A TREATISE OF MANS IMAGINATIONS SHEWING His naturall euill thoughts His want of good thoughts The way to reforme them Framed and preached By M. Wil. Perkins Matth. 12. 33. Either make the tree good and his fruit good or els make the tree euill and his fruit euill PRINTED BY IOHN LEGAT Printer to the Vniuer sitie of Cambridge 1607. And are to be sold in Pauls Churchyard at the signe of the Crowne by Simon Waterson ¶ To the right worshipfull S. Thomas Holcroft knight with the vertuous Lady Elizabeth his wife grace and peace THat waightie charge of Salomon Right worshipfull to euery sonn of wisdome for the keeping of his heart aboue all watch and ward may well perswade vs that some matters of great importance depend thereon Among many because my gates may not be great before so small a citie I will touch one There is a strange desire not of earthly but of spirituall powers after the possession of mans heart God saith my sonne giue me thy heart and to him indeed the right belongs Yet thorough mans transgressioÌ„ Satan hath got such hold therof that vnlesse it be by diuine power hee will not be kept out though we heare not Satans voice yet his dealing bewraies his meaning that aboue all things in man he desires the heart Once hee stroue about a dead mans body but doubtles his purpose therein was to haue set vp an Idoll for himselfe in the hearts of the liuing But what is mans heart that it should be so desired Surely in substance little but for imployment almost infinite It is a Treasure whereout man bringeth all his actions good or evill It is a temple wherin is either the Arke of God or Dagon for the Deuill Yea it is a pallace wherein dwelleth and a throne whereon sitteth either Christ or Satan the king of glory or the prince of darknes and he that keeps possession will there excercise dominion Neither may we thinke that one heart wilsuffer both these no man can serue two masters God will haue all or none if any part be shared from him in high dispeasure he leaues the rest and so the whole falls to the deuil Now sith the case standeth thus with mans heart doth it not neerly coÌ„cerne euery one to know his owne estate in this behalfe to wit what kind of treasury whose Temple whose pallace and throne his heart is that if all be wel he may reioyce so keepe it for the Lord if otherwise then seeke redresse betime To this purpose serues this present treatise wherein as in a glasse may first be seene the fearfull state of mans naturall heart full frought with euill thoughts void of good consideration and so most fit for Satan Then after doe those blessed meanes appeare whereby mans naturall heart may be reformed to become the temple of God the seat of grace and a bed of spices for the welbe loued to feed vpoÌ„ And these are points of that importance that whosoeuer neglecteth them may say farewell grace bid adue to god himselfe for in the hart if at all in man â—ust these be seated Now the publishing hereof being coÌ„mitted vnto me I present the same vnto your worships and vnder your protection desire to commend it to the church of God It would too much enlarge my gates to annex the manifold reasons which mooue me to this choise on your behalfe onely this I pray that seeing it is the first fruits of my labours in this kind wherein I had full power of free choise in my dedicatioÌ„ it may intimate to you both mine vnfained hearts desire of that ever-lasting good I wish vnto your soules and also testifie in part my thankful mind for your manifold fauours to me and mine who depend vpon you Now God Almighty blesse your worships with your children and familie according to your seuerall necessities of his mercie and goodnes for soule and body in this life and for euer Cambridge Aug. 20. 1606. Your worships in the Lord Thomas Piersonn To the Reader KNow good reader that for my furtherance in the publishing of this tract at I had the authors owns draught of the plat-forme of it beside two perfect copies of all his sermons I haue for plainesse sake devided it into Chapters and sections for the better effecting whereof I was constrained to transpose two of the vses otherwise I doubt not but euery one that heard it preached will iudge me to haue dealt faithfully with the Godâ—y author The Lord blesse it to thy good ¶ The Contents of this treatise CHAP. I. The vnfolding of the text whereon the treatise is grounded pag. 1. CHAP. II. The Illnesse of mans naturall thoughts and how they may be knowen pag. 19. CHAP. III. Mans naturall euil thoughts concerning God pag. 30. CHAP. IV. Mans naturall thoughts concerning his neighbour pag. 101. CHAP. V. Mans natural thoughts concerning himselfe pag. 122. CHAP. VI. Mans naturall want of good thoughts or consideration with the fruit thereof pag. 152. CHAP. VII The vse of the doctrine of mans natural ImaginatioÌ„s pag. 165. CHAP. VIII Rules for the reformation of evill thoughts pag. 184. CHAP. IX Of spirituall considerations concerning God pag. 201. CHAP. X. Of spirituall consideration concerning our selues pag. 218. Gen. 8. 