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Gen. 8. 21. And the Lord said in his heart, I will henceforth curse the earth no more for mans cause:
Gen. 8. 21. And the Lord said in his heart, I will henceforth curse the earth no more for men cause:
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for the Imagination of mans heart is euill euen from his youth.
for the Imagination of men heart is evil even from his youth.
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CHAP. I. The vnfolding of the text, by way of preparation to the Treatise.
CHAP. I. The unfolding of the text, by Way of preparation to the Treatise.
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IN the former part of this chapter, Moses hath faithfully related the drying of the waters after the stood;
IN the former part of this chapter, Moses hath faithfully related the drying of the waters After the stood;
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and Noahs sacrificing vnto God, with Gods acceptance thereof.
and Noahs sacrificing unto God, with God's acceptance thereof.
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Now in this verse and the next, he recordeth such lawes and decrees as God made with Noah touching the restauration of nature perished by the flood;
Now in this verse and the next, he recordeth such laws and decrees as God made with Noah touching the restauration of nature perished by the flood;
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as well for the sparing of the creatures from such like destruction, as for the continuance of his prouidence in needefull times and seasons, meete for their future preseruation.
as well for the sparing of the creatures from such like destruction, as for the Continuance of his providence in needful times and seasons, meet for their future preservation.
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These wordes containe the first of these lawes: wherein we may obserue three points; Moses his preface to this law; the law it selfe; and the reason thereof. I. The preface;
These words contain the First of these laws: wherein we may observe three points; Moses his preface to this law; the law it self; and the reason thereof. I. The preface;
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And the Lord said in his heart: And the Lord said in his heart:
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These words must not be taken properly, for God hath not an heart as man hath,
These words must not be taken properly, for God hath not an heart as man hath,
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neither speaketh he as man doth;
neither speaks he as man does;
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but hereby is meant, that God determined and set downe with himselfe this law and decree.
but hereby is meant, that God determined and Set down with himself this law and Decree.
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In this phrase of speech, note this one thing:
In this phrase of speech, note this one thing:
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If it had pleased him, God could haue spoken to man by a voice, the hearing whereof would haue confounded him:
If it had pleased him, God could have spoken to man by a voice, the hearing whereof would have confounded him:
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but as here we see, he doth abase himselfe, and as it were lay aside his honour and might,
but as Here we see, he does abase himself, and as it were lay aside his honour and might,
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and speaketh vnto vs after the manner of men, euen to the capacitie of the most simple.
and speaks unto us After the manner of men, even to the capacity of the most simple.
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Which teacheth vs, that it is the good will and pleasure of God, that not onely the learned,
Which Teaches us, that it is the good will and pleasure of God, that not only the learned,
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but euen the vnlettered and most ignorant should knowe and vnderstand the holy Scripture:
but even the unlettered and most ignorant should know and understand the holy Scripture:
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for els he would neuer haue penned them in a phrase & style that doth so well accord to the capacitie of the simple.
for Else he would never have penned them in a phrase & style that does so well accord to the capacity of the simple.
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II. Point. The decree it selfe: I will henceforth curse the ground no more for mans cause.
II Point. The Decree it self: I will henceforth curse the ground no more for men cause.
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This is the peremptorie lawe of God touching the restauration of nature: wherein are contained two things: first what God hath done:
This is the peremptory law of God touching the restauration of nature: wherein Are contained two things: First what God hath done:
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secondly, what God will not doe hereafter. The thing that God hath done is, the cursing of the earth:
secondly, what God will not do hereafter. The thing that God hath done is, the cursing of the earth:
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for he saith, I will curse no more: implying that he once cursed it. In this obserue, that God may truly be said to be a cause of curses, and to curse his creatures:
for he Says, 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, and to curse his creatures:
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not onely for that he doth ordaine and decree all curses, but also because he inflicteth them vpon the creatures:
not only for that he does ordain and Decree all curses, but also Because he inflicteth them upon the creatures:
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yet so as the same is alwaies most iustly deserued by sinne, before it be inflicted of the Lord.
yet so as the same is always most justly deserved by sin, before it be inflicted of the Lord.
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And so must Gods cursing of the earth be vnderstood in this place, as a fruit of his wrath for the sinne of man:
And so must God's cursing of the earth be understood in this place, as a fruit of his wrath for the sin of man:
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accordingly God is said directly to create euill, because whatsoeuer afflictions, curses, and punishments are in the world, they are ordained and inflicted by God vpon the creatures for the sinne of man.
accordingly God is said directly to create evil, 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.
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This plainly confuteth the common opinion of ignorant people, who hold that all good things, as peace, wealth, ioy, and felicitie, come from God:
This plainly confuteth the Common opinion of ignorant people, who hold that all good things, as peace, wealth, joy, and felicity, come from God:
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but all euill, as affliction, calamitie, curses, & iudgements, come from the deuill, and God onely suffereth thē.
but all evil, as affliction, calamity, curses, & Judgments, come from the Devil, and God only suffers them.
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This is a most erroneous and blind conceipt, which filleth many a soule with much anguish and impatience:
This is a most erroneous and blind conceit, which fills many a soul with much anguish and impatience:
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for what comfort can he haue in the time of trouble, that is perswaded it commeth wholly from the deuill,
for what Comfort can he have in the time of trouble, that is persuaded it comes wholly from the Devil,
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and the hand of God is not therein? We therefore must learne to reforme this opinion,
and the hand of God is not therein? We Therefore must Learn to reform this opinion,
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and know that crosses, and troubles come from God.
and know that Crosses, and Troubles come from God.
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This Dauid knew well, and therefore when Shemi cursed him, and railed on him, he forbad Ab•shai to touch him,
This David knew well, and Therefore when Shem cursed him, and railed on him, he forbade Ab•shai to touch him,
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because (saith he) what if (or, it may be) God hath bid him curse Dauid:
Because (Says he) what if (or, it may be) God hath bid him curse David:
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so Ioseph telleth his brethren, who most traiterously sold him into Egypt, that the Lord sent him before them.
so Ioseph Telleth his brothers, who most traitorously sold him into Egypt, that the Lord sent him before them.
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Secondly, here consider the impulsiue cause that moued God to curse the earth by a flood:
Secondly, Here Consider the impulsive cause that moved God to curse the earth by a flood:
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it was not in the earth, but in men: I wil henceforth curse the earth no more for man, that is, for mans sinnes.
it was not in the earth, but in men: I will henceforth curse the earth no more for man, that is, for men Sins.
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In the newe Testament there are two especiall sinnes recorded for which God sent this curse:
In the new Testament there Are two especial Sins recorded for which God sent this curse:
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first, carnall securitie. They were choaked with worldly cares, and drowned in earthly pleasures:
First, carnal security. They were choked with worldly Cares, and drowned in earthly pleasures:
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in the daies of Noah, they did eat, and drinke, marrie, and giue in marriage, Matth. 24. 38. Secondly, the contempt of the Gospell in the ministerie of Noah, who preached an hundred and twentie yeares vnto them,in the days of Noah, they did eat, and drink, marry, and give in marriage, Matthew 24. 38. Secondly, the contempt of the Gospel in the Ministry of Noah, who preached an hundred and twentie Years unto them,
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while the Arke was in building, but they were disobedient, as S. Peter saith, following their owne pleasures and delights.
while the Ark was in building, but they were disobedient, as S. Peter Says, following their own pleasures and delights.
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Whereby it appeares that these two sinnes, Securitie, and contempt of the Gospel, are most grieuous sinnes:
Whereby it appears that these two Sins, Security, and contempt of the Gospel, Are most grievous Sins:
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for these brought destruction not onely vpon all mankind (Noah and his familie excepted) but euen vpon all creatures that liued by breath.
for these brought destruction not only upon all mankind (Noah and his family excepted) but even upon all creatures that lived by breath.
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Now looke as these sinnes were in the old world, euen so are they rife in this last age;
Now look as these Sins were in the old world, even so Are they rife in this last age;
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according to the prophecie of our sauiour Christ, as it was in the daies of Noah,
according to the prophecy of our Saviour christ, as it was in the days of Noah,
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so shall it bee in the daies of the son of man: so shall it be in the days of the son of man:
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and as this is the state of the whole world, so it is the state of this our Church;
and as this is the state of the Whole world, so it is the state of this our Church;
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most men are drowned in the pleasures of this world, & choked with the cares thereof:
most men Are drowned in the pleasures of this world, & choked with the Cares thereof:
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for howsoeuer they will heare the Gospell preached yet few apply their hearts to beleeue the same, shewing forth the power therof by repentāce frō dead works,
for howsoever they will hear the Gospel preached yet few apply their hearts to believe the same, showing forth the power thereof by Repentance from dead works,
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& amendment of life in new obedience.
& amendment of life in new Obedience.
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But we must know, that if these two sins brought a curse, euen destruction vpon the old world,
But we must know, that if these two Sins brought a curse, even destruction upon the old world,
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then no doubt they will bring a fearfull curse vpon this age, though not by water,
then no doubt they will bring a fearful curse upon this age, though not by water,
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yet some other way that shall countervaile the flood, and therefore we must lay these things to our hearts, that vnles we abandon securitie,
yet Some other Way that shall countervail the flood, and Therefore we must lay these things to our hearts, that unless we abandon security,
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and worldly lustes and withall doe repent and beleeue at the preaching of the gospell, we shall see that gods heauie curse will fall vpon vs;
and worldly lusts and withal do Repent and believe At the preaching of the gospel, we shall see that God's heavy curse will fallen upon us;
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for if we match the old world in sinne, wee must not looke to come behinde them in iudgements.
for if we match the old world in sin, we must not look to come behind them in Judgments.
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The second thing in this decree is, what God will not doe hereafter, Namely: curse the earth any more:
The second thing in this Decree is, what God will not do hereafter, Namely: curse the earth any more:
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this must be vnderstood of that particular curse, which the Lord laide on the earth by waters, when he drowned the world:
this must be understood of that particular curse, which the Lord laid on the earth by waters, when he drowned the world:
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for the generall curses that were laid vpō the ground, and on mankind for Adams sinne, remaine still,
for the general curses that were laid upon the ground, and on mankind for Adams sin, remain still,
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and shall not be taken quite away till the end of the world:
and shall not be taken quite away till the end of the world:
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so that the meaning of this lawe is, that the Lord will no more drowne the whole earth for the sinne of man by a flood.
so that the meaning of this law is, that the Lord will no more drown the Whole earth for the sin of man by a flood.
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Here then wee see the cause why the sea being as raging and stirring as euer it was, doth notwithstanding keepe it selfe within it boundes, and not ouerflow the world:
Here then we see the cause why the sea being as raging and stirring as ever it was, does notwithstanding keep it self within it bounds, and not overflow the world:
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and why the clowdes beeing as full of water, as euer they were doe not powre downe more floods vpon the earth to destroy it.
and why the Clouds being as full of water, as ever they were doe not pour down more floods upon the earth to destroy it.
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Surely it is by vertue of this particular lawe, and decree of God, whereunto the sea and clowds become obedient, I will henceforth curse the earth no more.
Surely it is by virtue of this particular law, and Decree of God, whereunto the sea and Clouds become obedient, I will henceforth curse the earth no more.
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And here we haue iust occasion to take knowledge and veiw of our owne wretched and damnable estate how we are sold vnder sinne:
And Here we have just occasion to take knowledge and view of our own wretched and damnable estate how we Are sold under sin:
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for howsoeuer we were created blessed, and happie, yet by our fall in Adam we are become far worse then any earthly creature;
for howsoever we were created blessed, and happy, yet by our fallen in Adam we Are become Far Worse then any earthly creature;
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for each creature in his kind, as the sunne, the moone, and starres, the sea, & cloudes, & all other obey the commandement of God:
for each creature in his kind, as the sun, the moon, and Stars, the sea, & Clouds, & all other obey the Commandment of God:
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but man of all creatures hauing lawes giuen him of God to keepe, rebelleth in breaking the same,
but man of all creatures having laws given him of God to keep, rebelleth in breaking the same,
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and to him it is meate and drinke by nature to liue in the transgression of gods commandements:
and to him it is meat and drink by nature to live in the Transgression of God's Commandments:
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Thus by comparing our selues with the brute creatures, we may learne to humble our selues,
Thus by comparing our selves with the brutus creatures, we may Learn to humble our selves,
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and to be abashed when we see them which were made to serue vs, to goe before vs in obedience to the lawes of our creator. III. Point.
and to be abashed when we see them which were made to serve us, to go before us in Obedience to the laws of our creator. III. Point.
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The reason of gods decree, in these words; for the Imagination of mans heart is euil, euen from his youth.
The reason of God's Decree, in these words; for the Imagination of men heart is evil, even from his youth.
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At the first this reason may seeme very strange, that God should no more curse the earth for man,
At the First this reason may seem very strange, that God should no more curse the earth for man,
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because the Imagination of his heart is euill;
Because the Imagination of his heart is evil;
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In all likelihood God should haue saide the contrarie, I will still curse the earth because the Imaginations of mans heart are euill;
In all likelihood God should have said the contrary, I will still curse the earth Because the Imaginations of men heart Are evil;
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for so he saith, Chap. 6. vers 5. 6. that seeing all the Imaginations of the thoughts of mans heart were onely euill continually,
for so he Says, Chap. 6. vers 5. 6. that seeing all the Imaginations of the thoughts of men heart were only evil continually,
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therefore hee would destroy the man from the earth, and from man to beast, & euery creeping thing: Therefore he would destroy the man from the earth, and from man to beast, & every creeping thing:
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Howe can both these stand together? Ans. Thus; In the sixt chapter the Lord saith, he wil once destroy the world by water,
How can both these stand together? Ans. Thus; In the sixt chapter the Lord Says, he will once destroy the world by water,
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because of the wickednes of the Imaginations of man• heart:
Because of the wickedness of the Imaginations of man• heart:
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and here he saith, he will not proceed to curse the earth againe and againe by the same punishment,
and Here he Says, he will not proceed to curse the earth again and again by the same punishment,
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because the Imaginations of mans heart are euill, euen from his youth;
Because the Imaginations of men heart Are evil, even from his youth;
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as if hee should say, I haue once drowned the worlde for the wickednes of mans inventions,
as if he should say, I have once drowned the world for the wickedness of men Inventions,
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but if I should thus proceede to deale with man according to the wicked imagination of his heart, I must bring euery yeare a new flood vpō the earth,
but if I should thus proceed to deal with man according to the wicked imagination of his heart, I must bring every year a new flood upon the earth,
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because I see the frame of mans heart is euill continually.
Because I see the frame of men heart is evil continually.
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Here then obserue, that God in the preseruation of mankind doth temper and moderate his iustice by mercie:
Here then observe, that God in the preservation of mankind does temper and moderate his Justice by mercy:
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for if he should deale according to mans deserts hee should euery day bring curses vpon him;
for if he should deal according to men deserts he should every day bring curses upon him;
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yea, so soone as a man is borne hee should be destroyed;
yea, so soon as a man is born he should be destroyed;
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but God dealeth not so rigorously, hee mingleth mercy with iustice, whereby the whole frame of heauen and earth, the state of man and all societies doe stand:
but God deals 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:
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That which Habacuke prayed for, In iustice, or wrath remember mercie, the Lord hath performed euer since the flood,
That which Habacuke prayed for, In Justice, or wrath Remember mercy, the Lord hath performed ever since the flood,
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yea since the fall of Adam.
yea since the fallen of Adam.
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There bee three great and weightie causes, which mooued God to temper iustice with mercie for the preseruation of mankinde and other creatures:
There be three great and weighty Causes, which moved God to temper Justice with mercy for the preservation of mankind and other creatures:
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first that hereby hee might shew his patience & long suffering towards the vessells of wrath, (as the Apostle speaketh) that is, towards such as will not repent, that at the last day they may bee most iustly condemned:
First that hereby he might show his patience & long suffering towards the vessels of wrath, (as the Apostle speaks) that is, towards such as will not Repent, that At the last day they may be most justly condemned:
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Secondly, that there may bee a companie of men vpon earth which may worshipe God;
Secondly, that there may be a company of men upon earth which may worship God;
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for God hath speciall care of his owne glorie among men, and therefore tempers iustice with mercie in their preseruation, that they might glorifie him:
for God hath special care of his own glory among men, and Therefore tempers Justice with mercy in their preservation, that they might Glorify him:
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Psal. 130. vers. 4. there is mercie, or pardon with thee, that thou maist bee feared; Psalm 130. vers. 4. there is mercy, or pardon with thee, that thou Mayest be feared;
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that is, wheras (oh Lord) thou mightest in iustice throwe all men to hell suddenly,
that is, whereas (o Lord) thou Mightest in Justice throw all men to hell suddenly,
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yet in mercie thou pardonest the sinnes of some, for this end that they might worship thee:
yet in mercy thou pardonest the Sins of Some, for this end that they might worship thee:
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feare being put for worship and obedience. Thirdly, and principally, that the elect, and chosen of God might bee gathered;
Fear being put for worship and Obedience. Thirdly, and principally, that the elect, and chosen of God might be gathered;
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for God in his eternall counsell, and decree hath appointed and set downe a certaine number of men vnto whom hee will giue eternall life,
for God in his Eternal counsel, and Decree hath appointed and Set down a certain number of men unto whom he will give Eternal life,
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and for their cause doth hee spare the whole worlde from daylie destruction:
and for their cause does he spare the Whole world from daily destruction:
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but when that number shall bee accomplished, then shall heauen, and earth goe together, and the worlde shall bee no more.
but when that number shall be accomplished, then shall heaven, and earth go together, and the world shall be no more.
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And here by the way, this third cause of the continuance of nature, must teach vs our dutie;
And Here by the Way, this third cause of the Continuance of nature, must teach us our duty;
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to wit, that seeing it pleaseth God in mercie to giue vs liberty to liue a space of time in this worlde, some twentie, some thirtie, •ome fourtie or fiftie yeares,
to wit, that seeing it Pleases God in mercy to give us liberty to live a Molle of time in this world, Some twentie, Some thirtie, •ome fourtie or fiftie Years,
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and that for this ende that heerein wee might bee fitted for his kingdome, when as in the rigour of his iustice hee might haue cast vs to hell in our mothers wombe,
and that for this end 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 mother's womb,
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or so soone as we were borne, wee therefore must bee carefull not to despise this long-suffering & patience of God,
or so soon as we were born, we Therefore must be careful not to despise this long-suffering & patience of God,
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but rather labour in the feare of God, that it may become salvation vnto vs, by our conscionable endeauour in all such meanes vnto the ende,
but rather labour in the Fear of God, that it may become salvation unto us, by our conscionable endeavour in all such means unto the end,
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as hee hath sanctified for the working of the graces of life in the hearts of his children.
as he hath sanctified for the working of the graces of life in the hearts of his children.
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And thus much for the reason in generall.
And thus much for the reason in general.
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CHAP. II. Sect. 1. The illnesse of mans naturall cogitations.
CHAP. II Sect. 1. The illness of men natural cogitations.
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THat wee may the better perceiue in this reason the state of man in respect of his naturall Imaginations, the words are more particularly to be vnfolded.
THat we may the better perceive in this reason the state of man in respect of his natural Imaginations, the words Are more particularly to be unfolded.
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For the Imaginations of mans heart, &c. The heart in Scripture is taken sundrie waies:For the Imaginations of men heart, etc. The heart in Scripture is taken sundry ways:
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sometimes for that fleshie part of man in the middle of the bodie, which is the fountaine of vitall blood:
sometime for that fleshy part of man in the middle of the body, which is the fountain of vital blood:
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sometime, for the soule of man: sometime, for the faculties of the soule:
sometime, for the soul of man: sometime, for the faculties of the soul:
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and sometime for the middle of any thing, as the heart of the sea, the heart of the earth, that is, the middle thereof.
and sometime for the middle of any thing, as the heart of the sea, the heart of the earth, that is, the middle thereof.
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Heere it is taken for the vnderstanding facultie of the soule, whereby man vseth reason: which S. Paule calleth the spirit of the minde.
Here it is taken for the understanding faculty of the soul, whereby man uses reason: which S. Paul calls the Spirit of the mind.
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By Imaginations, hee meaneth the frame, or framing of the heart. And this is taken two waies:
By Imaginations, he means the frame, or framing of the heart. And this is taken two ways:
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of some, for the naturall disposition of the vnderstanding after the fall of man: of others, for that which the minde and vnderstanding by thinking frameth, plotteth, and deuiseth;
of Some, for the natural disposition of the understanding After the fallen of man: of Others, for that which the mind and understanding by thinking frameth, plotteth, and devises;
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that is, for the effect thereof. Wee may take it both waies, yet I rather approoue the latter:
that is, for the Effect thereof. we may take it both ways, yet I rather approve the latter:
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for Chap. 6. 5. the Lord saith, Hee wil once destroy all flesh; and giueth this reason, for the frame and thought of mans heart is euill continually.
for Chap. 6. 5. the Lord Says, He will once destroy all Flesh; and gives this reason, for the frame and Thought of men heart is evil continually.
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Where by thoughtes or Imaginations can nothing else bee meant, but that which is deuised and plotted in the thoughtes of mans heart:
Where by thoughts or Imaginations can nothing Else be meant, but that which is devised and plotted in the thoughts of men heart:
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so Salomon speaking of an heart which God hateth, saith, it is framing or thinking thoughtes of wickednes. Prov. 6. 18. By mans heart, we must not vnderstand the heart of some particular persons, as of those that liued in the old world alone, but of all men generally:
so Solomon speaking of an heart which God hates, Says, it is framing or thinking thoughts of wickedness. Curae 6. 18. By men heart, we must not understand the heart of Some particular Persons, as of those that lived in the old world alone, but of all men generally:
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man beeing put for whole mankind.man being put for Whole mankind.
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Is euill, that is, it imagineth, and thinketh that which is against the lawe of God:Is evil, that is, it imagineth, and Thinketh that which is against the law of God:
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From his childhood; that is, so soone as he beginneth to thinke, to reason or conceiue of any thing,From his childhood; that is, so soon as he begins to think, to reason or conceive of any thing,
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so soone doth hee imagine & conceiue that which is euill:
so soon does he imagine & conceive that which is evil:
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so that the whole meaning is this, The minde & vnderstanding part of man is naturally so corrupt, that so soone as he can vse reason:
so that the Whole meaning is this, The mind & understanding part of man is naturally so corrupt, that so soon as he can use reason:
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he doth nothing but imagine that which is wicked, and against the lawe of God. he does nothing but imagine that which is wicked, and against the law of God.
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The words thus explaned containe in them two maine points touching the frame of mans heart by nature. The first is this;
The words thus explained contain in them two main points touching the frame of men heart by nature. The First is this;
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The imagination and conceite of euery man is naturally euill. This appeareth not onely in this place, but else where.
The imagination and conceit of every man is naturally evil. This appears not only in this place, but Else where.
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Rom. 8. 5. The wisdome of the flesh is (not an enemie, but emnitie against God. Againe, such as the fountaine is, such are the streames that flowe thence;Rom. 8. 5. The Wisdom of the Flesh is (not an enemy, but Enmity against God. Again, such as the fountain is, such Are the streams that flow thence;
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But our minde and vnderstanding the fountaine of our thoughts, is by nature sinfull; To the impure their mindes, and consciences are defiled;
But our mind and understanding the fountain of our thoughts, is by nature sinful; To the impure their minds, and Consciences Are defiled;
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And againe, of our selues we are not able to thinke a good thought; and therefore the thoughtes that come from thence must needes also bee corrupt: Mans imagination stands in thoughts; the vnderstanding deviseth by thinking:
And again, of our selves we Are not able to think a good Thought; and Therefore the thoughts that come from thence must needs also be corrupt: men imagination Stands in thoughts; the understanding devises by thinking:
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And these thoughts of the Imagination are all naturally wicked:
And these thoughts of the Imagination Are all naturally wicked:
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from the heart: (saith Christ) proceede evill thoughts: and Salomon saith, the thoughts of the wicked (as all men are by nature) are an abhom, nation to the Lord. from the heart: (Says christ) proceed evil thoughts: and Solomon Says, the thoughts of the wicked (as all men Are by nature) Are an abhom, Nation to the Lord.
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Sect. 2. Howe the naturall thoughts of man may be knowne.
Sect. 2. Howe the natural thoughts of man may be known.
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Seeing that naturall Imagination is practised by euill thoughtes, wee must something consider of the naturall thoughts of man:
Seeing that natural Imagination is practised by evil thoughts, we must something Consider of the natural thoughts of man:
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And herein handle these two poynts: F•rst, whether the thoughtes of man may bee knowne; secondly, what the naturall thoughts of man be. For the first;
And herein handle these two points: F•rst, whither the thoughts of man may be known; secondly, what the natural thoughts of man be. For the First;
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there are two waies to knowe mans thoughts: either directly without meanes, or indirectly by meanes.
there Are two ways to know men thoughts: either directly without means, or indirectly by means.
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The first way is proper to God alone:
The First Way is proper to God alone:
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for no creature in heauen or earth can immediately and directly know the thoughts of man:
for no creature in heaven or earth can immediately and directly know the thoughts of man:
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this Salomon confesseth in his notable praier to God, 1. king, 8. 39. Thou onely knowest the thoughts of all the children of men.
this Solomon Confesses in his notable prayer to God, 1. King, 8. 39. Thou only Knowest the thoughts of all the children of men.
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Ierem. 17. 9. The heart is deceitfull and wicked aboue all things;
Jeremiah 17. 9. The heart is deceitful and wicked above all things;
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who can know it? ver. 10. I the Lord search the heart, and trie thereines. who can know it? ver. 10. I the Lord search the heart, and try thereines.
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The second way to knowe mens thoughts is indirectly, and by meanes: which be three, by instinct from God; by reuelation from the Scripture; and by signes. First, by an extraordinarie instinct:
The second Way to know men's thoughts is indirectly, and by means: which be three, by instinct from God; by Revelation from the Scripture; and by Signs. First, by an extraordinary instinct:
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so did Elisha disclose the king of Syrias counsell to the king of Israell:
so did Elisha disclose the King of Syrias counsel to the King of Israel:
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and by the same meanes, he tolde his seruant Gehezi what he did behind his back,
and by the same means, he told his servant Gehazi what he did behind his back,
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when he tooke gifts of Naaman the Assirian.
when he took Gifts of Naaman the assyrian.
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And so did Peter tell Ananias and Saphyra of their false conueyances with the money that they tooke for their possession.
And so did Peter tell Ananias and Saphyra of their false conveyances with the money that they took for their possession.
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And yet here we must vnderstand that when God reuealed these secret thoughts to men, it was onely in some things at some times, and for some speciall causes:
And yet Here we must understand that when God revealed these secret thoughts to men, it was only in Some things At Some times, and for Some special Causes:
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wherevpon Nathan was faine to reuoke his counsell, which hee gaue to Dauid for the building of the house of God, when he knew the will of God more perfectly.
whereupon Nathan was feign to revoke his counsel, which he gave to David for the building of the house of God, when he knew the will of God more perfectly.
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And so was Elias deceiued, when he said he was left alone, of all Israel that serued God:
And so was Elias deceived, when he said he was left alone, of all Israel that served God:
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for God told him hee had reserued seuen thousand, that neuer bowed the knee to Baal, which Elias knew not.
for God told him he had reserved seuen thousand, that never bowed the knee to Baal, which Elias knew not.
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Secondly, mens thoughts may be known by Revelation from Scripture: for therin that spirit speaketh euidently which knoweth the frame of the heart:
Secondly, men's thoughts may be known by Revelation from Scripture: for therein that Spirit speaks evidently which Knoweth the frame of the heart:
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and hence it is, that in the ministerie of this word the thoughts of naturall men, are made manifest. 1. Corint.
and hence it is, that in the Ministry of this word the thoughts of natural men, Are made manifest. 1. Corinth.
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•4. 25. Thirdly, mans thoughts are knowne by signes; as speeches, and actions: thus Peter knew the heart of Simon Magus;
•4. 25. Thirdly, men thoughts Are known by Signs; as Speeches, and actions: thus Peter knew the heart of Simon Magus;
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and Paul the heart of Elimas.
and Paul the heart of Elymas.
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And thus may any mā know the thoughts of another, euē as he may know the tree by his fruit,
And thus may any man know the thoughts of Another, even as he may know the tree by his fruit,
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and the fountain by his streame. Besides these three are two other meanes added whereby to know mens thoughts:
and the fountain by his stream. Beside these three Are two other means added whereby to know men's thoughts:
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one by the Papists, and an other by the Astrologians.
one by the Papists, and an other by the Astrologians.
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The Papists say, the Saints in heauē know mens thoughts, not directly of them-selues, but by reflectiō in the glasse of the Trintie.
The Papists say, the Saints in heaven know men's thoughts, not directly of themselves, but by reflection in the glass of the Trinity.
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But this is a meere forgery of their own, which Isaia neuer knew, saying thus of the Saints departed;
But this is a mere forgery of their own, which Isaiah never knew, saying thus of the Saints departed;
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Abraham is ignorant of vs, and Israel knoweth vs not, but thou Lord art our redeemer. Abraham is ignorant of us, and Israel Knoweth us not, but thou Lord art our redeemer.
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And the Saints vnder the altar crie, How long Lord, how long wilt thou not iudge and auenge our blood on them that dwell on the earth? giuing vs to vnderstand that they are not so sharpe sighted,
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 sharp sighted,
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as by the glasse of the Trinitie to see into the day of the last Iudgement,
as by the glass of the Trinity to see into the day of the last Judgement,
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and therfore not into the thoughts of mens hearts. So that there are onely three waies to know the thoughts of men:
and Therefore not into the thoughts of men's hearts. So that there Are only three ways to know the thoughts of men:
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and so they may be knowne.
and so they may be known.
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CHAP. III. Of mans naturall thoughts concerning God. HAuing found that the thoughts of man may be knowne;
CHAP. III. Of men natural thoughts Concerning God. Having found that the thoughts of man may be known;
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we come now to see what be the naturall cogitations of euerie sinfull man. Although they be almost infinite in themselues, yet they may be reduced to three heads.
we come now to see what be the natural cogitations of every sinful man. Although they be almost infinite in themselves, yet they may be reduced to three Heads.
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They either concern God, or a mans neighbour, or els, a mans owne selfe. Of this thought; There is no God.
They either concern God, or a men neighbour, or Else, a men own self. Of this Thought; There is no God.
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Touching God, there be in man foure capitall euill thoughts. First, That there is no God:
Touching God, there be in man foure capital evil thoughts. First, That there is no God:
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which as it is first in order, so it is the most notorious, and vile damnable thought that can be in a naturall man.
which as it is First in order, so it is the most notorious, and vile damnable Thought that can be in a natural man.
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And that this is one of the thoughts of man naturally, appeareth by the expresse testimonie of God himselfe, who knoweth the thoughts of man better then man doth.
And that this is one of the thoughts of man naturally, appears by the express testimony of God himself, who Knoweth the thoughts of man better then man does.
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The wicked thinketh alwaies there is no God. And againe, The foole hath said in his heart, there is no God. The wicked Thinketh always there is no God. And again, The fool hath said in his heart, there is no God.
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Touching this thought, obserue these foure points. First, in whome it is: Secondly, how a man by thinking should denie God:
Touching this Thought, observe these foure points. First, in whom it is: Secondly, how a man by thinking should deny God:
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Thirdly, what is the fruit of this thought, and fourthly the examination of our hearts touching this thought. For the first:
Thirdly, what is the fruit of this Thought, and fourthly the examination of our hearts touching this Thought. For the First:
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we must not thinke that this wicked thought is onely in some notorious and hainous sinners; we must not think that this wicked Thought is only in Some notorious and heinous Sinners;
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but it is in the corrupt minde and Imagination of euery man that commeth of Adā naturally, not one excepted, saue Christ alone:
but it is in the corrupt mind and Imagination of every man that comes of Adā naturally, not one excepted, save christ alone:
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so the foole of whome David speaketh must be taken, not for some speciall sinner,
so the fool of whom David speaks must be taken, not for Some special sinner,
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but for euery man that liueth vncalled & without repentance, how ciuill so euer his life be other waies;
but for every man that lives uncalled & without Repentance, how civil so ever his life be other ways;
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though some shame restraine his tongue from vttering it, yet by nature his corrupt heart is prone to thinke there is no God This is made euidēt by S. Paul, who going about to prooue that al men are sinners by nature, aleadgeth for his proofe diuers testimonies of Scripture and particularly out of these two Psalmes before cited:
though Some shame restrain his tongue from uttering it, yet by nature his corrupt heart is prove to think there is no God This is made evident by S. Paul, who going about to prove that all men Are Sinners by nature, aleadgeth for his proof diverse testimonies of Scripture and particularly out of these two Psalms before cited:
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whereby he giues vs to vnderstand, that the foole there mentioned, must be vnderstood of euery naturall man.
whereby he gives us to understand, that the fool there mentioned, must be understood of every natural man.
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But it will be said, that it is ingrafted in mans nature to hold and thinke there is a God,
But it will be said, that it is ingrafted in men nature to hold and think there is a God,
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& therefore euery man doth not denie God in his heart.
& Therefore every man does not deny God in his heart.
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Ans. We must know that these two thoughts, There is a God, and there is no God, may be,Ans. We must know that these two thoughts, There is a God, and there is no God, may be,
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and are both in one and the same heart:
and Are both in one and the same heart:
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the same mā that by the light of nature thinketh there is a God, may by that corruption & darkenes of mind that came by Adams fall, thinke there is no God:
the same man that by the Light of nature Thinketh there is a God, may by that corruption & darkness of mind that Come by Adams fallen, think there is no God:
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for two contraries beeing not in the highest degre, may be in one and the same subiect:
for two contraries being not in the highest degree, may be in one and the same Subject:
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as light and darkenesse in the same house: heate, and cold in the same body.
as Light and darkness in the same house: heat, and cold in the same body.
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II. Point Howe doth a man by thinking denie God in his heart? Ans. Two waies first, by turning the true God into an idol of mans braine: II Point How does a man by thinking deny God in his heart? Ans. Two ways First, by turning the true God into an idol of men brain:
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secondly, by placing somewhat that is not God in the roome of the true God.
secondly, by placing somewhat that is not God in the room of the true God.
