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death_n	grace_n	life_n	reign_v	4,565	5	9.3210	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93062	The sinfulnesse of evil thoughts: or, a discourse, wherein, the chambers of imagery are unlocked: the cabinet of the heart opened. The secrets of the inner-man disclosed. In the particular discovery of the numerous evil thoughts, to be found in the most of men, with their various, and severall kinds, sinful causes, sad effects, and proper remedies or cures. Together with directions how to observe and keep the heart; the highest, hardest, nad most necessary work of him that would be a real Christian. / By Jo. Sheffeild Pastor of Swithins London.	Sheffeild, John, d. 1680.	1650 (1650)	Wing S3064A; Thomason E1863_1	165,696	337

beleeveth there is a possibility that thou maiest beleeve though yet thou dost not or canst not Say I cannot beleeve if thou wilt Say not with Thomas I shall no● I will not beleeve yet didst thou so Jo. 20. 25. conclude thou mightest after come to cry out with highest rejoycings of assurance with him My Lord and my God Nay if Jo. 20. 28. thou art come to that to say there is no possibility in thee to be saved Are our impossibles impossible with God Our Saviour speaking of the difficulty of the salvation of some resolves and staies it upon Gods omnipotency With man this is impossible but with Mar. 10. 27. God all things are possible Hang therefore upon possibility to beget desires and on these desires till thou gettest hope on hope above or against hope till thou come to faith on faith till thou come to assurance Say I will look up to his holy temple I will Jonah 2. 4. look up to the mercy-seat and if I perish I will not perish with my hands in my bosome but I will repent mourn pray and when I have done my part the Lord do with me what he will I have read of one in despair whom Satan perswaded in was in vain to pray or serve God for he must certainly go to Hell who yet went to prayer and begged of God that if he must go to Hell when he died yet he would please to give him leave to serve him while he lived upon which his terrors vanished being clearly convinced none could pray that prayer that had sinned the sin against the Holy Ghost 5. Let me say to thee as Tamar to Amnon in another case This later evil in turning 2 Sam. 13. 16. mercy out of doors is worse then the former in abusing it and forcing it to serve thy lusts Both are nought this worse The sin of Cain despairing was worse then the killing his brother there he wronged Justice here mercy thereby he violated the law hereby he disparaged the Gospel thereby he set light by the bloud of his brother hereby of the bloud of a Saviour which crieth louder for better things then the bloud of Abel for vengeance we say the like of Judas despair Heb. 12. 24. it was a greater sin then the betraying of his Master Lastly If thou must have examples to encourage thee who sayest none was ever such a one as my self and pardoned consider what is written in Scripture Manasses was a man given over to all wickednesse an Idelater 2 Chron. 33. 3 4 5 6 7. Corrupter of Gods worship a man of bloud a consulter with familiar spirits the greatest contemner of the Prophets and commands of God that could be yet found mercy when he was humbled And Paul who had been before a persecutor and a blasphemer and injurious in the highest degree 1 Tim. 1. 13 14 15. to make him the greatest of sinners yet found mercy We could instance in some others of our own knowledge having many gracious experiences of that truth Where sin hath abounded grace hath more then abounded super abounded And where sin hath reigned as a tyrant Ro. 5. 20. 21. unto death and condemnation grace hath reigned as a gracious King unto eternall life in acts of pardon and mercy through Jesus Christ But I shall content my selfe to give thee one as sad an example as you shall ordinarily meet with out of Aretius a Godly and eminent Author speaking of the sin against the Holy Ghost I saw saith he and knew the man my self and it is no fained story There was saith he a Merchant at Strasbourgh whose whole l●fe was abominable for whordome Usury drunkennesse contempt of Gods word he spent his lfe in gaming and whoring to his old age at Aret. in Mat. 12. 