe, to cast off the yoke of God, and to live after his owne lusts: and therefore they say further, (g) Who is the Almighty that we should  serve him? as if one should say, It is a disgrace to me to abase my selfe to serve God; I will not do it. The Prophet Jeremy bringeth in the Lord saying thus to his people, (h) Stand  in the wayes, and behold, and aske for the old way, which is the good way, and walke therein, and ye shall finde rest for your soules: but in the same place the Jews answer, We will not walke in thy wayes. Shall we 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 hardened the same obstinately against the word, when they were exhorted to repentance and obedience before the Lord. Our Saviour Christ compareth himselfe to a Noble man that goeth into a far countrey; now when he is gone, the citizens of his countrey send messengers after him to tell him, (i) That they will not have him to reign over  them. Which though it be properly to be understood of the nation of the Jews, who did indeede say so to our Saviour Christ, yet it may also be extended to all impenitent sinners, who say in their hearts; Christ shall not reign over us: for so long as a man is uncalled, he carrieth a purpose to live in sin, some in this sin, and some in that, and so doing, saith in his heart, God shall not be my God, I will not submit my selfe unto his lawes, Christ shall not reign over me. This is plaine and manifest by mens behaviour, when they are reproved for their sins. Tell the covetous man of his avarice, the swearer of his blasphemy, the drunkard of his drunkenness, c. will he humble himselfe in conscience of his sin? Nothing less: but his heart will swell against thee, as his fury and impatience will soone bewray; and the reason is, because he never thinketh of his owne estate, how by creation he oweth homage unto God, as to his Creator: for his purpose is to go on in sin, and when he is reproved for the same, his desire is crossed; which he cannot abide, and therefore rageth; showing thereby manifestly, that in his heart he saith, He will not obey Gods commandments.

For the examination of our hearts touching this thought: whether did we ever  thinke thus with our selves; I will not obey Gods commandments? Doubtless every man will answer for himselfe, that he abhors this

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thought. And yet after just trial it will appeare,  that generally this thought is rife among us: for though we heare the word, and receive the Sacraments the pledges of our salvation, and will be counted the members of Christ, yet what is the cause that there is so little knowledge of God, and obedience to his word? And why do men in their callings show forth so small love, so little mercy, justice, good conscience? The truth is, that though some have these things in them in some measure, yet the body of our people is generally void of these good virtues, and fruits of the spirit: he that hath but halfe an eye may see it: for where is that religious keeping of the Sabbath that should be? where is that serious performing of worship unto God  which ought to be? All which argue, that the heart is corrupt and deceivable, and saith indeed to God, I will not obey they word; Lord depart from me. What man almost is there that saith with himselfe, Oh miserable man, what have I done?

The Use. By this wicked imagination we may see how hard a thing it is truly soundly to convert a sinner unto God, and how easily a man may deceive his owne soule, beguile the world by hypocrisy: for a man by long exercise in the word may have a great measure of knowledge, and withall good wit, and memory, and with them utterance, and by a common gift of the spirit, be able to teach the word truly, and to conceive prayer to good purpose, and withall have a cankred  heart towards God, poisoned with this damnable thought, I will not obey the word of God: for every man that hath inwardly in him a purpose to live, though but in one sin, his heart is not upright with God, neither be Gods graces, as faith, and repentance sound in his heart: for true repentance is a purpose, and resolution to leave all sin, 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 mans heart concerning God is this: It is a vaine thing to worship God. This Job showeth to be true: bringing in the wicked man saying, (a) What  profit shall I have if I pray unto God: we must not  thinke that he said thus with his mouth, but in his heart: And the Prophet Malachie bringeth in the Jews saying, (b) It is a vaine  thing to serve God, and what profit is it that we have kept his commandment, and that we walked humbly before the Lord of hosts? Yea righteous David, a man after Gods owne heart, was overtaken with this evil thought, when he  said, Certainely I have cleansed my heart in vaine, and washed my hands in Innocency: where by it is plaine, that this is a natural evil thought in every man.

Yet here we must remember, that this evil thought comes not into the minde of man at all times, but only at such time, when occasion is offered, as namely when a man is called on to the service of God, which upon some occasion he is desirous to omit: Then will his minde range about for liberty from Gods service, and so will he bethinke himselfe of the wicked mans estate who never served God, and yet is in better case outwardly then the godly man is: And hereupon he begins to say in his heart, doubtles It is a vaine thing to serve God.

For the examination of our hearts touching  this thought, after just trial it will be found among us, 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 provide for the world, but in the meane time where is the worship and service of God? where is prayer and thanksgiving, morning and evening? Surely it is neglected, and the reason is, because they thinke thus in their heart, So that I may have provision for the world, it is no matter whether I serve God or not. Come to the rich mans house, there you shall see them spend their time in eating, drinking, gaming, and such delights, but the worship of God is not regarded, for thus they thinke with themselves, If they may have their pleasue all is well. Come and reason with ordinary men, and exhort them to use the meanes of salvation, and show forth love unto religion sincerely: their answer is, They will do as they have done, and as their forefathers did before them, they trust their soules are as good to God-ward as the best: And for ought they see, none are worser then those that have so much preaching, and therefore they hope to be saved, though they do not follow it so much. And this also commeth from this evil thought, It is in vaine to serve God. Marke also in those places where the Gospel is preached: If any man seeme to make more conscience of sin, and of serving God then other, they are made a by-word and a mocking stocke, and their profession is turned to their reproch: which agrees plainely that mans thought is this, It is a vaine thing to serve God. Nay, take a view of the whole world, and you shall see every where men give themselves to will-worship. No nation is so barbarous as to deny unto God all worship, but do they give unto him that which he commandeth in his word? Nothing less: It is either the mere invention of men, or altogether stained therewith: This is most evident with the Turke, the Jew, and the Papist: yea our common sort of Protestants have their will-worship: for generally they content: themselves with the mumbling over the words of the Creede, the Lords Prayer, the ten Commandments, persuading themselves that by the bare rehersal of the words, they have sufficiently served God. Now would we know the cause hereof, as also why men are so slacke and cold in prayer, so

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careless, and unreverente in hearing Gods  word? Surely it is nothing but this vile Imagination bewitching our soules, that it is a vaine thing to serve God; This quencheth the spirit, and hindereth all good motions that be in our hearts.

Sect. 5.
Of mans thought of distrust.

The fourth evil 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 merciful unto me: This thought made entrance unto the fall of our first parents: for first Eve looked upon the fruite, and saw that it was beautiful, and then entered into her heart a thought of distrust after this manner; It may be it is not true which  God hath said to us concerning this fruit, and it may be God regardeth us not as we thinke he doth, in that he denieth us this fruite; hereupon her will and her affections were carried to the breaking of Gods commandment, and so she sinned by disobedinence, and Adam also sinned. When the people of Israel murmured in the wilderness (a) Moses sinned a  sin, for he was debarred entrance into the land of Canaan: Now what was Moses sin? for both he and Aaron (b) prayed to the Lord,  and checked the people saying, Heare oh ye rebels, c. And at Gods commandment he brought water out of the rocke? Surely his sin was secret even inward unbeliefe and distrust in Gods promise, for when he smote the rocke, he  might thinke thus with himselfe, it may be that God will not now give water out of the rocke; and this seemes the more probable, because he went beyond his commission in smiting thrise upon the rocke, when God bad him only to speake (c) unto it. This evil  thought takes hold of religious David also: (d) I said in mine hast I am cast out of thy sight, as though he should say, Heretofore I have found favour with God, but now in mine adversity  I am utterly rejected: Againe, (e) I said in my feare, all men are liars: that is, when feare of death tooke hold of me, then I thought that Samuel lied unto me, when he said I should come to the kingdom over Israel. The children of Israel did often bewray this thought of distrust, when they were pinched  with hunger, and famine in the wilderness,  they say, (f) Can God provide a table for us in the wilderness? Can he give 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 unto him, he came out boldly, walked towards Jesus, but when (g) He saw a mighty winde, he began to sinke: whence came this? Surely from a thought of distrust which  he had in his heart to this effect: It may be God will not support me in this my walking: and that this or some such thought was in his heart appeareth by Christs answer to him saying, (h) Oh thou of little faith, why didst thou doubt?  By all which it is evident that this is a natural 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 be skanned: first, the time when it taketh place in mans minde; and secondly the danger of it. For the time; This thought doth not alwayes take place in the minde of man, but only in the time of some danger, affliction, and temptation, and especially in the time of sickness, and in the pangs of death. Thus in his grievous affliction was righteous Job troubled with this thought of distrust: for then he complained, that God did hate him and gnash upon him with his teeth, and as his enemy, sharpned his eyes against him; Yea, that (k) he made him as his but, and marke to shoote at. And David in a grievous trouble of  minde, thus complained: (l) Will the Lord absent himselfe for ever? And will be show no more favour? Is his mercy cleane gone for ever? D. th his promise faile for ever more? Hath God forgotten to be merciful, c. Whereby appeareth, that in his affliction he was greatly troubled with this distrustful thought; and there is no man living, but when trouble affliction comes, he shall feele in himselfe these thoughts of distrust. Indeed while peace ease continue, presumptuous thoughts possess the minde; but when the dayes of peace be gone, troublesome times approach, then presumptuous, thoughts give place, and thoughts of distrust come in their roome and stead.

II. Point. The danger of these thoughts of  distrust is very great, as the fruits thereof declare: for hence arise; first, all horrours, and terrors of conscience, all feares, and astonishments of the heart: For when the mind saith (though falsely) God doth not regard me, God will not save me, then the trembling heart is full of horror and dread. Secondly, hence commeth desperation it selfe, whereby men confidently avouch that God hath forsaken them, and cast them off, and that there is no hope of life, but present death, remaining for them: 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 the foundation of our salvation, which standeth in the certainty of Gods promises, for this thought of distrust denieth credit to Gods promises, and maketh them uncertain: Among all other evil thoughts this doth most directly hinder salvation, for it is flat against faith, as water is to fire: for true faith makes a man say with good conscience, (m) Christ  died shed his blood for me, God the Father will be merciful unto me, and save me: But this distrustful thought causeth a man to say the cleane contrary, Christ died not for me: God will not save me: so that where this thought prevaileth, true faith is not, neither can take place.