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For the first, the Imagination of euery man naturally, without further light from the word of God, doth turne the true God into an idoll:
For the First, the Imagination of every man naturally, without further Light from the word of God, does turn the true God into an idol:
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and therefore Paul saith of the Galatians, that before, their vocation, they did seruice to them which were no gods;
and Therefore Paul Says of the Galatians, that before, their vocation, they did service to them which were no God's;
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and of the Ephesians, that they were without God in the world:
and of the Ephesians, that they were without God in the world:
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euen because they did not in their mindes conceiue of God aright, and accordingly worship him,
even Because they did not in their minds conceive of God aright, and accordingly worship him,
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though the wiser sort amongst them did acknowledge one God the creator of heauen and earth.
though the Wiser sort among them did acknowledge one God the creator of heaven and earth.
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And therefore David saith plainely, that all the gods of the Gentiles are Idols, or vanities:
And Therefore David Says plainly, that all the God's of the Gentiles Are Idols, or vanities:
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nay, as the Apostle saith, deuills. 1, Cor. 10. 20. That which the Gentiles sacrifice, they sacrifice vnto deuills & not vnto God.
nay, as the Apostle Says, Devils. 1, Cor. 10. 20. That which the Gentiles sacrifice, they sacrifice unto Devils & not unto God.
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Now mans mind turneth the true God into an Idoll, by three notorious thoughts, which are the roote of many damnable sinnes in this life,
Now men mind turns the true God into an Idol, by three notorious thoughts, which Are the root of many damnable Sins in this life,
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first, by thinking that God is not present in all places, whereby god is robbed of his attribute of Omni-presēce: for the true God being infinite must be in all places;
First, by thinking that God is not present in all places, whereby god is robbed of his attribute of Omnipresence: for the true God being infinite must be in all places;
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which when the heart of man denieth, it imagineth God to be such a one as he is not,
which when the heart of man Denieth, it imagineth God to be such a one as he is not,
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& so turneth him into an Idoll;
& so turns him into an Idol;
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and that man naturally thinketh thus of God the scripture is plain, Iob. 22. 12. 13. wicked men are brought in speaking of God,
and that man naturally Thinketh thus of God the scripture is plain, Job 22. 12. 13. wicked men Are brought in speaking of God,
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as though he were shut vp in heauen, & had nothing to do in the world:
as though he were shut up in heaven, & had nothing to do in the world:
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Is not God on high in the heauen? and behold the height of the starres how high they are. Is not God on high in the heaven? and behold the height of the Stars how high they Are.
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How should God know? can he iudge, &c. so the Psalmist expresseth the thoughts of the wicked in their practise of sinne, God hideth away his face, & wil neuer see: How should God know? can he judge, etc. so the Psalmist Expresses the thoughts of the wicked in their practice of sin, God Hideth away his face, & will never see:
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& the Lord shall not see.
& the Lord shall not see.
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Psal. 94. 7. yea they who seeke the deepe to hide their counsell from the Lorde, whose workes are in darkenes, say, who seeth vs? who knoweth vs? Isay. 29. 15. Secondly, by thinking there is no prouidence of God, whereby hee ordereth and disposeth all thinges in the world particularly:Psalm 94. 7. yea they who seek the deep to hide their counsel from the Lord, whose works Are in darkness, say, who sees us? who Knoweth us? Saiah 29. 15. Secondly, by thinking there is no providence of God, whereby he Ordereth and Disposeth all things in the world particularly:
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That this is an other naturall thought the Psalmist sheweth plainly, bringing in the wicked man, saying thus of God, God hath forgotten, he hideth his face, and he shall not see.
That this is an other natural Thought the Psalmist shows plainly, bringing in the wicked man, saying thus of God, God hath forgotten, he Hideth his face, and he shall not see.
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And the prophet Zephanie bringeth in the sinner speaking thus of God, that he doth neither good, nor euill.
And the Prophet Zephaniah brings in the sinner speaking thus of God, that he does neither good, nor evil.
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Thirdly, by thinking there is no iustice in God;
Thirdly, by thinking there is no Justice in God;
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this is done when men Imagin with themselues, that albeit they proceede in the practise of sinne,
this is done when men Imagine with themselves, that albeit they proceed in the practice of sin,
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yet God will not punish them according to the threatning of his word;
yet God will not Punish them according to the threatening of his word;
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If we doubt whether such an Imagination be in mans heart read Deut. 29. 19, 20. where Moses directly forbiddeth the people to say in their hearts.
If we doubt whither such an Imagination be in men heart read Deuteronomy 29. 19, 20. where Moses directly forbiddeth the people to say in their hearts.
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I shall haue peace though I walke in the stubbornes of my heart; I shall have peace though I walk in the stubborns of my heart;
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this is that blessing of a mans selfe in sinne, which Dauid chargeth vpon the couetous, and wicked. this is that blessing of a men self in sin, which David charges upon the covetous, and wicked.
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Thus they sinne that put far away the evill day; and say, the euill shall not come.
Thus they sin that put Far away the evil day; and say, the evil shall not come.
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Hereby God is robbed of his Iustice, and made a God all of mercie such a one as will not punish sinne,
Hereby God is robbed of his justice, and made a God all of mercy such a one as will not Punish sin,
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and so indeed is made an Idoll of mans brain.
and so indeed is made an Idol of men brain.
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The second way whereby a man denyeth god in thought is by placing in the roome of the true God,
The second Way whereby a man denyeth god in Thought is by placing in the room of the true God,
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an Idoll of his owne braine:
an Idol of his own brain:
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This men doe, by thinking some other thing beside the true God to bee their chiefest good:
This men do, by thinking Some other thing beside the true God to be their chiefest good:
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thus voluptuous men make their bellie their God: and couetous men make riches their God by placing their felicitie in pleasure, and in riches:
thus voluptuous men make their belly their God: and covetous men make riches their God by placing their felicity in pleasure, and in riches:
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for looke what a man thinketh to bee the best thing in the worlde for him, that is his GOD,
for look what a man Thinketh to be the best thing in the world for him, that is his GOD,
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though it bee the devill himselfe, or any other creature.
though it be the Devil himself, or any other creature.
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And for this cause is the devill called the God of the world, because the men of this world iudge their owne courses, wherin they serue the deuill, the best thing in the worlde for them,
And for this cause is the Devil called the God of the world, Because the men of this world judge their own courses, wherein they serve the Devil, the best thing in the world for them,
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yea farre better then the seruice of god, & therfore giue their hearts thereto:
yea Far better then the service of god, & Therefore give their hearts thereto:
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for affection followeth opinion, & that which a man affecteth most, hee must needes thinke best of;
for affection follows opinion, & that which a man affects most, he must needs think best of;
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and therefore what a man affecteth most, that maketh hee to become his God, so that iudging other things beside the true God to be best for him, he must needs place thē in the roome of the true God,
and Therefore what a man affects most, that makes he to become his God, so that judging other things beside the true God to be best for him, he must needs place them in the room of the true God,
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& so in his imagination donie God. III. Point. What is the fruite of this thought:
& so in his imagination donie God. III. Point. What is the fruit of this Thought:
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for thereby wee shall best iudge, what a cursed thing this is, to thinke there is no God:
for thereby we shall best judge, what a cursed thing this is, to think there is no God:
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This thought bringeth forth the most notorious sins that can be, euē Atheisme it selfe; which is a sinne whereby men sundrie waies deny God:
This Thought brings forth the most notorious Sins that can be, even Atheism it self; which is a sin whereby men sundry ways deny God:
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And it is two-fold, either in practise, or in iudgement.
And it is twofold, either in practice, or in judgement.
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Atheisme in practise is that sinne wherby men deny God in their deedes, liues, and conversations; & so declare this thought.Atheism in practice is that sin whereby men deny God in their Deeds, lives, and conversations; & so declare this Thought.
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This is a most horrible sinne, and a huge burthen to the whole earth; and yet many that liue in the bosome of the Church are fouly tainted heerewith.
This is a most horrible sin, and a huge burden to the Whole earth; and yet many that live in the bosom of the Church Are foully tainted herewith.
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This Atheisme in practise hath three speciall branches: Hypocrisie, Epicurisme, and Witchcraft.
This Atheism in practice hath three special branches: Hypocrisy, Epicurism, and Witchcraft.
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Hypocrisie is a sinne whereby men worship the true God, but yet in a false manner, giving vnto God the outwarde action,Hypocrisy is a sin whereby men worship the true God, but yet in a false manner, giving unto God the outward actium,
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and hold backe from him the true worship of the heart.
and hold back from him the true worship of the heart.
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Epicurisme is a sinne wherby men contemne God, and giue themselues wholie to their pleasures, spending their time in eating, drinking, and other delightes and not seeking or fearing God:Epicurism is a sin whereby men contemn God, and give themselves wholly to their pleasures, spending their time in eating, drinking, and other delights and not seeking or fearing God:
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and this is the sinne of the richer sort in this age:
and this is the sin of the Richer sort in this age:
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Witchcraft or Magicke is that sinne wherby men renounce the true God and betake themselues to the aide, counsell,Witchcraft or Magic is that sin whereby men renounce the true God and betake themselves to the aid, counsel,
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& helpe of the deuill, either by himselfe, or in his instruments:
& help of the Devil, either by himself, or in his Instruments:
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This is a large sinne, and a great part of Atheisme, and many are taynted with this sinne, either because they are practisioners of witchcraft,
This is a large sin, and a great part of Atheism, and many Are tainted with this sin, either Because they Are practitioners of witchcraft,
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or else doe seeke helpe of such.
or Else do seek help of such.
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Atheisme in iudgement is that sinne, whereby in opinion and perswasion of heart men denie God.
Atheism in judgement is that sin, whereby in opinion and persuasion of heart men deny God.
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And this likewise hath three degrees: first, when men hold and accordingly worshippe the true God, creator of heauen and earth,
And this likewise hath three Degrees: First, when men hold and accordingly worship the true God, creator of heaven and earth,
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but yet so as they conceiue of, and worship him otherwise then hee hath reuealed himselfe in his word.
but yet so as they conceive of, and worship him otherwise then he hath revealed himself in his word.
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To this first degree wee must referre the three great religions of the Turke, of the Iewe, and of the Papists:
To this First degree we must refer the three great Religions of the Turk, of the Iewe, and of the Papists:
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for as they stand at this day, they are three great partes of Atheisme.
for as they stand At this day, they Are three great parts of Atheism.
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The Turke worshippeth God the maker of heauen, & earth & likewise reuerenceth Christ as man, acknowledging him to be a prophet,
The Turk Worshippeth God the maker of heaven, & earth & likewise reverenceth christ as man, acknowledging him to be a Prophet,
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yea, a more worthie prophet then his Mahomet; And yet his religiō is Atheisme:
yea, a more worthy Prophet then his Mahomet; And yet his Religion is Atheism:
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for he cōceaueth of god out of the trinitie, and so worshippeth nothing but an Idoll.
for he conceaueth of god out of the trinity, and so Worshippeth nothing but an Idol.
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Againe, the Religion of the Iewes, at this day is a part of Atheisme:
Again, the Religion of the Iewes, At this day is a part of Atheism:
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for howsoeuer they hold one God, and acknowledge the bookes of the olde Testament for the Scriptures of God,
for howsoever they hold one God, and acknowledge the books of the old Testament for the Scriptures of God,
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yet they worship not that God in Christ, and so instead of the true God, frame an Idoll in their owne brain;
yet they worship not that God in christ, and so instead of the true God, frame an Idol in their own brain;
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for as Christ saith, whosoeuer denieth the sonne the same hath 〈 … 〉 not the father, so that they wanting Christ,
for as christ Says, whosoever Denieth the son the same hath 〈 … 〉 not the father, so that they wanting christ,
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and by consequent the father also, indeed and truly haue no God; but as Christ tould the Samaritans they worship they knowe not what.
and by consequent the father also, indeed and truly have not God; but as christ told the Samaritans they worship they know not what.
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Thirdly the Religion of the Papists at this day is a part of Atheisme: we must indeed distinguish it from the two former:
Thirdly the Religion of the Papists At this day is a part of Atheism: we must indeed distinguish it from the two former:
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for in worde they acknowledge the Trinitie in vnitie, and vnitie in Trinitie, & their doctrine of the vnion of Christs two natures in one person, is according to the scripture:
for in word they acknowledge the Trinity in unity, and unity in Trinity, & their Doctrine of the Union of Christ two nature's in one person, is according to the scripture:
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But yet if we marke the drift, and sequele of their doctrine in other points, wee shall find it to bee close Atheisme:
But yet if we mark the drift, and sequel of their Doctrine in other points, we shall find it to be close Atheism:
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As may bee prooved by two reasons:
As may be proved by two Reasons:
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first because the true God who is the creator of heauen and earth, is infinite in Iustice, and mercie:
First Because the true God who is the creator of heaven and earth, is infinite in justice, and mercy:
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But according to the doctrine of the Papists, God is not infinite in Iustice, & mercie:
But according to the Doctrine of the Papists, God is not infinite in justice, & mercy:
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And therefore to them is not the true God: for first, Gods Iustice according to them is not infinite:
And Therefore to them is not the true God: for First, God's justice according to them is not infinite:
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for they teach that a man by his owne proper workes of penance (which bee finite & imperfect) may truly satisfy god for the guils of temporall punishment.
for they teach that a man by his own proper works of penance (which be finite & imperfect) may truly satisfy god for the guils of temporal punishment.
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Secondly, they make thou only of God imperfect by ••pe•cing vp the some with mans merits in the worke of Redemption: Secondly, they make thou only of God imperfect by ••pe•cing up the Some with men merits in the work of Redemption:
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for Gods mercie is either euery way mercie or no mercie, as Paule saith.
for God's mercy is either every Way mercy or no mercy, as Paul Says.
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If it bee of grace it is no more of workes, or else were grace no more grace, If it be of grace it is no more of works, or Else were grace no more grace,
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and if it bee of workes it is no more grace, or else were worke, no more worke. and if it be of works it is no more grace, or Else were work, no more work.
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Secondly ▪ the Christ of the Papists is a false Christ; this will appeare by plaine reason out of their doctrine:
Secondly ▪ the christ of the Papists is a false christ; this will appear by plain reason out of their Doctrine:
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for first they spoile Christ of his true manhood by their doctrine of reall presence, wherein they hould that Christs body is not onely in heauen,
for First they spoil christ of his true manhood by their Doctrine of real presence, wherein they hold that Christ body is not only in heaven,
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but really & substantially in all places, wher the sacrifice of the masse is offered, thus they make it omnipotent, & so quite take away the nature of a bodie.
but really & substantially in all places, where the sacrifice of the mass is offered, thus they make it omnipotent, & so quite take away the nature of a body.
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Secondly, they disgrade Christ from the three offices of his mediatorship:
Secondly, they disgrade christ from the three Offices of his mediatorship:
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first from his kingly office, by placing the Pope in his Roome, and stead, as his deputie in Christs presence:
First from his kingly office, by placing the Pope in his Room, and stead, as his deputy in Christ presence:
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for they giue power to the Pope to rule the Catholique Church, and to make lawes to bind mens consciences, which bee thinges proper to Christ alone:
for they give power to the Pope to Rule the Catholic Church, and to make laws to bind men's Consciences, which be things proper to christ alone:
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where in they doe as much as if they should take the Crowne from Christs head,
where in they do as much as if they should take the Crown from Christ head,
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& set it on the Popes:
& Set it on the Popes:
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for to claime regencie in the presence of the lawfull prince is to proclaime rebellion against the prince;
for to claim regency in the presence of the lawful Prince is to proclaim rebellion against the Prince;
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for commission of vicegerencie ceaseth in the presence of him that appointeth it;
for commission of vicegerency ceases in the presence of him that appoints it;
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nowe Christ is alwaies present with his Church, Math. 28. 20. And therefore the Pope by his claime must needes thrust Christ out of his office.
now christ is always present with his Church, Math. 28. 20. And Therefore the Pope by his claim must needs thrust christ out of his office.
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Secondly, from his priestly office, which consisteth in satisfaction, and intercession:
Secondly, from his priestly office, which Consisteth in satisfaction, and Intercession:
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Christs satisfaction they nullifie by ioyning therewith the satisfaction of mens workes, for thereby they make it imperfect:
Christ satisfaction they nullify by joining therewith the satisfaction of men's works, for thereby they make it imperfect:
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And they robbe him of his intercession by communicating the same to Saintes;
And they rob him of his Intercession by communicating the same to Saints;
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yea, they exalt the virgine Marie far aboue Christ in this worke, for they praie her to aske the Father, to command Christ her sonne by the authoritie of a mother, to doe thus, and thus,
yea, they exalt the Virgae marry Far above christ in this work, for they pray her to ask the Father, to command christ her son by the Authority of a mother, to do thus, and thus,
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for them, and so make Christ her vnderling. Thirdly, from his propheticall office, by making the Pope the infallible iudge of all controuersies:for them, and so make christ her underling. Thirdly, from his prophetical office, by making the Pope the infallible judge of all controversies:
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avowing, that they rather desire to knowe the auncient institution of Christian religion from the Popes mouth, then from holy writte. Nowe thus robbing Christ of his offices, they make him a false Christ:
avowing, that they rather desire to know the ancient Institution of Christian Religion from the Popes Mouth, then from holy written. Now thus robbing christ of his Offices, they make him a false christ:
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and so wanting the sonne, they cannot haue the father, for he that hath not the son hath not the father:
and so wanting the son, they cannot have the father, for he that hath not the son hath not the father:
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and therefore popish religion wanting the father and the sonne, cannot bee a true religion, but meere coloured Atheisme in iudgement.
and Therefore popish Religion wanting the father and the son, cannot be a true Religion, but mere coloured Atheism in judgement.
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The second degree of Atheisme in iudgement is when men place some Idoll in rome of the true God, houlding the same for their God:
The second degree of Atheism in judgement is when men place Some Idol in room of the true God, holding the same for their God:
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thus did the Gentiles sinne in worshipping the sonne, and the moone, and the starres or other creatures.
thus did the Gentiles sin in worshipping the son, and the moon, and the Stars or other creatures.
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The third degree is, when a man doth avouch, hould, & maintaine that there is no God at all;
The third degree is, when a man does avouch, hold, & maintain that there is no God At all;
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this is the highest degree of Atheisme and the most notorious sinne that can bee,
this is the highest degree of Atheism and the most notorious sin that can be,
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and all such persons as maintain this cursed thought, are vnworthie the common breath of men:
and all such Persons as maintain this cursed Thought, Are unworthy the Common breath of men:
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for if that man shall die the death, and that worthilie, who shall avouch his lawfull prince to be no prince,
for if that man shall die the death, and that worthily, who shall avouch his lawful Prince to be no Prince,
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howe much more ought hee to die the death, though hee had a thousand liues that shall affirme the true God, to bee no God? Thus wee see the fruites of this euill thought whereby the haynousnes of it doth plainly appeare.
how much more ought he to die the death, though he had a thousand lives that shall affirm the true God, to be no God? Thus we see the fruits of this evil Thought whereby the haynousnes of it does plainly appear.
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IV. Point. The examination of our owne hearts touching this thought whether it may be found among vs or not:IV. Point. The examination of our own hearts touching this Thought whither it may be found among us or not:
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doubtles every one will labour to cleare himselfe hereof; doubtless every one will labour to clear himself hereof;
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And the reason wherewith many doe sooth vp themselues is this, because they neuer felt in themselues any such conceits as this, that there is no God.
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.
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But wee may easily deceiue our selues herein, for a man cannot alwaies discerne what bee the thoughts of his owne heart:
But we may Easily deceive our selves herein, for a man cannot always discern what be the thoughts of his own heart:
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There be in man two kinds of cogitations, or as one may say reasons:
There be in man two Kinds of cogitations, or as one may say Reasons:
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the first is a single cogitation, whereby a man simply thinketh, or knoweth, or iudgeth this or that;
the First is a single cogitation, whereby a man simply Thinketh, or Knoweth, or Judgeth this or that;
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and this is properly called the mind: The other is a reflex cogitatiō or reason, whereby a man iudgeth that he knoweth or thinketh this or that;
and this is properly called the mind: The other is a reflex cogitation or reason, whereby a man Judgeth that he Knoweth or Thinketh this or that;
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and it is commonly called Conscience. Now since Adams fall, the conscience is corrupt by originall sinne,
and it is commonly called Conscience. Now since Adams fallen, the conscience is corrupt by original sin,
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as be all other powers of mans soule;
as be all other Powers of men soul;
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whēce it commeth to passe, that conscience can not doe his dutie in giuing true testimonie concerning mans Imaginations:
whence it comes to pass, that conscience can not do his duty in giving true testimony Concerning men Imaginations:
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but a man may thinke euill, and yet his conscience not tell him: and therefore wee may nor say, because wee feele not these euill thoughts in vs;
but a man may think evil, and yet his conscience not tell him: and Therefore we may nor say, Because we feel not these evil thoughts in us;
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therefore we haue them not, or we are free from them.
Therefore we have them not, or we Are free from them.
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But that we may the better examine our hearts, wee must come to the signes whereby this euill thought is best discerned. But that we may the better examine our hearts, we must come to the Signs whereby this evil Thought is best discerned.
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Dauid in the 14. Psalme setteth downe three signes hereof: first, A disordered life: secondly, not calling on the name of God by praier;
David in the 14. Psalm sets down three Signs hereof: First, A disordered life: secondly, not calling on the name of God by prayer;
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thirdly, contemning of them that put their trust in God.
Thirdly, contemning of them that put their trust in God.
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Looke where these are to be found, there is this euill thought, That there is no God.
Look where these Are to be found, there is this evil Thought, That there is no God.
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Nowe if wee examine our selues by these signes, we shall finde this wicked thought to be amonst vs:
Now if we examine our selves by these Signs, we shall find this wicked Thought to be amongst us:
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for first, many indeede are content to heare Gods word;
for First, many indeed Are content to hear God's word;
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but where is that man that reformeth his life according to that he heareth? Certen it is,
but where is that man that reformeth his life according to that he hears? Certain it is,
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as their conscience can witnesse, few turne vnto God vnfainedly, fewe doe breake of their course in sinning.
as their conscience can witness, few turn unto God unfeignedly, few do break of their course in sinning.
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Now this vnreformed life is an infallible token of this damnable thought.
Now this unreformed life is an infallible token of this damnable Thought.
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Secondly, the exercise of praier and inuocation on the name of God, is rare among men:
Secondly, the exercise of prayer and invocation on the name of God, is rare among men:
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no doubt many a touched heart doth euery day vnfainedly call on God for grace. but yet generally this is true:
no doubt many a touched heart does every day unfeignedly call on God for grace. but yet generally this is true:
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men goe on from day to day, and from yeare to yeare, and neuer pray vnto God for supply of grace.
men go on from day to day, and from year to year, and never pray unto God for supply of grace.
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Indeede men plead for themselues, that they vse to pray: for they say the Lords prayer: the Creede, and the tenne Commaundements: but wee must know;
Indeed men plead for themselves, that they use to pray: for they say the lords prayer: the Creed, and the tenne commandments: but we must know;
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that with many this practise is nothing, but a vaine repetition of words; for prayer is an action of the heart, and not the labour of the tongue, and lippes onely:
that with many this practice is nothing, but a vain repetition of words; for prayer is an actium of the heart, and not the labour of the tongue, and lips only:
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so to say the Lords prayer is not to pray, for the words thereof may be repeated with the heart of an Atheist.
so to say the lords prayer is not to pray, for the words thereof may be repeated with the heart of an Atheist.
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And thirdly the contempt of them that put their trust in God, is rise among vs:
And Thirdly the contempt of them that put their trust in God, is rise among us:
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for who is so much scorned and reproched, as he that maketh profession of religion? Now may that complaint be iustly taken vp by the seruants of God, Isai. 8. 18. Behold, I, and the children whome the Lord hath giuen me, are as signes and wonders.
for who is so much scorned and reproached, as he that makes profession of Religion? Now may that complaint be justly taken up by the Servants of God, Isaiah 8. 18. Behold, I, and the children whom the Lord hath given me, Are as Signs and wonders.
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And, He that refraines from euill, makes himselfe a pray to the euill tongue.
And, He that refrains from evil, makes himself a prey to the evil tongue.
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Isa. 59. 15. Yet let these scoffers know, what euer they be, that seedes of Atheisme doe possesse their soules.
Isaiah 59. 15. Yet let these scoffers know, what ever they be, that seeds of Atheism do possess their Souls.
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To come yet more particularly to the triall of this thought in our selues: Whosoeuer denieth the presence of God denieth God.
To come yet more particularly to the trial of this Thought in our selves: Whosoever Denieth the presence of God Denieth God.
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Now let the conscience answer, whether we be not afraid to sinne in the presence of many mortall men,
Now let the conscience answer, whither we be not afraid to sin in the presence of many Mortal men,
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and yet in the presence of God doe make no bones thereof, so the eies of men be turned from vs. Now what is this but either flatly to denie the presence of God,
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,
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or at least to yeeld more feare and reuerence to men, then we doe vnto God? Againe what is the cause why men vse oppression,
or At least to yield more Fear and Reverence to men, then we do unto God? Again what is the cause why men use oppression,
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and iniustice, deceit, and lying in their wordly affaires? Is it not because this thought of Atheisme doth possesse their hearts, that God regardeth not these outward things? Durst men directly sinne against God in seeking these outward blessings for naturall life,
and injustice, deceit, and lying in their wordly affairs? Is it not Because this Thought of Atheism does possess their hearts, that God Regardeth not these outward things? Durst men directly sin against God in seeking these outward blessings for natural life,
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if they did rightly relie vpon Gods prouidence, knowing euery good gift to come from his bountifull hand? Lastly, let the conscience speake, doth not thy heart while thou goest on in sinne, say thus vnto thee, God is mercifull, I will heareafter repent,
if they did rightly rely upon God's providence, knowing every good gift to come from his bountiful hand? Lastly, let the conscience speak, does not thy heart while thou goest on in sin, say thus unto thee, God is merciful, I will hereafter Repent,
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and so shall I escape punishment? If a man doe well obserue his owne heart, he shall finde therin this vile thought, which directly ouerturns the infinite iustice of God, making him a God all of mercie,and so shall I escape punishment? If a man do well observe his own heart, he shall find therein this vile Thought, which directly overturns the infinite Justice of God, making him a God all of mercy,
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when as indeede he is as well a God of Iustice as of mercie.
when as indeed he is as well a God of justice as of mercy.
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By all which it is more then euident, that naturally this vile thought runnes in mans heart, There is no God.
By all which it is more then evident, that naturally this vile Thought runs in men heart, There is no God.
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Vse. Hereby then we must learne to see what vile, miserable, and wretched sinners we are in our selues;Use. Hereby then we must Learn to see what vile, miserable, and wretched Sinners we Are in our selves;
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though we had no actuall outward sinnes, yet this damnable thought maketh vs accursed:
though we had no actual outward Sins, yet this damnable Thought makes us accursed:
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If a man curse the king in his heart, the sinne is so great, and heinous that the foules of heauen shall disclose it:
If a man curse the King in his heart, the sin is so great, and heinous that the fowls of heaven shall disclose it:
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How horrible then is this sinn for a man in his thought to curse God, the king of kings,
How horrible then is this sin for a man in his Thought to curse God, the King of Kings,
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and Lord of Lords? This therefore must humble vs in our selues before the Lord.
and Lord of lords? This Therefore must humble us in our selves before the Lord.
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Againe, hereby we must be admonished to vse all good meanes whereby wee may come to see,
Again, hereby we must be admonished to use all good means whereby we may come to see,
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and know not onely the grosse actuall sinnes of our liues, but especially this damnable thought of our hearts;
and know not only the gross actual Sins of our lives, but especially this damnable Thought of our hearts;
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few there be that doe see it, and therefore we must be earnest with our selues in searching our owne hearts, to find out this and such like abhominations that bee in vs. And thus much for the first euill thought. Sect. 2. Of this thought;
few there be that doe see it, and Therefore we must be earnest with our selves in searching our own hearts, to find out this and such like abominations that be in us And thus much for the First evil Thought. Sect. 2. Of this Thought;
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The word of God is foolishnes. The second damnable thought of mans naturall heart concerning God, is this;
The word of God is foolishness. The second damnable Thought of men natural heart Concerning God, is this;
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The word of God is foolishnesse. The word of God is foolishness.
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This thought must principally be vnderstood of the Gospel, as S. Paul declareth, saying, It hath pleased God by the foolishnes of preaching, to saue them that beleeue:
This Thought must principally be understood of the Gospel, as S. Paul Declareth, saying, It hath pleased God by the foolishness of preaching, to save them that believe:
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where hee calleth the Gospell of Christ foolishnes, not that it was so indeede, but because the vnconuerted Corinthians, and other Grecians, iudged the preaching of Christ crucified, the most foolish thing in all the world.
where he calls the Gospel of christ foolishness, not that it was so indeed, but Because the unconverted Corinthians, and other Greeks, judged the preaching of christ Crucified, the most foolish thing in all the world.
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And in the next chapter he saith, The naturall man, that is, he that is not effectually called, perceiueth not the things of the spirit of God:
And in the next chapter he Says, The natural man, that is, he that is not effectually called, perceives not the things of the Spirit of God:
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to wit, that a man must repent of his sinnes, and beleeue in Christ for the pardon of them, if he would be saued; they are foolishnes vnto him.
to wit, that a man must Repent of his Sins, and believe in christ for the pardon of them, if he would be saved; they Are foolishness unto him.
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Nicodemus answer to Christ maketh this plaine, Ioh. 3. 4. esteeming regeneration (without which Christ said no man could enter into the kingdome of heauen) to be a mans returne into his mothers wombe, and a birth from thence againe.Nicodemus answer to christ makes this plain, John 3. 4. esteeming regeneration (without which christ said no man could enter into the Kingdom of heaven) to be a men return into his mother's womb, and a birth from thence again.
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This wicked thought must be vnderstood of the lawe of God also; the heart of man by nature iudgeth the threatnings of the lawe to be vntruthes, and so foolishnesse:
This wicked Thought must be understood of the law of God also; the heart of man by nature Judgeth the threatenings of the law to be untruths, and so foolishness:
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hence the Lord by Moses forbad the people when they heard the threatnings and curses of the law denounced against them, To blesse themselues in their hearts, saying, Wee shall haue peace:
hence the Lord by Moses forbade the people when they herd the threatenings and curses of the law denounced against them, To bless themselves in their hearts, saying, we shall have peace:
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herevpon he denounceth a woe to them that deride his iudgements threatned, and say, Let him make speede, let him hasten his worke that wee may see it, &c. As if they should say, wee doe not beleeue that any such things shall come to passe:
hereupon he Denounceth a woe to them that deride his Judgments threatened, and say, Let him make speed, let him hasten his work that we may see it, etc. As if they should say, we do not believe that any such things shall come to pass:
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like to the mockers of whome Peter prophecieth, who walk after their lusts, and say, Where i• the promise of his comming?
like to the mockers of whom Peter Prophesieth, who walk After their Lustiest, and say, Where i• the promise of his coming?
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Now that this is a most damnable thought may appeare by the cursed fruits therof;
Now that this is a most damnable Thought may appear by the cursed fruits thereof;
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for first, hence ariseth that deuilish and carnall opinion of sundrie men, that thinke, and hold religion to be but humane policie to keepe men in awe, and so vse it as a politicke devise to exercise mens braines to keepe them from sedition, trecherie, and rebellion: for First, hence arises that devilish and carnal opinion of sundry men, that think, and hold Religion to be but humane policy to keep men in awe, and so use it as a politic devise to exercise men's brains to keep them from sedition, treachery, and rebellion:
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Secondly, hence springs all Apostacie, and departing from the faith;
Secondly, hence springs all Apostasy, and departing from the faith;
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The Galathians were a worthie Church planted by the apostle Paul, yet euen in his time they began to fall away to another Gospell, which made him to maruel;
The Galatians were a worthy Church planted by the apostle Paul, yet even in his time they began to fallen away to Another Gospel, which made him to marvel;
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and the reason was this, they were not contented with that simplicitie, which is in Christ, but would ioyne with him, the obseruation of legall ceremonies.
and the reason was this, they were not contented with that simplicity, which is in christ, but would join with him, the observation of Legal ceremonies.
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The like we may say of those famous Easterne Churches, as those seauen Churches of Asia, planted by the apostles;
The like we may say of those famous Eastern Churches, as those seauen Churches of Asia, planted by the Apostles;
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wherin the truth flourished for a while, but not long after the Apostles times they fell into many damnable heresies, as Arrianisme, & such like.
wherein the truth flourished for a while, but not long After the Apostles times they fell into many damnable heresies, as Arianism, & such like.
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Yea about six hundred yeares after Christ, they embraced the damnable religion of Mahomet.
Yea about six hundred Years After christ, they embraced the damnable Religion of Mahomet.
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In the West partes also, were worthie, and famous Churches planted by the Apostles, and their successors,
In the West parts also, were worthy, and famous Churches planted by the Apostles, and their Successors,
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as in Italie, France, Germanie, Spaine, & England, who about the same time of 6. hūdred yeares after Christ fell to Papisme, which spread it selfe ouer all Europe and further (some few Churches of Greece excepted) In which religion men abandon the Gospel, of Christ,
as in Italy, France, Germany, Spain, & England, who about the same time of 6. hūdred Years After christ fell to Papism, which spread it self over all Europe and further (Some few Churches of Greece excepted) In which Religion men abandon the Gospel, of christ,
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and betake themselues to another Gospell by adioyning to the truth of Christ, their owne deuises:
and betake themselves to Another Gospel by adjoining to the truth of christ, their own devises:
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And this Papisme, hath raigned euer since, till now of late, & so hath Apostacie taken place in those Churches which the Apostles planted;
And this Papism, hath reigned ever since, till now of late, & so hath Apostasy taken place in those Churches which the Apostles planted;
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The cause whereof was in the wicked and sinnefull heart of man, iudging the gospell foolishnes, whereupon men were contented to yeilde themselues to any other religion, rather then to that simplicitie of truth, which is in Christ Iesus.
The cause whereof was in the wicked and sinful heart of man, judging the gospel foolishness, whereupon men were contented to yield themselves to any other Religion, rather then to that simplicity of truth, which is in christ Iesus.