32. last he came to reflect on himself and be sensible of the dreadfull judgments of God hanging over his head Then did his conscience so affright and the Devil accuse and terrifie him that he fell into open and down right desperation he confessed and yeelded himselfe to the Devil as being his he said the mercy and grace of God could not be so great as to pardon sins so great as his Then what horrour was upon him gnashing of death weeping wayling yea he would challenge Satan and wish the Devill would fetch him away to his destined torments he threw himselfe all along upon the ground refused both meat and drink had you seen him you could never have forgot him wh●le you had lived you had seen the fullest pattern of a despairing person Yet saith after the many paines of Godly and learned men who came to him watched with him reasoned with him laid open the word and will of God and after many prayers publick and private put up for him at length he recovered and became truly penitent and having lived piously for certain years after he died peaceably Wherefore he concludeth it is not an easy matter to determine of any man sinning against the Holy Ghost and uncape●ble of mercy so long as he yet live● CHAP. XV. Of presumptuous thoughts BUT of the thoughts of presumption the world is more full It is that which first digged and opened the Pit of Hell now keepes it open at length will fill it up brim full This is Satans standard-bearer And of this we may safely say It was the first sin in the world The Original sin of the lapsing Angels who not content with their allotted station in so high glory thought it no robbery to be equal with God and having entertained such a presumptuous thought of a Dii erimus they aspired after it and were thrown into Hell with it so that their place is no more found in heaven nor any place for presumption there since But this their originall sin they soon propagated to mankind soon after falling Satan in the likenesse of a subtle serpent buzzing in their heads a Dii eritis ye shall be as Gods they Gen. 3. 5. neither regarding precept or threat to the contrary were soon tainted with it and were justly for their presumption cast out of Paradise But though it could find no place in Heaven or Paradise it hath overspread the whole world And this Dii eritis as one saith will never die but in every presumptuous sin or attempt or rising of heart there is a spice of it Dii sumus or Dii erimus we will be as Gods and as for the Lord every presumptuous sinner saith in his heart I know him not Ex. 5 3. Psal 12. 〈◊〉 Who shall be Lord over us And being bred in the flesh it will never be out of the bone as we say every one more or lesse tainted with it And there are presumptuous thoughts of two kinds we are subject unto Carnall and spirituall presumption 1. Carnall all are subject unto hence if we have an arm of flesh to trust in how apt Jer. 17. 5. are

remembrance of them will not easily out of the mind of the sad beholders Who can read or mention Spira's and such like cases without horror A sad case I confesse and not easily admitting remedy Yet let me say This case of despair is not altogether without hope if at any time they repent they may be recovered out of the snares and power of the Devil though taken captives by him at his will if he fly to Christ he is able to save to the utmost Beleeve it there is not so much malignity in all the sin of the world or malice in Satan as there is mercy in God and merit in Jesus Christ unlesse we shall say finite is more then Infinite and the creature stronger then the Creator Adde not therefore finall impenitency to all former Impiety and obdurate unbeliefe to former disobedience and desparation to thy long presumption and thou maiest yet be safe For first It is said H●b 7. 25. Christ is able to save to the utmost all that come to God by him therefore there is no doubting of his power Save to the utmost not to such or such a degree no further but further and further than ever thou hast sinned Many men have often sinned to their utmost doing evill with both hands as they could But Christ never yet shewed mercy or saved to his utmost but he is able to out-doe all that we have done or can aske yea to out-doe all that himself hath done pardoning yet greater sins to penitents then ever yet were pardoned if greater could be committed Then secondly consider Ezek. 18. 23. and 33. 11. further that thou mightest not make question of his will he hath said I desire not the death of a sinner Him that cometh to Joh. 6. 37. me I will in no wise cast out There is you see power and will both engaged to save thee So that it is not his will-not but thy will not hinders thy salvation Why will ye dye saith he I would ye would not nor is it Gods Ezek. 18. 31. Mat. 23. 37. shall not but thy care not excludes thee heaven Thirdly if thou shalt say I have committed the sin against the Holy Ghost therefore there is no mercy for me I answer what ever that sin be it is not that sin shall be unpardoned if thou dost repent for the greatnesse of that sin doth not exceed the vertue of Christs bloud no nor the sin of Devils neither I would not feare to say Christs bloud was a sufficient price to ransome them if God had so intended but it was never his intention so to do because he took not the nature of Angels but the seed of the woman I say therefore hadst thou Heb. 2. 