21. And the Lord said in his heart I will henceforth curse the earth no more for mans cause for the Imagination of mans heart is euill euen from his youth CHAP. I. The vnfolding of the text by way of preparation to the Treatise IN the former part of this chapter Moses hath faithfully related the drying of the waters after the stood and Noahs sacrificing vnto God with Gods acceptance thereof 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 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 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 And the Lord said in his heart These words must not be taken properly for God hath not an heart as man hath neither speaketh he as man doth but hereby is meant that God determined and set downe with himselfe this law and decree In this phrase of speech note this one thing If it had pleased him God could haue spoken to man by a voice the hearing whereof would haue confounded him but as here we see he doth abase himselfe and as it were lay aside his honour and might and speaketh vnto vs after the manner of men euen to the capacitie of the most simple Which teacheth vs that it is the good will and pleasure of God that not onely the learned but euen the vnlettered
heere when the minister of God out of Gods worde saith to any man beleeue thou and repent thou and Gods mercie belongs vnto thee it is as much as if the Lord should call him by name particularly and say vnto him beleeue thou and repent and my mercie belongs vnto thee yea it is all one as if God himselfe should say I am thy father and thou art my childe if thou wilt repent and beleeue The second meanes which is also very effectuall to cut off this thought of distrust is Baptisme If an earthly prince giue a pardon to any man put the mans name in the pardon and his owne broade seale vnto it the man will neuer doubt of his pardon but beleeue it Beholde in Baptisme God entreth couenant with miserable wretched man and heerein makes promise of life vnto him yea hee puts the mans name in the couenant sealing the same with his owne seale therefore the party baptized must beleeue against this thought The thirde meanes is the Lords supper rightly administred and receiued for therin the breade and wine giuen to the hand of euery communicant by the minister are particular pledges and tokens vnto them of speciall mercie in Christ. These are the meanes which wee must vse with all good conscience in the daies of peace that when troubles come this thought of distrust may not preuaile against vs. And thus much of mans naturall euill thoughts against God Many other might bee added herevnto but these beeing the principall I omit the rest CHAP. IV. Of mans naturall thoughts against his neighbour NOw wee come to the euill thoughtes of mans naturall heart against his neighbour 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 for euery commandement thereof is spirituall forbidding not onely the wicked actions euill wordes and gestures but all corrupt affections yea all euill Imaginations of man against man These thoughts of man against his neighbour be of two sorts either without consent or with consent 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 and these are forbidden in the 10. commandement Thou shalt not lust Thoughts with consent of will are such as a man conceiuing in his minde doth withall desire or purpose in his heart to practise and these are forbidden in the fift sixt seauenth eight and ninth commandements by reason whereof they may fittely be reduced to fiue heads They are either thoughts of dishonour against the fift commandement or thoughts of murther against the sixt or thoughts of aduletrie against the seuenth or thoughts of theft against the eight or thoughts of disgrace against the ninth commandement Sect. 1. Of thoughts of dishonour First a thought of dishonour is any thought that tendeth to the contempt and abasing of the person of our neighbour in respect of our selues And it is then conceiued in our mindes when we thinke thus of all other men beside our selues such and such a man is farre inferiour vnto me a base and contemptible fellow in regard of me Example hereof we haue in the Pharisie a man strict in profession and zealous in his religion who commeth to the Temple to pray with the Publican now marke what he saith Oh God I thanke thee that I am not as other men are or as this Publican Which wordes proceede from such a proud thought as this Lord I thanke thee all other men are farre inferiour vnto me I doe farre surpasse the common sort this Publican is a base fellowe and no body to me If any shall imagine that this thought is not in euery mnn but in some few proud persons I answer it is by nature in euery person liuing without grace and therefore S. Paul giueth this commandement That euery man in meekenesse should esteeme others better then himselfe giuing vs to vnderstand that by nature all men thinke best of themselues and esteeme others farre worse then themselues The Vse If this thought of dishonour be in all mens hearts then behold what a pallace of all Satanicall and damnable