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Use Considering the danger of this distrustful  thought is so great, we must be admonished in the feare of God to use all good meanes, while the dayes of peace do last, that it take not place with us in the day of trouble  and temptation: The meanes to repress it are the preaching of the word, and the Sacraments of Baptisme and the Lords Supper.

For the first: the word of God preached is a special meanes ordained of God, for the true applying of Gods promises of mercy to our owne soules; and therefore a most sovereign remedy against this thought of distrust; for when the promises of mercy in Christ, are offered unto Gods people in the preaching of the word by a lawful Minister, it is as much as if Christ himselfe in his own person  should speake unto them, by virtue of Gods ordinance. If God from heaven should say to any man, mercy belongeth to thee, he would believe: if God say to Cornelius, believe thou, and my mercy belongs to thee, Cornelius will believe; if he say to Peter believe thou, and my mercy belongs to thee, Peter will believe: if he say so to Mary Magdalen, she will believe. Loe here, when the Minister of God, out of Gods word, saith to any man, believe thou, and repent thou, and Gods mercy belongs unto thee; it is as much as if the Lord should call him by name particularly, and say unto him, believe thou, and repent, and my mercy belongs unto 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 believe.

The second meanes which is also very effectual to cut off this thought of distrust, is Baptisme. If any earthly prince give a pardon to any man, and put the mans name in the pardon, and his owne broad seale unto it, the man will never doubt of his pardon, but believe it. Behold, in Baptisme God entreth covenant with miserable wretched man, and herein makes promise of life unto him: yea he puts the mans name in the covenant, sealing the same with his owne seale: and therefore the party baptized, must believe against, this thought.

The third means, is the Lords Supper rightly administred and received: for therein the  bread and wine given to the hand of every communicant by the Minister, are particular pledges tokens unto them of special mercy in Christ. These are the meanes which we must use with all good conscience in the dayes of peace, that when troubles come, this thought of distrust may not prevaile against us. And thus much of mans natural evil thoughts against God. Many other might be added hereunto, but these being the principal, I omit the rest.

CHAP. IV.
OF MANS NATURAL THOUGHTS AGAINST HIS NEIGHBOUR.

Now we come to the evil thoughts of mans natural heart against his neighbour. And to finde them out we must have recourse to the second Table of the moral law, which was penned with respect to (a) the  corrupt estate of man, forbidding that which mans corrupt heart thinketh naturally against his neighbour, for every commandment thereof is spiritual, forbidding not only the wicked actions, evil words, gestures, but all corrupt affections, yea all evil Imaginations of man against man.

The thoughts of man against his neighbour be of two sorts; either without consent, or with consent. Thoughts without consent, are the very first evil motions of the minde which a man conceiveth against his neighbour, to which the will never giveth consent, and these are forbidden in the tenth com mandement, Thou shalt not lust.

Thoughts with consent of will are such as a man conceiving in his minde, doth withall desire, or purpose in his heart to practise: and these are forbidden in the fift, sixt, seventh, eight, and ninthe commandments; by reason whereof they may fitly be reduced to five heads They are either thoughts of dishonour, against the fift commandment; or thoughts of murder, against the sixt, or thoughts of adultery, against the seaveth; or thoughts of theft against the eight; or thoughts of disgrace, against the ninth commandment.

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 selves. And it is then conceived in our minds, when we thinke thus of all other men beside ourselves: Such and such a man is far inferiour unto me, a base and contemptible fellow in regard of me. Example hereof we have in the Pharisee, 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, Oh God, I thanke thee,  that I am not as other men are, or as this Publican. Which words proceed from such a proud thought as this, Lord I thanke thee, all other men are far inferiour unto me: I do far surpass the common sort: this Publican is a base fellow, and no body to me. If any shall imagine that this thought is not in every man, but in some few proud persons, I answer, it is by nature in every person living without grace: and therefore Saint Paul giveth this commandment, That (c) every man in meekeness should esteeme  others better then himselfe, giving us to understand, that by nature all men thinke best of themselves, and esteeme others far worse then themselves.

The use. If this thought of dishonour be in all mens hearts, then behold what a pallace of all Satanical and damnable pride the heart of man is naturally: it is like unto the  table of Adoniobezek at which he sate in a chaire of estate, and made others, even kings,

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to eate meate like dogs under his feete, with  their thumbs cut off; such an one is every man by nature, he lifteth up himselfe, saying, I am the man, and treadeth his brother under his feete, as no body unto him. And this is the cause of much strife hurt in all humane societies: this causeth many jars, much scorning, and great contempt among men in word and deede.

Now that we may reforme this thought in us, we must learne to say as Job did after he had been afflicted, and came to see his sins:  (c) Behold I am vile: and with Abraham, (d) I am but dust and ashes: and with David, I am a worme, and no man, Psalm. 22. 6. yea with Paul,  (e) We must labour to see our misery by reason of sin, and that will helpe to pull downe the  pride of our hearts.

Sect. 2.
Of murdering thoughts.

The second evil thought of man against his neighbour with consent, is a thought of Murder, or of anything that tendeth thereto. Of this we have particular examples in Scripture. Deut. 15. 9. The Lord forbiddeth the lewes to have this murdering thought in their hearts: I will not relieve the poore, I will not do good unto them; giving us to understand, that this was the common thought of the lewes: or else he would not have forbidden it: yea the Lord doth there set out this thought by two signes, first, an evil eye, when a man turnes his countenance from the poore, or  looketh on them without compassion: secondly, unmerciful dealing, when a man will not helpe the poore by gift, according to his ability. And because all actions proceede from thoughts, the heart being the fountaine of our deedes, hence it appeareth, that this murdering thought against the poore, is rife in this age: for where is the man that doth pity the poore, and doth good to them according to his ability? nay, the Lords complaint, against the lewes may be fitly applied to our times, in regard of cruelty and oppression: The spoile of the poore is in your houses: what have ye to do, that ye beate my people to pieces, and grinde the faces of the poore? Isa. 3. 14, 15.

The second example of a murdering thought, is concerning Gods Church, and it is this, I will do some spite or hurt to them that  worship God. For proofe hereof, reade Psal. 74. 8. David bringeth in the Babylonians, Edomites, c. saying thus one to another against Gods people the lewes: Let us destroy them altogether, and Psal. 83. 4. Let us cut them off from being a people. And let the name of Israel 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 Ammon against Gods Church, is the disposition of all men naturally; for looke how general the hatred of man is, so general is the purpose of mischiefe against those that profess religion: for all men by nature are haters of Gods Church, and people, so Christ saith to his disciples, (f) Ye shall be hated of all nations for my names sake: Yea whosoever killeth you shall thinke that  he doth God good service, and therefore this thought of doing mischiefe is as general, even in the minde of every man by nature. This further appeareth by the continual persecution, that hath ever beene raised against Gods poore Church, since the beginning of the world; It began at Abel, soone after the giving of the covenant of grace to our first parents, and hath continued to this day, and shall abide unto the end: so that if carnal men could looke into their owne hearts, they should there behold this murdering thought against Gods people. This murdering thought commeth from another wicked imagination,  set downe by S. Peter: who bringeth in the wicked of this world, (g) Thinking it a strange thing, that Gods children do not, as they do, and run not with them unto all excess of riot: living in drunkenness, fornication, and such other abominations; for this cause do they conceive hatred, and so will continue, till God give them grace to repent. If any shall say this thought is not general, for Nabuchadnezzar (h) an heathen man showed favour to Daniel,  and highly advanced him: I answer, it is true he did so, but that was a worke of Gods special providence, who procured him favour, and disposed the kings heart to affect him, as he did also the heart of the chiefe  Eunuch. Otherwise Nabachad-nezzar naturally did nothing but intend mischiefe against Gods Church, as his rage against the three children did evidently bewray, Dan. 3. 19.

A third example of this murdering thought I add, which every Minister of Gods word may observe 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 conscience, then will the heart of a natural man, thus conceive of the Minister that reproveth sin: This man meaneth me, he hath some spite, and malice against me, that he thus reproveth my particular faults, when as the Minister knew them not to be his personal sins: but it is the power of the word that ransaketh the sinful heart: this is the fault of all carnal hearers, who will heare quietly till their faults be rebuked, but then they thinke maliciously of the preacher: thus Herod dealt with John Baptist, he heard him gladly for a while, Marke. 6. 20. but when he was rebuked for his brother Philips wife, then be cast John in prison, Luke 3. 19, 20. And if conscience might be judge, many an hearer would be found to have an Herods heart towards Gods Minister.

Sect. 3.
Of thoughts of Adultery, theft, and
disgrace.

The third thought of man touching his

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neighbour, is the thought of Adultery; which  is the thought with consent to any unchastity. Such a thought had Judah concerning Tamar his daughter in law, when he judged her an whore; and desired to be with her, Gen. 38. 15, 16. And with such thoughts was Ammons heart so vexed, that he fell sicke for his sister Tamar, 2. Sam. 13. 2. 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 beguiling or wronging another in his goods or substance. This is that Imagining of iniquity, and working of wickedness upon their beds, in coveting of fields, against which Micah pronounceth a woe, Mich. 2. 1. And this thought also possesseth their  hearts, that with the wicked Israelites wish the time were come, wherein they might make the Epha small, and the Shekell great, Amos 8. 5. that is, lessen the measure, and inhance the price, and falsify the weights by deceit.

The fifth evil thought, is a thought of disgrace, which some way tendeth to the reproch, and debasing of our neighbours good name, as when a thing is well done, to thinke and judge it to be ill done, or when a thing is amiss, to judge it worse then it is: Thus Eli thought disgracefully of Hannah, deeming her to be drunke, saying, 1. Sam. 1. 13, 14. Put away thy drunkenness, when she prayed devoutly from a troubled soule to the Lord, v. 15. Thus Eliah, Davids eldest brother, thought disgracefully of David,  when he showed himselfe willing to encounter with Goliah that reviled the hoast of the living God, saying, 1. Sam. 17. 28. I know the pride and malice of thine heart, that thou art come to see the battle: when as indeede the Spirit of God put that motion into his heart, to take away the shame from Israel, as the happy event declared plainely. So when our Saviour Christ spake most comfortably to the sick of the palsy, saying, Mat. 9. 2 Be of good comfort, thy sins are forgiven thee; then the cursed hearts of the wicked Pharisies thought thus in themselves, This man blasphemeth, v. 4. And when the gift of the holy Ghost was sent upon the Apostle, causing them to speake strange tongues to the great admiration of  men of divers nations, then some of the malitious Jewes thought they were drunke, saying scoffingly, ct. 2. 13. They were full of new wine. And this thought of disgrace is in every man naturally, bringing forth continually the fruits of disgrace, as Envy, Strife, Emulations, Dissentions, and Debates: for love thinketh not evil; but naturally true love is wanting in all men: and therefore they cannot but thinke evil of others.