16. sinned that sin against the Holy Ghost yet mercy might be had upon repentance But it is therefore concluded to be unpardonable because they that go into that return not again they are never renewed by repentance as the Apostle speakes But dost Peccatum in Spiritum Sanctum non potest accidere sitientibus justitiam Christi Dickson Ther. sacr l. 2. c. 4. thou mourn grieve complain weep lament and say thou hast sinned that sin against the Holy Ghost that cannot be Fourthly But if thou shalt yet persist in thy willfull rejecting the mercy and putting away the Kingdome of God from thee with that foule cavill and blackest objection in all the Bible Oh but I am a reprobate and Ezek. 33. 10. if our transgressions and sins be upon us and we pine away in them how can we then live say they And Job once If I be wicked why labour I in Job 9. 29. vaine q. d. I may as well sit still all endeavors are in vain I answer 1. God hath no where declared of this that or any man that he is a reprobate no man can say it of himself no Reprobationis indicium nullum certum dedit Deus praeter peccatum in Spiritum S. quod non potest accidere sitientibus justitiam Christi finalem impenitentiam quae compleri non potest nisi in ipsa morte Idem ibid. Ezek. 33. 11. man may say it of another nor doth Satan or any Angel know who is a reprobate Election may at length come to be known and thence assurance but reprobation never So long as there is life there is hope for though he that is in state of grace to day shall be to morrow yet you cannot say he that is in state of wrath to day shall be to morrow Who can tell how long and how far one may go in a way of sin ere he come to be past grace never to return 2. Doth not the Lord say As I live I desire not the death of a sinner Turn and live repent sin shall not be your ruine It is not Gods eternal decree of reprobation therefore doth make thee uncapable of salvation but they own willfull sin and persisting in it cast away thy sin thou shall never be a castaway Thy sin is the bar not Gods Ezek. 18. 31. 1 Sam. 15. 23. decree None are rejected by God but such as with Saul have first rejected the word of the Lord. In a word it is thy election and love of sin that thou hast more cause to feare then Gods reprobation and hatred of thee 3. I say consider of it doth not the Lord Act. 17. 30. 2 Pet. 3. 9. 1 Jo 5. 10. call all men every where to repent And say he is not willing any should perish but all come to repent and wi●t thou exclude thy selfe and make God a liar setting his secret decree against his revealed will He hath commanded the Gospel to be preached to every creature Mar. 16. 15. 16. and said he that beleeveth shall be saved he that beleeveth not shall be damned And therefore as I would not fear to say to an elect as to Solomon if thou forsake the 1 Chron. 28. 9. Gen. 4. 7. Lord he will cast thee off for ever so to a Cain if thou do well or repent of evil shalt thou not be accepted As the most righteous hath no cause to hope notwithstanding his election if he repent of his repentance and turn from his righteousnesse so the Ez●k 18. 24. and 27. compared unbeliever and unrighteous notwithstanding any decree of reprobation feared hath no cause to despair if he break off his sin 4. I say the pit hath not yet shut her mouth upon thee nor is the gulph fixed There is a possibility of salvation to any yet living while there is life there is hope out of the Hell of despair there is redemption though out of the despair of Hell there is no redemption Hell is not so easily born as thou conceivest how glad would they be in Hell if there were now so much as any possibility Despise not the last offer of grace If thou canst beleeve all things are Mar. 9. 23. possible to him that