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We now in England by Gods speciall mercie, hold, and teach the word of God:
We now in England by God's special mercy, hold, and teach the word of God:
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but if God should alter our religion with the times, the greatest part of men among vs would forsake the truth,
but if God should altar our Religion with the times, the greatest part of men among us would forsake the truth,
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and cleaue to any other religion, and that only vpon this ground, because they iudge the Gospell foolishnes:
and cleave to any other Religion, and that only upon this ground, Because they judge the Gospel foolishness:
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Let any man among vs broach an error, or heresie, & it shall haue patrones at the first, be it neuer so vile and absurd, & protectors afterward:
Let any man among us broach an error, or heresy, & it shall have patroness At the First, be it never so vile and absurd, & Protectors afterwards:
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When that brutish heresie of the familie of loue tooke shipping in Germanie, and ariued in England (though it bee an opinion voyde of common sense) yet it had applause amongst vs,
When that brutish heresy of the family of love took shipping in Germany, and arrived in England (though it be an opinion void of Common sense) yet it had applause among us,
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and was receiued of many, and would haue spredde it selfe further if the preaching of the word, with the care of the Magistrate, had not suppressed it.
and was received of many, and would have spread it self further if the preaching of the word, with the care of the Magistrate, had not suppressed it.
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And the reason heereof is this; mans minde by nature is full of darknes;
And the reason hereof is this; men mind by nature is full of darkness;
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he cannot without Gods speciall grace, perceiue the things of God, and so he iudgeth the gospell foolishnes,
he cannot without God's special grace, perceive the things of God, and so he Judgeth the gospel foolishness,
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and embraceth error, rather then the truth, yea loueth darknesse, rather then the light, because his deedes are euill, Ioh. 3. 19.
and Embraceth error, rather then the truth, yea loves darkness, rather then the Light, Because his Deeds Are evil, John 3. 19.
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For the examination of our hearts touching this badde thought;
For the examination of our hearts touching this bad Thought;
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After due triall wee shall finde, that the mindes of most among vs, are possessed herewith: After due trial we shall find, that the minds of most among us, Are possessed herewith:
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for we are indeede content to come into the assemblies where God is worshipped, and we doe submit our selues to the ministerie of the worde to bee taught and instructed:
for we Are indeed content to come into the assemblies where God is worshipped, and we do submit our selves to the Ministry of the word to be taught and instructed:
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Therein wee haue our owne personal sinnes displaid, and reprooued, and withall very fearefull and terrible curses of the lawe denounced against vs for the same, both iudgmentes in this life, iudgements in death,
Therein we have our own personal Sins displayed, and reproved, and withal very fearful and terrible curses of the law denounced against us for the same, both Judgments in this life, Judgments in death,
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and also iudgements eternall after this life:
and also Judgments Eternal After this life:
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Nowe let the conscience answere, what is the cause when wee heare these things, that wee be not mooued,
Now let the conscience answer, what is the cause when we hear these things, that we be not moved,
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why are not our hearts touched with greefe and sadnesse, when wee heare Gods iudgments due vnto vs for our sins daylie denounced against vs? Some indeed there bee whose hearts tremble at the worde, but small is that number:
why Are not our hearts touched with grief and sadness, when we hear God's Judgments due unto us for our Sins daily denounced against us? some indeed there be whose hearts tremble At the word, but small is that number:
q-crq vbr xx po12 n2 vvn p-acp n1 cc n1, c-crq pns12 vvb n2 n2 j-jn p-acp pno12 p-acp po12 n2 j vvn p-acp pno12? d av pc-acp vbi r-crq n2 vvb p-acp dt n1, cc-acp j vbz d n1:
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If a man runne thorough the streets, and crie fire, fire, our hearts are suddenly stroken with great feare:
If a man run through the streets, and cry fire, fire, our hearts Are suddenly stroken with great Fear:
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but the minister of god, may stand and crie fire, fire, the fyre of hell which is kindled by the breath of the Lord like a riuer of Brimstone as the Prophet speaketh,
but the minister of god, may stand and cry fire, fire, the fire of hell which is kindled by the breath of the Lord like a river of Brimstone as the Prophet speaks,
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and yet mens hearts are nothing mooued:
and yet men's hearts Are nothing moved:
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what is the cause that we should bee so affected with the burning of an old house by temporall fyre,
what is the cause that we should be so affected with the burning of an old house by temporal fire,
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and be not affraid at the voyce of God, which proclameth vnto vs eternall burning, with the fire of Gods wrath? Surely the cause is this, our hearts are forestalled with this false imagination that the curses of the lawe are foolishnes, and that there bee no such torments as the world denounceth;
and be not afraid At the voice of God, which proclaimeth unto us Eternal burning, with the fire of God's wrath? Surely the cause is this, our hearts Are forestalled with this false imagination that the curses of the law Are foolishness, and that there be no such torments as the world Denounceth;
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It will not sinke into the heart of a naturall man that his sinnes are so heinous,
It will not sink into the heart of a natural man that his Sins Are so heinous,
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and Gods iudgements so terrible against them, as the worde maketh them:
and God's Judgments so terrible against them, as the word makes them:
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And till such time as this damnable thought be taken away, mens hearts will neuer bee touched with the threatnings of the law;
And till such time as this damnable Thought be taken away, men's hearts will never be touched with the threatenings of the law;
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this is a barre to stoppe the way to all such passions as the lavve would worke.
this is a bar to stop the Way to all such passion as the law would work.
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Againe, when the minister of God speaketh of the pardon of sinne and of eternall life by Christ, who hath his heart melting for ioy in regard of this saluation? Though men be daily taught the doctrine of saluation,
Again, when the minister of God speaks 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 daily taught the Doctrine of salvation,
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yet who learneth the same? Though men bee called vpon to come into the kingdome of heauen,
yet who learneth the same? Though men be called upon to come into the Kingdom of heaven,
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yet fewe striue to enter in:
yet few strive to enter in:
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though wee bee daily exhorted to repent, yet fewe turne to the Lord ▪ all which bee branches of the Gospell;
though we be daily exhorted to Repent, yet few turn to the Lord ▪ all which bee branches of the Gospel;
cs pns12 vbb av-j vvn pc-acp vvi, av d n1 p-acp dt n1 ▪ d r-crq n1 n2 pp-f dt n1;
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but men beleeue them not, because their hearts bee filled with this damnable thought, The Gospell of Christ is foolishnes:
but men believe them not, Because their hearts be filled with this damnable Thought, The Gospel of christ is foolishness:
cc-acp n2 vvb pno32 xx, c-acp po32 n2 vbb vvn p-acp d j n1, dt n1 pp-f np1 vbz n1:
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When the Israelites were restored from captiuitie in Babilon, it was as a dreame vnto them: nowe if that temporall deliuerance seemed a dreame, what a dreame will this spiritual deliuerance from the captiuitie of hell & death, to the libertie of the sonnes of GOD in grace and glorie, seeme to be? And indeede to a naturall man it seemes foolishnes that God should become man,
When the Israelites were restored from captivity in Babylon, it was as a dream unto them: now if that temporal deliverance seemed a dream, what a dream will this spiritual deliverance from the captivity of hell & death, to the liberty of the Sons of GOD in grace and glory, seem to be? And indeed to a natural man it seems foolishness that God should become man,
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and that Christ by death should free men from death, and by suffering the curse of the lawe, should take away the same from vs,
and that christ by death should free men from death, and by suffering the curse of the law, should take away the same from us,
cc cst np1 p-acp n1 vmd vvi n2 p-acp n1, cc p-acp vvg dt n1 pp-f dt n1, vmd vvi av dt d p-acp pno12,
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and by his righteousnesse should iustifie vs vnto life: all which notwithstanding be points of the Gospell.
and by his righteousness should justify us unto life: all which notwithstanding be points of the Gospel.
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This also is the cause why after long teaching there is little turning, or faithfull obedience yeelded vnto the Gospel:
This also is the cause why After long teaching there is little turning, or faithful Obedience yielded unto the Gospel:
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neither will it be better with men, while this euill thought abideth in them.
neither will it be better with men, while this evil Thought Abideth in them.
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Vse. 1. If this bee a truth, that euery naturall man thinketh the word of God to be foolishnes, then wee must learne this lesson of the Apostle, Hee that seemes to bee wise in this world, must become a foole that he may be wise, that is, he must reiect his owne naturall reason, Use. 1. If this be a truth, that every natural man Thinketh the word of God to be foolishness, then we must Learn this Lesson of the Apostle, He that seems to be wise in this world, must become a fool that he may be wise, that is, he must reject his own natural reason,
vvb. crd cs d vbb dt n1, cst d j n1 vvz dt n1 pp-f np1 pc-acp vbi n1, av pns12 vmb vvi d n1 pp-f dt n1, pns31 cst vvz pc-acp vbi j p-acp d n1, vmb vvi dt n1 cst pns31 vmb vbi j, cst vbz, pns31 vmb vvi po31 d j n1,
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and stoppe vp the eyes of his naturall minde, like a blinde man, and suffer himselfe wholly to bee guided by Gods spirite in the thinges of God, that thereby he may bee made wise vnto saluation.
and stop up the eyes of his natural mind, like a blind man, and suffer himself wholly to be guided by God's Spirit in the things of God, that thereby he may be made wise unto salvation.
cc vvi a-acp dt n2 pp-f po31 j n1, av-j dt j n1, cc vvi px31 av-jn pc-acp vbi vvn p-acp npg1 n1 p-acp dt n2 pp-f np1, cst av pns31 vmb vbi vvn j p-acp n1.
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Secondly, we must heereby learne to make earnest praier vnto God for the opening of our eyes, that we may bee able to vnderstand the Gospell of Christ,
Secondly, we must hereby Learn to make earnest prayer unto God for the opening of our eyes, that we may be able to understand the Gospel of christ,
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and know the right meaning of that word of saluation:
and know the right meaning of that word of salvation:
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for of our selues wee can neuer vnderstand it, vnlesse the Lord instruct vs by his spirit:
for of our selves we can never understand it, unless the Lord instruct us by his Spirit:
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No man commeth vnto me, (saith Christ, that is, beleeueth, except it bee giuen him of my father: No man comes unto me, (Says christ, that is, Believeth, except it be given him of my father:
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But euery one that hath heard, and learned of the father, commeth vnto mee. Thus much of this second euill thought. Sect. 3. Of this thought;
But every one that hath herd, and learned of the father, comes unto me. Thus much of this second evil Thought. Sect. 3. Of this Thought;
p-acp d pi cst vhz vvn, cc j pp-f dt n1, vvz p-acp pno11. av d pp-f d ord n-jn vvn. np1 crd pp-f d n1;
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I will not obey Gods word.
I will not obey God's word.
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From the former ariseth an other most vile thought, in the heart of euery naturall man,
From the former arises an other most vile Thought, in the heart of every natural man,
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as a branch of the same; namely because the word of God is foolishnes, therefore I will not performe obedience thereunto.
as a branch of the same; namely Because the word of God is foolishness, Therefore I will not perform Obedience thereunto.
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That this is the naturall thought of man, Iob teacheth plainely;
That this is the natural Thought of man, Job Teaches plainly;
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for he bringeth in the wicked (that is, euery sinner) saying thus to God, Depart from vs, wee will not the knowledge of thy waies.
for he brings in the wicked (that is, every sinner) saying thus to God, Depart from us, we will not the knowledge of thy ways.
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This the wicked man saith, not with his mouth, for none is so farre past all shame, that dares thus blasphemously speake against God;
This the wicked man Says, not with his Mouth, for none is so Far passed all shame, that dares thus blasphemously speak against God;
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but thus hee saith in his heart, his affections speake it, when he purposed with himselfe, to cast off the yoake of God,
but thus he Says in his heart, his affections speak it, when he purposed with himself, to cast off the yoke of God,
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and to liue after his owne lusts:
and to live After his own Lustiest:
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and therefore they say further, Who is the Almightie that wee should serue him? as if one should say, It is a disgrace to mee to abase my selfe to serue God; I will not doe it.
and Therefore they say further, Who is the Almighty that we should serve him? as if one should say, It is a disgrace to me to abase my self to serve God; I will not do it.
cc av pns32 vvb av-jc, r-crq vbz dt j-jn cst pns12 vmd vvi pno31? c-acp cs pi vmd vvi, pn31 vbz dt n1 p-acp pno11 pc-acp vvi po11 n1 pc-acp vvi np1; pns11 vmb xx vdi pn31.
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The Prophet Ieremie bringeth in the Lord saying thus to his people, Stand in the waies, and behold,
The Prophet Ieremie brings in the Lord saying thus to his people, Stand in the ways, and behold,
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and aske for the Old way, which is the good way, and walke therein, and yee shall find rest for your soules: and ask for the Old Way, which is the good Way, and walk therein, and ye shall find rest for your Souls:
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but in the same place the Iewes answer, We will not walke in thy waies.
but in the same place the Iewes answer, We will not walk in thy ways.
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Shall wee thinke that they durst thus impudently answer the Lord with open mouthes? No surely;
Shall we think that they durst thus impudently answer the Lord with open mouths? No surely;
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But the Prophet in these wordes setteth downe the purpose of their hearts who hardned the same obstinately against the word,
But the Prophet in these words sets down the purpose of their hearts who hardened the same obstinately against the word,
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when they were exhorted to repentance and obedience before the Lord. Our Sauiour Christ compareth himselfe to a noble man that goeth into a farre countrey;
when they were exhorted to Repentance and Obedience before the Lord. Our Saviour christ compareth himself to a noble man that Goes into a Far country;
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now when he is gone, the citizens of his countrey send messengers after him to tell him, that they will not haue him to raigne ouer them.
now when he is gone, the Citizens of his country send messengers After him to tell him, that they will not have him to Reign over them.
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Which though it be properly to be vnderstood of the nation of the Iewes, who did indeede say so to our Sauiour Christ,
Which though it be properly to be understood of the Nation of the Iewes, who did indeed say so to our Saviour christ,
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yet it may also be extended to all impenitent sinners, who say in their hearts; Christ shall not raigne over vs:
yet it may also be extended to all impenitent Sinners, who say in their hearts; christ shall not Reign over us:
av pn31 vmb av vbi vvn p-acp d j n2, r-crq vvb p-acp po32 n2; np1 vmb xx vvi p-acp pno12:
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for so long as a man is vncalled, he carrieth a purpose to liue in sinne, some in this sinne,
for so long as a man is uncalled, he Carrieth a purpose to live in sin, Some in this sin,
c-acp av av-j c-acp dt n1 vbz j-vvn-u, pns31 vvz dt n1 pc-acp vvi p-acp n1, d p-acp d n1,
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and some in that, and so doing, saith in his heart, God shall not bee my God, I will not submit my selfe vnto his lawes, Christ shall not raigne ouer me.
and Some in that, and so doing, Says in his heart, God shall not be my God, I will not submit my self unto his laws, christ shall not Reign over me.
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This is plaine and manifest by mens behauiour, when they are reprooued for their sinnes:
This is plain and manifest by men's behaviour, when they Are reproved for their Sins:
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Tell the couetous man of his auarice, the swearer of his blasphemy, & the drūkard of his drunkennes, &c. will he humble himselfe in conscience of his sinn? Nothing lesse:
Tell the covetous man of his avarice, the swearer of his blasphemy, & the drunkard of his Drunkenness, etc. will he humble himself in conscience of his sin? Nothing less:
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but his heart will swell against thee, as his furie and impatience will soone be wray;
but his heart will swell against thee, as his fury and impatience will soon be wray;
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and the reason is, because he neuer thinketh of his owne estate, how by creatiō he oweth homage vnto God, as to his creator:
and the reason is, Because he never Thinketh of his own estate, how by creation he owes homage unto God, as to his creator:
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for his purpose is to goe on in sinne, and when he is reprooued for the same, his desire is crossed, which he can not abide, and therefore rageth;
for his purpose is to go on in sin, and when he is reproved for the same, his desire is crossed, which he can not abide, and Therefore rages;
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shewing thereby manifestly, that in his heart hee saith, he will not obey Gods commandements. For the examination of our hearts touching this thought:
showing thereby manifestly, that in his heart he Says, he will not obey God's Commandments. For the examination of our hearts touching this Thought:
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whether did we euer thinke thus with our selues; whither did we ever think thus with our selves;
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I will not obey Gods commandements? Doubtles euery man wil answer for himselfe, that he abhors this thought.I will not obey God's Commandments? Doubtless every man will answer for himself, that he abhors this Thought.
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And yet after iust triall it will appeare, that generally this thought is rife among vs:
And yet After just trial it will appear, that generally this Thought is rife among us:
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for though we heare the word, and receiue the Sacraments the pledges of our saluation,
for though we hear the word, and receive the Sacraments the pledges of our salvation,
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and will be counted the mēbers of Christ, yet whats the cause that there is so little knowledge of God,
and will be counted the members of christ, yet whats the cause that there is so little knowledge of God,
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and obedience to his word? And why doe men in their callings shew forth so small loue,
and Obedience to his word? And why do men in their callings show forth so small love,
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so little mercie, iustice, and good conscience? The truth is, that though some haue these things in them in some measute,
so little mercy, Justice, and good conscience? The truth is, that though Some have these things in them in Some measute,
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yet the bodie of our people is generally void of these good vertues, and fruits of the spirit:
yet the body of our people is generally void of these good Virtues, and fruits of the Spirit:
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he that hath but halfe an eye may see it:
he that hath but half an eye may see it:
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for where is that religious keeping of the Sabboth that should be? where is that serious performing of worship vnto God which ought to be? All which argue that the heart is corrupt and deceiueable,
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,
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and saith indeed to God, I will not obey thy word; Lord depart from me.
and Says indeed to God, I will not obey thy word; Lord depart from me.
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What man almost is there that saith with himselfe, Oh miserable man, what haue I done?
What man almost is there that Says with himself, O miserable man, what have I done?
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The Vse. By this wicked imagination we may see how hard a thing it is truly and soundly to conuert a sinner vnto God,The Use. By this wicked imagination we may see how hard a thing it is truly and soundly to convert a sinner unto God,
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and how easily a man may deceiue his owne soule, and beguile the world by hypocrisie:
and how Easily a man may deceive his own soul, and beguile the world by hypocrisy:
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for a man by long exercise in the word may haue a great measure of knowledge,
for a man by long exercise in the word may have a great measure of knowledge,
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and withall good wit, and memorie, and with them vtterance;
and withal good wit, and memory, and with them utterance;
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and by a common gift of the spirit, be able•e we must• word truly, and to conceiue prayer to good purpose;
and by a Common gift of the Spirit, be able•e we must• word truly, and to conceive prayer to good purpose;
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and withall haue a cankred heart towards God, poisoned with this damnable thought, I will not obey the word of God:
and withal have a cankered heart towards God, poisoned with this damnable Thought, I will not obey the word of God:
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for euery man that hath inwardly in him a purpose to liue, though but in one sinne, his heart is not vpright with 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,
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neither be Gods graces, as faith, and repentance, sound in his heart:
neither be God's graces, as faith, and Repentance, found in his heart:
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for true repentance is a purpose, and resolution to leaue all sinne, and to please God in all things. Sect. 4. Of this thought;
for true Repentance is a purpose, and resolution to leave all sin, and to please God in all things. Sect. 4. Of this Thought;
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It is a vaine thing to worship God.
It is a vain thing to worship God.
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The third wicked imagination of ma•• heart concerning 〈 … 〉 thing to worship God. This Iob sheweth to be true:
The third wicked imagination of ma•• heart Concerning 〈 … 〉 thing to worship God. This Job shows to be true:
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bringing in the wicked man saying, what profit shall I haue if I pray vnto God:
bringing in the wicked man saying, what profit shall I have if I pray unto God:
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we must not thinke that hee said thus with his mouth, but in his heart:
we must not think that he said thus with his Mouth, but in his heart:
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And the prophet Malachie bringeth in the Iewes saying, It is a vaine thing to serue God,
And the Prophet Malachi brings in the Iewes saying, It is a vain thing to serve God,
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and what profit is it that wee haue kept his commandement, & that we walked humbly before the Lord of hostes: and what profit is it that we have kept his Commandment, & that we walked humbly before the Lord of hosts:
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Yea righteous Dauid, a man after Gods owne heart, was ouertaken with this euill thought,
Yea righteous David, a man After God's own heart, was overtaken with this evil Thought,
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when he said, certenly I haue cleansed my heart in vaine, and washed my hands in Innocencie:
when he said, Certainly I have cleansed my heart in vain, and washed my hands in Innocence:
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whereby it is plaine, that this is a naturall evill thought in every man.
whereby it is plain, that this is a natural evil Thought in every man.
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Yet here we must remember, that this evill thought comes not into the mind of man at all times,
Yet Here we must Remember, that this evil Thought comes not into the mind of man At all times,
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but onely at such time, when occasiō is offered, as namely when a man is called on, to the seruice of God, which vpon some occasion he is desirous to omitte;
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;
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Then will his mind range about for libertie from Gods seruice, and so will he bethink himselfe of the wicked mans estate who neuer serued god,
Then will his mind range about for liberty from God's service, and so will he bethink himself of the wicked men estate who never served god,
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and yet is in better case outwardly then the godly man is;
and yet is in better case outwardly then the godly man is;
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And herevpon hee begins to say in his heart doutbles, It is a vaine thing to serue God.
And hereupon he begins to say in his heart doutbles, It is a vain thing to serve God.
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For the examination of our hearts touching this thought;
For the examination of our hearts touching this Thought;
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after iust triall it will be found among vs, as the state of all sorts of families will declare: After just trial it will be found among us, as the state of all sorts of families will declare:
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Among the poorer sort you shall see men labour from morning to Evening, and take great paines to prouide for the world,
Among the Poorer sort you shall see men labour from morning to Evening, and take great pains to provide for the world,
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but in the meane time where is the worship and seruice of God ▪ where is prayer and thanksgiuing, morning,
but in the mean time where is the worship and service of God ▪ where is prayer and thanksgiving, morning,
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and euenning? Surely it is neglected, & the reason is because they thinke thus in their heart, so that I may haue prouision for the world, it is no matter whether I serue God or not.
and evening? Surely it is neglected, & the reason is Because they think thus in their heart, so that I may have provision for the world, it is no matter whither I serve God or not.
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Come to the rich mans house, & there you shal see them spend their time in eating, drinking, gaming, and such delightes;
Come to the rich men house, & there you shall see them spend their time in eating, drinking, gaming, and such delights;
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but the worship of God is not regarded, for thus they thinke with themselues, If they may haue their pleasure all is well.
but the worship of God is not regarded, for thus they think with themselves, If they may have their pleasure all is well.
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Come & reason with ordinary men, and exhort them to vse the meanes of saluation, and shew forth loue vnto religion sincerely:
Come & reason with ordinary men, and exhort them to use the means of salvation, and show forth love unto Religion sincerely:
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Their answer is, they will doe as they haue done, and as their forefathers did before them;
Their answer is, they will do as they have done, and as their Forefathers did before them;
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they trust their soules are as good to Godward as the best: And for ought they see, none are worser then those that haue so much preaching,
they trust their Souls Are as good to Godward as the best: And for ought they see, none Are Worse then those that have so much preaching,
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and therfore they hope to bee saued though they doe not follow it so much: And this also cōmeth frō this euill thought.
and Therefore they hope to be saved though they do not follow it so much: And this also comes from this evil Thought.
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It is in vaine to serue God. Marke also in those places wher the Gospel is preached;It is in vain to serve God. Mark also in those places where the Gospel is preached;
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If any seeme to make more conscience of sinne, and of seruing God then others, they are made a by-word and a mocking stock,
If any seem to make more conscience of sin, and of serving God then Others, they Are made a Byword and a mocking stock,
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and their profession is turned to their reproach:
and their profession is turned to their reproach:
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which argues plainely that mans thought is this, It is a vaine thing to serue God.
which argues plainly that men Thought is this, It is a vain thing to serve God.
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Nay, take a vew of the whole world, and you shall see euery wher, men giue themselues to will-worship:
Nay, take a view of the Whole world, and you shall see every where, men give themselves to will-worship:
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No nation is so barbarous as to denie vnto God all worship;
No Nation is so barbarous as to deny unto God all worship;
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but doe they giue vnto him that which he commanded in his word? Nothing lesse:
but do they give unto him that which he commanded in his word? Nothing less:
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It is either the meere invention of men, or altogether stayned therewith: This is most euident with the Turke, the Iew, and the Papist:
It is either the mere invention of men, or altogether stained therewith: This is most evident with the Turk, the Iew, and the Papist:
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yea our common sort of protestants haue their will-worship:
yea our Common sort of protestants have their will-worship:
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for generally they content themselues with the mumbling ouer the words of the Creede, the Lords Prayer,
for generally they content themselves with the mumbling over the words of the Creed, the lords Prayer,
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and tenne Commandements, perswading themselues that by the bare rehearsall of the words, they haue sufficiently serued God.
and tenne commandments, persuading themselves that by the bore rehearsal of the words, they have sufficiently served God.
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Now would wee know the cause hereof;
Now would we know the cause hereof;
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as also why men are so slack and cold in praier, so carelesse, and vnreuerent in hearing Gods word? Surely it is nothing but this vile Imagination bewitching our soules, that it Is a vaine thing to serue God;
as also why men Are so slack and cold in prayer, so careless, and unreverent in hearing God's word? Surely it is nothing but this vile Imagination bewitching our Souls, that it Is a vain thing to serve God;
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This quencheth the spirit, and hindreth all good motiōs that be in our hearts. Sect. 5. Of mans thought of distrust.
This quenches the Spirit, and hindereth all good motions that be in our hearts. Sect. 5. Of men Thought of distrust.
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The fourth euill thought concerning God, is, a thought of distrust, thus framed in the minde;: God doth not regard me; God will not helpe me;
The fourth evil Thought Concerning God, is, a Thought of distrust, thus framed in the mind;: God does not regard me; God will not help me;
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God will not be mercifull vnto me: This thought made entrance vnto the fall of our first parents:God will not be merciful unto me: This Thought made Entrance unto the fallen of our First Parents:
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for first Eue looked vpon the fruit, & saw that it was beutifull, and then entred into her heart a thought of distrust after this manner;
for First Eue looked upon the fruit, & saw that it was beautiful, and then entered into her heart a Thought of distrust After this manner;
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It may be it is not true which god hath said to vs concerning this fruit,
It may be it is not true which god hath said to us Concerning this fruit,
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and it may be God regardeth vs not as we thinke he doth, in that he denieth vs this fruit;
and it may be God Regardeth us not as we think he does, in that he Denieth us this fruit;
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heere vpon her will and her affections were carried to the breaking of Gods commandement, and so shee sinned by disobedience, and Adam also sinned.
Here upon her will and her affections were carried to the breaking of God's Commandment, and so she sinned by disobedience, and Adam also sinned.
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When the people of Israel murmured in the wildernes a Moses sinned a sin for hee was debarred entrance into the land of Canaā:
When the people of Israel murmured in the Wilderness a Moses sinned a since for he was debarred Entrance into the land of Canaā:
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Nowe what was Moses sinne for both he & Aron prayed to the Lord, and checked the people saying heare oh yee rebells, &c. And at Gods commandement he brought water out of the rocke? Surely his sin was secret euen inward vnbeleefe and distrust in Gods promise, Now what was Moses sin for both he & Aron prayed to the Lord, and checked the people saying hear o ye rebels, etc. And At God's Commandment he brought water out of the rock? Surely his since was secret even inward unbelief and distrust in God's promise,
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for when hee smote the rocke, he might thinke thus with himselfe; it may bee that God will not nowe giue water out of the rocke;
for when he smote the rock, he might think thus with himself; it may be that God will not now give water out of the rock;
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& this seemes the more probable because hee went beyond his cōmission in smiting thrise vpon the rock,
& this seems the more probable Because he went beyond his commission in smiting thrice upon the rock,
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whē God bad him onely to speake vnto it. This euill thought takes hould of religious David also:
when God bade him only to speak unto it. This evil Thought Takes hold of religious David also:
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I sayd in mine hast I am cast out of thy sight, as though he should say, Heretofore I haue found Fauour with God, I said in mine haste I am cast out of thy sighed, as though he should say, Heretofore I have found Favour with God,
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but nowe in mine aduersitie I am vtterly reiected: Againe, I said in my feare, all men are lyers;
but now in mine adversity I am utterly rejected: Again, I said in my Fear, all men Are liars;
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that is, when feare of death tooke hould of mee, then I thought that Samuell lied vnto mee,
that is, when Fear of death took hold of me, then I Thought that Samuel lied unto me,
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when he saide I should come to the kingdome ouer Israell. The children of Israell did often bewray this thought of distrust;
when he said I should come to the Kingdom over Israel. The children of Israel did often bewray this Thought of distrust;
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when they were pinched with hunger, and famine in the wildernes, they say, can God prouid a table for vs in the wildernes? can he giue bread and flesh for his people? As if they should say, we thinke he cannot, nor will not:
when they were pinched with hunger, and famine in the Wilderness, they say, can God provide a table for us in the Wilderness? can he give bred and Flesh for his people? As if they should say, we think he cannot, nor will not:
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Yea the Apostle Peter was not free from this thought, for when Christ walking on the waters, commanded Peter to come vnto him, hee came out boldly,
Yea the Apostle Peter was not free from this Thought, for when christ walking on the waters, commanded Peter to come unto him, he Come out boldly,
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and walked towards Iesus, but when hee sawe a mightie wind he began to sinke:
and walked towards Iesus, but when he saw a mighty wind he began to sink:
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whence came this? surely from a thought of distrust which hee had in his heart to this effect:
whence Come this? surely from a Thought of distrust which he had in his heart to this Effect:
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It may be god wil not support me in this my walking: It may be god will not support me in this my walking:
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& that this or some such thought was in his heart appeareth by Christs answer to him saying, h oh thou of little faith,
& that this or Some such Thought was in his heart appears by Christ answer to him saying, h o thou of little faith,
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why diddest thou doubt? By all which it is euident that this is a naturall thought in the minde of man which at some time troubleth the most righteous man that is.why didst thou doubt? By all which it is evident that this is a natural Thought in the mind of man which At Some time Troubles the most righteous man that is.
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Now touching this thought of distrust, two things are to bee skanned: first, the time when it taketh place in mans minde;
Now touching this Thought of distrust, two things Are to be scanned: First, the time when it Takes place in men mind;
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and secondly, the daunger of it. For the time;
and secondly, the danger of it. For the time;
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This thought doth not alwaies take place in the minde of man, but onely in the time of some daunger, affliction, and temptation;
This Thought does not always take place in the mind of man, but only in the time of Some danger, affliction, and temptation;
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and especially in the time of sicknesse, and in the pangs of death. Thus in his grieuous affliction was righteous Iob troubled with this thought of distrust:
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:
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for then hee complained, that i God did hate him and gnash vpon him with his teeth, and as his enemie, sharpned his eyes against him;
for then he complained, that i God did hate him and gnash upon him with his teeth, and as his enemy, sharpened his eyes against him;
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yea, that hee made him as his butt, and marke to shoote at. And Dauide in a greiuous trouble of minde, thus complained:
yea, that he made him as his butt, and mark to shoot At. And David in a grievous trouble of mind, thus complained:
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Will the Lord absent himselfe for euer? And will hee shewe no more fauour? Is his mercie cleane gone for euer? Doth his promise faile for euermore? hath God forgotten to be mercifull? &c. Whereby appeareth, that in his affliction hee was greatly troubled with this distrustfull thought; Will the Lord absent himself for ever? And will he show no more favour? Is his mercy clean gone for ever? Does his promise fail for evermore? hath God forgotten to be merciful? etc. Whereby appears, that in his affliction he was greatly troubled with this distrustful Thought;
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and there is no man liuing, but when trouble and affliction comes, hee shal feele in himselfe these thoughts of distrust.
and there is no man living, but when trouble and affliction comes, he shall feel in himself these thoughts of distrust.
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Indeede while peace, and ease continue, presumptuous thoughts possesse the minde;
Indeed while peace, and ease continue, presumptuous thoughts possess the mind;
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but when the daies of peace bee gone, & troublesome times approach, then presumptuous thoughts giue place,
but when the days of peace be gone, & troublesome times approach, then presumptuous thoughts give place,
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and thoughtes of distrust, come in their roome & stead.
and thoughts of distrust, come in their room & stead.
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II. Point. The daunger of these thoughtes of distrust is verie great, as the fruits thereof declare: for hence arise; II Point. The danger of these thoughts of distrust is very great, as the fruits thereof declare: for hence arise;
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first, all horrours, and terrors of conscience, all feares, and astonishmentes of the heart;
First, all horrors, and terrors of conscience, all fears, and astonishments of the heart;
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For when the minde saith (though falselie) God doth not regard me, God will not saue me, then the trembling heart is full of horror and dread.
For when the mind Says (though falsely) God does not regard me, God will not save me, then the trembling heart is full of horror and dread.
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Secondly hence commeth desperation it selfe;
Secondly hence comes desperation it self;
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wherby men cōfidently avouch that God hath forsaken them, and cast them of, and that there is no hope of life,
whereby men confidently avouch that God hath forsaken them, and cast them of, and that there is no hope of life,
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but present death, remaining for them: this thought troubleth the minde of the wicked, and of the repentant person also:
but present death, remaining for them: this Thought Troubles the mind of the wicked, and of the repentant person also:
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for desperation is nothing but the strength of this thought of distrust.
for desperation is nothing but the strength of this Thought of distrust.
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Thirdly this weakneth the foundation of our saluation, which standeth in the certentie of Gods promises,
Thirdly this weakeneth the Foundation of our salvation, which Stands in the certainty of God's promises,
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for this thought of distrust denieth credite to Gods promises, and maketh them vncertaine: Among all other euill thoughtes this doth most directly hinder saluatiō;
for this Thought of distrust Denieth credit to God's promises, and makes them uncertain: Among all other evil thoughts this does most directly hinder salvation;
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for it is flat against faith, as water is to fire:
for it is flat against faith, as water is to fire:
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for true faith makes a man say with good cōsciēce, Christ died and shedd his blood for mee;
for true faith makes a man say with good conscience, christ died and shed his blood for me;
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God the father will bee mercifull vnto me, and saue me: But this distrustfull thought causeth a man to say the clean contrarie. Christ died not for me: God will not saue me: God the father will be merciful unto me, and save me: But this distrustful Thought Causes a man to say the clean contrary. christ died not for me: God will not save me:
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so that where this thought prevaileth true faith is not, neither can take place.
so that where this Thought prevails true faith is not, neither can take place.