We see the five evil thoughts of mans natural heart against his neighbour; touching which two things are yet further to be skanned, to wit, when these evil thoughts do arise in the minde; and in whom they are. For the first; it is true, that they do not at all times arise in mens mindes, but then only when occasion is given: for mans heart is like tinder or dry wood, which burnes not of it selfe, but so soone as fire is put to it, then presently it kindleth. When you come to talke with a natural man, it may be for the present, he thinketh not to lie, but give him occasion to lie, and then he soone be thinkes himselfe thereof, and will not spare to utter it, if it may make for his advantage. And the like we may say of Malice, Adultery, Theft, Disgrace, or any other sin against our neighbour: Do but minister occasion thereabout to the natural heart of man, and he thinketh of them, and without Gods grace restraining, or renewing him, will bring forth the same in action.

The second point. In whome are all these evil thoughts? Answer. In all men naturally without exception, till they be renewed by Gods special grace: Yea the truth is, these thoughts do every where abound, for looke what men do practise, that first of all they thinke, for the thought is the beginning of every action: But in the world all sins against the second Table do abound, as the practise of Dishonour, of Murder, Adultery, Thefts, and Disgraces; and therefore these evil thoughts from whence these actions come, must needes be common.

Use. By this we may see what a huge mass of corruption the natural heart of man is, without Gods special grace: for thoughts of dishonour make a mans heart a pallace of pride, like the table of Adonibezek: Also thoughts of cruelty make mans heart a slaughter-house: Thoughts of Adultery make it a most filthy slewes: Thoughts of Theft make it to become a den of thieves, wherein all manner of fraud, and bad dealing is plotted devised: and lastly, thoughts of Disgrace make it a fountaine of back biting, debate, slander, and reviling: And therefore howsoever the outward life may be ordered civilly, yet without Gods grace mans heart is most vile: And those that pleade their good nature, and good meaning, are here confuted, for naturally the heart thinkes all evil against his neighbour.

CHAP. V.
OF MANS NATURAL THOUGHTS CONCERNING
HIMSELFE. Sect. 1.
Mans proud thoughts of his owne
excellency.

The third kinde of mans natural evil thoughts, are such as concerne himselfe, and they are principally foure.

The first may be fitly tearmed a thought of pride, whereby every man naturally thinkes himselfe most excellent, and far to exceede Rr

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all other men whatsoever: thus the Prophet  Isay brings in Babylon speaking in her heart,  that is, thinking, I will ascend into heaven, and exalt my throne above or besides the stars of God, as if she should thinke with her selfe, I am far more excellent then any other whatsoever, therefore I am to be exalted from the earth to heaven, and to be matched with God himselfe. And the Prophet Zephanie brings in Ninive speaking  thus in her heart, (a) I am, and there is none besides me. And so the proud Pharisee in his private,   secret prayer to God, saith, (b) I thanke thee Lord, that I am not as other men, meaning that he is more excellent. And the whore of  Babylon (c) is brought in saying of her selfe, (d) I sit as a Queene, and am no widdow, and shall  see no mourning. All which places show this to be the nature of man, to exalt himselfe in his owne heart, above all others. If any shall say, hereby no more can be proved, but that this thought is in some proud and insolent persons; I add therefore, that as our first Parents in the beginning, did learne that proud lesson of the devil, Ye shall be as Gods: so we being in their loines when they sinned, and descending from them by ordinary generation, do together with our nature receive that corruption from them, whereby we thinke thus proudly of our selves, that we far excel others, and are as little gods on earth, inrespect of others. Indeede the most will say for themselves, we do abhor this proud  thought, neither did we ever finde it to be in us: But we must know, that the lesser we discerne it in our selves, the more it reigneth in our hearts; and the more we discerne, and bewaile it, the lesser place it taketh in us.

Now touching this thought of pride, two  things must be observed: the danger, and the highest degree of it. For the danger of this thought; The outward affecting of strange fashions in apparel is a wonderful pride; But the most vile and wretched pride of all, is that spiritual pride of the heart whereby a man despiseth all other, in regard of himselfe, and thinketh himselfe far better then any. This  I manifest by sundry reasons: as first, from  the fruites of this inward pride, for hence do flowe many damnable sins, in mens lives and conversations: as first, Ambition, whereby men are not content with that estate, wherewith God hath blessed them: but do seeke by all meanes to be advanced to higher dignity and estate. Secondly, Presumption, whereby men dare enterprise things beyond, their calling, and above their power, taking upon them more then they are able to do. Thirdly, boasting, whereby a man speaketh of himselfe more then is seemely, and extolleth himselfe above his desert. Fourthly, Hypocrisy, when a man pretendeth he hath that grace and religion, which indeede he hath not, or else maketh show of more grace then is truly in him. Fiftly, Obstinacy, when a man persisteth in an errour, and will not yield to the truth, thought it be manifested unto him. Sixtly, Contention, whereby men strive one against another in word or deede, without relenting. And lastly, Affectation of Novelties, especially in outward attire, for when a man conceives so highly of himselfe, then withall he thinkes no manner of attire good enough to beautify, and adorne his body; and so begins to devise, and affect strange and forreign attire.

Secondly, the danger hereof appeareth hence, that where this thought of pride reignth, (as it doth in all men naturally) there the spirit of grace dwelleth not: Mary in her song saith well, Luke 1. 51. God scattereth the Imaginations of the proud, that is, of those which have this conceit of their owne excellency above others; and Saint James, Jam. 4. 6. God resisteth the proud, and giveth grace to the humble: yea, thus saith he that is high and excellent, Isa. 57. 15. he that inhabiteth eternity, whose name is the holy one: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble: But he that spirit, to revive the spirit of the humble: But he that lifteth up himselfe, his minde is not right in him, Habak. 2. 4.

Thirdly, such is the danger of this sin, that when all other sins die in a man, this thought of pride dieth not: nay, when other sins are mortified, and Gods graces come in stead thereof, yet this will their revive, and make the graces of God, matter whereof to worke: as when an ignorant person attaine to some knowledge, this pride will take occasion from that gift of God, to puffe up the heart; yea when a man in true humility of heart, shall renounce the actions of pride, yet then will pride be working, for this is a fruite of pride, to thinke well of our selves, because we are not proud.

II. Point. The highest degree of this pride is, when a man thinketh himselfe to be equal  with God. This is a most notorious, nay an abominable height of pride, and yet the truth is, some men have come hereunto. Thus the king of Babel thought of himselfe, when he said in his heart, Isa. 14. 14. I will ascend above the height of the cloudes, and will be liketh the most high. It may seeme strange that men should thinke thus of themselves; but we must know, that men may do it two wayes: first, when they thinke they have power of themselves, whereby they are able to match or countervaile the power of God: so thought Nabuchad-nezzar, when he said, Dan. 2. 15. Who is that God, that candeliver you out of my hand? Such a thought had proud Pharao in his heart, when he said to Moses and Aaron, Exod. 5. 2. Who is the Lord, that I should heare his voice, and let Israel go? Secondly, when they take to themselves Gods honour, and thinke it to be due to them: Thus did Herod, (e) when by silence he approved the blasphemous voice of the people, who cried unto

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to him, the voice of God, and not of man. And  thus Antichrist sitting in the temple of God, 2. Thess. 2. 4. Exalts himselfe above all that is called God, or worshipped. Now that man of sin is the Pope of Rome; for howsoever in word he humble himselfe, and call himselfe the servant of servants; yet indeed through the pride of his heart, he sitteth as God, taking unto  himselfe that honor which is proper to God: for he claimeth power to prescribe new rules of Gods worship, to forgive sins, to make lawes to binde the conscience properly, yea to open and shut heaven, and to dispose at his pleasure of earthly kingdoms; he taketh upon him to dispence with the moral law, and with Apostolical constitutions: all which belong to God alone, and none dare claime  them to belong unto him, but he that matcheth himselfe with God; and this is the highest degree of pride.

The Use. By this every man may see what he is of himselfe, what a cursed and proud nature he carrieth about with him: for every man naturally when occasion is offered, thinks highly of himselfe, and basely of others in regard of himselfe. Let us therefore take notice of this Satanical pride that is in our nature, and strive against it, for who would not be ashamed to say with the proud Pharisee, I thank thee Lord, I am not as other men, c. or with the arrogant Jews, Stand apart, touch me not, I am  holier then thou? Isa. 65. 5.

Sect. 2.
Mans thoughts of his owne righteousness.

The second evil thought concerning a mans selfe, is this, I am sufficiently righteous, and I neede no repentance. That this is the thought of every man naturally, appeareth by the Lords commandment to the people of Israel, forbidding them to say in their hearts, when they were placed in the promised land, that for their own righteousness the Lord brought them in to possess it. Deut. 9. 4. Whereby he gives us to understand two things: First, that as the Jews did there, so every man thinkes himselfe to be righteous. And secondly he thinkes, that God doth give his blessings unto him for his owne righteousness: for the Lord useth not to forbid such a thought as  men naturally have not in them: so in like manner when Jeremy rebuked the people for their sins, they said, Jer. 2. 35. They were innocent and guiltless, 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 spiritual graces. This is the thought of the proud Pharisee, who trusts in himselfe, that he is just, Luk. 18. 9, 10. and therefore braggeth unto God, that he is not such and such, but he doth this and that, he fasteth, he gives almes, payes tithes, c. and in plain tearmes his heart saith thus, I am righteous, I neede no repentance: for of such Christ spake, when he said, Mat. 9. 18. He came not to call the righteous, but sinners to repentance. And again, Luk. 15. 7. I say unto you, that joy shall be in heaven for one sinner that converteth, more then for ninety nine just men which need no amendment of life: where we must observe, that Christ meaneth not, that there are indeed some so righteous, that they neede no amendment; but he speakes according to the opinion, which some have of themselves, to wit, that they are righteous, and neede no repentance: by all which it is more then manifest, that this is a natural thought of a man concerning himselfe.