pride the heart of man is naturally it is like vnto the table of Adoni-bezek at which he sate in a chaire of estate and made others euen kings to eate meate like dogs vnder his feete with their thumbs cutte off such an one is euery man by nature hee lifteth vp himselfe saying I am the man and treadeth his brother vnder his feete as no body vnto him And this is the cause of much strife and hurt in all humane societies this causeth many iarres much skorning and great contempt among men in word and deede Now that we may reforme this thought in vs wee must learne to say as Iob did after he had beene afflicted and came to see his sinnes behold I am vile and with Abraham I am but dust and ashes 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 that will helpe to pull downe the pride of our hearts Sect. 2. Of murthering thoughts The second euill thought of man against his neighbour with consent is a thought of Murther or of any thing that tendeth thereto Of this wee haue particular examples in Scripture Deut. 15. 9. The Lord forbiddeth the Iewes to haue this murthering thought in their hearts I will not releeue the poore I will not doe good vnto them giuing vs to vnderstand that this was the common thought of the Iewes or els he would not haue forbidden it yea the Lord doth there set out this thought by two signes first an euill eye when a man turnes his countenance from the poore or looketh on them without compassion secondly vnmercifull dealing when a man will not helpe the poore by gift according to his abilitie And because all actions proceede from thoughts the heart beeing the fountaine of our deedes hence it appeareth that this murthering thought against the poore is rife in this age for where is the man that doth pitie the poore and doth good to them according to his abilitie nay the Lords complaint against the Iewes may be fitly applied to our times in regard of crueltie and oppression The spoile of the poore is in your houses what haue ye to doe that ye beate my people to peeces and grinde the faces of the poore Isa. 3. 14. 15. The second example of a murthering thought is cōcerning Gods Church and it is this I will doe some spite or hurt to them that worship God For proofe hereof read Psal. 74. 8. Dauid bringeth in the Babilonians Edomites c. saying thus one to another against gods people the Iewes Let vs destroy them all together Psal. 83. 4 Let vs cut
the same in action The second point In whom are all these euill thoughts Answ. In all men naturallie without exception till they be renewed by Gods speciall grace Yea the truth is these thoughts doe euery where abound for looke what men doe practise that first of all they thinke for the thought is the beginning of euery action But in the worlde all sins against the second Table doe abound as the practise of Dishonour of Murther Adulterie Thefts and Disgraces and therefore these euill thoughts from whence these actions come must needes be common Vse By this wee may see what a huge masse of corruption the naturall heart of man is without gods special grace for thoughts of dishonour make a mans heart a pallace of prid like the table of Adoni-bezek Also thoughts of crueltie make mans heart a slaughterhouse Thoughts of Adulterie make it a most filthie stewes Thoughts of theft make it to become a denne of theeues wherein all manner of fraud and bad dealing is plotted devised And lastly thoughts of Disgrace makeâ— it a fountaine of backbyting debate slander and reuiling And therfore howsoeuer the outward life may be ordered ciuillie yet without Gods grace mans heart is most vile And those that pleade their good nature and good meaning are heere confuted for naturally the heart thinkes all euill against his neighbour CHAP. V. Of mans naturall thoughts concerning himselfe Sect. 1. Mans proud thought of his owne excellencie THe third kinde of mans naturall euill thoughtes are such as concerne himselfe they are principally foure The first may fitlie bee termed a thought of Pride wherby euerie man naturallie thinkes himselfe most excellent and far to exceede all other men whatsoeuer thus the Prophet Isay bringeth in BabyloÌ„ speaking in her heart that is thinking I will ascend into heauen and exalt my throne aboue or besides the stars of God as if shee should thinke with her selfe I am farre more excellent then any other what soeuer therefore I am to bee exalted from the earth to heauen and to bee matched with God himselfe And the Prophet Zephame bringeth in Niâ—iue speaking thus in her heart I am and there is none besides me 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 the whore of BabyloÌ„ is brought in saying of her selfe I sit as a Queene and am no widdowe and shall see no mourning All which places shew this to bee the nature of man to exalt himselfe in his owne heart aboue all others If any shall say heereby no more can bee prooued but that this thought is in some proud and insolent persons I adde therfore that as our first Parents in the beginning did learne that proud lessoÌ„ of the divell Ye shall be as Gods so