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Vse. Considering the danger of this distrustful thought is so great, we must be admonished in the feare of God to vse all good meanes,Use. Considering the danger of this distrustful Thought is so great, we must be admonished in the Fear of God to use all good means,
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while the daies of peace doe last, that it take no place with vs in the daie of trouble, and temptation:
while the days of peace do last, that it take no place with us in the day of trouble, and temptation:
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The meanes to represse it are the preaching of the worde, and the sacraments of Baptisme and the Lords supper. For the first: The means to repress it Are the preaching of the word, and the Sacraments of Baptism and the lords supper. For the First:
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the word of God preached is a speciall meanes ordained of God, for the true applying of Gods promises, of mercie to our owne soules;
the word of God preached is a special means ordained of God, for the true applying of God's promises, of mercy to our own Souls;
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and therefore a most soueraigne remedie against this thought of distrust;
and Therefore a most sovereign remedy against this Thought of distrust;
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for whē the promises of mercie in Christ, are offered vnto gods people in the preaching of the worde by a lawfull minister, it is as much as if Christ himselfe in his owne person should speake vnto them, by vertue of Gods ordinance.
for when the promises of mercy in christ, Are offered unto God's people in the preaching of the word by a lawful minister, it is as much as if christ himself in his own person should speak unto them, by virtue of God's Ordinance.
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If God from heauen should say to any man, mercie belongeth to thee, hee would beleeue:
If God from heaven should say to any man, mercy belongeth to thee, he would believe:
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if God say to Cornelius, boleeue thou, and my mercie belongs to thee, Cornelius will beleeue:
if God say to Cornelius, boleeue thou, and my mercy belongs to thee, Cornelius will believe:
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if hee say to Peter, beleeue thou, and my mercie belongs to thee, Peter will beleeue:
if he say to Peter, believe thou, and my mercy belongs to thee, Peter will believe:
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and if hee say so to Marie Magdalen shee will beleeue.
and if he say so to marry Magdalen she will believe.
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Loe heere, when the minister of God, out of Gods worde, saith to any man, beleeue thou,
Loe Here, when the minister of God, out of God's word, Says to any man, believe thou,
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and repent thou, and Gods mercie belongs vnto thee;
and Repent thou, and God's mercy belongs unto thee;
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it is as much as if the Lord should call him by name particularly, and say vnto him, beleeue thou,
it is as much as if the Lord should call him by name particularly, and say unto him, believe thou,
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and repent, and my mercie belongs vnto thee:
and Repent, and my mercy belongs unto thee:
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yea, it is all one as if God himselfe should say, I am thy father, and thou art my childe, if thou wilt repent, and beleeue.
yea, it is all one as if God himself should say, I am thy father, and thou art my child, if thou wilt Repent, and believe.
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The second meanes which is also very effectuall to cut off this thought of distrust, is Baptisme. If an earthly prince giue a pardon to any man,
The second means which is also very effectual to Cut off this Thought of distrust, is Baptism. If an earthly Prince give a pardon to any man,
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& put the mans name in the pardon, and his owne broade seale vnto it, the man will neuer doubt of his pardon, but beleeue it.
& put the men name in the pardon, and his own broad seal unto it, the man will never doubt of his pardon, but believe it.
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Beholde, in Baptisme God entreth couenant with miserable wretched man, and heerein makes promise of life vnto him;
Behold, in Baptism God entereth Covenant with miserable wretched man, and herein makes promise of life unto him;
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yea hee puts the mans name in the couenant, sealing the same with his owne seale:
yea he puts the men name in the Covenant, sealing the same with his own seal:
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& therefore the party baptized, must beleeue against this thought. The thirde meanes, is the Lords supper rightly administred and receiued:
& Therefore the party baptised, must believe against this Thought. The Third means, is the lords supper rightly administered and received:
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for therin the breade and wine giuen to the hand of euery communicant by the minister, are particular pledges and tokens vnto them of speciall mercie in Christ.
for therein the bread and wine given to the hand of every communicant by the minister, Are particular pledges and tokens unto them of special mercy in christ.
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These are the meanes which wee must vse with all good conscience in the daies of peace, that when troubles come, this thought of distrust may not preuaile against vs. And thus much of mans naturall euill thoughts against God.
These Are the means which we must use with all good conscience in the days of peace, that when Troubles come, this Thought of distrust may not prevail against us And thus much of men natural evil thoughts against God.
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Many other might bee added herevnto, but these beeing the principall, I omit the rest.
Many other might be added hereunto, but these being the principal, I omit the rest.
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CHAP. IV. Of mans naturall thoughts against his neighbour. NOw wee come to the euill thoughtes of mans naturall heart against his neighbour.
CHAP. IV. Of men natural thoughts against his neighbour. NOw we come to the evil thoughts of men natural heart against his neighbour.
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And to find them out wee must haue recourse to the second Table of the morall lawe, which was penned with respect to the corrupt estate of man, forbidding that which mans corrupt heart thinketh naturally against his neighbour:
And to find them out we must have recourse to the second Table of the moral law, which was penned with respect to the corrupt estate of man, forbidding that which men corrupt heart Thinketh naturally against his neighbour:
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for euery commandement thereof is spirituall, forbidding not onely the wicked actions, euill wordes, and gestures,
for every Commandment thereof is spiritual, forbidding not only the wicked actions, evil words, and gestures,
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but all corrupt affections, yea all euill Imaginations of man against man. These thoughts of man against his neighbour be of two sorts;
but all corrupt affections, yea all evil Imaginations of man against man. These thoughts of man against his neighbour be of two sorts;
cc-acp d j n2, uh d j-jn n2 pp-f n1 p-acp n1. d n2 pp-f n1 p-acp po31 n1 vbi pp-f crd n2;
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either without consent, or with consent.
either without consent, or with consent.
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Thoughts without consent, are the very first euill motions of the minde which a man conceiueth against his neighbour, to which the will neuer giueth consent,
Thoughts without consent, Are the very First evil motions of the mind which a man conceiveth against his neighbour, to which the will never gives consent,
n2 p-acp n1, vbr dt av ord n-jn n2 pp-f dt n1 r-crq dt n1 vvz p-acp po31 n1, p-acp r-crq dt vmb av-x vvz n1,
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and these are forbidden in the 10. commandement, Thou shalt not lust.
and these Are forbidden in the 10. Commandment, Thou shalt not lust.
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Thoughts with consent of will are such, as a man conceiuing in his minde doth withall desire,
Thoughts with consent of will Are such, as a man conceiving in his mind does withal desire,
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or purpose in his heart to practise: and these are forbidden in the fift, sixt, seauenth, eight, and ninth commandements;
or purpose in his heart to practise: and these Are forbidden in the fift, sixt, Seventh, eight, and ninth Commandments;
cc n1 p-acp po31 n1 pc-acp vvi: cc d vbr vvn p-acp dt ord, ord, ord, crd, cc ord n2;
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by reason whereof they may fittely be reduced to fiue heads. They are either thoughts of dishonour, against the fift commandement;
by reason whereof they may fitly be reduced to fiue Heads. They Are either thoughts of dishonour, against the fift Commandment;
p-acp n1 c-crq pns32 vmb av-j vbi vvn p-acp crd n2. pns32 vbr d n2 pp-f n1, p-acp dt ord n1;
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or thoughts of murther, against the sixt; or thoughts of aduletrie, against the seuenth; or thoughts of theft, against the eight;
or thoughts of murder, against the sixt; or thoughts of aduletrie, against the Seventh; or thoughts of theft, against the eight;
cc n2 pp-f n1, p-acp dt ord; cc n2 pp-f n1, p-acp dt ord; cc n2 pp-f n1, p-acp dt crd;
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or thoughts of disgrace, against the ninth commandement. Sect. 1. Of thoughts of dishonour.
or thoughts of disgrace, against the ninth Commandment. Sect. 1. Of thoughts of dishonour.
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First, a thought of dishonour is any thought that tendeth to the contempt and abasing of the person of our neighbour, in respect of our selues.
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.
ord, dt n1 pp-f n1 vbz d n1 cst vvz p-acp dt n1 cc vvg pp-f dt n1 pp-f po12 n1, p-acp n1 pp-f po12 n2.
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And it is then conceiued in our mindes, when we thinke thus of all other men beside our selues:
And it is then conceived in our minds, when we think thus of all other men beside our selves:
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such and such a man, is farre inferiour vnto me, a base and contemptible fellow in regard of me. such and such a man, is Far inferior unto me, a base and contemptible fellow in regard of me.
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Example hereof we haue in the Pharisie, a man strict in profession, and zealous in his religion, who commeth to the Temple to pray with the Publican:
Exampl hereof we have in the Pharisee, a man strict in profession, and zealous in his Religion, who comes to the Temple to pray with the Publican:
n1 av pns12 vhb p-acp dt n1, dt n1 j p-acp n1, cc j p-acp po31 n1, r-crq vvz p-acp dt n1 pc-acp vvi p-acp dt n1:
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now marke what he saith, Oh God, I thanke thee, that I am not as other men are, or as this Publican.
now mark what he Says, O God, I thank thee, that I am not as other men Are, or as this Publican.
av vvb r-crq pns31 vvz, uh np1, pns11 vvb pno21, cst pns11 vbm xx c-acp j-jn n2 vbr, cc c-acp d n1.
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Which wordes proceede from such a proud thought as this; Lord I thanke thee, all other men are farre inferiour vnto me:
Which words proceed from such a proud Thought as this; Lord I thank thee, all other men Are Far inferior unto me:
r-crq n2 vvb p-acp d dt j n1 p-acp d; n1 pns11 vvb pno21, d j-jn n2 vbr av-j j-jn p-acp pno11:
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I doe farre surpasse the common sort: this Publican is a base fellowe, and no body to me. I do Far surpass the Common sort: this Publican is a base fellow, and no body to me.
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If any shall imagine that this thought is not in euery mnn, but in some few proud persons;
If any shall imagine that this Thought is not in every mnn, but in Some few proud Persons;
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I answer, it is by nature in euery person liuing without grace:
I answer, it is by nature in every person living without grace:
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and therefore S. Paul giueth this commandement, That euery man in meekenesse should esteeme others better then himselfe;
and Therefore S. Paul gives this Commandment, That every man in meekness should esteem Others better then himself;
cc av n1 np1 vvz d n1, cst d n1 p-acp n1 vmd vvi n2-jn vvi av px31;
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giuing vs to vnderstand, that by nature all men thinke best of themselues, and esteeme others farre worse then themselues.
giving us to understand, that by nature all men think best of themselves, and esteem Others Far Worse then themselves.
vvg pno12 pc-acp vvi, cst p-acp n1 d n2 vvb av-js pp-f px32, cc vvi n2-jn av-j av-jc cs px32.
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The Vse. If this thought of dishonour be in all mens hearts, then behold what a pallace of all Satanicall and damnable pride the heart of man is naturally:The Use. If this Thought of dishonour be in all men's hearts, then behold what a palace of all Satanical and damnable pride the heart of man is naturally:
dt vvb. cs d n1 pp-f n1 vbb p-acp d ng2 n2, av vvb r-crq dt n1 pp-f d j cc j n1 dt n1 pp-f n1 vbz av-j:
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it is like vnto the table of Adoni-bezek at which he sate in a chaire of estate, it is like unto the table of Adoni-bezek At which he sat in a chair of estate,
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and made others, euen kings, to eate meate like dogs vnder his feete, with their thumbs cutte off:
and made Others, even Kings, to eat meat like Dogs under his feet, with their thumbs Cut off:
cc vvd n2-jn, av-j n2, pc-acp vvi n1 av-j n2 p-acp po31 n2, p-acp po32 n2 vvn a-acp:
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such an one is euery man by nature, hee lifteth vp himselfe, saying, I am the man, and treadeth his brother vnder his feete, as no body vnto him.
such an one is every man by nature, he lifts up himself, saying, I am the man, and treadeth his brother under his feet, as no body unto him.
d dt pi vbz d n1 p-acp n1, pns31 vvz p-acp px31, vvg, pns11 vbm dt n1, cc vvz po31 n1 p-acp po31 n2, c-acp dx n1 p-acp pno31.
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And this is the cause of much strife and hurt in all humane societies: this causeth many iarres, much skorning, and great contempt among men in word and deede.
And this is the cause of much strife and hurt in all humane societies: this Causes many jars, much scorning, and great contempt among men in word and deed.
cc d vbz dt n1 pp-f d n1 cc n1 p-acp d j n2: d vvz d n2, d vvg, cc j n1 p-acp n2 p-acp n1 cc n1.
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Now that we may reforme this thought in vs, wee must learne to say as Iob did after he had beene afflicted,
Now that we may reform this Thought in us, we must Learn to say as Job did After he had been afflicted,
av cst pns12 vmb vvi d n1 p-acp pno12, pns12 vmb vvi pc-acp vvi p-acp np1 vdd c-acp pns31 vhd vbn vvn,
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and came to see his sinnes: behold, I am vile: and with Abraham, I am but dust and ashes:
and Come to see his Sins: behold, I am vile: and with Abraham, I am but dust and Ashes:
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and with Dauid, I am a worme, and no man, Psalm. 22. 6. yea with Paul, we must labour to see our miserie by reason of sinne:
and with David, I am a worm, and no man, Psalm. 22. 6. yea with Paul, we must labour to see our misery by reason of sin:
cc p-acp np1, pns11 vbm dt n1, cc dx n1, n1. crd crd uh p-acp np1, pns12 vmb vvi pc-acp vvi po12 n1 p-acp n1 pp-f n1:
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and that will helpe to pull downe the pride of our hearts. Sect. 2. Of murthering thoughts.
and that will help to pull down the pride of our hearts. Sect. 2. Of murdering thoughts.
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The second euill thought of man against his neighbour with consent, is a thought of Murther, or of any thing that tendeth thereto.
The second evil Thought of man against his neighbour with consent, is a Thought of Murder, or of any thing that tendeth thereto.
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Of this wee haue particular examples in Scripture.
Of this we have particular Examples in Scripture.
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Deut. 15. 9. The Lord forbiddeth the Iewes to haue this murthering thought in their hearts:
Deuteronomy 15. 9. The Lord forbiddeth the Iewes to have this murdering Thought in their hearts:
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I will not releeue the poore, I will not doe good vnto them; I will not relieve the poor, I will not do good unto them;
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giuing vs to vnderstand, that this was the common thought of the Iewes, or els he would not haue forbidden it:
giving us to understand, that this was the Common Thought of the Iewes, or Else he would not have forbidden it:
vvg pno12 pc-acp vvi, cst d vbds dt j n1 pp-f dt np2, cc av pns31 vmd xx vhi vvn pn31:
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yea the Lord doth there set out this thought by two signes;
yea the Lord does there Set out this Thought by two Signs;
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first, an euill eye, when a man turnes his countenance from the poore, or looketh on them without compassion:
First, an evil eye, when a man turns his countenance from the poor, or looks on them without compassion:
ord, dt j-jn n1, c-crq dt n1 vvz po31 n1 p-acp dt j, cc vvz p-acp pno32 p-acp n1:
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secondly, vnmercifull dealing, when a man will not helpe the poore by gift, according to his abilitie.
secondly, unmerciful dealing, when a man will not help the poor by gift, according to his ability.
ord, j n-vvg, c-crq dt n1 vmb xx vvi dt j p-acp n1, vvg p-acp po31 n1.
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And because all actions proceede from thoughts, the heart beeing the fountaine of our deedes, hence it appeareth, that this murthering thought against the poore, is rife in this age:
And Because all actions proceed from thoughts, the heart being the fountain of our Deeds, hence it appears, that this murdering Thought against the poor, is rife in this age:
cc c-acp d n2 vvi p-acp n2, dt n1 vbg dt n1 pp-f po12 n2, av pn31 vvz, cst d j-vvg n1 p-acp dt j, vbz av-j p-acp d n1:
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for where is the man that doth pitie the poore, and doth good to them according to his abilitie? nay, the Lords complaint against the Iewes may be fitly applied to our times, in regard of crueltie and oppression:
for where is the man that does pity the poor, and does good to them according to his ability? nay, the lords complaint against the Iewes may be fitly applied to our times, in regard of cruelty and oppression:
c-acp c-crq vbz dt n1 cst vdz vvi dt j, cc vdz av-j p-acp pno32 vvg p-acp po31 n1? uh-x, dt n2 n1 p-acp dt np2 vmb vbi av-j vvn p-acp po12 n2, p-acp n1 pp-f n1 cc n1:
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The spoile of the poore is in your houses: The spoil of the poor is in your houses:
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what haue ye to doe, that ye beate my people to peeces, and grinde the faces of the poore. Isa. 3. 14. 15. The second example of a murthering thought, is cōcerning Gods Church, and it is this.what have you to do, that you beat my people to Pieces, and grind the faces of the poor. Isaiah 3. 14. 15. The second Exampl of a murdering Thought, is Concerning God's Church, and it is this.
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I will doe some spite or hurt to them that worship God. I will do Some spite or hurt to them that worship God.
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For proofe hereof, read Psal. 74. 8. Dauid bringeth in the Babilonians, Edomites, &c. saying thus one to another against gods people the Iewes:
For proof hereof, read Psalm 74. 8. David brings in the Babylonians, Edomites, etc. saying thus one to Another against God's people the Iewes:
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Let vs destroy them all together; & Psal. 83. 4, Let vs cut them off from beeing a people. Let us destroy them all together; & Psalm 83. 4, Let us Cut them off from being a people.
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And let the name of Israell be no more in remembrance. Now as this was their thought, so is it the thought of all men naturally:
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:
cc vvb dt n1 pp-f np1 vbb dx dc p-acp n1. av p-acp d vbds po32 n1, av vbz pn31 dt n1 pp-f d n2 av-j:
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for that which was the disposition of Babel, Edom, Moab, and Amnon against Gods Church, is the disposition of all men naturally;
for that which was the disposition of Babel, Edom, Moab, and Amnon against God's Church, is the disposition of all men naturally;
c-acp d r-crq vbds dt n1 pp-f np1, np1, np1, cc np1 p-acp npg1 n1, vbz dt n1 pp-f d n2 av-j;
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for looke how generall the hatred of man is, so generall is the purpose of mischiefe against those that professe religion:
for look how general the hatred of man is, so general is the purpose of mischief against those that profess Religion:
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for all men by nature are haters of Gods Church, & people;
for all men by nature Are haters of God's Church, & people;
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so Christ saith to his disciples, yee shall be be hated of all nations for my names sake;
so christ Says to his Disciples, ye shall be be hated of all Nations for my names sake;
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Yea, whosoeuer killeth you shall thinke that he doth God good seruice, and therefore this thought of doing mischiefe is as general, Yea, whosoever kills you shall think that he does God good service, and Therefore this Thought of doing mischief is as general,
uh, r-crq vvz pn22 vmb vvi cst pns31 vdz n1 j n1, cc av d n1 pp-f vdg n1 vbz p-acp n1,
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euen in the minde of euery man by nature.
even in the mind of every man by nature.
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This further appeareth by the continuall persecution, that hath euer beene raised agaiust Gods poore Church,
This further appears by the continual persecution, that hath ever been raised against God's poor Church,
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since the beginning of the world:
since the beginning of the world:
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It began at Abell, soone after the giuing of the couenant of grace to our first parents,
It began At Abel, soon After the giving of the Covenant of grace to our First Parents,
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and hath continued to this day, & shall abide vnto the end:
and hath continued to this day, & shall abide unto the end:
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so that if carnall men could look into their owne hearts, they should there behold this murdering thought against Gods people.
so that if carnal men could look into their own hearts, they should there behold this murdering Thought against God's people.
av cst cs j n2 vmd vvi p-acp po32 d n2, pns32 vmd pc-acp vvi d j-vvg n1 p-acp npg1 n1.
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This murdering thought commeth from another wicked imagination, set downe by S. Peter: who bringeth in the wicked of this world, thinking it a strange thing, that Gods children doe not,
This murdering Thought comes from Another wicked imagination, Set down by S. Peter: who brings in the wicked of this world, thinking it a strange thing, that God's children do not,
d j-vvg n1 vvz p-acp j-jn j n1, vvn a-acp p-acp n1 np1: r-crq vvz p-acp dt j pp-f d n1, vvg pn31 dt j n1, cst npg1 n2 vdb xx,
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as they doe, and runne not with them vnto all excesse of riot: liuing in drunkennes, fornication, and such other abhominations; as they do, and run not with them unto all excess of riot: living in Drunkenness, fornication, and such other abominations;
c-acp pns32 vdb, cc vvb xx p-acp pno32 p-acp d n1 pp-f n1: vvg p-acp n1, n1, cc d j-jn n2;
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for this cause doe they cōceiue hatred, and purpose mischeife against Gods people, and so will continue, till God giue them grace to repent.
for this cause do they conceive hatred, and purpose mischief against God's people, and so will continue, till God give them grace to Repent.
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If any shall say this thought is not generall, for Nabuched-nezer an heathen man shewed fauour to Daniell, and highly aduanced him.
If any shall say this Thought is not general, for Nabuched-nezer an heathen man showed favour to Daniell, and highly advanced him.
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I answer, it is true he did so;
I answer, it is true he did so;
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but that was a worke of Gods speciall providence who procured him fauour, and disposed the kings heart to affect him,
but that was a work of God's special providence who procured him favour, and disposed the Kings heart to affect him,
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as he did also the heart of the chiefe Eunuch; Otherwise Nabuchad-nezzer naturally did nothing but intend mischeife against Gods Church,
as he did also the heart of the chief Eunuch; Otherwise Nebuchadnezzar naturally did nothing but intend mischief against God's Church,
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as his rage against the three children did euidētly bewray, Dan. 3. 19.
as his rage against the three children did evidently bewray, Dan. 3. 19.
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A third example of this murthering thought I adde, which every minister of gods word may obserue by daily experience, and that is this;
A third Exampl of this murdering Thought I add, which every minister of God's word may observe by daily experience, and that is this;
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when mens faults are particularly rebuked in the ministery of the word, and the quicke, as it were touched by applying the word to the cōsciēce;
when men's Faults Are particularly rebuked in the Ministry of the word, and the quick, as it were touched by applying the word to the conscience;
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then will the heart of a naturall man, thus conceiue of the minister that reprooueth sinn;
then will the heart of a natural man, thus conceive of the minister that Reproveth sin;
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This man meaneth me, he hath some spyte, and mallice against me, that he thus reprooveth my particular faults; This man means me, he hath Some spite, and malice against me, that he thus Reproveth my particular Faults;
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when as the minister knew them not to be his personall sinnes: but it is the power of the word that ransaketh the sinfull heart:
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:
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this is the fault of all carnall hearers, who will heare quietly till their faults be rebuked,
this is the fault of all carnal hearers, who will hear quietly till their Faults be rebuked,
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but then they thinke maliciously of the preacher;
but then they think maliciously of the preacher;
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Thus Herod dealt with Iohn Baptist, he heard him gladly for a while, Mark. 6. 20. but when he was rebuked for his brother Phillips wife then he cast Iohn in prison:
Thus Herod dealt with John Baptist, he herd him gladly for a while, Mark. 6. 20. but when he was rebuked for his brother Phillips wife then he cast John in prison:
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Luk. 3. 19. 20. And if conscience might bee iudge, many an hearer would be found to haue an Herods heart towards Gods minister.Luk. 3. 19. 20. And if conscience might be judge, many an hearer would be found to have an Herods heart towards God's minister.
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Sect. 3. Of thoughts of Adulterie; theft; & disgrace.
Sect. 3. Of thoughts of Adultery; theft; & disgrace.
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The third thought of man touching his neighbour, is the thought of Adulterie; which is the thought with consent to any vnchastitie.
The third Thought of man touching his neighbour, is the Thought of Adultery; which is the Thought with consent to any unchastity.
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Such a thought had Iudah cōcerning Tamar his daughter-in lawe, when he iudged her an whore;
Such a Thought had Iudah Concerning Tamar his daughter-in law, when he judged her an whore;
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and desired to lie with her. and desired to lie with her.
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And with such thoughts was Ammons heart so sore vexed that hee fell sicke for his sister Tamar:
And with such thoughts was Ammons heart so soar vexed that he fell sick for his sister Tamar:
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This makes a man an Adulterer in heart before God, though actually he commit not the fact: Mat. 5. 28. The fourth is the thought of Theft, which is the thought with consent of beguyling or wronging another in his goods or substāce.
This makes a man an Adulterer in heart before God, though actually he commit not the fact: Mathew 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.
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This is that Imagining of iniquitie, and working of wickednes vpon their beds, in coueting of fields — against which Micah pronounceth a woe. 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, that is, lessen the measure,
This is that Imagining of iniquity, and working of wickedness upon their Beds, in coveting of fields — against which micah pronounceth a woe. And this Thought also Possesses their hearts, that with the wicked Israelites wish the time were come, wherein they might make the Epha small and the Shekel great, that is, lessen the measure,
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and inhance the pryce, and falsifie the weights by deceit.
and inhance the price, and falsify the weights by deceit.
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The first euill thought is a thought of disgrace, which some way tendeth to the reproach,
The First evil Thought is a Thought of disgrace, which Some Way tendeth to the reproach,
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and debasing of our neighbours good name; and debasing of our neighbours good name;
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as when a thing is well done, to thinke & iudge it to bee ill done,
as when a thing is well done, to think & judge it to be ill done,
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or when a thing is a misse to iudge it worse then it is:
or when a thing is a miss to judge it Worse then it is:
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Thus Elie thought disgracefullie of Hannah deeming her to bee dronke, saying, put away thy dronkennes, when shee prayed deuoutly from a troubled soule to the Lord;
Thus Elijah Thought disgracefully of Hannah deeming her to be drunk, saying, put away thy Drunkenness, when she prayed devoutly from a troubled soul to the Lord;
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Thus Eliab Dauids eldest brother thought disgracefullie of Dauid, when he shewed himselfe willing to encounter with Golyah that reuiled the hoast of the liuing God saying;
Thus Eliab David eldest brother Thought disgracefully of David, when he showed himself willing to encounter with Goliath that reviled the host of the living God saying;
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I know the pride and mallice of thine heart that thou art come to see the Battell, when as indeede the spirit of God put that motion into his heart to take away the shame from Israell, I know the pride and malice of thine heart that thou art come to see the Battle, when as indeed the Spirit of God put that motion into his heart to take away the shame from Israel,
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as the happie euent declared plainly.
as the happy event declared plainly.
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So when our sauiour Christ spake most comfortably to the sicke of the Palsie, saying, be of good comfort thy sinnes are forgiuen thee;
So when our Saviour christ spoke most comfortably to the sick of the Palsy, saying, be of good Comfort thy Sins Are forgiven thee;
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then the cursed hearts of the wicked Pharisies thought thus in themselues, u this man blasphemeth. And when the gift of the holie Ghost, was sent vpon the Apostles, causing them to speake strange tounges to the great admiration of men of diuers nations,
then the cursed hearts of the wicked Pharisees Thought thus in themselves, u this man Blasphemeth. And when the gift of the holy Ghost, was sent upon the Apostles, causing them to speak strange tongues to the great admiration of men of diverse Nations,
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then some of the malicious Iewes thought they were dronke, saying scoffingly, they were full of newe wine.
then Some of the malicious Iewes Thought they were drunk, saying scoffingly, they were full of new wine.
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And this thought of disgrace is in euery man naturally bringing forth continually the fruits of disgrace, And this Thought of disgrace is in every man naturally bringing forth continually the fruits of disgrace,
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as Enuie, Strife, Emulations, Dissentions, and Debates: for loue thinketh not euill; but naturally true loue is wanting in all men:
as Envy, Strife, Emulations, Dissensions, and Debates: for love Thinketh not evil; but naturally true love is wanting in all men:
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and therfore they cannot but thinke euill of others. We see the fiue euill thoughts of mans naturall heart against his neighbour;
and Therefore they cannot but think evil of Others. We see the fiue evil thoughts of men natural heart against his neighbour;
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touching which two things are yet further to bee skanned, to wit, when these euill thoughtes doe arise in the minde; and in whome they are. For the first:
touching which two things Are yet further to be scanned, to wit, when these evil thoughts do arise in the mind; and in whom they Are. For the First:
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it is true, that they doe not at all times arise in mens mindes, but then onely when occasion is giuen, at which time they arise so soone as it is giuen:
it is true, that they do not At all times arise in men's minds, but then only when occasion is given, At which time they arise so soon as it is given:
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for mans heart is like to tinder, or drie wood, which burneth not of it selfe,
for men heart is like to tinder, or dry wood, which burns not of it self,
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but so soone as fire is put to it, then presently it kindleth.
but so soon as fire is put to it, then presently it kindleth.
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When you come to talke with a naturall man, it may be for the present, hee thinketh not to lie;
When you come to talk with a natural man, it may be for the present, he Thinketh not to lie;
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but giue him occasion to lie, and then hee soone bethinkes himselfe therof & will not spare to vtter it if it may make for his aduantage.
but give him occasion to lie, and then he soon bethinks himself thereof & will not spare to utter it if it may make for his advantage.
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And the like wee may say of malice, Adulterie, Theft, disgrace or any other sinne against our neighbour:
And the like we may say of malice, Adultery, Theft, disgrace or any other sin against our neighbour:
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Doe but minister occasion there about to the naturall heart of man, & he thinketh of them,
Do but minister occasion there about to the natural heart of man, & he Thinketh of them,
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and without Gods grace restraining, or renuing him, will bring forth the same in action.
and without God's grace restraining, or renewing him, will bring forth the same in actium.
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The second point. In whom are all these euill thoughts? Answ. In all men naturallie without exception, till they be renewed by Gods speciall grace:The second point. In whom Are all these evil thoughts? Answer In all men naturally without exception, till they be renewed by God's special grace:
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Yea the truth is, these thoughts doe euery where abound;
Yea the truth is, these thoughts do every where abound;
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for looke what men doe practise, that first of all they thinke, for the thought is the beginning of euery action;
for look what men do practise, that First of all they think, for the Thought is the beginning of every actium;
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But in the worlde all sins against the second Table, doe abound, as the practise of Dishonour, of Murther, Adulterie, Thefts,
But in the world all Sins against the second Table, do abound, as the practice of Dishonour, of Murder, Adultery, Thefts,
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and Disgraces, and therefore these euill thoughts from whence these actions come, must needes be common.
and Disgraces, and Therefore these evil thoughts from whence these actions come, must needs be Common.
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Vse. By this wee may see what a huge masse of corruption the naturall heart of man is, without gods special grace;Use. By this we may see what a huge mass of corruption the natural heart of man is, without God's special grace;
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for thoughts of dishonour make a mans heart a pallace of prid like the table of Adoni-bezek:
for thoughts of dishonour make a men heart a palace of pride like the table of Adoni-bezek:
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Also thoughts of crueltie make mans heart a slaughterhouse: Thoughts of Adulterie make it a most filthie stewes:
Also thoughts of cruelty make men heart a slaughterhouse: Thoughts of Adultery make it a most filthy Stews:
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Thoughts of theft make it to become a denne of theeues, wherein all manner of fraud,
Thoughts of theft make it to become a den of thieves, wherein all manner of fraud,
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and bad dealing is plotted & devised: And lastly thoughts of Disgrace make• it a fountaine of backbyting, debate, slander, and reuiling:
and bad dealing is plotted & devised: And lastly thoughts of Disgrace make• it a fountain of backbiting, debate, slander, and reviling:
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And therfore howsoeuer the outward life may be ordered ciuillie, yet without Gods grace mans heart is most vile:
And Therefore howsoever the outward life may be ordered civilly, yet without God's grace men heart is most vile:
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And those that pleade their good nature, and good meaning, are heere confuted, for naturally the heart, thinkes all euill against his neighbour.
And those that plead their good nature, and good meaning, Are Here confuted, for naturally the heart, thinks all evil against his neighbour.
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CHAP. V. Of mans naturall thoughts concerning himselfe. Sect. 1. Mans proud thought of his owne excellencie.
CHAP. V. Of men natural thoughts Concerning himself. Sect. 1. men proud Thought of his own excellency.
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THe third kinde of mans naturall euill thoughtes, are such as concerne himselfe, & they are principally foure.
THe third kind of men natural evil thoughts, Are such as concern himself, & they Are principally foure.
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The first may fitlie bee termed a thought of Pride, wherby euerie man naturallie thinkes himselfe most excellent,
The First may fitly be termed a Thought of Pride, whereby every man naturally thinks himself most excellent,
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and far to exceede all other men whatsoeuer:
and Far to exceed all other men whatsoever:
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thus the Prophet Isay bringeth in Babylō speaking in her heart, that is, thinking, I will ascend into heauen,
thus the Prophet Saiah brings in Babylō speaking in her heart, that is, thinking, I will ascend into heaven,
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and exalt my throne aboue or besides the stars of God, as if shee should thinke with her selfe, I am farre more excellent then any other what soeuer,
and exalt my throne above or beside the Stars of God, as if she should think with her self, I am Far more excellent then any other what soever,
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& therefore I am to bee exalted from the earth to heauen, and to bee matched with God himselfe. & Therefore I am to be exalted from the earth to heaven, and to be matched with God himself.
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And the Prophet Zephame bringeth in Ni•iue speaking thus in her heart, I am, and there is none besides me:
And the Prophet Zephame brings in Ni•iue speaking thus in her heart, I am, and there is none beside me:
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And so the proud Pharisie in his priuate, and secret prayer to God sayeth, I thanke thee Lorde, that I am not as other men, meaning that he is more excellent:
And so the proud Pharisee in his private, and secret prayer to God Saith, I thank thee Lord, that I am not as other men, meaning that he is more excellent:
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And the whore of Babylō is brought in saying of her selfe, I sit as a Queene,
And the whore of Babylō is brought in saying of her self, I fit as a Queen,
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and am no widdowe and shall see no mourning. and am no widow and shall see no mourning.