This evil thought reigneth in our age  time as all the former do: 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 loveth the Lord his God with all his heart, and his neighbour as himselfe: Aske him how he looks to be saved; his answer is, by his own righteousness, and for his owne goodness. If due examination were made, this would be found to be the thought of many that live in the Church among us; and there is none by nature free from this thought.

Hereby then we may see that the thoughts of every man, be he what he will, are plaine Papistry, for Popery is natural: One chiefe pillar and ground thereof is justification, and salvation by workes; which opinion every man brings with him from his mothers wombe: And so it is in the point of merit, men naturally thinke they receive the good things which they have from God, for their owne righteousness.

Secondly, hence it appeareth, that it is a matter of great difficulty, to bring a man throughly to renounce his owne righteousness, and soundly and heartily to imbrace true religion, and the righteousness of Christ by faith. This is no less then the change of nature; and yet this must every man do, that will be saved, he must become nothing in himselfe, that he may be all in Christ Jesus; which is as impossible to nature, as to change water into fire, and therefore men had neede to beware how they put off the time, and neglect the meanes in which God showeth his power in working this change in the hearts of his Elect.

Thirdly, hence we see the evident cause of that preposterous course of the world, which most men take in spending their wit, and strength, some for riches, others for honours and pleasures, and in the meane while they can spare no time for religion, to seeke Gods favour in Christ, and the graces of the Spirit: It may be they will afford a good word unto religion, but yet they regard it not in respect of other things. And this is the behaviour not of some few, but of all sorts and degrees of men natural. Now the cause hereof is this cursed evil thought, whereby men persuade themselves, they be righteous, and neede no repentance, and till this thought Rr2

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be rooted out of mans heart, he will never  value the word and religion of God according to the worth thereof, so as with the good Merchant he will part with all that he hath, rather then he will be frustrate of this pearle, Math. 13. 45, 46. Indeed men use to pleade thus for themselves; We confess our selves to be sinners, and therefore we cannot thinke such a wicked thought, that we neede no repentance; But we must know, that both these may well stand together, in the wicked heart of man; he may confess himselfe to be a sinner, and yet thinke that he is righteous: for is not this the common practise, to make great sins little sins, and little sins no sins: Do not  men cloathe vice in virtues robe, and turne out virtue in the rotten rags of vice? Is not drunkenness counted good fellowship, and kinde neighbourhood? Is not swearing made the token of a brave minde, and pride counted decency; and fornication but a tricke of youth; covetousness esteemed good thrift, and carefulness? On the other side, is not the more sincere profession of religion tearmed preciseness, Puritanisme, Hypocrisy, and such like? doth not he that refraineth the common sins of the time, make himselfe a prey to the mouthes of the ungodly? Now where these things are, though the mouth say, I am a sinner; yet the heart thinketh I am righteous, and so it is apparent this thought is common among us.

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

The third evil thought concerning a mans selfe is, a thought of security; in the time of peace and prosperity, men say thus in their hearts, I am free from all Gods judgements, I am in no danger of hell, death, or condemnation, but sure enough of salvation. It may be thought, that none is so bewitched of the devil, as to have this conceit of himselfe, but the Scripture is most plaine in the proofe hereof, Psal. 10. 6. The wicked man (such as is every man by nature, as we showed before) saith in his heart, I shall never be moved, nor be in danger. And the Prophet Isaiah brings in wicked men saying, Isa. 28. 15. We have made a covenant with death,  and with hell we are at agreement: which must not be understood as done indeed (for death and hell will make league with none,) but only in mens wicked Imagination, persuading themselves, that they be in no danger of hell, or of the grave: for so much the next wordes import, that, though a scourge run over and pass through, yet it shall not come at us: yea righteous David was overtaken herewith, for in his prosperity he said in his heart, Psal. 30. 6. I shall never be moved; much more then is it the thought of every natural man, to say with the rich foole, upon the increase of outward blessings, Luke 12. 19. Soule, soule, take thine ease, thou hast enough, nothing can hurt thee.

The Use. By this we may come to the knowledge of a thing which falleth out in all ages, worth our diligent observation. It hath pleased God from time to time, to send his Prophets and Ministers to call his people to repentance: thus did Isay, Jeremy, Joel, Amos, and the rest; yea the Lord himselfe (as Zephany saith, Zeph. 3. 5.) riseth every morning, and brings his indgements to light, which should turne men from their sins, he faileth not, and yet the wicked will not learne to be ashamed.

To come to our own times: it hath pleased God to stir up many worthy Ministers unto us, who spend their time, and strength, in labouring to bring men to repentance, salvation, but yet who is he almost that turneth from his sins? yea the Lord himselfe, as in former times, so now doth preach from heaven by his judgements, as famine, plague, c. and yet by lamentable experience, we see that the body of our people remaine secure, they are setled on their lees, Jer. 48. 11. frozen in their dregs, Zeph. 1. 12. no man stirs up himselfe to say, What have I done? Jer. 8. 6. Now the cause hereof is nothing else, but this cursed thought of security, whereby a man saith thus in his heart, I am free from Gods judgements. Reade Mat. 24, 37. As it was in the dayes of Noah (saith our Saviour Christ) so shall it be in the dayes of the comming of the Son of man: they did eate, drinke, marry wives, and give in marriage, and knew nothing till Noah entered into the Arke, and the flood came and tooke them all away. Question. How could it be, that they should know nothing, seeing Noah had preached unto them of the flood, an hundred and twenty yeares before? Answer. Surely it was as if they had knowne nothing, for they would not believe him, it would not sink into their heads, much less settle in their hearts, that GOD would destroy all the world by waters: and so may it be said of these times; we know nothing; though we be called to repentance by the ministery of the word, yet we will not repent; though we heare of Gods judgements, we thinke our selves free from them, and will not believe till the beesome of his wrath sweepe us all away, as the flood did the old world.

Wherefore, to redress among us this damnable thought of security, let us consider our  grievous sins in particular, set before our eyes the curse of God, both temporal judgements, and eternal death, due unto us for the same. It is the applying of Gods heavy wrath that must make us shake off this secure thought, which the rather we must do, though it be grievous to the flesh, and as a pang unto death in a natural man, because till this thought be removed, the saving graces of Gods spirit will not take rooting in our hearts.

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

The 4. and last evil thought of mans heart touching himselfe, is this; In time of misery he saith, His crosses are greater and worser then indeed they are. So Job complaines in his affliction, that (h) his griefe and misery was heavier

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then the sand of the seashoare. And the Church  in great affliction calls thus to passengers, (i) Beholde,  and see if there be any sorrow like unto my sorrow which is done unto me: and that it is the thought of every mans heart naturally, appeareth by experience: for let a man be in distress outwardly, or else touched in conscience for his sins, when you shall labour to minister comfort unto him according to Gods word: he will answer, that never any was in like case to him, so grievously tormented and afflicted as he is. And indeede it is the property of  mans natural heart, to esteeme little crosses to be exceeding great, yea oftentimes to deem that to be a cross, which is none at all, there a son is, the want of judgement rightly to discerne  the state of their affliction, the want of strength to support it as it is: (k) For if thou be faint in the day of adversity, thy strength is small.

For the remedy of this evil thought, first we must seeke to rectify the Imagination, by bringing the minde to a right conceit of the affliction: this is a special course to be observed in dealing with them that be oppressed with any distress: for a strong conceit of a mans owne misery doth many times more hurt, then the misery it selfe: therefore be sure the judgment be well informed, and then the  cure is halfe wrought. This done, the party afflicted may well consider the desert of sin, in the endles torments of the damned, which the Lord preventeth in his children by temporal  chastisements in this life: (l) For when  we are judged, we are chastened of the Lord, that we might not be condemned with the world: And so labouring to be humbled for sin, and to lay holde on Gods mercy in Christ, through whome all things, even afflictions, worke to gether for the best, no doubt he will be able  to say, (m) I will beare the wrath of the Lord, because I have sinned against him: And (n) why art thou cast downe, oh my soule, why art thou so disquieted within me? wait on God, for I will yet give him thanks; he is my present helpe, and my God. Thus much of mans evil thoughts concerning himselfe.

CHAP. VI.
OF THE WANT OF GOOD THOUGHTS IN EVERY
MAN NATURALLY. Sect. 1.
Good thoughts about temporal things be
much wanting.

Having spoken of mans natural evil  thoghts concerning God, his neighbor, and himselfe: we come to the second point to be observed in the text; to wit, That there is a want of good thoughts consideration in every man naturally, for the Lord here saith, his thoughts are evil from his youth, and Chap. 6. v. 5. They are only evil every day: now looke where evil is only, and continually, there good must needes be wanting altogether.

This want must be considered either in respect of temporal, or of Spiritual things. By temporal things I meane such worldly affaires and actions, as concerne mans natural life; wherein though good consideration be not quite away, yet we must know, that the same is corrupt, and very weake imperfect, even as reason is, and there is much want in every man in this behalfe. There is one alone (saith (a)  Solomon) and there is not a second: which hath neither son, nor brother, yet there is none ende of his travel, neither can his eye be satisfied with riches; neither doth he thinke, for whome do I travel? here behold a notable example of this want of good consideration about earthly things: that a man should spend both his wit and strength in heaping up riches, knowes not to whome he shall leave them. But we  need not be inquisitive for examples: for we may daily observe in our selves and others, apparent want of good consideration in these worldly affaires: which must not seeme strange unto us, seeing that reason it selfe, the ground of consideration is greatly blemished through the corruption of nature, about these earthly things.

Sect. 2.
Good thoughts in matters spiritual, be
altogether wanting.

In things spiritual, which concerne the kingdom of God, there is in our nature an absolute want of good consideration, herein  of our selves we have no good thoughts: We are not of ourselves (saith (b) Paul) sufficient to thinke any thing, that is, any good thing, as of our selves: The whole body of the Gospel is  therefore called a mystery, because the things therein contained and revealed are such, as (c) never came into mans heart to thinke. This want we may observe especially in 4. things: 1. in respect of Gods presence providence, 2. of Gods Judgements, 3. of our owne sins: 4. of our duty to God.