we being in their loynes when they sinned and descending from them by ordinarie gineration doe together with our nature receiue that corruption from them whereby wee thinke thus proudly of our selues that we far excell others and are as little Gods on earth in respect of others Indeede the most will say for themselues wee abhorre this proude thought neither did wee euer finde it to bee in vs But we must know that the lesser we discern it in our selues the more it reigneth in our hearts and the more wee discerne and bewaile it the lesser place it taketh in vs. Now touching this thought of pride two things must bee obserued the danger and the highest degree of it For the danger of this thought The outward affecting of strange fashions in apparell is a wonderfull pride But the most vile and wretched pride of all is that spirituall pride of the heart whereby a man despiseth all other in regarde of himselfe and thinketh himselfe far better then any This I manifest by sundrie reasons as first from the fruites of this inward pride for hence doe slowe many damnable sinnes in mens liues and conuersations as first Ambition whereby men are not content with that estate wherewith God hath belssed them but doe seeke by all meanes to bee advanced to higher dignitie estate Secondly Presumption whereby men dare enterprise things beyond their calling and aboue their power taking vppon them more then they are able for Thirdly boasting wherby a man speaks of himselfe more then is seemely extolleth himselfe aboue his desert Fourthly Hipocrysie when a man pretendeth he hath that grace and religion which indeed he hath not or els maketh shew of more grace then is truly in him Fiftly Obstniacie when a man persisteth in an errour will not yeeld to the truth though it be manifested vnto him Sixtly Contention wherby men striue one against another in word or deed without relenting And lastly Affectation of Novelties especially in outward attyre for when a mans coÌ„ceiues so highly of himselfe then withall he thinkes no manner of attyre good enough to bewtifie and adorne his body and so begins to deuise and affect strange and forraigne attyre Secondly the danger hereof appeareth hence that where this thought of pride raigneth as it doth in all men naturally there the spirit of grace dwelleth not Mary in her song saith well God scattereth the Imaginations of the proud that is of those which haue this coÌ„ceit of their owne excellencie aboue others and S. Iames God resisteth the proud and giueth grace to the humble yea thus saith he that is high and excellent he that inhabiteth eternitie whose name is the holy one I dwell in the high holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble But he that lifteth vp himselfe his minde is not vpright in him Habak 2 4. Thirdly such is the danger of this sinne that when all other sinnes die in a man this thought of pride dyeth not nay when other sinnes are mortified and Gods graces come in stead thereof yet this will then reuiue and make the graces of God matter whereon to worke as when an ignorant person attaines to some knowledge this pride will take occasion from that gift of God to puffe vp the heart yea when a man in true humilitie of heart shall renounce the actions of pride yet theÌ„ wil pride be working for this is a fruit of pride to thinke well of our selues because we are not proud II. Point The highest degree of this pride is when a man thinketh himselfe to bee equall with God This is a most notorious nay an abhominable height of pride and yet the truth is some men haue come herevnto Thus the king of Babel thought of himselfe when he said in his heart I will ascend aboue the height of the clowdes and will be like the most high It may seeme strange that men should thinke thus of themselues but we must know that men may doe it two waies first
law requireth for how can we loue the Lord with all our thought and mind our neighbour as our selues as God commandeth when as naturally our hearts are void of all good thoughts towards God and towards our neighbours Againe whence comes sinning with an high hand when men sinne and will sinne whence comes it that men blesse themselus in their sinnes and flatter themselues in their owne eies while they goe on in sinne but from want of consideration of Gods presence and of Gods iudgements This Abraham knew well and therfore saide of the people of Gerar because they wanted the feare of God that is all consideration of Gods presence and of Gods iudgements therefore they would kill him for his wiues sake Whence also comes that sensualitie whereby men addict them-selues wholly to the profits pleasures and honours of this world neuer minding heauen or hell but from want of consideration of their dutie to God If men did vse to call themselues to accompt for their sinnes or did set before their eyes the iudgements of God due vnto them it could not be that there shoud be such want of contrition towards God or of compassion towards their brethren as euery where abounds And the like might be said of many other capitall