places of the forrest Is there no way to exalt Gods Mercy but by destroying his justice purity truth and holinesse And is there no other Faith with thee but what destroies fear obedience repentance and conscientiousnesse How unlike are these to David and the Saints who say Psal 130. 4. there is mercy with thee therefore thou shalt be feared Ames faith well qui salutem sine resipiscentia pietate sperant sperando presumunt praesumendo pereunt They who once perswade themselves they shall be saved yet mind not repentance and godlinesse such perswasion is presumption such presumption is perdition 3. Many have presumed themselves into Hell by a vain dream of long life and a fond presumption of late repentance when we can neither boast of to morrow or were we assured of longer life have we any promise of late repentance Qui promittit penitenti veniam non promittit peccanti penitentiam God hath made a promise of pardon to the penitent but none of repentance to the presumptuous offender Many have had space given to Rev. 2. 21. repent that have not the grace given as is Gen. 6. 3. Rev. 22. 11. Mat. 21. 19. said of Jezabell God will not have his Spirit always strive with sinfull man but will at length say he that is filthy let him be filthy still never let fruit grow on thee henceforward seeing I would have purged thee and Ezek. 24. 13. thou wast not purged thou shall not be purged till I cause my fury to rest upon thee Secondly It is not likely thou shouldest repent at last after so long a course in sin Jer. 13. 23. Can the Ethiopian change his skin and the Leopard his spots then may ye learn to do well Novella planta facilius eradicatur quam cum profundius radices egerit Ames that have been accustomed to do evil Is it a likely matter thou shouldest pull up an Oake of twenty years growth and deep rooted in the earth which thou canst not pull up after it hath stood but one year but mightest easily the same day it was set Is repentance likely to be any thing easier to a dying man when all his sins come flocking in together when paines torment when strength and understanding faile when friends distract c Is it likely a dying man should be able to do more and bear a heavier burden then a man in his strength Is it likely a man should find that in the dark and stumble upon it which they could never find in the light How irrationall are thoughts of late repentance But that many are willing to deceive themselves and presume to find a short and easie way to life Thirdly If thou shouldest then repent it is a great question whether such repentance would be accepted for though true repentance is never too late yet this late repentance is seldome true God may justly shut the door upon thee and say I know thee not Depart thou rejecter of my grace thou worker of iniquity Go to the Gods that you have chosen Jud. 10. 14. or as in Deut. 32. 37 38. Where are the Gods and the rock in whom they trusted Which did eat the fat of their sacrifices and drank the wine of their drink offerings let them arise and save thee in the time of thy trouble or let them that have had the best take all the rest too I am not willing to judge any mans estate that is gone before with his late repentance But I remember what once Saint Austin Excellently said on such an occasion he was asked what he would say of a man that lived wickedly and died penitently and had confessed his sins and was absolved why saith he what shall I say shall I say he is damned No I will not for I may not judge him What then shall I say he is saved no I will not for I may not deceive thee but shall I say nothing Yes saith he this is all I say to thee repent thou truly and timely and thou art safe And if thou wilt repent when thou canst not sin thy sins have left thee and not thou thy sins Lastly I would reason with those that intend a late repentance and aske them what they think of repentance Is it good or is it evil If it be good why do they not get it now If evil why will they seek it at any time But if thou thin est it good and yet deferrest the practise of it so oft as thou thinkest it good thou condemnest thy self and so oft as thou thinkest it evil and yet intendest to practise it at last so oft thou condemnest repentance and the grace of God 4. And there is another presumptuous thought and as destructive as any the former which is of such who think to fly to the death of Christ and the grace of the Gospel yet still live in their sins They say we cannot outsin the death of Christ nor can our sins come up to the measure of the grace of God but if sin abound never so much grace will yet more abound But do you thus requite the Lord ye foolish people and unwise Shall we say Let us continue in sin that grace may abound Ro. 6. 1. Ro. 3. 31. Doth faith now make void the law God forbid saith the Apostle to both these inferences Sure that man is past grace or hopes of it that passeth so little by it that if grace reigne it must not reigne by righteousnesse but by unrighteousnesse unto eternall life through Jesus Christ our Lord. The grace of God that bringeth salvation was wont to teach men to deny uugodlinesse and worldly lusts and doth it now teach to deny Tit. 2. 11. 12. Godlinesse and heavenly lusts of the soul as I may say the spirit lusteth against the flesh Gal. 5. 