First, man by nature doth not thinke of, or consider Gods presence and providence to behold to remember all his wayes, in thought, word, and deed: hereof the Lord complaines against Ephraim and Samaria, (a) saying, they have dealt falsely, and they consider not in their hearts that I remember all their wickedness; And the same is the state of every natural man being left to himselfe; for all by nature  are equally corrupt with original sin, and so are destitute of this good thought: which yet may appeare the more plain by this, that naturally mans heart is possessed of the cleane contrary; to wit, God shall not see, God will not regard, as hath beene showed before. And indeede it is a worke of grace to have the heart rightly affected with this thought, God beholds all my wayes, he considers and remembers  every thing I do; flesh and blood cannot attaine unto it.

Secondly, a man by nature doth not consider or thinke of the Judgements of God, temporal, Rr3

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eternal due unto sin. This thought was wanting  in the men of the old world, thought Noah preached unto them an 120. yeares of the general deluge, yet the consideration of it took no place in their hearts; therefore it is said, Mat. 24. 38, 39. They knew nothing till the flood came and tooke them all away: from the want of this thought it came to pass, that Lots sons in law, thought their father had but mocked, when be told them that God would destroy Sodom, Gen. 19. 14. Hence it was, that the Rich foole blessed himselfe in his heart, saying, Luk. 12. 19. Soule soule, take thine ease, and never be thought himselfe of any danger, till it was said unto him, O foole, this night will they fetch away thy soule, v. 20 And shall we thinke this thought is wanting  at this day, seeing Christ hath said, Math. 24. 37. As it was in the dayes of Noah, so shall it be at the comming of the son of man.

Thirdly, a man naturally doth never bethink  himselfe of his owne sins; he hath no purpose of heart seriously to examine his life past, or to repent of such sins as he findeth in him: This appeares by the Lords owne complaint against the Jews, who were so far from turning from their sins, that not one would say in his heart, Jer. 8. 6. What have I done? nay when they had committed most sottish Idolatry, Isa. 44. 16, 17, 19. 20. In making an idol-god of one part of a tree, with the other part whereof they had rosted their meate, warmed themselves, yet they considered not this in their hearts, neither had they  knowledge or understanding to say, I have burnt halfe of it in the fire, I have baked bread upon the coales thereof; I have roasted flesh, and eaten it; and shall I make the residue thereof an abomination?

Fourthly, a natural man doth not consider  what duty and service he owes unto God: his mind is wholly bent to his own wayes, but the Lords talent lies hid in the ground wrapt up in a napkin, Mat. 25. 18. Hereof the Lord complaines against the Jews, Jer. 5. 24. That they say not in their hearts, let us feare the Lord our God: hence it was that the foolish virgins, Mat. 25. 38. did content themselves with the blasing lamp of an outward profession, and never be thought themselves of that oile of grace; which God required in all those, that would enter with  Christ into his bride chamber, till it was too late: and the slight serving of God at this day, declares the general want of this consideration.

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

Here further we must know, that this want of good consideration is a grievous evil, and a mother sin, from whence as from a fountaine, streames of corruptions and transgressions, both of heart life, do issue forth; first, hereby we are disabled from yielding unto God that obedience of heart, which his Law requires: for how can we love the Lord with all our thought and minde, and our neighbour as our selves, Luk. 10. 27. as God commands, when as naturally our hearts are voide of all good thoughts towards God, and towards our neighbours? Againe, whence comes sinning with an high hand, when men sin, and will sin? whence comes it, that men bless themselves in their sins, flatter themselves in their own eyes, while they go on in sin, but from want of consideration of Gods presence, of Gods judgements? This Abraham knew well, and therefore said of the people of Gerar, Gen. 20. 11. Because they wanted the feare of God, that is, all consideration of Gods presence, of Gods judgements, therefore they would kill him for his wives sake. Whence also comes that sensuality, whereby men addict themselves wholly to the profits, pleasures, honors of this world, never minding heaven or hell, but from want of consideration of their duty to God? If men did use to call themselves to account for their sins, or did set before their eyes the judgements of God due unto them, it could not be that there should be such want of contrition towards God, or of compassion towards their brethren, as every where abounds. And the like might be said of many other capital sins, all which proceed from the want of good consideration. Where by the way, we may observe, that our common people do far deceive themselves in this persuasion of themselves, That by nature they have good hearts, and good meaning. If you charge them with the sins of their lives, they will straightway pleade their good intention, and say, though they sometime faile in action, yet they meane well alwayes. But the truth is, naturally well meaning, and good consideration, in spiritual things is altogether wanting. And therefore while men do sooth up themselves in their good meaning, they deceive their owne hearts through ignorance of their natural estate: and they must know, that they can never come unto Christ, that they might have life, till they be quite gone out of themselves, in regard of such conceits.

CHAP. VII.
THE USE OF THE FORMER DOCTRINE. Sect. 1.
That the Scripture is the word
of God.

Having seene what evil thoughts be in every man naturally, and what good thoughts be wanting in him: it followes now to make some use of this doctrine, concerning mans natural Imaginations.

The first use shall be against all Athists, who thinke the Scripture to be mere policy, devised by man to keepe men in awe. But we are to know, that the holy Scripture is no device of man, but the very word of the ever living God; which I thus demonstrate out of the former doctrine: The Scripture saith in general,

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that all the imaginations of every natural  man are evil, that contintually. Now it doth not only affirme this in general, but declares it also in particular; for elsewhere it showeth what those particular evil thoughts be, which the natural minde of man frameth concerning God, his neighbour, and himselfe. Againe, the same Scripture saith in general, That good thoughts and considerations, are naturally wanting in every man; elsewhere it declareth in particular what those good thoughts be which enter not into the minde of a natural man: both these have been plainely showed out of the word of God. Now hereupon it doth necessarily follow, that the Scripture is the word of God: for let the cunning Athest show whence it is that the Scripture  doth declare mans thoughts, he cannot say, of man; for no man knoweth the thoughts of another; nay he cannot finde out his owne thoughts: neither can he ascribe it to any angel good or bad; for the minde of man is hid from them; they know not mans thoughts. It remaineth therefore, that as God alone is the searcher, of the hearts, so that scripture which declareth unto man what be his thoughts, is the only word of the same God: Indeed God used man for his instrument, in the penning and delivery of the Scripture, but he himselfe by his Spirits is the sole author thereof.

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

The second use shall be against the Papists,  who ascribe to mans will a natural power  to that which is truly good, as it selfe to co-worke with Gods grace in the first act of mans conversion. But the charge of evil here laid upon the frame of mans natural heart by God himselfe, doth teach us otherwise: for looke how far the frame of the mind, which is the principal part of the soule, is corrupt for thoughts imaginations, so far is the will the inferiour part of the soule corrupt in willing. But the minde is naturally so corrupt that it cannot thinke a good thought, and  therefore answerably the will by nature is so corrupt, that it cannot will that which is truly good. If it be said, that man hath liberty of will in humane actions and in civil duties: Answer. He hath, but yet such actions proceeding from a corrupt fountaine, are sins in every natural man; howsoever for the matter of the workes they may be called good, being such as God himselfe ordained.

Sect. 3.
Of the timely preventing and suppressing
of wicked imaginations.

The third use shall be for admonition unto them, to whome is committed the education of youth, as Parents, Masters, Tutors, c. that seeing the imaginations of mans heart are evil from his youth, therefore they must all joine hand in hand betime to stop up, 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, even at their mothers breasts they might be nourished in the faith. Thus dealt Lois and Eunice with their young Timothy: for Paul saith; (a) He learned the holy Scriptures  of an infant. Then as their children grow in discretion and use of reason, they must be (b) nurtered in religion, and have the grounds thereof by often repetition driven into their  hearts: for this is the best meanes to free their minds, though not altogether from natural imaginations, yet from the force and poison thereof: for (c) folly is bound to the heart of a child,  but the rod of teaching, that is, instruction with correction, will drive it away from him: yea, when as the (d) child set at liberty makes his mother ashamed, yet will (e) the son that is well  instructed, give his father rest, and yield delight unto his soule. Further, where Parents leave, there Masters and Tutors must take hold, building up that good foundation which is laid to their hand, that by them also the streame of mans natural imaginations may be stopped: yea, though parents should neglect this duty towards their owne children, as too many do at this day, yet each godly Master, if he desire to have Gods Church in his house, must instruct his family, as (f) Abraham did, and labour for circumcision of heart  both to his children and servants, even as (g) Abraham did circumcise not only those that  were borne in his family, but also those that were bought for money. Both Parents and Masters are careful to prevent diseases, and to breake off sicknesses at the beginning in their children and servants, which by continuance might bring bodily death; oh then how careful ought they to be, to stop betime the course of natural imagination in them, which without the special grace of God, will bring eternal condemnation both to soule and body? And the rather must this course be taken in youth; and that betime, because custome, whether in good or evil, is a second nature: (h) Teach a childe in the trade of his way:  and when he is old he will not depart from it: But, (i) can the blacke-More change his skin, or the leopard her spots? then may be also do  good that is accustomed to do evil: herein the vices of the minde, are like the diseases of the body, by longer continuance they grow more incurable. Yea, all that study and reade the Scriptures, either for their owne private, or for the public good, must seeke by prayer to God for the sanctification of their mindes from this evil corruption, lest being left unto themselves, they become vaine in their imaginations. David a man according Rr4

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to Gods owne heart, prayed at least ten times  in one (a psalme for the teaching of God in  the understanding of his law: oh then what  great cause have we so to do? whose (b) mindes are naturally set in evil workes; being blind in the things of God, (c) not able to perceive them:  but on the contrary, wholly prone to invent and to embrace that which is evil.

Sect. 4.
Of repentance for evil thoughts.