sinnes all which proceede from the want of good consideration Where by the way we may obserue that our common people doe farre deceiue themselues in this perswasion of themselues that by nature they haue good hearts and good meaning If you charge them with the sinnes of their liues they will straightway plead their good intention and say though they sometime faile in action yet they meane well alwaies But the truth is naturally well meaning and good consideration spirituall thinges is altogether wanting And therfore while men doe soothe vp themselues in their good meaning they deceiue their owne hearts through ignorance of their naturall estate and they must knowe that they can neuer come vnto Christ that they might haue life till they be quite gone out of themselues in regard of such conceits CHAP. VII The vse of the former doctrine Sect. 1. That the Scripture is the word of God Hauing seene what euill thoughts be in euery man naturally what good thoughts be wanting in him it followeth now to make some vse of this doctrine concerning mans naturall Imaginations The first vse shall be against all Atheists who thinke the Scripture to be meere policie deuised by man to keepe men in awe But we are to know that the holy Scripture is no deuise of man but the very word of the euerliuing God which I thus demonstrate out of the former doctrine The Scripture saith in generall that all the Imaginations of euery naturall man are euill and that continually Nowe it doth not onely affirme this in generall but declares it also in particular for elsewhere it sheweth what those particular euill thoughts be which the naturall minde of man frameth concerning God his neighbour and himselfe Againe the same Scripture saith in generall That good thoughts and considerations are naturally wanting in euery man and elsewhere it declareth in particular what those good thoughts be which enter not into the mind of a natural man both these haue bin plainly shewed out of the word of God Nowe herevpon it doth necessarily follow that the scripture is the word of God for let the cunning Atheist shew whence it is that the scripture doth declare mans thoughts hee cannot say of man for no man knoweth the thoughts of another nay he cannot finde out his owne thoughts neither can hee ascribe it to any angell good or bad for the minde of man is hid from them they knowe not mans thoughts It remaineth therefore that as God alone is the searcher of the hearts so that Scripture which declareth vnto man what bee his thoughts is the onely word of the same God Indeed God vsed man for his instrument in the penning and deliuerie of the scripture but hee himselfe by his spirite is the sole author thereof Sect. 2. That man hath no free will to good by nature 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 But the charge of euill heere layd vpon the frame of mans naturall heart by God himselfe doth teach vs otherwise for looke howe farre the frame of the minde which is the principall part of the soule is corrupt for thoughts and Imaginations so farre is the will the inferiour part of the soule corrupt in willing But the minde is naturally so corrupt that it can not thinke a good thought and therefore answerably the will by nature is so corrupt that it can not will that which is truly good If it be said that man hath libertie of will in humane actions and in ciuill duties Answ. he hath but yet such actions proceeding from a corrupt fountaine are sinnes in euery naturall man howsoeuer for the matter of the works they may be called good beeing such as God himselfe ordained Sect. 3. Of the timely preuenting and suppressing of wicked Imaginations The third vse shall be for admonition vnto them to whome is committed the education of youth as Parents Masters Tutors c. that seeing the imaginations of mans heart are euill from his youth therefore they must all ioyne hand in hand betime to stop vp or at least to lessen this corrupt fountaine Parents must sow the seedes of grace into the minds of their young children that if it were possible euen at their mothers breasts they might be nourished in the faith Thus dealt Lois and Eunice with their young Timothie for Paul saith 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 and haue the grounds thereof by often repetition driuen into their hearts for this is the best meanes to free their minds though not altogether from naturall Imaginations yet from the force and poison thereof for 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 yea when as the child set at libertie makes his mother ashamed yet will the sonne that is well instructed giue his father rest yeild delight vnto his soule Further where Parents leaue there Maisters and Tutours must take hold building vp that good foundation which is layde to their hand that by them also the streame of mans naturall Imaginations may bee stopped yea though parents should neglect this dutie towards their owne children as too many doe at this day yet each godly master if hee desire to haue Gods church in his house must in struct his familie as Abrahā did and labour for circumcision of heart both to his children seruants euen as