17. and to live any otherwise then soberly righteously and Godly in this present world 5. I shall mention but one more presumptuous thought which is the presuming upon our own strength of grace and many have been overthrown by this In te stas non stas said Austin thou wouldest stand of thy self and therefore canst not stand In me stas qui nonstas saith Christ In me thou shalt be sure to stand who canst not stand Peter is a sad warning to us who over-confident of his own strength was soon frighted into a base ly and cursed oath and execration at the first look and word of a confident girle But Pendleton is a sadder who in the beginning of Queen Maryes daies told self-distrusting Sanders how stoutly he would stick to the truth to the last drop of blood and that every drop of his fat body should be fryed out at Smithfeild ere he would consent to the introducing of Popery Sanders had not so many words but more feares yet weak and self-fearing Sanders became the Martyr and Pendleton the Apostate How much was Peter safer Mat. 14. 30. when in the midst of

garment seamlesse woven throughout and all one piece Or like Solomons Temple whose outside was stone inside gold especially the Sanctum sanctorum 1 Kings 6. 30. whos 's very floor as well as roof was gold within and without or like his Chariot the pillars whereof were of silver but the bottom was of gold Cant. 3. 10. The sincere soul must not onely see he be the same within that without like Noahs or Moses Arke the one pitched within as well as without with pitch for water-service Gen 6. 14. the other overlaid with gold within and without for Divine-service and be like the twelve Exod. 37. 2. Gates of the New Jerusalem each of which where one solid entire pearl Rev. 21. 21. But he should rather strive to be more within then he seems without herein differing from other men as much as the building and framing of Gods City doth from all other buildings in the world We lay our foundations of course and rougher stone but build up with fairer But the holy Cities streets was paved with gold the wall was Jasper but the foundations exceeded all The foundations of the wall were garnished with all manner of precious stones Rev. 21. 18 19. What a rare speech was that of an Heathen We should alwaies so act and live as if we were Sic certe vivendum est tanquam in conspectu vivamus Sic cogitandum tanquam aliquis in pectus intimum inspicere possit quid enim prodest ab homine aliquid esse secretum nihil Deo clausum Interest animis nostris mediis cogitationibus intervenit Seneca in open view and so think as if there were some one looking into our heart For what doth it profit to be hid from man when nothing is to God He steps into our mindes and walkes in the midst of our thoughts 5. It informs us of another most sad and weighty point how far a hypocrite may go and how high he may fly yet at last fall low and perish in some unsuspected sin There be many die of Occult and unknown diseases who are opened when they are dead then it is seen what they died of but then too late but there be more die of unknown sins who would not have their hearts opened here as Lydias was that they might have lived But then it is too late when they are dead and gone themselves to come to the knowled of it Magus next to Judas is an example of an arch hypocrite as any in all the Bible he came on apace of a late Sorcerer a new Professor and all the talk and news of Samaria was of Simons conversion and extraordinary forwardnesse and piety He outstrips them all he hears believes is baptized continueth with the godly contributeth wondereth Omnia facit quae reliquos videt proestare imo his majora Aret. in loc more then all the rest and sits more close to the Preacher Who dips his hand usually so soon in the dish as the Traitor Here if any were in Scripture you may lively behold a falling star a washed swine a painted sepulchre sepulchre the unclean spirit going out and returning in his hopefull stepping forward and mounting upward and in his shamefull retreat and dolefull declination 1. How many steps are here of his ascent and hopefull exaltation which shew him to be a star washed painted and the unclean spirit going out 1. He heard 2. Believed 3. Was Baptized 4. Joyned with the Church and continued 5. Wondered Or was in a more than ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extacy or rapture he was at least seemed to be extraordinarily taken and affected with his new knowledge of the Gospel truths and his own state 6. He received the holy Ghost in some then common yet now extraordinary never sanctifying gifts As may appear 1. By that of Heb. 6. 