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All which places shew this to bee the nature of man, to exalt himselfe in his owne heart, aboue all others.
All which places show this to be the nature of man, to exalt himself in his own heart, above all Others.
d r-crq n2 vvb d pc-acp vbi dt n1 pp-f n1, pc-acp vvi px31 p-acp po31 d n1, p-acp d n2-jn.
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If any shall say, heereby no more can bee prooued but that this thought is in some proud and insolent persons;
If any shall say, hereby no more can be proved but that this Thought is in Some proud and insolent Persons;
cs d vmb vvi, av dx dc vmb vbi vvn p-acp d d n1 vbz p-acp d j cc j n2;
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I adde therfore, that as our first Parents in the beginning, did learne that proud lessō of the divell, Ye shall be as Gods:
I add Therefore, that as our First Parents in the beginning, did Learn that proud Lesson of the Devil, You shall be as God's:
pns11 vvb av, cst p-acp po12 ord n2 p-acp dt n1, vdd vvi d j n1 pp-f dt n1, pn22 vmb vbi c-acp n2:
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so we being in their loynes when they sinned, and descending from them by ordinarie gineration, doe together with our nature receiue that corruption from them, whereby wee thinke thus proudly of our selues, that we far excell others and are as little Gods on earth in respect of others.
so we being in their loins when they sinned, and descending from them by ordinary gineration, do together with our nature receive that corruption from them, whereby we think thus proudly of our selves, that we Far excel Others and Are as little God's on earth in respect of Others.
av pns12 vbg p-acp po32 n2 c-crq pns32 vvd, cc vvg p-acp pno32 p-acp j n1, vdb av p-acp po12 n1 vvi d n1 p-acp pno32, c-crq pns12 vvb av av-j pp-f po12 n2, cst pns12 av-j vvi n2-jn cc vbr a-acp j n2 p-acp n1 p-acp n1 pp-f n2-jn.
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Indeede the most will say for themselues, wee abhorre this proude thought, neither did wee euer finde it to bee in vs:
Indeed the most will say for themselves, we abhor this proud Thought, neither did we ever find it to be in us:
av dt av-ds n1 vvb p-acp px32, pns12 vvb d j n1, dx vdd pns12 av vvb pn31 pc-acp vbi p-acp pno12:
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But we must know that the lesser we discern it in our selues, the more it reigneth in our hearts;
But we must know that the lesser we discern it in our selves, the more it Reigneth in our hearts;
cc-acp pns12 vmb vvi d dt jc pns12 vvi pn31 p-acp po12 n2, dt av-dc pn31 vvz p-acp po12 n2;
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and the more wee discerne, and bewaile it, the lesser place it taketh in vs. Now touching this thought of pride, two things must bee obserued:
and the more we discern, and bewail it, the lesser place it Takes in us Now touching this Thought of pride, two things must be observed:
cc dt av-dc pns12 vvb, cc vvi pn31, dt jc n1 pn31 vvz p-acp pno12 av vvg d n1 pp-f n1, crd n2 vmb vbi vvn:
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the danger, and the highest degree of it. For the danger of this thought; The outward affecting of strange fashions in apparell is a wonderfull pride;
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;
dt n1, cc dt js n1 pp-f pn31. p-acp dt n1 pp-f d n1; dt j vvg pp-f j n2 p-acp n1 vbz dt j n1;
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But the most vile and wretched pride of all, is that spirituall pride of the heart whereby a man despiseth all other, in regarde of himselfe,
But the most vile and wretched pride of all, is that spiritual pride of the heart whereby a man despises all other, in regard of himself,
cc-acp dt av-ds j cc j n1 pp-f d, vbz d j n1 pp-f dt n1 c-crq dt n1 vvz d n-jn, p-acp n1 pp-f px31,
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and thinketh himselfe far better then any. This I manifest by sundrie reasons, as first, from the fruites of this inward pride:
and Thinketh himself Far better then any. This I manifest by sundry Reasons, as First, from the fruits of this inward pride:
cc vvz px31 av-j av-jc cs d. d pns11 vvi p-acp j n2, c-acp ord, p-acp dt n2 pp-f d j n1:
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for hence doe slowe many damnable sinnes; in mens liues and conuersations:
for hence do slow many damnable Sins; in men's lives and conversations:
c-acp av vdb j d j n2; p-acp ng2 n2 cc n2:
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as first, Ambition, whereby men are not content with that estate, wherewith God hath belssed them: as First, Ambition, whereby men Are not content with that estate, wherewith God hath belssed them:
p-acp ord, n1, c-crq n2 vbr xx j p-acp d n1, c-crq np1 vhz vvn pno32:
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but doe seeke by all meanes to bee advanced to higher dignitie & estate.
but do seek by all means to be advanced to higher dignity & estate.
cc-acp vdb vvi p-acp d n2 pc-acp vbi vvn p-acp jc n1 cc n1.
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Secondly, Presumption, whereby men dare enterprise things beyond their calling, and aboue their power, taking vppon them more then they are able for.
Secondly, Presumption, whereby men Dare enterprise things beyond their calling, and above their power, taking upon them more then they Are able for.
ord, n1, c-crq n2 vvb n1 n2 p-acp po32 n-vvg, cc p-acp po32 n1, vvg p-acp pno32 av-dc cs pns32 vbr j p-acp.
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Thirdly, boasting, wherby a man speaks of himselfe more then is seemely, & extolleth himselfe aboue his desert.
Thirdly, boasting, whereby a man speaks of himself more then is seemly, & extolleth himself above his desert.
ord, vvg, c-crq dt n1 vvz pp-f px31 av-dc av vbz j, cc vvz px31 p-acp po31 n1.
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Fourthly, Hipocrysie, when a man pretendeth he hath that grace, and religion which indeed he hath not,
Fourthly, Hypocrisy, when a man pretendeth he hath that grace, and Religion which indeed he hath not,
ord, n1, c-crq dt n1 vvz pns31 vhz d n1, cc n1 r-crq av pns31 vhz xx,
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or els maketh shew of more grace then is truly in him.
or Else makes show of more grace then is truly in him.
cc av vvz n1 pp-f dc n1 cs vbz av-j p-acp pno31.
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Fiftly, Obstniacie, when a man persisteth in an errour, & will not yeeld to the truth,
Fifty, Obstniacie, when a man persisteth in an error, & will not yield to the truth,
ord, n1, c-crq dt n1 vvz p-acp dt n1, cc vmb xx vvi p-acp dt n1,
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though it be manifested vnto him. Sixtly, Contention, wherby men striue one against another in word or deed, without relenting.
though it be manifested unto him. Sixty, Contention, whereby men strive one against Another in word or deed, without relenting.
cs pn31 vbb vvn p-acp pno31. ord, n1, c-crq n2 vvb pi p-acp n-jn p-acp n1 cc n1, p-acp vvg.
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And lastly, Affectation of Novelties, especially in outward attyre, for when a mans cōceiues so highly of himselfe,
And lastly, Affectation of Novelties, especially in outward attire, for when a men conceives so highly of himself,
cc ord, n1 pp-f n2, av-j p-acp j n1, c-acp c-crq dt ng1 vvz av av-j pp-f px31,
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then withall he thinkes no manner of attyre good enough to bewtifie, and adorne his body;
then withal he thinks no manner of attire good enough to beautify, and adorn his body;
av av pns31 vvz dx n1 pp-f n1 j av-d pc-acp vvi, cc vvi po31 n1;
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and so begins to deuise, and affect strange and forraigne attyre.
and so begins to devise, and affect strange and foreign attire.
cc av vvz pc-acp vvi, cc vvi j cc j n1.
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Secondly, the danger hereof appeareth hence, that where this thought of pride raigneth (as it doth in all men naturally) there the spirit of grace dwelleth not:
Secondly, the danger hereof appears hence, that where this Thought of pride Reigneth (as it does in all men naturally) there the Spirit of grace dwells not:
ord, dt n1 av vvz av, cst c-crq d n1 pp-f n1 vvz (c-acp pn31 vdz p-acp d n2 av-j) pc-acp dt n1 pp-f n1 vvz xx:
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Mary in her song saith well, God scattereth the Imaginations of the proud, that is, of those which haue this cōceit of their owne excellencie aboue others: Marry in her song Says well, God Scattereth the Imaginations of the proud, that is, of those which have this conceit of their own excellency above Others:
uh p-acp po31 n1 vvz av, np1 vvz dt n2 pp-f dt j, cst vbz, pp-f d r-crq vhb d n1 pp-f po32 d n1 p-acp n2-jn:
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and S. Iames; God resisteth the proud, and giueth grace to the humble: yea, thus saith he that is high and excellent:
and S. James; God Resisteth the proud, and gives grace to the humble: yea, thus Says he that is high and excellent:
cc np1 np1; np1 vvz dt j, cc vvz n1 p-acp dt j: uh, av vvz pns31 cst vbz j cc j:
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he that inhabiteth eternitie, whose name is the holy one:
he that Inhabiteth eternity, whose name is the holy one:
pns31 cst vvz n1, rg-crq n1 vbz dt j pi:
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I dwell in the high & holy place, with him also that is of a contrite and humble spirit, to reuiue the spirit of the humble: I dwell in the high & holy place, with him also that is of a contrite and humble Spirit, to revive the Spirit of the humble:
pns11 vvb p-acp dt j cc j n1, p-acp pno31 av cst vbz pp-f dt j cc j n1, pc-acp vvi dt n1 pp-f dt j:
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But he that lifteth vp himselfe his minde is not vpright in him, Habak. 2, 4.
But he that lifts up himself his mind is not upright in him, Habak. 2, 4.
cc-acp pns31 cst vvz p-acp px31 po31 n1 vbz xx av-j p-acp pno31, vvb. crd, crd
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Thirdly, such is the danger of this sinne, that when all other sinnes die in a man, this thought of pride dyeth not:
Thirdly, such is the danger of this sin, that when all other Sins die in a man, this Thought of pride Dies not:
ord, d vbz dt n1 pp-f d n1, cst c-crq d j-jn n2 vvb p-acp dt n1, d n1 pp-f n1 vvz xx:
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nay, when other sinnes are mortified, and Gods graces come in stead thereof, yet this will then reuiue,
nay, when other Sins Are mortified, and God's graces come in stead thereof, yet this will then revive,
uh-x, c-crq j-jn n2 vbr vvn, cc npg1 n2 vvb p-acp n1 av, av d vmb av vvi,
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and make the graces of God, matter whereon to worke: as when an ignorant person attaines to some knowledge;
and make the graces of God, matter whereon to work: as when an ignorant person attains to Some knowledge;
cc vvi dt n2 pp-f np1, n1 c-crq pc-acp vvi: c-acp c-crq dt j n1 vvz p-acp d n1;
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this pride will take occasion from that gift of God to puffe vp the heart; yea when a man in true humilitie of heart shall renounce the actions of pride,
this pride will take occasion from that gift of God to puff up the heart; yea when a man in true humility of heart shall renounce the actions of pride,
d n1 vmb vvi n1 p-acp d n1 pp-f np1 p-acp n1 p-acp dt n1; uh c-crq dt n1 p-acp j n1 pp-f n1 vmb vvi dt n2 pp-f n1,
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yet thē wil pride be working, for this is a fruit of pride to thinke well of our selues, because we are not proud,
yet them will pride be working, for this is a fruit of pride to think well of our selves, Because we Are not proud,
av pno32 vvi n1 vbi vvg, c-acp d vbz dt n1 pp-f n1 pc-acp vvi av pp-f po12 n2, c-acp pns12 vbr xx j,
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II. Point. The highest degree of this pride is, when a man thinketh himselfe to bee equall with God.II Point. The highest degree of this pride is, when a man Thinketh himself to be equal with God.
crd n1. dt js n1 pp-f d n1 vbz, c-crq dt n1 vvz px31 pc-acp vbi j-jn p-acp np1.
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This is a most notorious, nay an abhominable height of pride; and yet the truth is, some men haue come herevnto.
This is a most notorious, nay an abominable height of pride; and yet the truth is, Some men have come hereunto.
np1 vbz dt av-ds j, uh-x dt j n1 pp-f n1; cc av dt n1 vbz, d n2 vhb vvn av.
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Thus the king of Babel thought of himselfe, when he said in his heart, I will ascend aboue the height of the clowdes and will be like the most high.
Thus the King of Babel Thought of himself, when he said in his heart, I will ascend above the height of the Clouds and will be like the most high.
av dt n1 pp-f np1 n1 pp-f px31, c-crq pns31 vvd p-acp po31 n1, pns11 vmb vvi p-acp dt n1 pp-f dt n2 cc vmb vbi av-j dt av-ds j.
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It may seeme strange that men should thinke thus of themselues; but we must know, that men may doe it two waies;
It may seem strange that men should think thus of themselves; but we must know, that men may do it two ways;
pn31 vmb vvi j cst n2 vmd vvi av pp-f px32; cc-acp pns12 vmb vvi, cst n2 vmb vdi pn31 crd n2;
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first, when they thinke they haue power of themselues, whereby they are able to match or counteruaile the power of God:
First, when they think they have power of themselves, whereby they Are able to match or countervail the power of God:
ord, c-crq pns32 vvb pns32 vhb n1 pp-f px32, c-crq pns32 vbr j pc-acp vvi cc vvi dt n1 pp-f np1:
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so thought Nabuchad-nezar whē he said, who is that god, that can deliuer you out of my hand? such a thought had proud Pharao in his heart,
so Thought Nebuchadnezzar when he said, who is that god, that can deliver you out of my hand? such a Thought had proud Pharaoh in his heart,
av vvd j c-crq pns31 vvd, r-crq vbz d n1, cst vmb vvi pn22 av pp-f po11 n1? d dt n1 vhd j np1 p-acp po31 n1,
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when he said to Moses & Aaron, who is the Lord that I should heare his voice,
when he said to Moses & Aaron, who is the Lord that I should hear his voice,
c-crq pns31 vvd p-acp np1 cc np1, r-crq vbz dt n1 cst pns11 vmd vvi po31 n1,
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& let Israel goe? Secondly, when they take to themselues the honour of God, and thinke it to be due to them:& let Israel go? Secondly, when they take to themselves the honour of God, and think it to be due to them:
cc vvb np1 vvi? ord, c-crq pns32 vvb p-acp px32 dt n1 pp-f np1, cc vvb pn31 pc-acp vbi j-jn p-acp pno32:
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Thus did Herod when by silence he approued the blasphemous voice of the people, who cried vnto him, the voice of God, and not of man.
Thus did Herod when by silence he approved the blasphemous voice of the people, who cried unto him, the voice of God, and not of man.
av vdd np1 c-crq p-acp n1 pns31 vvd dt j n1 pp-f dt n1, r-crq vvd p-acp pno31, dt n1 pp-f np1, cc xx pp-f n1.
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And thus Antichrist sitting in the temple of God, exalts himselfe aboue all that is called God, or worshipped:
And thus Antichrist sitting in the temple of God, exalts himself above all that is called God, or worshipped:
cc av np1 vvg p-acp dt n1 pp-f np1, vvz px31 p-acp d cst vbz vvn np1, cc vvn:
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Now that man of sinne is the Pope of Rome; for howsoeuer in word he humble himselfe, & call himselfe the seruant of seruants;
Now that man of sin is the Pope of Rome; for howsoever in word he humble himself, & call himself the servant of Servants;
av d n1 pp-f n1 vbz dt n1 pp-f np1; c-acp c-acp p-acp n1 pns31 vvi px31, cc vvb px31 dt n1 pp-f n2;
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yet indeede through the pride of his heart, he sitteth as God, taking vnto himself that honour which is proper to God:
yet indeed through the pride of his heart, he Sitteth as God, taking unto himself that honour which is proper to God:
av av p-acp dt n1 pp-f po31 n1, pns31 vvz p-acp np1, vvg p-acp px31 d n1 r-crq vbz j p-acp np1:
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for he claimeth power to prescribe new rules of Gods worship, to forgiue sinnes, to make lawes to bind the conscience properly, for he claimeth power to prescribe new rules of God's worship, to forgive Sins, to make laws to bind the conscience properly,
c-acp pns31 vvz n1 pc-acp vvi j n2 pp-f npg1 n1, pc-acp vvi n2, pc-acp vvi n2 pc-acp vvi dt n1 av-j,
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yea to open, and shut heauen, and to dispose at his pleasure of earthly kingdomes; he taketh vpon him to dispence with the morall lawe, and with Apostolicall constitutions:
yea to open, and shut heaven, and to dispose At his pleasure of earthly kingdoms; he Takes upon him to dispense with the moral law, and with Apostolical constitutions:
uh p-acp j, cc vvd n1, cc pc-acp vvi p-acp po31 n1 pp-f j n2; pns31 vvz p-acp pno31 pc-acp vvi p-acp dt j n1, cc p-acp j n2:
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all which belong to God alone, and none dare claime them to belong vnto him, but he that matcheth himselfe with God;
all which belong to God alone, and none Dare claim them to belong unto him, but he that Matches himself with God;
d r-crq vvb p-acp np1 av-j, cc pix vvb vvi pno32 pc-acp vvi p-acp pno31, cc-acp pns31 cst vvz px31 p-acp np1;
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and this is the highest decree of pride.
and this is the highest Decree of pride.
cc d vbz dt js n1 pp-f n1.
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The Vse. By this euery man may see what he is of himselfe, what a cursed and proud nature he carrieth about with him:The Use. By this every man may see what he is of himself, what a cursed and proud nature he Carrieth about with him:
dt vvb. p-acp d d n1 vmb vvi r-crq pns31 vbz pp-f px31, r-crq dt j-vvn cc j n1 pns31 vvz a-acp p-acp pno31:
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for euery man naturally when occasion is offered thinks highly of himselfe, and basely of others in regard of himselfe.
for every man naturally when occasion is offered thinks highly of himself, and basely of Others in regard of himself.
c-acp d n1 av-j c-crq n1 vbz vvn vvz av-j pp-f px31, cc av-j pp-f n2-jn p-acp n1 pp-f px31.
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Let vs therefore take notice of this Satanicall pride that is in our nature, and striue against it,
Let us Therefore take notice of this Satanical pride that is in our nature, and strive against it,
vvb pno12 av vvb n1 pp-f d j n1 cst vbz p-acp po12 n1, cc vvi p-acp pn31,
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for who would not be ashamed to say with the proud Pharasie, I thanke thee Lord, I am not as other men, &c. or with the arrogant Iewes, stand apart, touch me not, I am holier then thou, Isay. 65. 5. Sect. 2. Mans thought of his owne righteousnes.
for who would not be ashamed to say with the proud Pharisee, I thank thee Lord, I am not as other men, etc. or with the arrogant Iewes, stand apart, touch me not, I am Holier then thou, Saiah 65. 5. Sect. 2. men Thought of his own righteousness.
p-acp r-crq vmd xx vbi j pc-acp vvi p-acp dt j n1, pns11 vvb pno21 n1, pns11 vbm xx c-acp j-jn n2, av cc p-acp dt j np2, vvb av, vvb pno11 xx, pns11 vbm jc cs pns21, np1 crd crd np1 crd ng1 n1 pp-f po31 d n1.
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The second euill thought concerning a mans selfe is this, I am sufficiently righteous, and I need no repentance.
The second evil Thought Concerning a men self is this, I am sufficiently righteous, and I need no Repentance.
dt ord j-jn n1 vvg dt ng1 n1 vbz d, pns11 vbm av-j j, cc pns11 vvb dx n1.
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That this is the thought of euerie man naturally appeareth by the Lords commandement to the people of Israell, forbidding them to say in their hearts,
That this is the Thought of every man naturally appears by the lords Commandment to the people of Israel, forbidding them to say in their hearts,
cst d vbz dt n1 pp-f d n1 av-j vvz p-acp dt n2 n1 p-acp dt n1 pp-f np1, vvg pno32 pc-acp vvi p-acp po32 n2,
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when they were placed in the promised land, that for their owne righteousnes the Lord brought them in to possesse it.
when they were placed in the promised land, that for their own righteousness the Lord brought them in to possess it.
c-crq pns32 vbdr vvn p-acp dt j-vvn n1, cst p-acp po32 d n1 dt n1 vvd pno32 p-acp pc-acp vvi pn31.
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Wherby he giueth vs to vnderstand two things: First, that as the Iewes did there, so euerie man thinks himself to be righteous.
Whereby he gives us to understand two things: First, that as the Iewes did there, so every man thinks himself to be righteous.
c-crq pns31 vvz pno12 pc-acp vvi crd n2: ord, cst p-acp dt np2 vdd a-acp, av d n1 vvz px31 pc-acp vbi j.
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And secondly he thinks that God doth giue his blessings vnto him for his owne righteousnes:
And secondly he thinks that God does give his blessings unto him for his own righteousness:
cc ord pns31 vvz cst np1 vdz vvi po31 n2 p-acp pno31 p-acp po31 d n1:
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for the Lord vseth not to forbidde such a thought as men naturally haue not in them:
for the Lord uses not to forbid such a Thought as men naturally have not in them:
c-acp dt n1 vvz xx p-acp vvb d dt n1 c-acp n2 av-j vhb xx p-acp pno32:
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so in like manner when Ieremie rebuked the people for their sinnes, they said, they were Innocent and guiltles, they had not sinned:
so in like manner when Ieremie rebuked the people for their Sins, they said, they were Innocent and guiltless, they had not sinned:
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And the Church of Laodicea saith thus of her selfe, I am rich and neede nothing;
And the Church of Laodicea Says thus of her self, I am rich and need nothing;
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that is, I abound in spirituall graces.
that is, I abound in spiritual graces.
cst vbz, pns11 vvb p-acp j n2.
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This is the thought of the proud Pharisie, who trusts in himselfe that he is iust, and therfore braggeth vnto God, that he is not such and such,
This is the Thought of the proud Pharisee, who trusts in himself that he is just, and Therefore braggeth unto God, that he is not such and such,
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but he doth this, and that, he fasteth, he giueth Almes, paieth tithes, &c. and in plaine tearmes his heart saith this, I am righteous, I neede no repentance:
but he does this, and that, he fasteth, he gives Alms, payeth Tithes, etc. and in plain terms his heart Says this, I am righteous, I need no Repentance:
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for of such Christ spake when he said, he came not to call the righteous but sinners to repentance.
for of such christ spoke when he said, he Come not to call the righteous but Sinners to Repentance.
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And againe, I say vnto you, that ioy shall be in heauen for one sinner that conuerteth, more then for ninetie and nine iust men which need none amendment of life:
And again, I say unto you, that joy shall be in heaven for one sinner that Converts, more then for ninetie and nine just men which need none amendment of life:
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where we must obserue that Christ meaneth not, that there are in deede some so righteous, that they neede no amendment;
where we must observe that christ means not, that there Are in deed Some so righteous, that they need no amendment;
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but he speaketh according to the opinion, which some haue of themselues, to witte, that they are righteous, and neede no repentance:
but he speaks according to the opinion, which Some have of themselves, to wit, that they Are righteous, and need no Repentance:
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by all which it is more then manifest that this is a naturall thought of a man concerning himselfe.
by all which it is more then manifest that this is a natural Thought of a man Concerning himself.
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This euill thought raigneth in our age and time as all the former doe:
This evil Thought Reigneth in our age and time as all the former doe:
d j-jn n1 vvz p-acp po12 n1 cc n1 p-acp d dt j n1:
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for come to an ignorant man that hath not beene instructed in religion, reason with him touching his estate, for come to an ignorant man that hath not been instructed in Religion, reason with him touching his estate,
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and aske him whether he can keepe the law of God or not; he will answer, he can;
and ask him whither he can keep the law of God or not; he will answer, he can;
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he loueth the lord his God with all his heart, and his neighbour as himselfe: Aske him how hee lookes to be saued;
he loves the lord his God with all his heart, and his neighbour as himself: Ask him how he looks to be saved;
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his answer is by his owne righteousnes, and for his owne goodnesse.
his answer is by his own righteousness, and for his own Goodness.
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If due examination were made, this would be found to be the thought of many that liue in the Church among vs;
If due examination were made, this would be found to be the Thought of many that live in the Church among us;
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and there is none by nature free from this thought.
and there is none by nature free from this Thought.
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Hereby then we may see that the thoughts of euery man, be he what he will, are plaine papistry, for Poperie is naturall:
Hereby then we may see that the thoughts of every man, be he what he will, Are plain papistry, for Popery is natural:
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One chiefe pillar and ground thereof is Iustification, and saluation by workes; which opinion euery man brings with him from his mothers wombe:
One chief pillar and ground thereof is Justification, and salvation by works; which opinion every man brings with him from his mother's womb:
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And so it is in the point of merit, men naturally thinke they receiue the good things which they haue from God, for their own righteousnes.
And so it is in the point of merit, men naturally think they receive the good things which they have from God, for their own righteousness.
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Secondly, hence it appeareth that it is a matter of great difficultie, to bring a man throughly to renounce his owne righteousnes and soundly,
Secondly, hence it appears that it is a matter of great difficulty, to bring a man thoroughly to renounce his own righteousness and soundly,
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and heartily to imbrace true religion, and the righteousnes of Christ by faith. This is no lesse then the change of Nature;
and heartily to embrace true Religion, and the righteousness of christ by faith. This is no less then the change of Nature;
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and yet this must euery man doe, that will be saued, he must be come nothing in himselfe, that he may be all in Christ Iesus;
and yet this must every man do, that will be saved, he must be come nothing in himself, that he may be all in christ Iesus;
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which is as impossible to nature, as to change water into fire, and therfore men had need to beware how they put off the time,
which is as impossible to nature, as to change water into fire, and Therefore men had need to beware how they put off the time,
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& neglect the meanes in which God shewes his power in working this change in the hearts of his elect.
& neglect the means in which God shows his power in working this change in the hearts of his elect.
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Thirdly, hence we see the euident cause of that preposterous course of the world, which most men take in spending their witte,
Thirdly, hence we see the evident cause of that preposterous course of the world, which most men take in spending their wit,
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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 fauour in Christ,
and strength, Some for riches, Others for honours and pleasures, and in the mean while they can spare no time for Religion, to seek God's favour in christ,
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and the graces of the spirit:
and the graces of the Spirit:
cc dt n2 pp-f dt n1:
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It may bee they will afford a good worde vnto Religion, but yet they regarde it not in respect of other things.
It may be they will afford a good word unto Religion, but yet they regard it not in respect of other things.
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And this is the behauiour not of some few, but of all sorts, and degrees of men naturally.
And this is the behaviour not of Some few, but of all sorts, and Degrees of men naturally.
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Now the cause heereof is this cursed euill thought, whereby men perswade themselues, they be righteous, and need no repentance, and till this thought be rooted out of mans heart, he will neuer value the word and religion of God according to the worth thereof,
Now the cause hereof is this cursed evil Thought, whereby men persuade themselves, they be righteous, and need no Repentance, and till this Thought be rooted out of men heart, he will never valve the word and Religion of God according to the worth thereof,
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so as with the good Marchant he wil part with al that he hath, rather then he wiil be frustrate of this pearle.
so as with the good Merchant he will part with all that he hath, rather then he wiil be frustrate of this pearl.
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Math. 13. 45, 46. Indeede men vse to pleade thus for themselues;
Math. 13. 45, 46. Indeed men use to plead thus for themselves;
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wee confesse our selues to be sinners, and therefore wee cannot thinke such a wicked thought, that we need no repentance;
we confess our selves to be Sinners, and Therefore we cannot think such a wicked Thought, that we need no Repentance;
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But we must knowe, that both these may well stand together, in the wicked heart of man;
But we must know, that both these may well stand together, in the wicked heart of man;
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he may confesse himselfe to bee a sinner, and yet thinke that hee is righteous:
he may confess himself to be a sinner, and yet think that he is righteous:
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for is not this ▪ the cōmon practise to make great sins, little sins & little sins, no sins? Doe not men cloath vice in vertues robe,
for is not this ▪ the Common practice to make great Sins, little Sins & little Sins, no Sins? Do not men cloth vice in Virtues robe,
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and turne out vertue in the rotten ragges of vice? Is not drunkennes counted good fellowship,
and turn out virtue in the rotten rags of vice? Is not Drunkenness counted good fellowship,
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& kinde neighbourhood? Is not swearing made the token of a braue minde, and Pride counted decencie;
& kind neighbourhood? Is not swearing made the token of a brave mind, and Pride counted decency;
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and fornication, but a tricke of youth;
and fornication, but a trick of youth;
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and couetousnes esteemed good thrift, and carefulnes? On the other side, is not the more sincere profession of religion termed precysenes, Puritanisme, Hypocrisie,
and covetousness esteemed good thrift, and carefulness? On the other side, is not the more sincere profession of Religion termed preciseness, Puritanism, Hypocrisy,
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and such like? doth not hee that refrayneth the common sinnes of the time, make himselfe a pray to the mouthes of the vngodly? Nowe where these things are,
and such like? does not he that refraineth the Common Sins of the time, make himself a prey to the mouths of the ungodly? Now where these things Are,
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though the mouth say, I am a sinner; yet the heart thinketh I am righteous, and so it is apparant this thought is common among vs. Sect. 3. Mans thought of securitie in the day of peace.
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. men Thought of security in the day of peace.
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The third euill thought concerning a mans selfe is, a thought of securitie; in the time of peace and prosperitie, men say thus in their hearts, I am free from all Gods iudgements, I am in no danger of hell, death,
The third evil Thought Concerning a men self is, a Thought of security; in the time of peace and Prosperity, men say thus in their hearts, I am free from all God's Judgments, I am in no danger of hell, death,
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or damnation, but sure enough of saluation.or damnation, but sure enough of salvation.
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It may bee thought, that none is so bewitched of the deuill, as to haue this conceit of himselfe,
It may be Thought, that none is so bewitched of the Devil, as to have this conceit of himself,
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but the scripture is most plaine in the proofe hereof:
but the scripture is most plain in the proof hereof:
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Psal. 10. 6. The wicked man, (such as is euery man by nature, as wee shewed before) saith in his heart, I shall neuer be mooued nor bee in danger.
Psalm 10. 6. The wicked man, (such as is every man by nature, as we showed before) Says in his heart, I shall never be moved nor bee in danger.
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And the Prophet Isaiah brings in wicked men saying, we haue made a couenant with death,
And the Prophet Isaiah brings in wicked men saying, we have made a Covenant with death,
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and with hell wee are at agreement: and with hell we Are At agreement:
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which must not be vnderstood as done indeed (for death, and hell will make league with none) but onely in mens wicked Imagination, perswading themselues, that they bee in no danger of hell, or of the graue:
which must not be understood as done indeed (for death, and hell will make league with none) but only in men's wicked Imagination, persuading themselves, that they be in no danger of hell, or of the graven:
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for so much the next wordes import, that, though a scourge runne ouer & passe thorough,
for so much the next words import, that, though a scourge run over & pass through,
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yet it shall not come at vs: yet it shall not come At us:
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yea righteous Dauid was ouertaken heerewith, for in his prosperitie he said in his heart, I shall neuer bee mooued;
yea righteous David was overtaken herewith, for in his Prosperity he said in his heart, I shall never be moved;
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much more then is it the thought of euerie naturall man, to say with the rich foole vpō the increase of outward blessings, soule, soule, take thine ease, thou hast enough, nothing can hurt thee.
much more then is it the Thought of every natural man, to say with the rich fool upon the increase of outward blessings, soul, soul, take thine ease, thou hast enough, nothing can hurt thee.
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The vse: By this wee may come to the knowledge of a thing which falleth out in all ages worth our diligent obseruation.The use: By this we may come to the knowledge of a thing which falls out in all ages worth our diligent observation.
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It hath pleased god from time, to time to send his prophets and ministers to call his people to repentance:
It hath pleased god from time, to time to send his Prophets and Ministers to call his people to Repentance:
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thus did Isay, Ieremy, Ioell, Amos, & the rest;
thus did Saiah, Ieremy, Joel, Amos, & the rest;
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yea the Lorde himselfe (as Zephanie saith) riseth euery morning, and bringeth his iudgementes to light, which should turne men from their sinnes, hee faileth not, and yet the wicked will not learne to be ashamed.
yea the Lord himself (as Zephaniah Says) Riseth every morning, and brings his Judgments to Light, which should turn men from their Sins, he Faileth not, and yet the wicked will not Learn to be ashamed.
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To come to our owne times:
To come to our own times:
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it hath pleased God to stirre vp many worthie ministers vnto vs, who spende their time,
it hath pleased God to stir up many worthy Ministers unto us, who spend their time,
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and strength, in labouring to bring men to repentance, and saluation;
and strength, in labouring to bring men to Repentance, and salvation;
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but yet who is he almost that turneth from his sinnes? yea the Lord himselfe,
but yet who is he almost that turns from his Sins? yea the Lord himself,
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as in former times, so nowe doth preach from heauen by his iudgements, as famine, plague, &c:
as in former times, so now does preach from heaven by his Judgments, as famine, plague, etc.:
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and yet by lamentable experience, wee see that the bodie of our people remaine secure, they are setled on their lees, and frozen in their dregges: no man stirreth vp himselfe to say, what haue I done? now the cause heereof is nothing els,
and yet by lamentable experience, we see that the body of our people remain secure, they Are settled on their lees, and frozen in their dregs: no man stirs up himself to say, what have I done? now the cause hereof is nothing Else,
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but this cursed thought of securitie, whereby a man saith thus in his heart, I am free from Gods iudgements.
but this cursed Thought of security, whereby a man Says thus in his heart, I am free from God's Judgments.
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Read Matth. 2•. 37. As it was in the daies of Noah (saith our Sauiour Christ) so shall it bee in the daies of the comming of the sonne of man:
Read Matthew 2•. 37. As it was in the days of Noah (Says our Saviour christ) so shall it be in the days of the coming of the son of man:
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they did eate, drinke, marrie wiues, and giue in marriage, and knewe nothing till Noah entred into the Arke,
they did eat, drink, marry wives, and give in marriage, and knew nothing till Noah entered into the Ark,
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and the floode came and tooke them all away. Quest. and the flood Come and took them all away. Quest.