The fourth and last use shall be for practise to every child of God: for if the Imaginations of mans heart be evil from his youth, then there must be repentance for secret  thoughts which never come into action; yea, though we never give consent of will thereto.  When Joel proclaimed a fast, and called the people to humiliation, he bids them (d) Rent their hearts, and not their garments: and Peter  said to Simon Magus, (e) Repent of this thy wickedness, and pray God, thot if it be possible, the thought of thy heart may be forgiven thee: both which places do plainely show, 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 Paul prayeth for the Thessalonians, (f) That they may be sanctified  throughout in soule, in body, and spirit, that is, in the mind, where is the framing of the thoughs. Now if sanctification be required in the  minde, then must there be repentance of the sins that are therein. This duty 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 move us hereunto, consider the reasons following.

First, the curse of God, even the pangs and  torments of the damned, both in this life and after death, are due to the person of man for his wicked thoughts: for cursed is every one (saith (g) Moses) that continueth not in all things  that are written in the law to do them: so that he which breaketh the law but once, and that in thought only, is accursed, because he hath not done all things that are written therein. Now wicked thoughts are a breach of the  law: for Salomon saith, (h) Do not they err that  imagine evil? 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 (i) saith, Thou shalt love the Lord  thy God with all thy thought: and therefore wicked thoughts must needes deserve this curse. The fall of the devils was most feareful and irrecoverable, and (though it be not certen,) yet most Divines agree in this, that their sin was first in thought; and therefore wicked thoughts are deadly evils. Also to show the wickedness of evil thoughts, God hath set this brand upon them since the fall of Adam, that by them not only mans body, but also his minde and memory, are far sooner confounded then by outward accidents; this was not so by creation, and therefore it is the heavy curse of God upon them.

Secondly, these wicked thoughts be the roote and beginning of all evil in gesture,  word and deed; 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, and from that commeth consent of will; after consent of will, commeth execution of the action, after execution commeth trade and custome by often practise: and upon custome (if the worke be evil) commeth the curse, which is eternal death. How great a cause therefore have we to repent us of the wicked imaginations of our hearts? The old world indeed was drowned for their actual abhominations, but no doubt, the  Lord had great respect in that judgement to their wicked thoughts, which were the roote of all: and therefore he mentioneth them as a cause of the flood. Gen. 6. 5.

In this repentance three things are required; first: a do examination of our hearts concerning these imaginations, which we may take by the knowledge of those points before handled, of mans natural thoughts concerning God, his neighbour, and himselfe: And to further us herein we must remember that all the evil thoughts before mentioned be in us naturally, so as if we be left to our selves, when occasion is offered, we will conceive  them in our minds, as that there is no God, that the word of God is foolishness, c. Againe, we must heare Gods word preached attentively, and apply not only our outward senses, but our minds also thereto, that so it may enter into our hearts, for the word of God, working in the heart, will discover unto a man what be his thoughts: This word (saith the holy (i) Ghost) Is mighty in operation, and sharper then any two edged sword, it entreth through even to the deviding asunder of the soule and the spirit,  the joints and the marrow, and is a discerner of the thoughts and intents of the heart: At the preaching of this word the secrets of the heart of an infidel are discovered: If all prophecy  (saith (k) Paul) and there come in an infidel, or one unlearned, he is rebuked of all men, and judged of all, and so are the secrets of his heart made manifest, whereupon he falleth downe, and  worshippeth God, saying plainely, God is in the Prophets indeed. Secondly, after examination, we must pray for the pardon of our evil thoghts:  A plaine commandment of this duty Peter gives to Simon Magus, (l) Pray to God saith he, that the thought of thine heart may be forgiven thee: And undoubtedly be that hath not grace to pray for the pardon of his evil  thoughts, hath not true repentance in his heart. Thirdly, we must seeke to reforme our mind of evil thoughts, this is a further matter

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then reformation of life: And it is expressely  commanded by the holy Ghost, Ephe. 4. 23. Be ye renewed in the spirit of your mindes, that is, in the most inward and secret part of your soules, even where the thoughts and imaginations are framed and conceived. This duty must be remembered: for Christian religion consisteth not in outward shows and behaviour, (though thereby we may give comfortable testimony of Gods inward graces) but it stands principally in the minde, and in the heart, which must therefore be reformed with the powers and faculties thereof.

CHAP. VIII.
RULES FOR THE REFORMATION OF OUR EVIL
THOUGHTS. Sect. 1.
Our thoughts must be brought into obe-
dience to God.

For the reformation of our thoughts, sundry  rules must be observed: first, That we bring all our thoughts into the obedience of God. Every man will grant that words and actions, must be in subjection, but I say further, every thought in the mind must be conceived in obedience to God, and no other wayes: Salomon saith, Prov. 20. 18. Establish thy thoughts by  counsel, which may admit this meaning, that a man must not conceive a thought in his minde, unless he have counsel and warrant from the word of God so to thinke: And S. Paul saith, 2. Cor. 10. 5. The weapons of our warfare (speaking of the preaching of the Gospel) are not carnal, but mighty through God to throw down holds, casting downe the imaginations, and every thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ: giving us to understand, that those who submit themselves to the ministery of the word, must be of this minde, not only to be comformable thereunto in word and action, but in every thought of their minde, even those must bow the knee to Christ: howsoever with men we  say thought is free, yet with God it is not so. And indeede he which hath effectually received the grace of Christ, will endeavour to yield obedience as well in thought, as in word and action: Whatsoever things are true, (saith Paul) Phil. 4. 8. Whatsoever things are honest, whatsoever things are just, pure, and pertaine to love, whatsoever things are of good report, if there be any virtue, if there be any praise, (he saith not  only do (a) these things, but (thinke on these things, where the commandment is plaine, that a mans thoughts must be holy, pure, just, and of such things as are praise-worthy and of good report, that so they may be conceived in obedience to God.

Sect. 2.
Of the guarding of our hearts.

The second rule for the reformation of  our thoughts, is given by Salomon (b) keepe or counter-guard thy heart above all watch and ward: that is, guard and keepe thy heart more then any thing that is watched or guarded, whether city, house, treasure, or such like: and the reason adjoined showeth the necessity of the rule for out of it come the issues of life.

In the right guarding of the heart, three  duties must be performed: first, we must covenant with our outward senses, resolving fully with our selves by Gods grace that none of them shall be the instruments, the beginning or occasion of any sin in heart, or life. This covenant (c) Job made with his eyes, not to looke  upon a maide, to lust after her: And David prayed the Lord to direct and keepe his eyes from beholding vanities: Psal. 119. 37. Now looke how these holy men dealt with their eyes, so must we proportionably deale for all the outward senses of our body, binding them all, after their example, from being the meanes of provocation to any sin. This duty is most necessary, for the outward senses be the doores windowes of the soule, and unless good care be had thereto, the devil will enter in by them and fill the soule with all corruption.

Secondly, we must observe our evil thoghts, and at their first arising, stop and restraine them, not suffering them to take any place in our hearts: this is a special meanes to preserve and guard the heart, for from the thoughts proceed all bad desires, corrupt affections, evil words actions: the mind must first conceive before the will can desire, or the affections be delighted, or the members of the body practise any thing, so that whosoever is of a loose life, and bad behaviour, it commeth from the profaneness of his heart in evil thoughts: neither can it be hoped that any man should reforme his life, that will not guard his heart, and keepe his mind from wicked imaginations: the devil cannot worke his will upon mans affections, or prevaile over mans will, but by thoughts, and therefore it is necessary, that the first motions of evil in the minde be restrained at the beginning.

Thirdly, we must with all care cherish and maintaine every good motion of Gods Spirit that is caused in us by the ministery of the word, or by the advice 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 elevation of the heart to God.

Thirdly, for the reformation of our thoghts

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we must often use elevation of minde heart  to heaven, where Christ sitteth at the right hand of his Father. Thus did David, Psal. 25. 1. Unto thee, O Lord, do I lift up my soule: And Paul, saying of himselfe and other Christians, Phil. 3. 20. That they had their conversation in heaven, signifieth thus much, that not only their studies and meditations, but also their dealings in the world were heavenly. Saint James bids us, draw near to God, Jam. 4. 8. Now which way should a poore wretch here below, draw near to God, but by lifting up his heart to the throne of grace in heaven, that so God in mercy may draw near unto him by grace? The Lord hath instituted in his Church the use of his last Supper, wherein  the giving and receiving of bread and wine doth represent and seale up unto us our communion and participation of the body and blood of Christ given for our redemption: Now the principal action on our behalfe therein required, is this Elevation of the heare unto God, as well for the contemplation of Gods infinite mercy in Christ and of Christs endless love to us, as for the application of his merits to our owne soules by the hand of faith, as also for the spiritual resignation of our selves in soules and bodies, by way of thankfulness, to him that hath redeemed us. Further touching this Elevation we must remember, that it ought to be our continual and ordinary action unto God: for as it is  with him that keepes a clocke, unless he do every day winde up the weights, which are alwayes going downward, the clocke will stand; so it fareth with us, our hearts are ever drawing towards the earth, and the things here below, by reason of that body of sin, which hangeth on so fast, and presseth downe; Hebr. 12. 1. and therefore we must endeavour by Gods grace continually to lift them up to heaven: The Apostle bids us, Pray continually, 1. Thess. 5. 17. not that we should do nothing else but pray, but his meaning is, that we should every day so oft as occasion is offered, lift up our hearts unto God. But of all other there be three especial times wherein we must use this heavenly Elevation: first, in the morning  by prayer, thanksgiving, or both, before the cogitations of any earthly affaires come into our mindes, that so we may give unto God the first fruits of our thoughts every day. Secondly, in the evening before we lay downe our bodies to rest, for who knoweth when he layeth down himselfe to sleepe, whether ever he shall rise againe alive? Thirdly, at any other time of the day, wherein we receive any blessing from God temporal, or spiritual, or do feele our selves to stand in need of any of his gifts, or graces; for seeing every good gift comes from him, is it not reason we should give this glory to his name; to lift up our hearts to his throne of grace, whensoever we receive or expect the same from his bountiful hand?

Sect. 4.
Of the assurance of our particular recon-
ciliation with God.