4. where many are said to be partakers of the holy Ghost who do yet eternally miscarry partaking of the common gifts of the holy Spirit whereof some were peculiar to those times as to speak with tongues to prophesie 1. By interpreting Scripture written 2. By foretelling things to come as Agabus yea Balaam did who is said to have the spirit come upon him Num. 24. 3. and some gifts that are common to all ages as illumination conviction elocution utterance and acquaintance with the mysteries of Godlinesse 2. Many others have had the holy Ghost as appears by that plea which will be made by many Mat. 7. 22. 3. It is said they laid their hands on them v. 17. and they all received the holy Ghost of which number Simon was one 4. He offered them money it is said v. 18. not to have the holy Ghost which other believers had but to have power to give or sell the holy Ghost to others which power was peculiar onely to the Apostles 7. He was desirous of more gifts more eminent and Church-edifying gifts then he had already as it seems 8. He would not be sparing of his Purse but would let money go so he might have spirituall gifts He offered them money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number as Acts 4. 37. but store of money This word is rendered riches Mar. 10. 23. 9. He seemed somwhat affected with his sad condition so plainly layd before him Trepidum fuisse non est dubium O●atio pctri ad cor penetravit sauciavit conscientiam Arct. in locum and so smartly set home by Peter He trembled saith Aretius no question was pricked in his heart and wounded and galled in Conscience 10. He is to be commended too that he did not storm and stomack at Peters reproof as many a one would have done but seems to take it in good part 11. He desires the prayers of others on his behalf which is very commendable so Paul often and the best of men have done 12 He desires they would pray for his soul that none of those evils might pursue and overtake him but that he might be out of the state of perdition and out of this gall of bitternesse Hitherto he runs well But Secondly Observe him further and you shall see the star falling that he was a swine still though washed a Sepulchre though painted and the unclean spirit returning 1. You may see here a change without a change a seeming but no reall change 2. An outward change before an inward in true godlinesse the inward goes first then the outward the hypocrite washeth the outside onely 3. Here was a change in profession none in disposition In principles not affections 4. He was changed in company not alone when by himself 5. He was changed in head not in heart Vulpes pilos mutavit non mo●es 6. His change was in gifts not in grace He had more of common gifts of Knowledge Utterance Illumination then of Conscience and Sanctification 7. He had more of unsound grace then true more Faith then Repentance more Historicall Faith

then heart-purifying Faith If Faith comes before his time it is as dangerous as the Child born before the time A too forward birth is commonly followed with animmature death 8. His graces were out of Order Repentance should have come first and hath the scarler thread of Primogeniture tied about it If Faith come out first Gen. 38. 28 29. it is as Pharez it maketh a breach Therefore for all his forward believing Peter sets him back to In speech as I may say or his A. B. C. and bids him repent 9. He kept a wondring in his head when there was no wounding in his spirit no humiliation nor mortification of lusts 10. He continued with them in publick and made more ado to be with them at their meetings then to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Jew in secret and to pray in private as Paul did at his Rom. 2. 29. Conversion 10. He desired others not to spare their prayers but he joyned not his own Thy other mens sins may sooner destroy thee then thy other mens pray●rs save thee without thine own 12. He onely desired to be delivered from hell and the misery of his sin not from the mischief of his sin Pray saith he that none of these things come upon me Lastly He onely desired gifts for others Verse 20. that he might become eminent and famous being equall to the Apostles So that Beloved we may see how far a man may go heaven-ward yet never come there Hell is not onely full of sorcerers adulterers drunkards swearers and prophane swine But there is many a hearer professor believer and convert such as they be There are See my late T●eatise of Hypocrisy shewing at large how far a Hypocrite may go convictions wishes purposes gifts parts yea faith and repentance in Hell The Faith of Ignorant men Hope and desires of Lazie men the Knowledge of unsanctified men and the Repentance of dying men lead all to Hell An over-sudden Faith and an over-late Repentance