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Howe could it be, that they should knowe nothing seeing Noah had preached vnto them of the floode an hundred and twentie yeares before? Ans. Surely it was as if they had knowne nothing,
How could it be, that they should know nothing seeing Noah had preached unto them of the flood an hundred and twentie Years before? Ans. Surely it was as if they had known nothing,
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for they would not beleeue him, it would not sinke into their heads, much lesse settle in their hearts, that GOD would destroy all the worlde by waters:
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:
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and so may it bee saide of these times; wee knowe nothing; though wee be called to repentance by the ministerie of the worde, yet we will not repent;
and so may it be said of these times; we know nothing; though we be called to Repentance by the Ministry of the word, yet we will not Repent;
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and though wee heare of Gods iudgements, we thinke our selues free from them, and will not beleeue till the beesome of his wrath sweepe vs all away, as the flood did the old world.
and though we hear of God's Judgments, we think our selves free from them, and will not believe till the Besom of his wrath sweep us all away, as the flood did the old world.
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Wherefore to redresse among vs this damnable thought of securitie, let vs consider our grieuous sinnes in particular,
Wherefore to redress among us this damnable Thought of security, let us Consider our grievous Sins in particular,
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and set before our eyes the curse of God, both temporall iudgements, and eternall death, due vnto vs for the same.
and Set before our eyes the curse of God, both temporal Judgments, and Eternal death, due unto us for the same.
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It is the applying of Gods heauie wrath that must make vs shake off this secure Thought, which the rather we must do,
It is the applying of God's heavy wrath that must make us shake off this secure Thought, which the rather we must do,
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though it be grieuous to the flesh, and as a pange vnto death in a naturall man,
though it be grievous to the Flesh, and as a pang unto death in a natural man,
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because till this thought bee remooued, the sauing graces of Gods spirite will not take rooting in our hearts.
Because till this Thought be removed, the Saving graces of God's Spirit will not take rooting in our hearts.
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Sect. 4. Mans faint thoughts in time of distresse. The fourth and last euill thought of mans heart touching himselfe is this;
Sect. 4. men faint thoughts in time of distress. The fourth and last evil Thought of men heart touching himself is this;
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In time of miserie hee saith, his crosses are greater and worser then indeede they are.
In time of misery he Says, his Crosses Are greater and Worse then indeed they Are.
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So Iobe complaineth in his affliction, that his griefe & miserie was heauier then the sand of the sea shoare.
So Job Complaineth in his affliction, that his grief & misery was Heavier then the sand of the sea shore.
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And the Church in great affliction calls thus to passengers, Behold, and see if there be any sorrowe like vnto my sorrowe which is done vnto mee.
And the Church in great affliction calls thus to passengers, Behold, and see if there be any sorrow like unto my sorrow which is done unto me.
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And that it is the thought of euery mans heart naturally, appeareth by experience:
And that it is the Thought of every men heart naturally, appears by experience:
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for let a man bee in distresse outwardly, or else touched in cōscience for his sinnes,
for let a man be in distress outwardly, or Else touched in conscience for his Sins,
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when you shall labour to minister comfort vnto him according to Gods worde;
when you shall labour to minister Comfort unto him according to God's word;
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hee will answer, that neuer any was in like •ase to him, so grieuously tormented & afflicted as he is.
he will answer, that never any was in like •ase to him, so grievously tormented & afflicted as he is.
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And indeede it is the propertie of mans naturall heart, to esteeme little crosses to be exceeding great,
And indeed it is the property of men natural heart, to esteem little Crosses to be exceeding great,
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yea oftentimes to deeme that to bee a crosse which is none at all: the reason is, the want of iudgement rightly to discerne the state of their affliction,
yea oftentimes to deem that to be a cross which is none At all: the reason is, the want of judgement rightly to discern the state of their affliction,
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and the want of strength to support it as it is: for if thou be faint in the day of aduersitte thy strength is small.
and the want of strength to support it as it is: for if thou be faint in the day of aduersitte thy strength is small.
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For the remedie of this euill thought, first wee must seeke to rectifie the Imagination, by bringing the minde to a right con•eit of the affliction:
For the remedy of this evil Thought, First we must seek to rectify the Imagination, by bringing the mind to a right con•eit of the affliction:
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this is a special course to be obserued in dealing with thē that bee oppressed with any distresse:
this is a special course to be observed in dealing with them that be oppressed with any distress:
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for a strong conceit of a mans owne miserie doth many times more hurt, then the miserie it selfe:
for a strong conceit of a men own misery does many times more hurt, then the misery it self:
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therefore be sure the iudgement be well informed, and then the cure is halfe wrought, and the crosse halfe remooued.
Therefore be sure the judgement be well informed, and then the cure is half wrought, and the cross half removed.
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This done, the partie afflicted may well consider the desert of sinne, in the endlesse torments of the damned, which the Lord preuenteth in his children by temporall chastisements in this life:
This done, the party afflicted may well Consider the desert of sin, in the endless torments of the damned, which the Lord preventeth in his children by temporal chastisements in this life:
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for when we are iudged wee are chastened of the Lorde, that wee might not be condemned with the world: for when we Are judged we Are chastened of the Lord, that we might not be condemned with the world:
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And so labouring to bee humbled for sinne, and to lay hold on gods mercy in christ, through whom all things,
And so labouring to be humbled for sin, and to lay hold on God's mercy in Christ, through whom all things,
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euen afflictions, worke together for the best, no doubt he will bee able to say, I will beare the wrath of the Lorde,
even afflictions, work together for the best, no doubt he will be able to say, I will bear the wrath of the Lord,
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because I haue sinned against him and why art thou cast downe oh my soule, why art thou so disquieted within me? wayte on God;
Because I have sinned against him and why art thou cast down o my soul, why art thou so disquieted within me? wait on God;
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for I will yet giue him thankes; he is my present helper and my God. Thus much of mans euill thoughts concerning himselfe.for I will yet give him thanks; he is my present helper and my God. Thus much of men evil thoughts Concerning himself.
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CHAP. VI. Of the want of good thoughts in euery man naturally Sect. I. Good thoughts about temporall things be much wanting.
CHAP. VI. Of the want of good thoughts in every man naturally Sect. I. Good thoughts about temporal things be much wanting.
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HAuing spoken of mans naturall euill thoughts concerning God, his neighbour, and himselfe: we come to the second point to be observed in the text;
Having spoken of men natural evil thoughts Concerning God, his neighbour, and himself: we come to the second point to be observed in the text;
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to wit, That there is a want of good thoughts and consideration in euery ••an naturally:
to wit, That there is a want of good thoughts and consideration in every ••an naturally:
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for the Lord here faith, his thoughts are evill from his youth.; and Chap. 6. 5. They are onely euill euery day:
for the Lord Here faith, his thoughts Are evil from his youth.; and Chap. 6. 5. They Are only evil every day:
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now looke where euill is onely and continually, there good must needes be wāting altogether. This want must be considered either in respect of temporall, or of spirituall things.
now look where evil is only and continually, there good must needs be wanting altogether. This want must be considered either in respect of temporal, or of spiritual things.
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By Temporall things I meane such worldly affaires and actions as concerne mans naturall life;
By Temporal things I mean such worldly affairs and actions as concern men natural life;
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wherein though good consideration be not taken quite away, yet wee must know that the same is corrupt,
wherein though good consideration be not taken quite away, yet we must know that the same is corrupt,
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and very weake and imperfect, even as reason is; and there is much want in euery man in this behalfe.
and very weak and imperfect, even as reason is; and there is much want in every man in this behalf.
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There is one alone (saith, Salomon) and there is not a second: There is one alone (Says, Solomon) and there is not a second:
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which hath neither sonne nor brother, yet there is none end of his travell, neither can his eye bee satisfied with riches;
which hath neither son nor brother, yet there is none end of his travel, neither can his eye be satisfied with riches;
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neither doth hee thinke for whom doe I travell —? heere behold a notable example of this want of good consideration about earthly things;neither does he think for whom do I travel —? Here behold a notable Exampl of this want of good consideration about earthly things;
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that a man should spend both his wit & strength in heaping vp riches, and knowes not to whom he shall leaue them.
that a man should spend both his wit & strength in heaping up riches, and knows not to whom he shall leave them.
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But we need not be inquisitiue for examples:
But we need not be inquisitive for Examples:
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for we may daily obserue in our selues and others apparent want of good consideration in these worldly affaries:
for we may daily observe in our selves and Others apparent want of good consideration in these worldly affaries:
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which must not seeme strange vnto vs, seeing that reason it selfe, the ground of cōsideration is greatly blemished, through the corruption of nature, about these earthly things.
which must not seem strange unto us, seeing that reason it self, the ground of consideration is greatly blemished, through the corruption of nature, about these earthly things.
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Sect. 2. Good thoughts in matters spirituall be altogether wanting.
Sect. 2. Good thoughts in matters spiritual be altogether wanting.
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In things spirituall which concerne the kingdome of God, there is in our nature an absolute want of good consideration, herein of our selues we haue no good thoughts:
In things spiritual which concern the Kingdom of God, there is in our nature an absolute want of good consideration, herein of our selves we have no good thoughts:
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we are not of our selues (saith Paul.) sufficient to thinke any thing, that is, any good thing, as of our selues: The whole bodie of the Gospell is therefore called a mystery, because the things therein contained and revealed are such as, neuer came into mans heart to thinke. we Are not of our selves (Says Paul.) sufficient to think 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, never Come into men heart to think.
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This want we may obserue especially in foure things: 1. in respect of Gods presence and prouidence: 2. of Gods Iudgements: 3. of our owne sinnes: 4, of our dutie to God. First.
This want we may observe especially in foure things: 1. in respect of God's presence and providence: 2. of God's Judgments: 3. of our own Sins: 4, of our duty to God. First.
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man by nature doth not thinke of, or consider Gods presence and prouidence to behold and to remember all his waies in thought, word, and deed:
man by nature does not think of, or Consider God's presence and providence to behold and to Remember all his ways in Thought, word, and deed:
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hereof the Lord complaines against Ephraim and Samaria, saying;
hereof the Lord complains against Ephraim and Samaria, saying;
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they haue dealt falsely — and they consider not in their hearts that I remember all their wickednes:
they have dealt falsely — and they Consider not in their hearts that I Remember all their wickedness:
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And the same is the state of euery naturall man beeing left to himselfe;
And the same is the state of every natural man being left to himself;
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for all by nature are equally corrupt with originall sinne, and so are destitute of this good thought:
for all by nature Are equally corrupt with original sin, and so Are destitute of this good Thought:
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which yet may appeare the more plaine by this, that naturally mans heart is possessed of the cleane contrary, to wit, God shall not see, God will not regard, as hath beene shewed before.
which yet may appear the more plain by this, that naturally men heart is possessed of the clean contrary, to wit, God shall not see, God will not regard, as hath been showed before.
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And indeed it is a worke of grace to haue the heart rightly affected with this thought, God beholds all my waies, he considers and remembers euery thing I doe; And indeed it is a work of grace to have the heart rightly affected with this Thought, God beholds all my ways, he considers and remembers every thing I do;
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flesh and blood can not attaine vnto it.
Flesh and blood can not attain unto it.
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Secondly, a man by nature doth not consider or thinke of the Iudgements of God, temporall and eternall due vnto sinne:
Secondly, a man by nature does not Consider or think of the Judgments of God, temporal and Eternal endue unto sin:
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This thought was wanting in the men of the old world, though Noah preached vnto them an hundred and twentie yeares of the gecerall deluge,
This Thought was wanting in the men of the old world, though Noah preached unto them an hundred and twentie Years of the gecerall deluge,
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yet the consideration of it tooke no place in their hearts;
yet the consideration of it took no place in their hearts;
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and therefore it is said, they knew nothing till the flood came and tooke them all away:
and Therefore it is said, they knew nothing till the flood Come and took them all away:
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from the want of this thought it came to passe, that Lotts sonnes — in lawe, thought their father had but mocked,
from the want of this Thought it Come to pass, that Lotts Sons — in law, Thought their father had but mocked,
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when he told them that God would destroy Sodom. when he told them that God would destroy Sodom.
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Hence it was that the Rich foole blessed himselfe in his heart, saying, soule, soule, take thine ease, & neuer bethought himselfe of any danger till it was said vnto him, O foole, this night will they fetch away thy soule.
Hence it was that the Rich fool blessed himself in his heart, saying, soul, soul, take thine ease, & never bethought himself of any danger till it was said unto him, Oh fool, this night will they fetch away thy soul.
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And shall wee thinke this thought is now wanting at this day, seeing Christ hath said, as it was in the daies of Noe,
And shall we think this Thought is now wanting At this day, seeing christ hath said, as it was in the days of Noah,
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so shall it bee at the comming of the sonne of man? Thirdly, a man naturally doth neuer bethinke himselfe, of his owne sinnes; so shall it be At the coming of the son of man? Thirdly, a man naturally does never bethink himself, of his own Sins;
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he hath no purpose of heart seriously to examine his life past, or to repent of such sinnes as he findeth in him: he hath no purpose of heart seriously to examine his life past, or to Repent of such Sins as he finds in him:
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This appeareth by the Lords own complaint against the Iewes, who were so farre from turning frō their sins, that not one would say in his heart, what haue I done? nay, when they had cōmitted most sottish Idolatrie, in making an Idoll God of one part of a tree, with the other part thereof they had rosted their meate and warmed themselues, This appears by the lords own complaint against the Iewes, who were so Far from turning from their Sins, that not one would say in his heart, what have I done? nay, when they had committed most sottish Idolatry, in making an Idol God of one part of a tree, with the other part thereof they had roasted their meat and warmed themselves,
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yet they considered not this in their hearts, neither had they knowledge or vnderstanding to say, I haue burnt halfe of it in the fire, I haue baked bread vpon the coales thereof;
yet they considered not this in their hearts, neither had they knowledge or understanding to say, I have burned half of it in the fire, I have baked bred upon the coals thereof;
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I haue roasted flesh, and eaten it; and shall I make the residue thereof an Abhomination?
I have roasted Flesh, and eaten it; and shall I make the residue thereof an Abomination?
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Fourthly, a naturall man doth not consider what duty & seruice he owes vnto God:
Fourthly, a natural man does not Consider what duty & service he owes unto God:
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his mind is wholly bent to his owne waies, but the Lords talēt lies hid in the ground wrapt vp in a napkin:
his mind is wholly bent to his own ways, but the lords talon lies hid in the ground wrapped up in a napkin:
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Hereof the Lord complaines against the Iewes, that they sayd not in their hearts let vs feare the Lord our God:
Hereof the Lord complains against the Iewes, that they said not in their hearts let us Fear the Lord our God:
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hence it was that the, foolish virgins did content themselues with the blasing Lamp of an outward profession,
hence it was that the, foolish Virgins did content themselves with the blazing Lamp of an outward profession,
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and neuer be-thought themselues of that oyle of grace, which God required in all those, that would enter with Christ into his bridechamber, till it was too late:
and never bethought themselves of that oil of grace, which God required in all those, that would enter with christ into his bridechamber, till it was too late:
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And the sleight seruing of God at this day, declares the generall want of this cōsideration.
And the sleight serving of God At this day, declares the general want of this consideration.
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Sect. 3. The fruit of this want of good thoughts.
Sect. 3. The fruit of this want of good thoughts.
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Heere further wee must know that this want of good consideration is a grieuous evill and a mother sinne, from whence as from a fountaine, streames of corruptions and transgressions both of heart and life doe issue forth;
Here further we must know that this want of good consideration is a grievous evil and a mother sin, from whence as from a fountain, streams of corruptions and transgressions both of heart and life do issue forth;
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first, hereby we are disabled from yelding vnto God that obedience of heart which his law requireth;
First, hereby we Are disabled from yielding unto God that Obedience of heart which his law requires;
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for how can we loue the Lord with all our thought and mind;
for how can we love the Lord with all our Thought and mind;
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& our neighbour as our selues, as God commandeth, when as naturally our hearts are void of all good thoughts towards God, & our neighbour as our selves, as God commands, when as naturally our hearts Are void of all good thoughts towards God,
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and towards our neighbours? Againe, whence comes sinning with an high hand, when men sinne,
and towards our neighbours? Again, whence comes sinning with an high hand, when men sin,
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and will sinne? whence comes it that men blesse themselus in their sinnes, and flatter themselues in their owne eies,
and will sin? whence comes it that men bless themselves in their Sins, and flatter themselves in their own eyes,
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while they goe on in sinne, but from want of consideration of Gods presence, and of Gods iudgements? This Abraham knew well,
while they go on in sin, but from want of consideration of God's presence, and of God's Judgments? This Abraham knew well,
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and therfore saide of the people of Gerar, because they wanted the feare of God, that is, all consideration of Gods presence,
and Therefore said of the people of Gerar, Because they wanted the Fear of God, that is, all consideration of God's presence,
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and of Gods iudgements, therefore they would kill him for his wiues sake.
and of God's Judgments, Therefore they would kill him for his wives sake.
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Whence also comes that sensualitie, whereby men addict them-selues wholly to the profits, pleasures, and honours of this world, neuer minding heauen or hell,
Whence also comes that sensuality, whereby men addict themselves wholly to the profits, pleasures, and honours of this world, never minding heaven or hell,
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but from want of consideration of their dutie to God? If men did vse to call themselues to accompt for their sinnes,
but from want of consideration of their duty to God? If men did use to call themselves to account for their Sins,
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or did set before their eyes the iudgements of God due vnto them, it could not be that there shoud be such want of contrition towards God,
or did Set before their eyes the Judgments of God due unto them, it could not be that there should be such want of contrition towards God,
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or of compassion towards their brethren, as euery where abounds.
or of compassion towards their brothers, as every where abounds.
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And the like might be said of many other capitall sinnes, all which proceede from the want of good consideration.
And the like might be said of many other capital Sins, all which proceed from the want of good consideration.
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Where, by the way, we may obserue, that our common people doe farre deceiue themselues in this perswasion of themselues, that by nature they haue good hearts, and good meaning:
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:
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If you charge them with the sinnes of their liues, they will straightway plead their good intention, and say,
If you charge them with the Sins of their lives, they will straightway plead their good intention, and say,
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though they sometime faile in action, yet they meane well alwaies. But the truth is, naturally well meaning, and good consideration, spirituall thinges is altogether wanting.
though they sometime fail in actium, yet they mean well always. But the truth is, naturally well meaning, and good consideration, spiritual things is altogether wanting.
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And therfore while men doe soothe vp themselues in their good meaning, they deceiue their owne hearts through ignorance of their naturall estate:
And Therefore while men do sooth up themselves in their good meaning, they deceive their own hearts through ignorance of their natural estate:
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and they must knowe, that they can neuer come vnto Christ that they might haue life, till they be quite gone out of themselues in regard of such conceits.
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.
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CHAP. VII. The vse of the former. doctrine. Sect. 1. That the Scripture is the word of God.
CHAP. VII. The use of the former. Doctrine. Sect. 1. That the Scripture is the word of God.
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Hauing seene what euill thoughts be in euery man naturally, & what good thoughts be wanting in him:
Having seen what evil thoughts be in every man naturally, & what good thoughts be wanting in him:
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it followeth now to make some vse of this doctrine concerning mans naturall Imaginations.
it follows now to make Some use of this Doctrine Concerning men natural Imaginations.
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The first vse shall be against all Atheists, who thinke the Scripture to be meere policie, deuised by man to keepe men in awe.
The First use shall be against all Atheists, who think the Scripture to be mere policy, devised by man to keep men in awe.
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But we are to know, that the holy Scripture is no deuise of man, but the very word of the euerliuing God;
But we Are to know, that the holy Scripture is no devise of man, but the very word of the everliving God;
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which I thus demonstrate out of the former doctrine:
which I thus demonstrate out of the former Doctrine:
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The Scripture saith in generall, that all the Imaginations of euery naturall man are euill and that continually.
The Scripture Says in general, that all the Imaginations of every natural man Are evil and that continually.
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Nowe it doth not onely affirme this in generall, but declares it also in particular;
Now it does not only affirm this in general, but declares it also in particular;
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for elsewhere it sheweth what those particular euill thoughts be, which the naturall minde of man frameth concerning God, his neighbour, and himselfe.
for elsewhere it shows what those particular evil thoughts be, which the natural mind of man frameth Concerning God, his neighbour, and himself.
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Againe, the same Scripture saith in generall, That good thoughts and considerations, are naturally wanting in euery man;
Again, the same Scripture Says in general, That good thoughts and considerations, Are naturally wanting in every man;
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and elsewhere it declareth in particular what those good thoughts be which enter not into the mind of a natural man:
and elsewhere it Declareth in particular what those good thoughts be which enter not into the mind of a natural man:
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both these haue bin plainly shewed out of the word of God. Nowe herevpon it doth necessarily follow that the scripture is the word of God:
both these have been plainly showed out of the word of God. Now hereupon it does necessarily follow that the scripture is the word of God:
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for let the cunning Atheist shew whence it is that the scripture doth declare mans thoughts; hee cannot say, of man;
for let the cunning Atheist show whence it is that the scripture does declare men thoughts; he cannot say, of man;
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for no man knoweth the thoughts of another; nay he cannot finde out his owne thoughts:
for no man Knoweth the thoughts of Another; nay he cannot find out his own thoughts:
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neither can hee ascribe it to any angell good or bad; for the minde of man is hid from them; they knowe not mans thoughts.
neither can he ascribe it to any angel good or bad; for the mind of man is hid from them; they know not men thoughts.
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It remaineth therefore, that as God alone is the searcher of the hearts, so that Scripture which declareth vnto man what bee his thoughts, is the onely word of the same God;
It remains 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;
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Indeed God vsed man for his instrument, in the penning and deliuerie of the scripture, but hee himselfe by his spirite is the sole author thereof.
Indeed God used man for his Instrument, in the penning and delivery of the scripture, but he himself by his Spirit is the sole author thereof.
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Sect. 2. That man hath no free will to good by nature.
Sect. 2. That man hath no free will to good by nature.
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The second vse shall bee against the Papists, who ascribe to mans will a naturall power to that which is truly good, as by it selfe to co-worke with Gods grace in the first act of mans conuersion.
The second use shall be against the Papists, who ascribe to men will a natural power to that which is truly good, as by it self to co-worke with God's grace in the First act of men conversion.
dt ord n1 vmb vbi p-acp dt njp2, r-crq vvb p-acp ng1 n1 dt j n1 p-acp d r-crq vbz av-j j, c-acp p-acp pn31 n1 p-acp n1 p-acp npg1 n1 p-acp dt ord n1 pp-f ng1 n1.
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But the charge of euill heere layd vpon the frame of mans naturall heart by God himselfe, doth teach vs otherwise:
But the charge of evil Here laid upon the frame of men natural heart by God himself, does teach us otherwise:
p-acp dt n1 pp-f j-jn av vvn p-acp dt n1 pp-f ng1 j n1 p-acp np1 px31, vdz vvi pno12 av:
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for looke howe farre the frame of the minde, which is the principall part of the soule, is corrupt for thoughts and Imaginations,
for look how Far the frame of the mind, which is the principal part of the soul, is corrupt for thoughts and Imaginations,
p-acp vvi c-crq av-j dt n1 pp-f dt n1, r-crq vbz dt j-jn n1 pp-f dt n1, vbz j p-acp n2 cc n2,
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so farre is the will, the inferiour part of the soule corrupt in willing. But the minde is naturally so corrupt that it can not thinke a good thought,
so Far is the will, the inferior part of the soul corrupt in willing. But the mind is naturally so corrupt that it can not think a good Thought,
av av-j vbz dt n1, dt j-jn n1 pp-f dt n1 vvb p-acp j. p-acp dt n1 vbz av-j av j cst pn31 vmb xx vvi dt j n1,
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and therefore answerably the will by nature is so corrupt, that it can not will that which is truly good.
and Therefore answerably the will by nature is so corrupt, that it can not will that which is truly good.
cc av av-j dt n1 p-acp n1 vbz av j, cst pn31 vmb xx vvi d r-crq vbz av-j j.
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If it be said, that man hath libertie of will in humane actions and in ciuill duties:
If it be said, that man hath liberty of will in humane actions and in civil duties:
cs pn31 vbi vvn, cst n1 vhz n1 pp-f n1 p-acp j n2 cc p-acp j n2:
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Answ. he hath, but yet such actions proceeding from a corrupt fountaine, are sinnes in euery naturall man, howsoeuer for the matter of the works they may be called good, beeing such as God himselfe ordained.Answer he hath, but yet such actions proceeding from a corrupt fountain, Are Sins in every natural man, howsoever for the matter of the works they may be called good, being such as God himself ordained.
np1 pns31 vhz, cc-acp av d n2 vvg p-acp dt j n1, vbr n2 p-acp d j n1, c-acp p-acp dt n1 pp-f dt n2 pns32 vmb vbi vvn j, vbg d c-acp np1 px31 vvd.
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Sect. 3. Of the timely preuenting and suppressing of wicked Imaginations
Sect. 3. Of the timely preventing and suppressing of wicked Imaginations
np1 crd pp-f dt j vvg cc vvg pp-f j n2
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The third vse shall be for admonition vnto them, to whome is committed the education of youth,
The third use shall be for admonition unto them, to whom is committed the education of youth,
dt ord n1 vmb vbi p-acp n1 p-acp pno32, p-acp ro-crq vbz vvn dt n1 pp-f n1,
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as Parents Masters, Tutors, &c. that seeing the imaginations of mans heart are euill from his youth,
as Parents Masters, Tutors, etc. that seeing the Imaginations of men heart Are evil from his youth,
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therefore they must all ioyne hand in hand betime to stop vp, or at least to lessen this corrupt fountaine.
Therefore they must all join hand in hand betime to stop up, or At least to lessen this corrupt fountain.
av pns32 vmb d vvi n1 p-acp n1 av pc-acp vvi a-acp, cc p-acp ds pc-acp vvi d j n1.
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Parents must sow the seedes of grace into the minds of their young children, that if it were possible,
Parents must sow the seeds of grace into the minds of their young children, that if it were possible,
ng1 vmb vvi dt n2 pp-f n1 p-acp dt n2 pp-f po32 j n2, cst cs pn31 vbdr j,
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euen at their mothers breasts they might be nourished in the faith. Thus dealt Lois and Eunice with their young Timothie: for Paul saith;
even At their mother's breasts they might be nourished in the faith. Thus dealt Lois and Eunice with their young Timothy: for Paul Says;
av-j p-acp po32 ng1 n2 pns32 vmd vbi vvn p-acp dt n1. av vvd fw-fr cc np1 p-acp po32 j np1: c-acp np1 vvz;
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he learned the holy Scriptures of an infant. Then as their children grow in descretion and vse of reason, they must be nurtered in religion, he learned the holy Scriptures of an infant. Then as their children grow in discretion and use of reason, they must be nurtered in Religion,
pns31 vvd dt j n2 pp-f dt n1. av p-acp po32 n2 vvb p-acp n1 cc n1 pp-f n1, pns32 vmb vbi vvn p-acp n1,
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and haue the grounds thereof by often repetition driuen into their hearts:
and have the grounds thereof by often repetition driven into their hearts:
cc vhb dt n2 av p-acp av n1 vvn p-acp po32 n2:
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for this is the best meanes to free their minds, though not altogether from naturall Imaginations,
for this is the best means to free their minds, though not altogether from natural Imaginations,
c-acp d vbz dt js n2 pc-acp vvi po32 n2, cs xx av p-acp j n2,
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yet from the force and poison thereof:
yet from the force and poison thereof:
av p-acp dt n1 cc vvi av:
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for follie is bound to the heart of a childe, but the rodde of teaching, that is, instruction with correction, will driue it away from him:
for folly is bound to the heart of a child, but the rod of teaching, that is, instruction with correction, will driven it away from him:
c-acp n1 vbz vvn p-acp dt n1 pp-f dt n1, cc-acp dt n1 pp-f vvg, cst vbz, n1 p-acp n1, vmb vvi pn31 av p-acp pno31:
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yea, when as the child set at libertie makes his mother ashamed.
yea, when as the child Set At liberty makes his mother ashamed.
uh, c-crq c-acp dt n1 vvn p-acp n1 vvz po31 n1 j.
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yet will the sonne that is well instructed, giue his father rest, & yeild delight vnto his soule.
yet will the son that is well instructed, give his father rest, & yield delight unto his soul.
av vmb dt n1 cst vbz av vvn, vvb po31 n1 n1, cc vvi n1 p-acp po31 n1.
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Further, where Parents leaue, there Maisters and Tutours must take hold, building vp that good foundation which is layde to their hand, that by them also the streame of mans naturall Imaginations may bee stopped:
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 stream of men natural Imaginations may be stopped:
jc, c-crq n2 vvb, a-acp n2 cc ng1 vmb vvi n1, vvg a-acp cst j n1 r-crq vbz vvn p-acp po32 n1, cst p-acp pno32 av dt n1 pp-f ng1 j n2 vmb vbi vvn:
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yea, though parents should neglect this dutie towards their owne children, as too many doe at this day,
yea, though Parents should neglect this duty towards their own children, as too many do At this day,
uh, cs n2 vmd vvi d n1 p-acp po32 d n2, c-acp av d vdb p-acp d n1,
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yet each godly master, if hee desire to haue Gods church in his house, must in struct his familie, as Abrahā did;
yet each godly master, if he desire to have God's Church in his house, must in struct his family, as Abrahā did;
av d j n1, cs pns31 vvb pc-acp vhi n2 n1 p-acp po31 n1, vmb p-acp vvn po31 n1, c-acp np1 vdd;
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and labour for circumcision of heart both to his children & seruants, euen as Abraham did circumcise not onely those that were borne in his familie,
and labour for circumcision of heart both to his children & Servants, even as Abraham did circumcise not only those that were born in his family,
cc vvb p-acp n1 pp-f n1 av-d p-acp po31 n2 cc n2, av c-acp np1 vdd vvi xx av-j d cst vbdr vvn p-acp po31 n1,
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but also those that were bought for money. but also those that were bought for money.
cc-acp av d cst vbdr vvn p-acp n1.
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Both Parents and Maisters are carefull to preuent diseases, & to breake off sicknes at the beginning in their children and seruants, which by continuance might bring bodily death, oh then howe carefull ought they to bee, to stop betime the course of naturall Imagination in them, which without the speciall grace of God, will bring eternall condemnation both to soule and bodie? And the rather must this course be taken in youth,
Both Parents and Masters Are careful to prevent diseases, & to break off sickness At the beginning in their children and Servants, which by Continuance might bring bodily death, o 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 soul and body? And the rather must this course be taken in youth,
d n2 cc n2 vbr j pc-acp vvi n2, cc pc-acp vvi a-acp n1 p-acp dt n1 p-acp po32 n2 cc n2, r-crq p-acp n1 vmd vvi j n1, uh av c-crq j vmd pns32 pc-acp vbi, pc-acp vvi av dt n1 pp-f j n1 p-acp pno32, r-crq p-acp dt j n1 pp-f np1, vmb vvi j n1 av-d p-acp n1 cc n1? cc dt av-c vmb d n1 vbi vvn p-acp n1,
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and that betime, because custome, whether in good or euill, is a second nature:
and that betime, Because custom, whither in good or evil, is a second nature:
cc cst av, c-acp n1, cs p-acp j cc j-jn, vbz dt ord n1:
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for teach a child in the trade of his way, and when he is old he will not depart from it:
for teach a child in the trade of his Way, and when he is old he will not depart from it:
c-acp vvb dt n1 p-acp dt n1 pp-f po31 n1, cc c-crq pns31 vbz j pns31 vmb xx vvi p-acp pn31:
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But, can the blacke-Moore change his skinne, or the leopard her spots? then may he also doe good that is accustomed to doe euill:
But, can the blacke-Moore change his skin, or the leopard her spots? then may he also do good that is accustomed to do evil:
p-acp, vmb dt n1 vvb po31 n1, cc dt n1 po31 n2? av vmb pns31 av vdi j cst vbz vvn pc-acp vdi j-jn:
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herein the vices of the minde, are like the diseases of the body; by longer continuance they grow more incurable.
herein the vices of the mind, Are like the diseases of the body; by longer Continuance they grow more incurable.
av dt n2 pp-f dt n1, vbr av-j dt n2 pp-f dt n1; p-acp jc n1 pns32 vvb av-dc j.
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Yea, all that studie and read the Scriptures, either for their owne priuate, or for the publike good, must seeke by prayer to God for the sanctification of their mindes from this euill corruption ▪ least beeing left vnto themselues they become vaine in their imaginations.
Yea, all that study and read the Scriptures, either for their own private, or for the public good, must seek by prayer to God for the sanctification of their minds from this evil corruption ▪ least being left unto themselves they become vain in their Imaginations.
uh, d cst n1 cc vvi dt n2, av-d p-acp po32 d j, cc p-acp dt j j, vmb vvi p-acp n1 p-acp np1 p-acp dt n1 pp-f po32 n2 p-acp d j-jn n1 ▪ ds vbg vvn p-acp px32 pns32 vvi j p-acp po32 n2.
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David a man according to Gods owne heart, praied at least ten times in one psalme for the teaching of God in the vnderstanding of his lawe:
David a man according to God's own heart, prayed At least ten times in one psalm for the teaching of God in the understanding of his law:
np1 dt n1 vvg p-acp n2 d n1, vvd p-acp ds crd n2 p-acp crd n1 p-acp dt n-vvg pp-f np1 p-acp dt vvg pp-f po31 n1:
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oh then what great cause haue we so to doe, whose mindes are naturally set in euill workes; beeing blinde in the things of God, not able to perceiue them: but on the contrary, wholly prone to inuent and to embrace that which is euill.
o then what great cause have we so to do, whose minds Are naturally Set in evil works; being blind in the things of God, not able to perceive them: but on the contrary, wholly prove to invent and to embrace that which is evil.
uh av r-crq j n1 vhb pns12 av pc-acp vdi, rg-crq n2 vbr av-j vvn p-acp j-jn n2; vbg j p-acp dt n2 pp-f np1, xx j pc-acp vvi pno32: cc-acp p-acp dt n-jn, av-jn j pc-acp vvi cc pc-acp vvi d r-crq vbz j-jn.