Fourthly, for the reformation of our  thoughts, we must labour to be assured in our hearts by Gods spirit, of our particular reconciliation with God in Christ. This is that knowledge of the love of God which passeth knowledge, for which Paul, Eph. 3. 14. 19. Bowed his knees unto the Father of our Lord Jesus Christ, in the behalfe of the Ephesians: in regard here of Paul esteemed all things loss, yea to be dross and dung. Phillip. 3. 8. Now when this assurance is setled in our hearts, it will purify not only the affections, but also the first motions and thoughts of our mindes: He that hath in himselfe this hope (saith Saint (a) John) purgeth himselfe as God is  pure. For when a man shall be truly persuaded in his heart, that of a vile sinner, even the child of wrath, he is made the childe of God, and a vessel of honour acceptable to God, enjoying his love, and favour in Christ, then will he reason thus with himselfe; hath God of his endless mercy vouchsafed to receive me into his grace and favour, that otherwayes should have been a firebrand of hell for evermore? oh then, how should I suffer my minde, my will, and affections, to be any longer the instruments of sin, whereby I shall displease so gracious a God, and cast my selfe out of his love and favour? nay, but I will employ my soule which he hath redeemed with all the powers and faculties thereof, as weapons of righteousness for the advancement of his glory.

Sect. 5.
Of spiritual consideration.

Lastly, if we would reforme our thoughts,  we must give our selves to spiritual consideration or meditation. By Spiritual consideration. I meane any action of the minde renewed and sanctified, whereby it doth seriously thinke on those things which may further salvation. This consideration I call spiritual, to distinguish it from earthly plotting care, whereby natural men show themselves wise and provident for the things of this life, though in the matters of God which concerne salvation, they be blinde and ignorant. Also I add, it must be an action of a minde renewed and sanctified, because the natural man perceiveth not the things of the spirit of God, 1. Cor. 2. 14. they seeme foolishness unto him, and therefore he cannot give his minde unto them.

Now the excellent use of this rule will plainly appeare by the fruitful practise of it in the  prophet David: for what was more usual with him then spiritual and heavenly meditation? sometime upon (b) God himselfe; sometime (c) on the workes of God; sometime (d) on his owne wayes: and (e) continually on Gods word. Now

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sanctifying this duty by prayer, as it is plaine  he did continually, Psal. 19. 14. Let the meditation of my heart, oh Lord, be acceptable in thy sight: hence it came to pass, that he professed, Psal. 119. 113. An hatred unto vaine inventions, which are the proper effects of an unreformed minde: and on the contrary, by this godly, practise, Psal. 119. 99. He got more understanding then his teachers; yea he attained to this excellent state of a renewed minde, that his reines, whereby he meanes the most secret part of his soule, taught him in the night season, Psal. 16. 7. And in reason we may perceive the truth hereof: for seeing contraries do mutually expel one another, what can be more effectual to purge the mind of evil thoughts, then to exercise the same with spiritual considerations?  for when through the blessing of God, these shall take place, the other must needs be gone: in regard whereof it shall not be amiss somewhat to insist in the handling of them.

CHAP. IX.
OF SPIRITUAL CONSIDERATIONS CONCERNING GOD. Sect. 1.
Of the consideration of Gods presence.

Spiritual considerations serving for the reformation  of our thoughts, do either concerne God, or our selves. That which concerneth God containeth many branches, but I will insist in foure especially. First, touching Gods presence, whereby a man doth thinke and so resolve himselfe, that wheresoever he is, he stands before God, and that all his thoughts, words, and deedes, are naked in Gods sight, Davids heart was filled with this consideration, when he penned the 139. Psalme, for that whole psalme from the beginning to the end, serveth to express this holy cogitation of Gods presence: the like impression must we labour to have in our hearts touching Gods presence: for it is the most notable meanes, to cleanse the heart from evil thoughts, to restraine the will and affections  from wicked delights, and to keepe in order the whole man, causing him to stand in awe of Gods commandments. David 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 saith, Psal. 23. 4. Though I walke through the valley of the shaddow of death, I will feare none evil: for the Lord is with me: and hence it was that, Psal. 3. 6. He would not be afraid for ten thousand of the people that should rise up against him.

Sect. 2.
The consideration of Gods judgements.

The second consideration touching God, is of his judgements, not only those which were done of olde, and are recorded in the Scripture, or other histories; but even his least judgements which we behold or heare to fall upon Kingdoms, Townes, particular houses and persons, must we carefully lay unto our hearts. Of the want hereof the Lord complaineth among his people, saying, Jer. 12. 11. The whole land lieth wast, because no man setteth his minde on it: giving us to understand, that the neglect of due consideration of Gods judgement, brought desolation to the whole land, and therefore the want thereof is a maine and grievous sin, bringing further judgements with it.

God hath sundry times sent his judgements among us, generally by plague, and famine; and particularly on sundry families, persons; but who regardeth them? Wherefore unless we will double Gods judgements upon us, let us remember our duty, and seriously thinke upon them. And that this consideration may be profitable unto us, we must do three things, first, we must carefully observe, marke, and remember them: Psal. 119. 52. I remember thy Judgement of olde, O Lord. The Lords people were much wanting therein, as Psal. 78. 11. 42. Secondly, we must apply them to our owne persons in particular, so as the thought thereof may make us afraid, though they befall others. When Habakkuk 3. 16. in a vision saw the judgements of God which were to come upon the Chaldeans, the consideration thereof was so powerful with him, that it made him tremble and quake: In a family when the father beateth his servant, the child feareth; and when one child is beaten, then all the rest cry: even so when God our Father poureth downe his judgements, though upon the heathen, yet we must feare; but when any of his children are afflicted, it must strike sore to our hearts. Thirdly, we must make use of Gods judgements, that light upon others, by applying them to ourselves. When certaine men brought newes to our Saviour Christ of an heavy judgement upon some Galileans, whose blood Pilate had mingled with their owne sacrifices, Luke 13. 1, 2, 3, immediately our Saviour labours to bring them that told him to make use thereof for their owne good, saying, that thereby they ought to be moved 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 lives, they should also perish. So that whensoever we see or heare of any judgement of God upon others, we must thereby be moved to repent: and thus doing, we shall come to a

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right consideration of Gods Judgements.

Sect. 3.
The consideration of Gods word.

The third consideration concerning God, is of his word. David maketh it the property of a blessed man, Psal. 1. 2. to meditate in the law of God day and night: and he professeth of himselfe, that it was his meditation continually: Psal. 119. 97. yea oftentimes he promiseth to  (a) meditate in Gods preceps, to (b) delight in Gods statutes. This is (c) Maries praise, that she kept in her heart sundry things which Jesus spake. And so ought every childe of God, high or  low, daily and continually to meditate in the word of God. But, alas, this duty is little knowne, and less practised: men are so far 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 have it, for the most part, do little use it. The statutes of the land are by very many searched out diligently, but in the meane time the statutes of the Lord are little regarded: oh that men knew the sweete comfort of the Scriptures, Rom. 15. 4. then certainly they would account their meditation therein, Jerom. 15. 16. The joy and rejoicing of their heart.

Now the right consideration of Gods word consists in three things: first, we must  observe the true sense, and meaning of that which we heare, or reade; secondly, we must marke what experience we have had of the truth of the word in our owne persons; as in the exercises of Repentance, and Invocation of Gods name, and in all our Temptations: this is a special point in this meditation, without which the former is nothing, Thirdly, we must consider how far forth we have beene answerable to Gods word in obedience, and wherein we have beene defective by transgressions. Againe, in the word of God, there be both commandments, and promises: The consideration of Gods commandments is a notable meanes to direct, and moderate, not only our word, 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 commands us to thinke, to will, and speake thus and thus, this would mightily stay, and suppress in us all corrupt thoughts and desires, all evil words, and actions. The promises of God likewise duly considered would greatly further us in good thoughts: for to them that thinke on good things, shall be mercy 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 do not joine this serious consideration of Gods commandments, and promises, and apply the same to their occasions.

Sect. 4.
The consideration of Gods workes.

The fourth consideration concerning God, is of his workes: for as David saith, Psal. 11. 2. The workes of the Lord are great, and ought to be sought out of all that love him. This consideration bindeth us to enquire, and search what be the workes of God toward us, his worke of creation, his providence, preservation, with all other his workes of mercy and justice in us, and upon us: whether ordinary, or extraordinary: The Prophet Isay denounceth a woe against those that had the Harpe, and Violl, Timbrel and Pipe, and wine in their feasts, and regarded not the worke of God, nor considered the worke of his hands; Esa. 5. 11, 12. whereby we may see that the neglect hereof, is a grievous sin, and yet it is the common sin of this age.

Now for the better performance of this duty, we must thus proceede, first we must consider our creation, how the Lord gave us being, when we were nothing, and how he made us reasonable creatures, and not brute beasts, yea, he created us in his owne image, when as he might if it had so pleased him, have made us Toades, and Serpents. Secondly, we must consider his good providence over us, how he hath preserved our life from time, to time, and saved us from many dangers. And his great patience must not be forgotten, how he hath spared us from the righteous Judgements of our sins: he might have cast us into hell in our mothers wombe, or so soone as we were borne for our original sin, but he hath given us a large time of repentance. Here also we must consider his exceeding favour in the time and place of our birth, and life: he might have suffered us to have beene borne among Infidels: but behold we were borne in the bosome of Gods Church: he might have deprived us of the meanes of our salvation, his holy word and Sacraments, but in his tender mercy he hath vouchsafed them unto us, to bring our soules to life. He might have hardened our hearts against his feare, Isa. 63. 17. And blinded our eyes against his light, Rom. 11. 8. but yet he hath enlightened our mindes to know his truth, and softned our hearts causing us to cry unto him for the pardon of our sins: he might have given us up to a reprobate sense, Romanes 1. 28. when we swerved from his testimonies, and regarded not the knowledge of his will: but loe, as a loving Father he hath often chastened us for our profit, that we might be partakers of his holiness: Heb. 11. 10. He might have left us comfortless under the reproch of the wicked, but the hath vouchsafed us his Spirit, for our everlasting comforter. Thus must we duly consider of all these wonderful workes of God towards us, and not like the men of

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this world, thinke on nothing but pastimes,  honours, and commodities; This will be a notable meanes to keepe our hearts from evil thoughts: for whose heart will not relent towards his God, that so many wayes hath tasted of his bounty towards him? yea, this consideration will be an exceeding stay and comfort to our soules in the day of trouble, and distress: so Salomon saith, Eccles. 7. 15, 16. Behold the worke of God, and in the day of affliction consider: A natural man cannot away with trouble, if sorrowes increase upon him, he is ready to make away himself, which comes of this, that he cannot consider the workes of God, for he that can rightly meditate on Gods goodness towards him in all  his workes, shall be able with patience to support his soule under the greatest cross. A practise hereof we may see in David, who being in a most grievous temptation, so as he cried out, Psal. 77. 8. Is the Lords mercy cleane gone? hath he forgotten to be merciful? c. did yet recover himselfe by the consideration of Gods former workes of mercy, and of his wonders of old, whereof he had experience in his owne person, verse 11, 12.