are alike dangerous Conviction without Conversion Conversion without Reformation Reformation without Renovation in the spirit of the mind purged from evil thoughts and Faith without Repentance all lead to Hell Here was Conviction Conversion Reformation Faith yet in the gall of bitternesse and bonds of iniquity It is never good doing things by halves Profession without through Conviction Conviction without hearty Contrition Contrition without true Conversion Conversion without a Reformation Reformation without a new Heart the new Heart without the ill Thoughts repented of and purged out leave a Christian half short of Heaven These sudden changes are seldom good neither a young Saul among the Prophets and an old Sorcerer among the Apostles deserve more to be observed then trusted A sudden believing as I said and a late Repentance I am alwayes jealous of When a man Will chop suddenly on Profession in his life or Repentance at his death I may have some Charity towards him but have no ground of Confidence of his good estate CHAP. XXXI Containing three other uses TO proceed to some other uses yet remaining 1. This serves for Terror to such as harbor and lodge those vile guests of evil thoughts As the lawes of men are very severe against those who conceale entertain releive proclaimed Traitors to the state so are the Lawes of God against such as harbor and cherish these evil thoughts The whole text and discourse of Peter is an use of Terror therefore this use is most proper And oh that I could so set it home as Peter did that I might make the stou●est thought to come downe and to put the Authors and Aberters of them into such a trembling as Magus was Or rather that I might do it with that successe that the Apostle speakes of 1 Cor. 14. 25. That the offender seeing the thoughts of his heart laid open may fall down and worship God and say This is Gods word of a truth I shall not in the managing of this use of Terror say all to thee that Peter did to Magus I shall not use Peters imprecation to thee Thy mony and thee perish together thy thought and thee perish together both because I hope for thy part thou dost not sin with Magus his high hand and for my part I have not that insight into mens hearts as Peter and some others had in those times discerning of spirits is or was a 1 Cor. 12. 10. gift given to some not to all I shall therefore turn that imprecation into caution and say take heed that thou and thy thought perish not together 2. Here is matter of more Terror Such as thou art have no part nor lot in this matter Thou art none of the Church none of the promises nor mercies of God belong to thee Thou art as certainly excluded heaven as any drunkard or adulterer 3. More Terror still thy heart is not right in the sight of God and as of all things God loves the pure and upright in heart so above all he hates and abhors a rotten heart 4. More Terror still thou art in the very gall of bitternesse Some think Peter doth allude to that of Moses Deut. 29. 18. Thou art that root that beareth gall and wormwood and God will cause his Jealousie to smoak against such a wretch as thou art and all the curses written in his book shall come upon thee and he shall blot out thy name from under heaven 5. More Terror yet Thou art in the bond of iniquity Thou art under the dominion and servitude of sin thy evil thoughts keep thee captive and till thou do expell them and resist them thou wilt never be thy own man 6. And more terror yet except thou do repent ●nsai●edly and pray earnestly for pardon or such wickednesse all thy own beleeving professing baptisme and all other mens prayers for thee will do thee no good Oh consider this ye that make so light of evil thoughts If Magus was daunted and terrified when Peter looked into his heart and laid open one evil thought how wil● thou stand confounded when God shall lay open all thy heart and set all thy thoughts before thee and first one inditement read Imprimis a Blasphemer so many Blasphemous thoughts Item so many Atheisticall thoughts so many unclean malicious Item so many High Proud Arrogant thoughts Item a world of worldly thoughts Item a greater world of Vain thoughts and many sad Items and thou shalt have no more power to deny any of them then Magus had to deny a word that Peter charged him with In that dreadfull day of judgment the processe shall not be secundum allegat A probata as here according to the evidence for matter of fact But God will proceed secundum agitata cogitata according to his observation of thy thoughts as he hath told us aforehand This thou hast done and that thou hast done and besides that this thou hast thought and that thou hast thought but I will reprove