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Sect, 4. Of repentance for euill thoughts The fourth & last vse shall be for practise to euery child of God:
Sect, 4. Of Repentance for evil thoughts The fourth & last use shall be for practice to every child of God:
n1, crd pp-f n1 p-acp j-jn n2 dt ord cc ord n1 vmb vbi p-acp n1 p-acp d n1 pp-f np1:
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for if the Imaginations of mans heart be euill from his youth, then there must be repentance for secret thoughts which neuer come into action;
for if the Imaginations of men heart be evil from his youth, then there must be Repentance for secret thoughts which never come into actium;
c-acp cs dt n2 pp-f ng1 n1 vbi j-jn p-acp po31 n1, cs pc-acp vmb vbi n1 p-acp j-jn n2 r-crq av-x vvb p-acp n1;
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yea, though we neuer giue consent of will thereto.
yea, though we never give consent of will thereto.
uh, cs pns12 av-x vvi n1 pp-f n1 av.
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When Ioell proclaimed a fast, and called the people to humiliation, hee biddes them rent their he arts, & not their garments:
When Joel proclaimed a fast, and called the people to humiliation, he bids them rend their he arts, & not their garments:
c-crq np1 vvn dt n1, cc vvd dt n1 p-acp n1, pns31 vvz pno32 vvb po32 pns31 n2, cc xx po32 n2:
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and Peter said to Simon Magus, repent of this thy wickednes, and pray God that if it be possible, the thought of thy heart may bee forgiuen thee:
and Peter said to Simon Magus, Repent of this thy wickedness, and pray God that if it be possible, the Thought of thy heart may be forgiven thee:
cc np1 vvd p-acp np1 np1, vvb pp-f d po21 n1, cc vvb np1 cst cs pn31 vbb j, dt n1 pp-f po21 n1 vmb vbi vvn pno21:
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both which places doe plainly shewe, that true repentance is not outward in change of speach or attire,
both which places do plainly show, that true Repentance is not outward in change of speech or attire,
d r-crq n2 vdb av-j vvi, cst j n1 vbz xx j p-acp n1 pp-f n1 cc n1,
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but inward in the change of the thoughts of the minde, and affections of the heart.
but inward in the change of the thoughts of the mind, and affections of the heart.
cc-acp j p-acp dt n1 pp-f dt n2 pp-f dt n1, cc n2 pp-f dt n1.
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And hence it is that Paule prayeth for the Thessalonians, that they may be sanctified throughout, in soule, in bodie,
And hence it is that Paul Prayeth for the Thessalonians, that they may be sanctified throughout, in soul, in body,
cc av pn31 vbz cst np1 vvz p-acp dt njp2, cst pns32 vmb vbi vvn a-acp, p-acp n1, p-acp n1,
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and spirit, that is, in the minde, where is the framing of the thoughts.and Spirit, that is, in the mind, where is the framing of the thoughts.
cc n1, cst vbz, p-acp dt n1, c-crq vbz dt vvg pp-f dt n2.
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Nowe if sanctification bee required in the minde, then must there be repentance of the sinnes that are therein.
Now if sanctification be required in the mind, then must there be Repentance of the Sins that Are therein.
av cs n1 vbi vvn p-acp dt n1, av vmb a-acp vbi n1 pp-f dt n2 cst vbr av.
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This dutie the Lord himselfe vouchsafeth to teach, and therefore we must make conscience to learne and practise it,
This duty the Lord himself vouchsafeth to teach, and Therefore we must make conscience to Learn and practise it,
d n1 dt n1 px31 vvz p-acp vvi, cc av pns12 vmb vvi n1 pc-acp vvi cc vvi pn31,
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if we would be truly turned to the Lord. And to mooue vs hereunto, consider the reasons following.
if we would be truly turned to the Lord. And to move us hereunto, Consider the Reasons following.
cs pns12 vmd vbi av-j vvn p-acp dt n1. cc pc-acp vvi pno12 av, vvb dt n2 vvg.
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First, the curse of God, euen 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:
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:
ord, dt n1 pp-f np1, av-j dt n2 cc n2 pp-f dt j-vvn, av-d p-acp d n1 cc p-acp n1, vbr j-jn p-acp dt n1 pp-f n1 p-acp po31 j n2:
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for cursed is euery one (saith Moses) that continueth not in all things that are written in the law to doe thē:
for cursed is every one (Says Moses) that Continueth not in all things that Are written in the law to do them:
c-acp vvn vbz d crd (vvz np1) cst vvz xx p-acp d n2 cst vbr vvn p-acp dt n1 pc-acp vdi pno32:
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so that hee which breaketh the law but once, and that in thought only, is accursed,
so that he which breaks the law but once, and that in Thought only, is accursed,
av cst pns31 r-crq vvz dt n1 p-acp a-acp, cc cst p-acp n1 av-j, vbz vvn,
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because he hath not done all things that are written therein. Now wicked thoughts are a breach of the law:
Because he hath not done all things that Are written therein. Now wicked thoughts Are a breach of the law:
c-acp pns31 vhz xx vdn d n2 cst vbr vvn av. av j n2 vbr dt n1 pp-f dt n1:
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for Salomon saith, Doe not they erre that imagine euill? and againe, The thoughts of the wicked are an abhomination to the Lord:
for Solomon Says, Do not they err that imagine evil? and again, The thoughts of the wicked Are an abomination to the Lord:
c-acp np1 vvz, vdb xx pns32 vvi cst vvb j-jn? cc av, dt n2 pp-f dt j vbr dt n1 p-acp dt n1:
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yea, the want of good thoughts is a breach of the Law:
yea, the want of good thoughts is a breach of the Law:
uh, dt n1 pp-f j n2 vbz dt n1 pp-f dt n1:
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for Christ saith, Thou shalt loue the Lord thy God with all thy thought: and therfore wicked thoughts must needes deserue this curse.
for christ Says, Thou shalt love the Lord thy God with all thy Thought: and Therefore wicked thoughts must needs deserve this curse.
c-acp np1 vvz, pns21 vm2 vvi dt n1 po21 n1 p-acp d po21 vvd: cc av j n2 vmb av vvi d n1.
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The fall of the deuills was most fearefull and irrecouerable, & (though it be not certen,
The fallen of the Devils was most fearful and irrecoverable, & (though it be not certain,
dt n1 pp-f dt n2 vbds av-ds j cc j, cc (cs pn31 vbb xx j,
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yet) most Diuines agree in this, that their sinne was first in thought; and therefore wicked thoughts are deadly euills.
yet) most Divines agree in this, that their sin was First in Thought; and Therefore wicked thoughts Are deadly evils.
av) av-ds n2-jn vvb p-acp d, cst po32 n1 vbds ord p-acp n1; cc av j n2 vbr j n2-jn.
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Also to shew the wickednes of euill thoughts, God hath set this brand vpon them since the fall of Adam, that by them not onely mans body,
Also to show the wickedness of evil thoughts, God hath Set this brand upon them since the fallen of Adam, that by them not only men body,
zz pc-acp vvi dt n1 pp-f j-jn n2, np1 vhz vvn d n1 p-acp pno32 p-acp dt n1 pp-f np1, cst p-acp pno32 xx av-j ng1 n1,
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but also his minde and memorie, are far sooner confounded then by outward accidents;
but also his mind and memory, Are Far sooner confounded then by outward accidents;
cc-acp av po31 n1 cc n1, vbr av-j av-c vvn av p-acp j n2;
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this was not so by creation, and therefore it is the heauie curse of God vpon them.
this was not so by creation, and Therefore it is the heavy curse of God upon them.
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Secondly, these wicked thoughts be the roote and beginning of all •uill in gesture, word, and deede;
Secondly, these wicked thoughts be the root and beginning of all •uill in gesture, word, and deed;
ord, d j n2 vbb dt n1 cc n1 pp-f d n1 p-acp n1, n1, cc n1;
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there cannot be an action before there be a thought: for this is the order whereby our actions are produced: first the minde thinketh;
there cannot be an actium before there be a Thought: for this is the order whereby our actions Are produced: First the mind Thinketh;
pc-acp vmbx vbi dt n1 c-acp pc-acp vbi dt n1: c-acp d vbz dt n1 c-crq po12 n2 vbr vvn: ord dt n1 vvz;
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then that thought delighteth the affection, and from that commeth consent of will;
then that Thought delights the affection, and from that comes consent of will;
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after consent of will, commeth execution of the action, after executiou commeth trade and custome by often practise:
After consent of will, comes execution of the actium, After executiou comes trade and custom by often practise:
p-acp n1 pp-f n1, vvz n1 pp-f dt n1, p-acp n1 vvz n1 cc n1 p-acp av vvi:
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and vpon custome (if the worke be euill) commeth the curse, which is eternall death.
and upon custom (if the work be evil) comes the curse, which is Eternal death.
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How great a cause therefore haue we to repent vs of the wicked Imaginations of our hearts? The old world indeede was drowned for their actuall abhominations,
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 abominations,
q-crq j dt n1 av vhb pns12 pc-acp vvi pno12 pp-f dt j n2 pp-f po12 n2? dt j n1 av vbds vvn p-acp po32 j n2,
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but no doubt, the Lord had great respect in that iudgement to their wicked thoughts, which were the roote of all:
but no doubt, the Lord had great respect in that judgement to their wicked thoughts, which were the root of all:
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and therfore he mentioneth them as a cause of the flood. Gen. 6. 5. In this repentance, three things are required;
and Therefore he mentioneth them as a cause of the flood. Gen. 6. 5. In this Repentance, three things Are required;
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first, a due examination of our heartr concerning these imaginations;
First, a due examination of our heartr Concerning these Imaginations;
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which we may take by the knowledge of those points before handled, of mans naturall thoughts concerning God, his neighbour, & himselfe:
which we may take by the knowledge of those points before handled, of men natural thoughts Concerning God, his neighbour, & himself:
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And to further vs herein we must remember that all the euill thoughts before mentioned be in vs naturally,
And to further us herein we must Remember that all the evil thoughts before mentioned be in us naturally,
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so as if we be left to our selues, when occasion is offered, we will conceiue them in our mindes;
so as if we be left to our selves, when occasion is offered, we will conceive them in our minds;
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as that there is no God;
as that there is no God;
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that the word of God is foolishnes, &c. Againe we must heare Gods word preached attentiuely,that the word of God is foolishness, etc. Again we must hear God's word preached attentively,
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& apply, not onely our outward senses, but our mindes also thereto, that so it may enter into our hearts;
& apply, not only our outward Senses, but our minds also thereto, that so it may enter into our hearts;
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for the word of God, working in the heart will discouer vnto a man what be his thoughts:
for the word of God, working in the heart will discover unto a man what be his thoughts:
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This word (saith the holy Ghost) is mightie inoperation, and sharper then any two edged sword, it entreth through euen to the deuiding a sunder of the soule and the spirits, the ioynts and the marrow, This word (Says the holy Ghost) is mighty inoperation, and sharper then any two edged sword, it entereth through even to the dividing a sunder of the soul and the spirits, the Joints and the marrow,
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& is a discerner of the thoughts and intents of the heart: & is a discerner of the thoughts and intents of the heart:
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At the preaching of this word the secrets of the heart of an infidell are discouered;
At the preaching of this word the secrets of the heart of an infidel Are discovered;
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if all prophecie (saith Paul) and there come in an infidell, or one vnlearned, he is rebuked of all men, if all prophecy (Says Paul) and there come in an infidel, or one unlearned, he is rebuked of all men,
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and iudged of all, and so are the secrets of his heart made manifest, whereupon he falleth downe,
and judged of all, and so Are the secrets of his heart made manifest, whereupon he falls down,
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and worshippeth God, saying plainly, God is in the prophets indeede. Secondly, after examination, wee must pray for the pardon of our euill thoughts; and Worshippeth God, saying plainly, God is in the Prophets indeed. Secondly, After examination, we must pray for the pardon of our evil thoughts;
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A plaine commandement of this duty, Peter giues to Symon Magus pray to God saith he that the thought of thine heart may be forgiuen thee:
A plain Commandment of this duty, Peter gives to Symon Magus pray to God Says he that the Thought of thine heart may be forgiven thee:
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And vndoubtedly he that hath not grace to pray for the pardon of his evill thoughts, hath not true repentance in his heart.
And undoubtedly he that hath not grace to pray for the pardon of his evil thoughts, hath not true Repentance in his heart.
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Thirdly, we must seeke to reforme our minde of euill thoughts; this is a further matter then reformation of life: Thirdly, we must seek to reform our mind of evil thoughts; this is a further matter then Reformation of life:
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And it is expressely commanded by the holy ghost.
And it is expressly commanded by the holy ghost.
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Be ye renued in the spirit of your minds, that is, in the most inward and secret part of your soules, Be you renewed in the Spirit of your minds, that is, in the most inward and secret part of your Souls,
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euen where the thoughts and imaginations are framed and cōceiued: This duty must be remembred;
even where the thoughts and Imaginations Are framed and conceived: This duty must be remembered;
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for Christian religion consisteth not in outward shewes and behauiour, (though thereby we may giue comfortable testimony of Gods inward graces) but it standes principally in the mind,
for Christian Religion Consisteth not in outward shows and behaviour, (though thereby we may give comfortable testimony of God's inward graces) but it Stands principally in the mind,
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and in the heart, which must therefore be reformed with the powers and faculties thereof.
and in the heart, which must Therefore be reformed with the Powers and faculties thereof.
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CHAP. VIII. Rules for the reformation of our euill thoughts. Sect. 1. Our thoughts must be brought into obedience to God.
CHAP. VIII. Rules for the Reformation of our evil thoughts. Sect. 1. Our thoughts must be brought into Obedience to God.
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FOr the reformation of our thoughts, sundrie rules must be obserued: first, That we bring all our thoughts into the obedience of God.
FOr the Reformation of our thoughts, sundry rules must be observed: First, That we bring all our thoughts into the Obedience of God.
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Euery man will grant that words and actions, must be in subiection;
Every man will grant that words and actions, must be in subjection;
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but I say further, euery thought in the mind must be conceiued in obedience to God, and no otherwaies:
but I say further, every Thought in the mind must be conceived in Obedience to God, and no otherways:
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Salomon saith, establish thy thoughts by counsell, which may admit this meaning, that a man must not conceiue a thought in his minde,
Solomon Says, establish thy thoughts by counsel, which may admit this meaning, that a man must not conceive a Thought in his mind,
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vnlesse he haue counsell and warrant from the word of God so to thinke: And S. Paul. saith.
unless he have counsel and warrant from the word of God so to think: And S. Paul. Says.
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The weapons of our warrefare (speaking of the preaching of the gospell) are not carnall but mightie through God to throw downe holds, casting downe the Imaginations, The weapons of our warfare (speaking of the preaching of the gospel) Are not carnal but mighty through God to throw down holds, casting down the Imaginations,
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and every thing that is exalted against the knowledge of God, and bringing into captivitie euery thought to the obedience of Christ; and every thing that is exalted against the knowledge of God, and bringing into captivity every Thought to the Obedience of christ;
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giuing vs to vnderstand, that those who submit themselues to the ministrie of the word must be of this mind not onely to be conformable therevnto in word and action,
giving us to understand, that those who submit themselves to the Ministry of the word must be of this mind not only to be conformable thereunto in word and actium,
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but in every thought of their minde, euen those must bowe the knee to Christ:
but in every Thought of their mind, even those must bow the knee to christ:
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howsoeuer with men we say thought is free, yet with God it is not so ▪ And indeed he which hath effectually receiued the grace of Christ, will endeauour to yeild obedience as well in thought, as in word and action:
howsoever with men we say Thought is free, yet with God it is not so ▪ And indeed he which hath effectually received the grace of christ, will endeavour to yield Obedience as well in Thought, as in word and actium:
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Whatsoeuer things are true (saith Paul) Whatsoeuer things are honest, whatsoeuer things are iust, pure, and pertaine to loue; Whatsoever things Are true (Says Paul) Whatsoever things Are honest, whatsoever things Are just, pure, and pertain to love;
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whatsoeuer things are of good report, if there be any vertue, if there be any praise, (he saith not onely doe these things, but) thinke on these things, where the commandement is plaine, that a mans thoughts must be holy, pure, iust, and of such things as are praiseworthy and of good report, that so they may be conceiued in obedience to God. whatsoever things Are of good report, if there be any virtue, if there be any praise, (he Says not only do these things, but) think on these things, where the Commandment is plain, that a men thoughts must be holy, pure, just, and of such things as Are praiseworthy and of good report, that so they may be conceived in Obedience to God.
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Sect. 2. Of the guarding of our hearts.
Sect. 2. Of the guarding of our hearts.
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The second rule for the reformation of our thoughts, is giuen by Salomon keepe, or countergard thy heart aboue all watch and ward, that is guard and keepe thy heart more thē any thing that is watched or guarded,
The second Rule for the Reformation of our thoughts, is given by Solomon keep, or counterguard thy heart above all watch and ward, that is guard and keep thy heart more them any thing that is watched or guarded,
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whether citie, house, treasure or such like; and the reason adioyned sheweth the necessities of the rule;
whither City, house, treasure or such like; and the reason adjoined shows the necessities of the Rule;
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for out of it come the issues of life. In the right guarding of the heart, three duties must be performed: for out of it come the issues of life. In the right guarding of the heart, three duties must be performed:
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first we must couenant with our outward senses, resoluing fully with our selues by Gods grace, that none of them shal be the instruments, the beginning or occasion of any sinne in heart, or life.
First we must Covenant with our outward Senses, resolving Fully with our selves by God's grace, that none of them shall be the Instruments, the beginning or occasion of any sin in heart, or life.
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This couenant Iob made with his eies, not to looke vpon a maid, to lust after her:
This Covenant Job made with his eyes, not to look upon a maid, to lust After her:
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And David prayed the Lord to direct and keepe his eies from beholding vanitie:
And David prayed the Lord to Direct and keep his eyes from beholding vanity:
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Now looke how these holy men dealt with their eyes, so must wee proportionably deale for all the outward senses of our body;
Now look how these holy men dealt with their eyes, so must we proportionably deal for all the outward Senses of our body;
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bynding them all, after their example, from being the meanes of prouocation to any sinne:
binding them all, After their Exampl, from being the means of provocation to any sin:
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This dutie is most necessarie, for the outward senses be the doores & windowes of the soule,
This duty is most necessary, for the outward Senses be the doors & windows of the soul,
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and vnlesse good care be had thereto, the deuill will enter in by them and fill the soule with all corruption.
and unless good care be had thereto, the Devil will enter in by them and fill the soul with all corruption.
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Secondly, we must obserue our euill thoughts, and at their first arysing, stop and restraine them, not suffering them to take any place in our hearts:
Secondly, we must observe our evil thoughts, and At their First arising, stop and restrain them, not suffering them to take any place in our hearts:
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this is a speciall meanes to preserue and guard the heart; for frō the thoughts proceede all bad desires, corrupt affections, euill words & actions:
this is a special means to preserve and guard the heart; for from the thoughts proceed all bad Desires, corrupt affections, evil words & actions:
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the minde must first conceiue before the will can desire, or the affections bee delighted,
the mind must First conceive before the will can desire, or the affections be delighted,
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or the members of the bodie practise any thing, so that whatsoeuer is of a loose life,
or the members of the body practise any thing, so that whatsoever is of a lose life,
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and bad behauiour, it commeth from the prophanesse of his heart in evill thoughts:
and bad behaviour, it comes from the profaneness of his heart in evil thoughts:
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neither can it bee hoped that any man should reforme his life that will not guard his heart,
neither can it be hoped that any man should reform his life that will not guard his heart,
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and keepe his mind from wicked imaginations:
and keep his mind from wicked Imaginations:
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the deuill cannot worke his will vpon mans affections, or preuaile ouer mans will but by thoughts,
the Devil cannot work his will upon men affections, or prevail over men will but by thoughts,
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& therefore it is necessarie, that the first motions of euill in the minde bee restrayned at the beginning.
& Therefore it is necessary, that the First motions of evil in the mind be restrained At the beginning.
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Thirdly, wee must with all care cherish and maintaine every good motion of Gods spirit that is caused in vs by the ministerie of the word,
Thirdly, we must with all care cherish and maintain every good motion of God's Spirit that is caused in us by the Ministry of the word,
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or by the aduise of Gods children:
or by the advise of God's children:
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for these are the sparkes and flames of grace, which Paul meaneth when he saith, quench not the spirit. Sect. 3. Of the eleuation of the heart to God.
for these Are the sparks and flames of grace, which Paul means when he Says, quench not the Spirit. Sect. 3. Of the elevation of the heart to God.
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Thirdly, for the reformation of our thoughts wee must often vse eleuation of minde and heart to heauen, where Christ sitteth at the right hand of his father. Thirdly, for the Reformation of our thoughts we must often use elevation of mind and heart to heaven, where christ Sitteth At the right hand of his father.
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Thus did Dauid vnto thee, oh Lord, doe I lift vp my soule:
Thus did David unto thee, o Lord, do I lift up my soul:
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And Paule, saying of himselfe & other Christians, that they had their conversation in heauen, signifieth thus much, that not onely their studies and meditations,
And Paul, saying of himself & other Christians, that they had their Conversation in heaven, signifies thus much, that not only their studies and meditations,
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but also their dealings in the worlde were heauenly.
but also their dealings in the world were heavenly.
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S. Iames bids vs, drawe neere to God, nowe which way should a poore wretch here below, drawe neere to God, S. James bids us, draw near to God, now which Way should a poor wretch Here below, draw near to God,
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but by lifting vp his heart to the throne of grace in heauen, that so God in mercie may drawe neere vnto him by grace? The Lord hath instituted in his Church the vse of his last supper, wherein the giuing and receiuing of bread and wine doth represent and seale vp vnto vs our communion and participation of the bodie and blood of Christ giuen for our redemption:
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 bred and wine does represent and seal up unto us our communion and participation of the body and blood of christ given for our redemption:
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Now the principall action on our behalfe therein required, is this Eleuation of the heart vnto God, as well for the contemplation of Gods infinite mercie in Christ,
Now the principal actium on our behalf therein required, is this Elevation of the heart unto God, as well for the contemplation of God's infinite mercy in christ,
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& of Christs endlesse loue to vs, as for the application of his merits to our owne soules by the hand of faith,
& of Christ endless love to us, as for the application of his merits to our own Souls by the hand of faith,
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as also for the spirituall resignation of ourselues in soules and bodies, by way of thankfulnes, to him that hath redeemed vs. Further touching this Eleuation wee must remember, that it ought to be our continuall and ordinarie action vnto God:
as also for the spiritual resignation of ourselves in Souls 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 actium unto God:
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for as it is with him that keepes a clocke, vnlesse hee doe euery day winde vp the weights, which are alwaies going downeward, the clocke will stand; so it fareth with vs;
for as it is with him that keeps a clock, unless he do every day wind up the weights, which Are always going downward, the clock will stand; so it fareth with us;
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our hearts are euer drawing towards the earth, and the thinges heere below, by reason of that bodie of sinne which hangeth on so fast, and presseth downe;
our hearts Are ever drawing towards the earth, and the things Here below, by reason of that body of sin which hangs on so fast, and Presseth down;
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and therefore wee must endeauour by Gods grace continually to lift them vp to heauen: The Apostle bids vs, pray continually, not that wee should doe nothing else but pray,
and Therefore we must endeavour by God's grace continually to lift them up to heaven: The Apostle bids us, pray continually, not that we should do nothing Else but pray,
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but his meaning is, that wee should euery day, and euery part of the day so oft as iust occasion is offered, lift vp our hearts vnto God.
but his meaning is, that we should every day, and every part of the day so oft as just occasion is offered, lift up our hearts unto God.
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But of all other, there be three especiall times wherein wee must vse this heauenly Elevation: first in the morning, by prayer, thankesgiuing,
But of all other, there be three especial times wherein we must use this heavenly Elevation: First in the morning, by prayer, thanksgiving,
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or both, before the cogitations of any earthly affaires come into our mindes, that so we may giue vnto God the first fruits of our thoughts euery day.
or both, before the cogitations of any earthly affairs come into our minds, that so we may give unto God the First fruits of our thoughts every day.
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Secondly, in the euening before wee lay downe our bodies to rest, for who knoweth when hee layeth himselfe downe to sleepe whether euer hee shall rise againe aliue? Thirdly, at any other time of the day, wherein wee receiue any blessing from God temporall,
Secondly, in the evening before we lay down our bodies to rest, for who Knoweth when he Layeth himself down to sleep whither ever he shall rise again alive? Thirdly, At any other time of the day, wherein we receive any blessing from God temporal,
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or spirituall, or doe feele our selues to stand in neede of any of his gifts, or graces;
or spiritual, or do feel our selves to stand in need of any of his Gifts, or graces;
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for seeing euery good gift comes from him, is it not reason we should giue this glorie to his name;
for seeing every good gift comes from him, is it not reason we should give this glory to his name;
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to lift vppe our hearts to his throne of grace, whensoeuer wee receiue or expect the same from his bountifull hand? Sect. 5. Of the assurance of our particular reconciliation with God.
to lift up our hearts to his throne of grace, whensoever we receive or expect the same from his bountiful hand? Sect. 5. Of the assurance of our particular reconciliation with God.
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Fourthly, for the reformation of our thoughts, we must labour to be assured in our hearts by Gods spirite, of our particular reconciliatiō with God in Christ. Fourthly, for the Reformation of our thoughts, we must labour to be assured in our hearts by God's Spirit, of our particular reconciliation with God in christ.
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This is that knowledge of the loue of God which passeth knowledge, for which Paule, bowed his knees vnto the father of our Lord Iesus Christ, in the behalfe of the Ephesians: This is that knowledge of the love of God which passes knowledge, for which Paul, bowed his knees unto the father of our Lord Iesus christ, in the behalf of the Ephesians:
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in regarde hereof Paul estemed al things losse, yea to bee drosse and donge. in regard hereof Paul esteemed all things loss, yea to be dross and dung.
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Nowe when this assurance is settled in our hearts, it will purifie not onely the will and affections,
Now when this assurance is settled in our hearts, it will purify not only the will and affections,
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but also the first motions and thoughts of our mindes:
but also the First motions and thoughts of our minds:
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Hee that hath in himselfe this hope (saith, S. Iohn purifieth himselfe as God is pure. He that hath in himself this hope (Says, S. John Purifieth himself as God is pure.
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For when a man shall bee truly perswaded in his heart, that of a vile sinner,
For when a man shall be truly persuaded in his heart, that of a vile sinner,
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euen the child of wrath, he is made the child of God, and a vessell of honour acceptable to God, enioying his loue,
even the child of wrath, he is made the child of God, and a vessel of honour acceptable to God, enjoying his love,
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and fauour in Christ, then will hee reason thus with himselfe, hath God of his endlesse mercie vouchsafed to receiue mee into his grace and fauour, that otherwaies should haue beene a fyrebrand of hell for euermore:
and favour in christ, then will he reason thus with himself, hath God of his endless mercy vouchsafed to receive me into his grace and favour, that otherways should have been a fyrebrand of hell for evermore:
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oh then, howe should I suffer my minde, my will, and affections, to bee any longer the instruments of sin, whereby I shall displease so gratious a God,
o then, how should I suffer my mind, my will, and affections, to be any longer the Instruments of since, whereby I shall displease so gracious a God,
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and cast my selfe out of his loue and fauour:
and cast my self out of his love and favour:
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nay, but I will imploy my soule which hee hath redeemed with all the powers and faculties thereof,
nay, but I will employ my soul which he hath redeemed with all the Powers and faculties thereof,
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as weapons of righteousnes for the aduancement of his glorie. Sect. 5. Of spirituall consideration.
as weapons of righteousness for the advancement of his glory. Sect. 5. Of spiritual consideration.
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Lastly, if wee would reforme our thoughts, wee must giue our selues to spirituall consideration or meditation.
Lastly, if we would reform our thoughts, we must give our selves to spiritual consideration or meditation.
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By Spirituall consideration I meane any action of the minde renued and sanctified, whereby it doth seriously thinke on those things which may further saluation.
By Spiritual consideration I mean any actium of the mind renewed and sanctified, whereby it does seriously think on those things which may further salvation.
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This consideration I call spirituall, to distinguish it from earthly plotting care, whereby naturall men shew themselues wise & prouident for the thinges of this life,
This consideration I call spiritual, to distinguish it from earthly plotting care, whereby natural men show themselves wise & provident for the things of this life,
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though in the matters of God which concerne saluation, they bee blinde and ignorant.
though in the matters of God which concern salvation, they be blind and ignorant.
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Also I adde, it must be an action of a minde renued and sanctified, because the naturall man perceiueth not the things of the spirit of God, they seeme foolishnes vnto him,
Also I add, it must be an actium of a mind renewed and sanctified, Because the natural man perceives not the things of the Spirit of God, they seem foolishness unto him,
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and therefore he cannot giue his minde vnto them.
and Therefore he cannot give his mind unto them.
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Nowe the excellent vse of this rule will plainly appeare by the fruitfull practise of it in the Prophet Dauid:
Now the excellent use of this Rule will plainly appear by the fruitful practice of it in the Prophet David:
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for what was more vsuall with him then spirituall and heauenly meditation? sometime vpon God himselfe; sometime on the workes of God;
for what was more usual with him then spiritual and heavenly meditation? sometime upon God himself; sometime on the works of God;
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sometime on his owne waies: and continually on Gods word: now sanctifying this dutie by praier,
sometime on his own ways: and continually on God's word: now sanctifying this duty by prayer,
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as it is plaine hee did continually, Psal. 19. 14. Let the meditation of my heart, oh Lord, bee acceptable in thy sight:
as it is plain he did continually, Psalm 19. 14. Let the meditation of my heart, o Lord, be acceptable in thy sighed:
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hence it came to passe, that hee professed an hatred vnto vaine inuentions, which are the proper effects of an vnreformed minde:
hence it Come to pass, that he professed an hatred unto vain Inventions, which Are the proper effects of an unreformed mind:
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and on the contrarie, by this godly practise he got more vnderstanding thē his teachers;
and on the contrary, by this godly practice he god more understanding them his Teachers;
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yea hee attained to this excellent state of a renued minde, that his raines, whereby hee meanes the most secret part of his soule, taught him in the night season.
yea he attained to this excellent state of a renewed mind, that his reins, whereby he means the most secret part of his soul, taught him in the night season.
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And in reason wee may perceiue the truth heereof:
And in reason we may perceive the truth hereof:
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for seeing contraries doe mutually expell one another, what can be more effectuall to purge the minde of euill thoughts,
for seeing contraries doe mutually expel one Another, what can be more effectual to purge the mind of evil thoughts,
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then to exercise the same with spirituall considerations:
then to exercise the same with spiritual considerations:
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for when through the blessing of God, these shall take place, the other must needes bee gone:
for when through the blessing of God, these shall take place, the other must needs be gone:
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in regarde whereof it shall not be amisse somewhat to insist in the handling of them.
in regard whereof it shall not be amiss somewhat to insist in the handling of them.
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CHAP. IX. Of spirituall consideration concerning God. Sect. 1. Of the consideration of Gods presence.
CHAP. IX. Of spiritual consideration Concerning God. Sect. 1. Of the consideration of God's presence.
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SPirituall considerations seruing for the reformation of our thoughts, doth either concerne God, or our selues. That which concerneth God containeth many branches, but I will insist in foure especially.Spiritual considerations serving for the Reformation of our thoughts, does either concern God, or our selves. That which concerns God Containeth many branches, but I will insist in foure especially.
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First, touching Gods presence, wherby a man doth thinke and so resolue himselfe, that wheresoeuer he is, he stands before God,
First, touching God's presence, whereby a man does think and so resolve himself, that wheresoever he is, he Stands before God,
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and that all his thoughts, wordes, and deedes are naked in Gods sight: Dauids heart was filled with this consideration, when he penned the 139. psalme:
and that all his thoughts, words, and Deeds Are naked in God's sighed: David heart was filled with this consideration, when he penned the 139. psalm:
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for that whole psalme from the beginning to the ende serueth to expresse this holy cogitation of Gods presence:
for that Whole psalm from the beginning to the end serveth to express this holy cogitation of God's presence:
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the like impression must wee labour to haue in our hearts touching Gods presence:
the like impression must we labour to have in our hearts touching God's presence:
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for it is the most notable meanes, to cleanse the heart from euill thoughts, to restraine the will and affections from wicked delights,
for it is the most notable means, to cleanse the heart from evil thoughts, to restrain the will and affections from wicked delights,
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and to keepe in order the whole man, causing him to stand in the awe of Gods commandements.
and to keep in order the Whole man, causing him to stand in the awe of God's Commandments.
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Dauid saith, The feare of the Lord is cleane;
David Says, The Fear of the Lord is clean;
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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.
meaning thereby, that that man which hath the Fear of God in his heart arising from this consideration of God's presence, hath a clean and pure heart.
vvg av, cst d n1 r-crq vhz dt n1 pp-f np1 p-acp po31 n1 vvg p-acp d n1 pp-f npg1 n1, vhz dt j cc j n1.
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This consideration also is a notable meanes of comfort in the time of trouble and danger:
This consideration also is a notable means of Comfort in the time of trouble and danger:
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hence David saith, •hough I walke through the valley of the shaddow of death, I will feare none euill:
hence David Says, •hough I walk through the valley of the shadow of death, I will Fear none evil:
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for the Lord is with me: for the Lord is with me:
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and hence it was that he would not be afraid for tenne thousand of the people that should rise vp against him.
and hence it was that he would not be afraid for tenne thousand of the people that should rise up against him.
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Sect. 2. The consideration of Gods iudgements.
Sect. 2. The consideration of God's Judgments.
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The second consideration touching God, is of his iudgements, not onely those which were done of old,
The second consideration touching God, is of his Judgments, not only those which were done of old,
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and are recorded in the Scripture, or other histories;
and Are recorded in the Scripture, or other histories;
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but euen his late iudgements which wee behold, or heare to fall vpon Kingdomes, Townes, particular houses,
but even his late Judgments which we behold, or hear to fallen upon Kingdoms, Towns, particular houses,
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and persons, must we carefully lay vnto our hearts.
and Persons, must we carefully lay unto our hearts.