CHAP. X.
OF SPIRITUAL CONSIDERATIONS WHICH CON-
CERNE OURSELVES. Sect. 5.
The consideration of our owne personal
sins.

THE considerations which respect our  selves, are sixe: First, we must consider our owne personal sins; as well the corruptions of our hearts, as the actual transgressions of our lives. This was Davids practise, Psal. 119. 59. I considered my wayes (saith he) and turned my feete into thy testimonies. The Jews likewise in their great affliction, stirred up themselves to this duty, saying one to another, Lam. 3. 40. Come let us search, and try our wayes, and turne againe  unto the Lord.

In this consideration of our sins, we must do three things: First, seriously call to minde in what manner we have sinned; whether of ignorance, or of knowledge, of weakeness through infirmity, or of wilfulness through presumption. Secondly, we must duly waigh the greatness of our particular sins, even of the least of them, remembering this, that by every sin we commit, Gods infinite majesty is displeased, and his justice violated. Thirdly, we must consider the number of our sins; which we shall nearst attaine unto by searching our out thoughts, our wills, and affections, our words, and actions, all which being diligently observed, will make us cry out, that they be in number as the haires of our head, and the sands by the sea-shoare. Quest. But what if a man have truly repented him of his sins, must he still use this consideration of them? Answ. Yes verily, although he be assured of the pardon of them: so did David after Nathan told him thy sins are forgiven; he penned the 51. Psalme, and when he was high in Gods favour, he prayed stil for the pardon of the sins of his youth, Psal. 25. 7. for howsoever God in mercy put our sins out of his remembrance, upon our true repentance, yet we must never put them out of our remembrance, so long as we live in this world; because the consideration of them, though they be pardoned, is a notable meanes both to move us to renew our repentance, and also to make us watchful against sin in time to come.

Sect. 2.
Of mans misery through his sins.

Secondly, we must consider the misery into which every one is plunged by nature through Adams fall, and his owne sins. This was Jobs meditation, saying, Job 14. 1. Man that is borne of a woman hath but a short time to live, he is full of misery: and so goeth on most notably, describing the misery of man: yea, this was Salomons consideration in the whole booke of Ecclesiastes, from the beginning to the end.

Now that this consideration may take place in our hearts, we must enter into a particular view of this our natural misery: the principal branches whereof be these: first, a separation from all fellowship with God: for as Isay saith, Isa. 59. 2. Our sins have separated  betweene God and us: and this is the special part of mans misery. Secondly, society and fellowship with the damned spirits, the devil and  his angels; standing in this, that man by nature beareth the image of the devil, and withall performeth service unto him in the practise of lying, injustice, crueltty,and all manner of sin. Thirdly, all manner of calamities in this  life, as ignominny n good name, paines and diseases in the body, losses and dammages in friends, and in all temporal blessings whatsoever. Fourthly, The horrour of a guilty  conscience, which is in it selfe the beginning of hell torments: for it is our accuser unto God, our Judge to give sentence against us, and the very hang-man of our soules to condemne us eternally. Fiftly, the second  death, which is the full apprehension of the eternal furry f the wrath of God, both in body and soule eternally. This consideration must be often used of every man, to move him to repentance, and it is very effectual thereunto: for if we do but consider how a man for the paine of one tooth, will be so grieved, that he could wish with all his heart to be out of the world, that his paine were ended; oh then how great shall we thinke the Ss

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apprehension of the full wrath of God to be,  seazing not upon one little member only, but upon the whole man both body soule, and that for ever? No tongue can express, nay no heart can conceive the greatness of this terrour, and therefore it must be an occasion both to begin, and increase true repentance in us daily.

Sect. 3.
Of our owne particular temptations.

Thirdly, we must consider our owne particular temptations wherewith we are most assaulted through the malice of Satan, our  owne corruption. Be sober and watch (saith Peter, 1. Pet. 5. 8.) for your adversarry he devil goeth about like a roaring Lion, seeking whome he may devoure. This was Pauls practise towards the incestuous man, whome he had enjoined to be excommunicate; for after he gave direction that he should be received into the Church againe, lest he were swallowed up of over much heaviness, and so Satan should circumuent them: for (saith he, 2. Cor. 2. 7. 11. we are not ignorant of his enterprises. If forreign enemies should seeke the invasion of our land, not only our Magistrates, but every, ordinary man well affected to his Countrey, would bethinke himselfe what coast were the weakest, that thither present defence  might be sent to keepe out the enemies; even so, seeing the devil doth assault us daily we must enter into serious consideration of our thoughts, wills, and affections, and see in what part we be most weake, and in what inclination Satan may most easily prevaile against us, which we shall best esppy y observing the sins of our lives; and this will make us arme our selves against him by Gods grace, even in the weakest parts, that he breake not into our hearts, to the ruine of our soules.

This consideration concerneth all men, not only the dissolute and sinful, but even those that have received most grace. It were infinite to go through all the temptations  of Satan: consider this one for all, whereby  he kills many a soule; Through the whole course of mens lives, he laboureth to fill their hearts with carnal security, and bring them to neglect the ordinarry eanes of salvation; this done, he seekes to keepe them in this estate all their life long: but in the end he takes another course, for when death approcheth, then he seeketh to strike their mindes with oblivion of Gods mercies, and to fill their soules with terrours in regard of their sins, and of Gods judgements due unto them; that so bereaving them of all hope of mercy, he may bring them to final despaire. We therefore being fore-warned of his deadly fraud, must seriously bethinke our selves of this temptation, and cast with ourselves every day how to avoid it. This we shall do if we shake off carnal security, and negligence in the meanes of our salvation: and provide betimes for the assurance of Gods love and favour, that when death shall come, we may be free from the terrour of an evil conscience, and have strong hope and consolation in Christ Jesus.

Sect. 4.
Of our particular
end.

Fourthly, we must consider our particular end. The Lord complaines of the want hereof in his owne people: Oh that they were wise, then would they consider this; they would consider their latter end, Deut. 32. 29. In this consideration three points must be observed: first, that the time of death is uncertaine, no man knoweth when he must die: secondly, that the place is uncertaine, no man knowes where he must die: thirdly, that the manner of his death is uncertaine, none knoweth by what death he shall glorify God; and therefore that we may not deceive our selves, we must think that most feareful and grievous ends may befall us, in regard of the bodily paine and torment, even then when we little feare or suspect any such thing. This consideration will be a notable meanes to stir up our hearts, either to begin, or renew our repentance: when wicked Ahab heard of his feareful end, he was humbled, 1. King. 21. 17. And the Ninenites being told of their sudden destruction, repented in sackcloth and ashes, and turned to the Lord, Jon. 3. 5, 6.

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

Fiftly, we must often consider with ourselves, that most seriously, of that straight account, and reckoning of all our thoughts, words, and actions, which we must make unto God at the last day of judgement. This is the principal consideration of all, and the want hereof a feareful sin, arguing great negligence, ignorance, blindness of minde, and hardness of heart: if a traveller come into an Inn, having but one penny in his purse, and call for all manner of dainty fare, and provision, spending sumptuously, will not all men judge him voide of all consideration, sith he hath nothing to pay, when his account is to be made? Loe, this, or worser is the most mens case, who in this life pursue their profits and pleasures, with all eagerness, they care not how, never regarding that reckoning which they must make unto God, at his terrible day of accounts with all the world: and therefore though the former considerations will not, yet let this take place in our hearts, to

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move us to a daily fore-hand reckoning with  God in the practise of true repentance, and to employ the good gifts and blessings we receive from God, like good servants, unto the best advantage of his glory, that when this account is to be made, we may give it with joy, and not with feare. And that this consideration is effectual to this purpose, Salomon teacheth in using it as his farewell with dissolute youth, with whom otherwayes he hath little hope to prevaile, saying, Eccl. 11. 9. Rejoice thou young man, take thy pleasure in thy youth; yet know, that for all this, thou must come to judgement. But how powerful it is with Gods child,  we may see in Paul, Act. 24. 10. who professeth of himselfe, that in regard of this account, he indeavoured to have always a cleare 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 sin, or in the state of grace; whether we belong to the kingdom of darkness, or be true members of the kingdom of Christ:  it is not enough to be in the Church, but we must be sure we be of the Church; For many wolves and goates be in Gods fold; They went out from us (saith S. John, 1. Joh. 2. 19.) but they were not of us: and therefore Paul adviseth to this consideration, saying, 2. Cor. 13. 5. Prove your selves, whether you be in the faith or not. The want hereof was the feareful sin of the foolish virgins, Math. 25. 3. who contented themselves with a show of religion, having the blazing lampes of outward profession; and laboured not for that oile of true grace, which might enlighten their soules to the fruition of Gods glory: yea, this is the common sin of this age, men bless themselves in their good meaning, saying they hope well; and do not thoroughly search, whether they be true members of Gods Church or not: Now if after trial it appeare, that true faith and repentance be wanting in us, which are the seales of adoption in Gods children, then with all good conscience, we must use the meanes appointed of God, to obtaine these graces for our assurance, the comfort whereof will be so precious unto our soules, that we shall abhor to admit such wicked imaginations into our mindes, as any way tend to deprive us of it.

These are the considerations which respect our selves; whereunto if we give our mindes in a constant course, as also to the former which concerne the Lord, observinxg withall the rules before prescribed, through Gods blessing upon our endeavor, we shall undoubtedly finde by good experience, that evil thoughts shall not prevaile against us: but being reformed in our cogitations, we shall send out of our mindes as from a cleansed fountaine, such streames of good wordes and workes, through the whole course of our lines, as shall redound to the glory of our God, the good of our brethren, and the consolation of our owne soules, through Jesus Christ our Lord, to whom with the Father, and the holy Ghost, be praise in his Church for evermore. Amen.

FINIS.