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Of the want hereof the Lord complaineth among his people saying, The whole land lieth wast,
Of the want hereof the Lord Complaineth among his people saying, The Whole land lies waste,
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because no man setteth his minde on it: Because no man sets his mind on it:
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giuing vs to vnderstand, that the neglect of due consideration of Gods iudgement brought desolation to the whole land,
giving us to understand, that the neglect of due consideration of God's judgement brought desolation to the Whole land,
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and therefore the want therof is a maine and grieuous sinne, bringing further iudgements with it.
and Therefore the want thereof is a main and grievous sin, bringing further Judgments with it.
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God hath sundry times sent his iudgements among vs; generally by plague, and famine; and particularly on sundrie families, and persons;
God hath sundry times sent his Judgments among us; generally by plague, and famine; and particularly on sundry families, and Persons;
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but who regardeth them? Wherefore vnlesse wee will double Gods iudgements vpon vs, let vs remember our dutie, and seriously thinke vpon them.
but who Regardeth them? Wherefore unless we will double God's Judgments upon us, let us Remember our duty, and seriously think upon them.
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And that this consideration may be profitable vnto vs, we must doe three things: first, we must carefully obserue, marke, and remember them:
And that this consideration may be profitable unto us, we must do three things: First, we must carefully observe, mark, and Remember them:
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Psal. 119. 52. I remember thy Iudgements of old, O Lord.
Psalm 119. 52. I Remember thy Judgments of old, Oh Lord.
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The Lords people were much wanting therein, as Psal. 78. 11. 42. Secondly, we must apply them to our owne person in particular,
The lords people were much wanting therein, as Psalm 78. 11. 42. Secondly, we must apply them to our own person in particular,
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so as the thought thereof may make vs afraid, though they befall others.
so as the Thought thereof may make us afraid, though they befall Others.
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When Habakuck in a vision saw the iudgements of God, which were to come vpon the Chaldeans, the consideration thereof was so powerfull with him, that it made him tremble and quake In a familie when the father beateth his seruant the child feareth;
When Habakkuk in a vision saw the Judgments 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 beats his servant the child fears;
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and when one child is beaten, then all the rest crie:
and when one child is beaten, then all the rest cry:
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euen so when God our father powreth downe his iudgements, though vpon the heathen, yet wee must feare;
even so when God our father poureth down his Judgments, though upon the heathen, yet we must Fear;
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but when any of his children are afflicted, it must strike soare to our hearts.
but when any of his children Are afflicted, it must strike soar to our hearts.
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Thirdly, we must make vse of Gods iudgments that light vpon others, by applying them to our selues.
Thirdly, we must make use of God's Judgments that Light upon Others, by applying them to our selves.
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When certaine men brought newes to our Sauiour Christ of an heauie iudgement vpon some Galileans, whose blood Pilate had mingled with their owne sacrifices, immediately our Saviour labours to bring them that told him to make vse thereof for their owne good, saying, that thereby they ought to be mooued to repentance:
When certain men brought news to our Saviour christ of an heavy judgement upon Some Galileans, whose blood Pilate had mingled with their own Sacrifices, immediately our Saviour labours to bring them that told him to make use thereof for their own good, saying, that thereby they ought to be moved to Repentance:
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for they that were slaine, were no greater sinners then the rest:
for they that were slain, were no greater Sinners then the rest:
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and therefore except they who told that newes did amend their liues, they should also perish.
and Therefore except they who told that news did amend their lives, they should also perish.
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So that whensoeuer we see or heare of any iudgement of God vpon others, wee must thereby be mooued to repent:
So that whensoever we see or hear of any judgement of God upon Others, we must thereby be moved to Repent:
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and thus doing, we shall come to a right consideration of gods Iudgements. Sect. 3. The consideration of Gods word.
and thus doing, we shall come to a right consideration of God's Judgments. Sect. 3. The consideration of God's word.
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The third consideration concerning God, is of his word. Dauid maketh it the propertie of a blessed man, to meditate in the law of God day and night:
The third consideration Concerning God, is of his word. David makes it the property of a blessed man, to meditate in the law of God day and night:
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and he professeth of himselfe, that it was his meditation continually:
and he Professes of himself, that it was his meditation continually:
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yea oftentimes he promiseth to meditate in Gods precepts, to delight in Gods statutes. This is Maries praise, that shee kept in her heart sundrie things which Iesus spake.
yea oftentimes he promises to meditate in God's Precepts, to delight in God's statutes. This is Mary's praise, that she kept in her heart sundry things which Iesus spoke.
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And so ought euery child of God, high or low, daily and continually to meditate in the word of God.
And so ought every child of God, high or low, daily and continually to meditate in the word of God.
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But, alas, this dutie is little knowne and lesse practised: men are so farre from meditating in Gods word, that they are ignorant of it.
But, alas, this duty is little known and less practised: men Are so Far from meditating in God's word, that they Are ignorant of it.
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Among many families you shall scarse finde the booke of God: and such as haue it, for the most part, doe little vse it.
Among many families you shall scarce find the book of God: and such as have it, for the most part, do little use it.
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The statutes of the land are by very many searched out diligently, but in the meane time the statutes of the Lord are litle regarded:
The statutes of the land Are by very many searched out diligently, but in the mean time the statutes of the Lord Are little regarded:
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oh that men knew the sweete comfort of the Scriptures, then certenly they would account their meditation therein the ioy and reioycing of their heart.
o that men knew the sweet Comfort of the Scriptures, then Certainly they would account their meditation therein the joy and rejoicing of their heart.
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Now the right consideration of Gods word consists in three things:
Now the right consideration of God's word consists in three things:
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first, we must obserue the true sense, and meaning of that which wee heare, or read;
First, we must observe the true sense, and meaning of that which we hear, or read;
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secondly, we must marke what experience we haue had of the truth of the word in our owne persons;
secondly, we must mark what experience we have had of the truth of the word in our own Persons;
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as in the exercises of Repentance, & Inuocation of Gods name, and in all our Temptations:
as in the exercises of Repentance, & Invocation of God's name, and in all our Temptations:
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this is a speciall point in this meditation, without which the former is nothing.
this is a special point in this meditation, without which the former is nothing.
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Thirdly, we must consider how farre forth we haue beene answerable to Gods word in obedience,
Thirdly, we must Consider how Far forth we have been answerable to God's word in Obedience,
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and wherin we haue beene defectiue by transgressions. Againe in the word of God, there bee both commandements, and promisses:
and wherein we have been defective by transgressions. Again in the word of God, there be both Commandments, and promises:
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The consideration of Gods commandements is a notable meanes to direct, & moderate, not onely our words,
The consideration of God's Commandments is a notable means to Direct, & moderate, not only our words,
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and deedes, but also our secret thoughts and desires:
and Deeds, but also our secret thoughts and Desires:
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for if before we thinke, before we will, or speake any thing, we would first consider that god cōmands vs to think, to will, and speake thus and thus;
for if before we think, before we will, or speak any thing, we would First Consider that god commands us to think, to will, and speak thus and thus;
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this would mightily stay, and suppresse in vs all corrupt Thoughts and desires, all euill words, and actions:
this would mightily stay, and suppress in us all corrupt Thoughts and Desires, all evil words, and actions:
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The promisses of God likewise duly cōsidered would greatly further vs in good Thoughts: for to them that think on good things, shall be mercie and Truth.
The promises of God likewise duly considered would greatly further us in good Thoughts: for to them that think on good things, shall be mercy and Truth.
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Prov. 14. 22. The cause then why many that know the will of God, so much faile in particular obedience is because that with their knowledge, they doe not ioyne this serious consideration of Gods commandements, and promisses,
Curae 14. 22. The cause then why many that know the will of God, so much fail in particular Obedience is Because that with their knowledge, they do not join this serious consideration of God's Commandments, and promises,
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and apply the same to their occasions. Sect 4. The consideration of Gods workes.
and apply the same to their occasions. Sect 4. The consideration of God's works.
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The fourth consideration cōcerning God, is of his workes: for as Dauid saith, The workes of the Lord are great,
The fourth consideration Concerning God, is of his works: for as David Says, The works of the Lord Are great,
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and ought to be sought out of all that loue him. and ought to be sought out of all that love him.
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This consideration bindeth vs to enquire, and search what be the workes of God toward vs;
This consideration binds us to inquire, and search what be the works of God towards us;
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his worke of creation, his providence, preseruation, with all other his workes of mercie and Iustice in vs, and vpon vs: whether ordinary: or extraordinary:
his work of creation, his providence, preservation, with all other his works of mercy and justice in us, and upon us: whither ordinary: or extraordinary:
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The prophet Isay denounceth a woe against those that had the harpe, and vyoll, Timbrell and Pype,
The Prophet Saiah Denounceth a woe against those that had the harp, and viol, Timbrel and Pipe,
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and wine in their feasts, and regarded not the worke of God, nor considered the worke of his hands;
and wine in their feasts, and regarded not the work of God, nor considered the work of his hands;
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whereby we may see that the neglect hereof, is a grieuous sinne, and yet it is the commō sinne of this age.
whereby we may see that the neglect hereof, is a grievous sin, and yet it is the Common sin of this age.
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Now for the better performance of this dutie, wee must thus proceede;
Now for the better performance of this duty, we must thus proceed;
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first we must consider our creation, how the Lord gaue vs being, when we were nothing;
First we must Consider our creation, how the Lord gave us being, when we were nothing;
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and how he made vs reasonable creatures, & not brute beasts, yea, he created vs in his owne image,
and how he made us reasonable creatures, & not brutus beasts, yea, he created us in his own image,
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when as he might if it had so pleased him, haue made vs Toades, & Serpents:
when as he might if it had so pleased him, have made us Toads, & Serpents:
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Secondly, we must consider his good providence ouer vs, howe he hath preserved our life from time, to time,
Secondly, we must Consider his good providence over us, how he hath preserved our life from time, to time,
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and saued vs from many dangers:
and saved us from many dangers:
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And his great patience must not be forgotten, how he hath spared vs from the righteous Iudgements of our sinnes;
And his great patience must not be forgotten, how he hath spared us from the righteous Judgments of our Sins;
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hee might haue cast vs into hell, in our mothers wombe, or so soone as wee were borne for our originall sinne:
he might have cast us into hell, in our mother's womb, or so soon as we were born for our original sin:
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But hee hath giuen vs a large time of Repentance.
But he hath given us a large time of Repentance.
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Heere also wee must consider his exceeding fauour in the time and place of our birth, and life:
Here also we must Consider his exceeding favour in the time and place of our birth, and life:
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hee might haue suffered vs to haue beene borne among Infidels: but behold wee were borne in the bosome of Gods Church:
he might have suffered us to have been born among Infidels: but behold we were born in the bosom of God's Church:
pns31 vmd vhi vvn pno12 pc-acp vhi vbn vvn p-acp n2: cc-acp vvb pns12 vbdr vvn p-acp dt n1 pp-f npg1 n1:
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hee might haue depriued vs of the meanes of our saluation, his holie worde and Sacraments;
he might have deprived us of the means of our salvation, his holy word and Sacraments;
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but in his tender mercie hee hath vouchsafed them vnto vs, to bring our soules to life.
but in his tender mercy he hath vouchsafed them unto us, to bring our Souls to life.
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Hee might haue, hardned our hearts against his feare, and blinded our eies against his light, but yet he hath enlightned our mindes to knowe his truth,
He might have, hardened our hearts against his Fear, and blinded our eyes against his Light, but yet he hath enlightened our minds to know his truth,
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and softned our hearts causing vs to crie vnto him for the pardon of our sinne;
and softened our hearts causing us to cry unto him for the pardon of our sin;
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he might haue giuen vs vp to a reprobate sense, when wee swerued from his testimonies,
he might have given us up to a Reprobate sense, when we swerved from his testimonies,
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and reguarded not the knowledge of his will:
and regarded not the knowledge of his will:
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but loe, as a louing father he hath often chastened vs. for our profit, that wee might bee partakers of his holines:
but lo, as a loving father he hath often chastened us for our profit, that we might be partakers of his holiness:
cc-acp uh, c-acp dt j-vvg n1 pns31 vhz av vvn pno12 p-acp po12 n1, cst pns12 vmd vbi n2 pp-f po31 n1:
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Hee might haue left vs comfortles vnder the reproch of the wicked, but hee hath vouchsafed vs his spirit, for our euerlasting comforter.
He might have left us comfortless under the reproach of the wicked, but he hath vouchsafed us his Spirit, for our everlasting comforter.
pns31 vmd vhi vvn pno12 j p-acp dt n1 pp-f dt j, cc-acp pns31 vhz vvn pno12 po31 n1, p-acp po12 j n1.
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Thus must we dulie consider of all these wonderfull workes of God towardes vs, and not like the men of this world, thinke on nothing but pastimes, honours, and commodities;
Thus must we duly Consider of all these wonderful works of God towards us, and not like the men of this world, think on nothing but pastimes, honours, and commodities;
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This will bee a notable meanes to keepe our hearts from euill thoughtes:
This will be a notable means to keep our hearts from evil thoughts:
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for whose heart will not relent towards his God, that so many waies hath tasted of his bountie towardes him? yea, this consideration will bee an exceeding stay and comfort to our soules in the daie of trouble, and distresse: so Salomon saith:
for whose heart will not relent towards his God, that so many ways hath tasted of his bounty towards him? yea, this consideration will be an exceeding stay and Comfort to our Souls in the day of trouble, and distress: so Solomon Says:
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Beholde the worke of God, and in the day of affliction consider: Behold the work of God, and in the day of affliction Consider:
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A naturall man cannot away with trouble, if sorrowes encrease vpon him, hee is readie to make away himselfe, which comes of this that he can not consider the workes of God,
A natural man cannot away with trouble, if sorrows increase upon him, he is ready to make away himself, which comes of this that he can not Consider the works of God,
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for he that can rightly meditate on Gods goodnesse towards him in all his workes, shall be able with patience to support his soule vnder the greatest crosse.
for he that can rightly meditate on God's Goodness towards him in all his works, shall be able with patience to support his soul under the greatest cross.
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A practise heereof we may see in Dauid who being in a most greeuous temptation,A practise hereof we may see in David who being in a most grievous temptation,
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so as he cried out, Is the Lords mercie cleane gone? hath he forgotten to be mercifull, &c. Did yet recouer himselfe by the consideration of Gods former workes of mercie,
so as he cried out, Is the lords mercy clean gone? hath he forgotten to be merciful, etc. Did yet recover himself by the consideration of God's former works of mercy,
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and of his wonders of old, whereof he had experience in his owne person. and of his wonders of old, whereof he had experience in his own person.
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CHAP. X. Of spirituall considerations which concerne our selues. Sect. 5. The consideration of our owne personall sinnes.
CHAP. X. Of spiritual considerations which concern our selves. Sect. 5. The consideration of our own personal Sins.
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THe considerations which respect our selues are six: First, we must cōsider our owne personall sinnes; as well the corruptions of our hearts,
THe considerations which respect our selves Are six: First, we must Consider our own personal Sins; as well the corruptions of our hearts,
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as the actuall Transgressions of our liues. This was Dauids practise; I considered my waies saith hee) and turned my feete, into thy testimonies.
as the actual Transgressions of our lives. This was David practice; I considered my ways Says he) and turned my feet, into thy testimonies.
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The Iewes likewise in their great affliction, stirred vp themselues to this dutie, saying one to another;
The Iewes likewise in their great affliction, stirred up themselves to this duty, saying one to Another;
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come let vs search, and trie our waies, and turne againe vnto the Lord. In this consideration of our sinnes, wee must doe three things: come let us search, and try our ways, and turn again unto the Lord. In this consideration of our Sins, we must do three things:
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First, seriouslly call to minde in what manner wee haue sinned; whether of ignorance or of knowledge, of weaknesse through infirmitie or of wilfulnesse through presumption:
First, seriouslly call to mind in what manner we have sinned; whither of ignorance or of knowledge, of weakness through infirmity or of wilfulness through presumption:
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Secondly, we must dulie waighe the greatnes of our particular sinnes, euen of the least of them, remembring this, that by euery sinne wee commit, Gods infinite maiestie is displeased, and his iustice violated:
Secondly, we must duly waighe the greatness of our particular Sins, even of the least of them, remembering this, that by every sin we commit, God's infinite majesty is displeased, and his Justice violated:
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Thirdly, wee must consider the number of our sinnes;
Thirdly, we must Consider the number of our Sins;
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which wee shall neerest attaine vnto, by searching out our Thoughts, our wills, & affections, our words,
which we shall nearest attain unto, by searching out our Thoughts, our wills, & affections, our words,
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& actions, all which being diligently obserued, will make vs crie out, that they bee in number as the haires of our head,
& actions, all which being diligently observed, will make us cry out, that they be in number as the hairs of our head,
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and the sands by the Sea-shoare.
and the sands by the Seashore.
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Quest. But what if a man haue truely repented him of his sinnes, must he still vse this cōsideration of them? Answ. Yes verily,Quest. But what if a man have truly repented him of his Sins, must he still use this consideration of them? Answer Yes verily,
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although he bee assured of the pardon of them: so did Dauid after Nathan tould him thy sinnes are forgiuen;
although he be assured of the pardon of them: so did David After Nathan told him thy Sins Are forgiven;
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hee penned the 51. Psalme, and when hee was high in Gods fauour, he prayed still for the pardon of the sinnes of his youth:
he penned the 51. Psalm, and when he was high in God's favour, he prayed still for the pardon of the Sins of his youth:
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for howsoeuer God in mercie put our sinnes out of his remembrāce vpon our true repentance,
for howsoever God in mercy put our Sins out of his remembrance upon our true Repentance,
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yet we must neuer put them out of our remembrance, so long as we liue in this world;
yet we must never put them out of our remembrance, so long as we live in this world;
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because the consideration of them, though they bee pardoned, is a notable meanes both to mooue vs to renewe our repentance,
Because the consideration of them, though they be pardoned, is a notable means both to move us to renew our Repentance,
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and also to make vs watchfull against sinne in time to come. Sect. 2. Of mans miserie through his sinnes.
and also to make us watchful against sin in time to come. Sect. 2. Of men misery through his Sins.
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Secondly, wee must consider the miserie into which euery one is plunged by nature through Adams fall, and his owne sinnes.
Secondly, we must Consider the misery into which every one is plunged by nature through Adams fallen, and his own Sins.
ord, pns12 vmb vvi dt n1 p-acp r-crq d pi vbz vvn p-acp n1 p-acp npg1 n1, cc po31 d n2.
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This was Iobs meditation, saying, Man that is borne of a woman, hath but a short time to liue, he is full of miserie:
This was Jobs meditation, saying, Man that is born of a woman, hath but a short time to live, he is full of misery:
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and so goeth on most notably describing the miserie of man:
and so Goes on most notably describing the misery of man:
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yea, this was Salomons consideration in the whole book of Ecclesiastes, from the beginning to the end.
yea, this was Solomon's consideration in the Whole book of Ecclesiastes, from the beginning to the end.
uh, d vbds np1 n1 p-acp dt j-jn n1 pp-f n2, p-acp dt n1 p-acp dt n1.
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Nowe that this consideration may take place in our hearts, wee must enter into a particular view of this our naturall miserie:
Now that this consideration may take place in our hearts, we must enter into a particular view of this our natural misery:
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the principall branches whereof bee these: first, a separation from all fellowship with God: for as Isai saith, Our sinnes haue separated betweene God and vs:
the principal branches whereof be these: First, a separation from all fellowship with God: for as Isaiah Says, Our Sins have separated between God and us:
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and this is the speciall part of mans miserie. Secondly, societie and fellowship with the damned spirits, the deuill and all his angels;
and this is the special part of men misery. Secondly, society and fellowship with the damned spirits, the Devil and all his Angels;
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standing in this, that man by nature beareth the image of the deuill, and withall performeth seruice vnto him in the practise of lying, iniustice, crueltie, and all manner of sinne.
standing in this, that man by nature bears the image of the Devil, and withal Performeth service unto him in the practice of lying, injustice, cruelty, and all manner of sin.
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Thirdly, all manner of calamities in this life, as ignominie in good name, paines and diseases in the bodie, losses,
Thirdly, all manner of calamities in this life, as ignominy in good name, pains and diseases in the body, losses,
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and damages in friends, and in all temporall blessings whatsoeuer.
and damages in Friends, and in all temporal blessings whatsoever.
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Fourthly, the horrour of a guiltie conscience, which is in it selfe the beginning of hell torments:
Fourthly, the horror of a guilty conscience, which is in it self the beginning of hell torments:
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for it is our accuser vnto God, our Iudge to giue sentence against vs, and the very hang-man of our soules to condemne vs eternally.
for it is our accuser unto God, our Judge to give sentence against us, and the very hangman of our Souls to condemn us eternally.
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Fiftly, the second death, which is the full apprehension of the eternall furie of Gods wrath, both in bodie and soule eternally.
Fifty, the second death, which is the full apprehension of the Eternal fury of God's wrath, both in body and soul eternally.
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This consideration must be often vsed of euery man, to mooue him to repentance, and it is very effectuall thereunto:
This consideration must be often used of every man, to move him to Repentance, and it is very effectual thereunto:
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for if we doe but consider howe a man for the paine of one tooth, will be so grieued, that hee could wish with all his heart to be out of the worlde, that his paine were ended;
for if we do but Consider how a man for the pain of one tooth, will be so grieved, that he could wish with all his heart to be out of the world, that his pain were ended;
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oh then how great shal we think the apprehension of the full wrath of God to bee, seazing not vpon one little member, but vpon the whole man both bodie and soule,
o then how great shall we think the apprehension of the full wrath of God to be, seizing not upon one little member, but upon the Whole man both body and soul,
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& that for euer? No tongue can expresse, nay no heart can conceiue the greatnes of this terrour,
& that for ever? No tongue can express, nay no heart can conceive the greatness of this terror,
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and therefore it must be an occasion both to beginne and encrease true repentance in vs dailie.
and Therefore it must be an occasion both to begin and increase true Repentance in us daily.
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Sect. 3. Of our owne particular temptations.
Sect. 3. Of our own particular temptations.
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Thirdly, wee must consider our owne particular Temptations wherewith wee are most assaulted through the malice of Sathan, and our owne corruption.
Thirdly, we must Consider our own particular Temptations wherewith we Are most assaulted through the malice of Sathan, and our own corruption.
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Bee sober and watch (saith Peter) for your aduersarie the deuill goeth about like a roaring Lyon, seeking whome he may deuoure. be Sobrium and watch (Says Peter) for your adversary the Devil Goes about like a roaring lion, seeking whom he may devour.
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This was Paules practise towards the incestuous man, whom hee had enioyned to bee excommunicate, for after he heard of his repentance, hee gaue direction that hee should bee receiued into the Church againe, least hee were swallowed vp of ouer much heauines,
This was Paul's practise towards the incestuous man, whom he had enjoined to be excommunicate, for After he herd of his Repentance, he gave direction that he should be received into the Church again, lest he were swallowed up of over much heaviness,
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and so Sathan should circumvent them: for (saith hee) wee are not ignorant of his enterprises. and so Sathan should circumvent them: for (Says he) we Are not ignorant of his enterprises.
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If forraigne enemies should seeke the inuasion of our land, not onely our magistrates, but euerie ordinarie man well affected to his Countrey, would bethinke himselfe what coast were the weakest, that thether present defence might bee sent to keep out the enemies;
If foreign enemies should seek the invasion of our land, not only our Magistrates, but every ordinary man well affected to his Country, would bethink himself what coast were the Weakest, that thither present defence might be sent to keep out the enemies;
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euen so, seeing the deuill doth assault vs daily, wee must enter into serious consideration of our thoughts, wills;
even so, seeing the Devil does assault us daily, we must enter into serious consideration of our thoughts, wills;
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and affections, and see in what part we bee most weake, and in what inclination Satan may most easily preuaile against vs, which we shall best espie by obseruing the sinnes of our liues;
and affections, and see in what part we be most weak, and in what inclination Satan may most Easily prevail against us, which we shall best espy by observing the Sins of our lives;
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and this will make vs arme our selues against him by Gods grace, euen in the weakest parts, that hee breake not into our hearts, to the ruine of our soules.
and this will make us arm our selves against him by God's grace, even in the Weakest parts, that he break not into our hearts, to the ruin of our Souls.
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This consideration concerneth all men, not onely the dissolute and sinnefull, but euen those that haue receiued most grace.
This consideration concerns all men, not only the dissolute and sinful, but even those that have received most grace.
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It were infinite to goe through all the temptations of Satan ▪ consider this one for all, whereby he kills many a soule;
It were infinite to go through all the temptations of Satan ▪ Consider this one for all, whereby he kills many a soul;
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Through the whole course of mens liues, he laboureth to fill their hearts with carnall securitie,
Through the Whole course of men's lives, he Laboureth to fill their hearts with carnal security,
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and to bring them to neglect the ordinary meanes of saluation; this done, he seekes to keepe them in this estate all their life long:
and to bring them to neglect the ordinary means of salvation; this done, he seeks to keep them in this estate all their life long:
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but in the end he takes an other course, for when death approcheth, then he seekes to strike their mindes with obliuion of gods mercies,
but in the end he Takes an other course, for when death Approaches, then he seeks to strike their minds with oblivion of God's Mercies,
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and to fill their soules with terrours in regard of their sinnes, and of Gods iudgements due vnto them;
and to fill their Souls with terrors in regard of their Sins, and of God's Judgments due unto them;
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that so bereauing them of all hope of mercie, he may bring them to finall despaire:
that so bereaving them of all hope of mercy, he may bring them to final despair:
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Wee therefore beeing forewarned of his deadly fraud, must seriously bethinke our selues of this temptation,
we Therefore being forewarned of his deadly fraud, must seriously bethink our selves of this temptation,
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and cast with our selues euery day how to auoide it.
and cast with our selves every day how to avoid it.
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This we shall doe if we shake off carnall securitie, and negligence in the meanes of our saluation:
This we shall do if we shake off carnal security, and negligence in the means of our salvation:
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and prouide betimes for the assurance of Gods loue and fauour, that when death shall come, wee may be free from the terrour of an euill conscience,
and provide betimes for the assurance of God's love and favour, that when death shall come, we may be free from the terror of an evil conscience,
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& haue strong hope, and consolation in Christ Iesus. Sect. 4. Of our particular ende.
& have strong hope, and consolation in christ Iesus. Sect. 4. Of our particular end.
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Fourthly, we must consider our particular ende. The Lord complaineth of the want hereof in his owne people, Oh that they were wise, then would they consider this;
Fourthly, we must Consider our particular end. The Lord Complaineth of the want hereof in his own people, O that they were wise, then would they Consider this;
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They would consider their latter end. In this consideration three points must be obserued: first, that the time of death is vncertaine, no man knoweth when he must dye:They would Consider their latter end. In this consideration three points must be observed: First, that the time of death is uncertain, no man Knoweth when he must die:
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secondly, that the place is vncertaine, no man knoweth where he must dye:
secondly, that the place is uncertain, no man Knoweth where he must die:
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thirdly, that the manner of his death is vncertaine, none knoweth by what death he shall glorifie God and therefore that we may not deceiue our selues, wee must thinke that most fearefull,
Thirdly, that the manner of his death is uncertain, none Knoweth by what death he shall Glorify God and Therefore that we may not deceive our selves, we must think that most fearful,
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and greivous ends may befall vs, in regard of the bodily payne, and torment, euē then when we little feare or suspect any such thing.
and grievous ends may befall us, in regard of the bodily pain, and torment, even then when we little Fear or suspect any such thing.
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This consideration will bee a notable meanes, to stirre vp our hearts either to beginne, or renew our repentance:
This consideration will be a notable means, to stir up our hearts either to begin, or renew our Repentance:
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when wicked Ahab heard of his fearefull end, hee was humbled:
when wicked Ahab herd of his fearful end, he was humbled:
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And the Ninivites beeing told of their sudden destructiō, repented in Sackcloath, and Ashes, and turned to the Lord.
And the Ninevites being told of their sudden destruction, repented in sackcloth, and Ashes, and turned to the Lord.
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Sect. 5. Of our straight accompt at the last day.
Sect. 5. Of our straight account At the last day.
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Fiftly, we must often consider with our selues, and that most seriously, of that straight account, and reckoning of all our thoughts, words,
Fifty, we must often Consider with our selves, and that most seriously, of that straight account, and reckoning of all our thoughts, words,
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and actions, which we must make vnto God at the last day of iudgement. and actions, which we must make unto God At the last day of judgement.
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This is the principall consideration of all, and the want hereof a fearfull sinne, arguing great negligence, ignorance, blyndnes of mind, and hardnes of heart:
This is the principal consideration of all, and the want hereof a fearful sin, arguing great negligence, ignorance, blindness of mind, and hardness of heart:
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If a Traveller come into an Inne, hauing but one penny in his purse and call for all manner of dainty fare,
If a Traveller come into an Inn, having but one penny in his purse and call for all manner of dainty fare,
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and prouision, spending sumptuously, will not al men iudge him void of all consideration, sith he hath nothing to pay,
and provision, spending sumptuously, will not all men judge him void of all consideration, sith he hath nothing to pay,
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when his account is to bee made? loe, this, or worser is the most mens case, who in this life pursue their profits and pleasures, with all eagernes, they care not how, neuer regarding that reckonning which they must make vnto God, at his terrible day of accounts with all the world:
when his account is to be made? lo, this, or Worse is the most men's 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:
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and therefore though the former cōsiderations will not, yet let this take place in our hearts, to mooue vs to a daily forehand reckonning with God in the practise of true repentance,
and Therefore though the former considerations will not, yet let this take place in our hearts, to move us to a daily forehand reckoning with God in the practice of true Repentance,
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and to imploy the good gifts and blessings we receiue from God, like good seruants,
and to employ the good Gifts and blessings we receive from God, like good Servants,
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vnto the best advantage of his glorie, that when this account is to be made, we may giue it with ioy, and not with feare.
unto the best advantage of his glory, that when this account is to be made, we may give it with joy, and not with Fear.
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And that this consideration is effectuall to this purpose, Salomon teacheth in vsing it as his farewell with dissolute youth, with whome otherwaies he hath little hope to preuaile, saying goe too thou young man, take thy pleasure in thy youth,
And that this consideration is effectual to this purpose, Solomon Teaches in using it as his farewell with dissolute youth, with whom otherways he hath little hope to prevail, saying go too thou young man, take thy pleasure in thy youth,
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yet know, that for all this, thou must come to Iudgement. yet know, that for all this, thou must come to Judgement.
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But how powerfull it is with Gods child, we may see in Paul, who professeth of himselfe that in regard of this account, he endeauoured to haue alway a cleere conscience towards God, and towards men.
But how powerful it is with God's child, we may see in Paul, who Professes of himself that in regard of this account, he endeavoured to have always a clear conscience towards God, and towards men.
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Sect. 6. Of our present estate towards God.
Sect. 6. Of our present estate towards God.
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Lastly, we must seriously consider of our present estate towards God, whether we be in the state of sinne,
Lastly, we must seriously Consider of our present estate towards God, whither we be in the state of sin,
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or in the state of grace;
or in the state of grace;
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whether we belong to the kingdome of darkenes, or be true members of the kingdome of Christ:
whither we belong to the Kingdom of darkness, or be true members of the Kingdom of christ:
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It is not enough to bee in the Church, but we must be sure, we be of the Church;
It is not enough to be in the Church, but we must be sure, we be of the Church;
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For many wolues, and Goates be in Gods fould;
For many wolves, and Goats be in God's fouled;
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They went out from vs (saith S. Iohn) but they were not of vs: They went out from us (Says S. John) but they were not of us:
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And therefore Paul adviseth to this consideration, saying, prooue your selues, whether you bee in the faith or not.
And Therefore Paul adviseth to this consideration, saying, prove your selves, whither you be in the faith or not.
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The want hereof was the fearefull sinne of the foolish virgins, who contented themselues with a shew of religion, hauing the blasing lampes of outward profession;
The want hereof was the fearful sin of the foolish Virgins, who contented themselves with a show of Religion, having the blazing lamps of outward profession;
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and laboured not for that oyle of true grace, which might enlighten their soules to the fruition of Gods glorie:
and laboured not for that oil of true grace, which might enlighten their Souls to the fruition of God's glory:
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yea, this is the common sinne of this age, men blesse themselues in their good meaning, saying they hope well;
yea, this is the Common sin of this age, men bless themselves in their good meaning, saying they hope well;
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and doe not through search, whether they be true members of gods Church or not:
and do not through search, whither they be true members of God's Church or not:
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Now if after tryall it appeare, that true faith and repentance be wanting in vs, which are the seales of Adoption in Gods children then with all good conscience, we must vse the meanes appointed of God to obteine these graces for our assurance;
Now if After trial it appear, that true faith and Repentance be wanting in us, which Are the Seals of Adoption in God's children then with all good conscience, we must use the means appointed of God to obtain these graces for our assurance;
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the comfort whereof will be so pretious vnto our soules, that we shall abhor to admit such wicked Imaginations into our minds,
the Comfort whereof will be so precious unto our Souls, that we shall abhor to admit such wicked Imaginations into our minds,
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as any way tend to depriue vs of it. These are the considerations which respect our selues;
as any Way tend to deprive us of it. These Are the considerations which respect our selves;
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whereunto if we giue our mindes in a constant course, as also to the former which concerne the Lord, obseruing withall the rules before prescribed, through Gods blessing vpon our endeauour, wee shall vndoubtedly finde by good experience, that euill thoughts shall not preuaile against vs:
whereunto if we give our minds in a constant course, as also to the former which concern the Lord, observing withal the rules before prescribed, through God's blessing upon our endeavour, we shall undoubtedly find by good experience, that evil thoughts shall not prevail against us:
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but beeing reformed in our cogitations, we shall send out of our mindes as from a cleansed fountaine, such streames of good words and works, through the whole course of our liues,
but being reformed in our cogitations, we shall send out of our minds as from a cleansed fountain, such streams of good words and works, through the Whole course of our lives,
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as shall redound to the glorie of our God, the good of our brethren, and the consolation of our owne soules, through Iesus Christ our Lord, to whome with the Father,
as shall redound to the glory of our God, the good of our brothers, and the consolation of our own Souls, through Iesus christ our Lord, to whom with the Father,
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and the holy Ghost, be praise in his church for euermore. Amen. FINIS.
and the holy Ghost, be praise in his Church for evermore. Amen. FINIS.
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