obseruing the sinnes of our liues and this will make vs arme our selues against him by Gods grace euen in the weakest parts that hee breake not into our hearts to the ruine of our soules This consideration concerneth all men not onely the dissolute and sinnefull but euen those that haue receiued most grace It were infinite to goe through all the temptations of Satan consider this one for all whereby he kills many a soule Through the whole course of mens liues he laboureth to fill their hearts with carnall securitie and to bring them to neglect the ordinary meanes of saluation this done he seekes to keepe them in this estate all their life long but in the end he takes an other course for when death approcheth then he seekes to strike their mindes with obliuion of gods mercies and to fill their soules with terrours in regard of their sinnes and of Gods iudgements due vnto them that so bereauing them of all hope of mercie he may bring them to finall despaire Wee therefore beeing forewarned of his deadly fraud must seriously bethinke our selues of this temptation and cast with our selues euery day how to auoide it This we shall doe if we shake off carnall securitie and negligence in the meanes of our saluation and prouide betimes for the assurance of Gods loue and fauour that when death shall come wee may be free from the terrour of an euill conscience haue strong hope and consolation in Christ Iesus Sect. 4. Of our particular ende Fourthly we must consider our particular ende The Lord complaineth of the want hereof in his owne people Oh that they were wise then would they consider this They would consider their latter end In this consideration three points must be obserued first that the time of death is vncertaine no man knoweth when he must dye secondly that the place is vncertaine no man knoweth where he must dye thirdly that the manner of his death is vncertaine none knoweth by what death he shall glorifie God and therefore that we may not deceiue our selues wee must thinke that most fearefull and greivous ends may befall vs in regard of the bodily payne and torment euē then when we little feare or suspect any such thing This consideration will bee a notable meanes to stirre vp our hearts either to beginne or renew our repentance when wicked Ahab heard of his fearefull end hee was humbled And the Ninivites beeing told of their sudden destructiō repented in Sackcloath and Ashes and turned to the Lord. Sect. 5. Of our straight accompt at the last day Fiftly we must often consider with our selues and that most seriously of that straight account and reckoning of all our thoughts words and actions which we must make vnto God at the last day of iudgement This is the principall consideration of all and the want hereof a fearfull sinne arguing great negligence ignorance blyndnes of mind and hardnes of heart If a Traveller come into an Inne hauing but one penny in his purse and call for all manner of dainty fare and prouision spending sumptuously will not al men iudge him void of all consideration sith he hath nothing to pay when his account is to bee made loe this or worser is the most mens case who in this life pursue their profits and pleasures with all eagernes they care not how neuer regarding that reckonning which they must make vnto God at his terrible day of accounts with all the world and therefore though the former cōsiderations will not yet let this take place in our hearts to mooue vs to a daily forehand reckonning with God in the practise of true repentance and to imploy the good gifts and blessings we receiue from God like good seruants vnto the best advantage of his glorie that when this account is to be made we may giue it with ioy and not with feare And that this consideration is effectuall to this purpose Salomon teacheth in vsing it as his farewell with dissolute youth with whome otherwaies he hath little hope to preuaile saying goe too thou young man take thy pleasure in thy youth yet know that for all this thou must come to Iudgement But how powerfull it is with Gods child we may see in Paul who professeth of himselfe that in regard of this account he endeauoured to haue alway a cleere conscience towards God and towards men Sect. 6. Of our present estate towards God Lastly we must seriously consider of our present estate towards God whether we be in the state of sinne or in the state of grace whether we belong to the kingdome of darkenes or be true members of the kingdome of Christ It is not enough to bee in the Church but we must be sure we be of the Church For many wolues and Goates be in Gods fould They went out from vs saith S. Iohn but they were not of vs And therefore Paul adviseth to this consideration saying prooue your selues whether you bee in the faith or not 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 and laboured not for that oyle of true grace which might enlighten their soules to the fruition of Gods glorie yea this is the common sinne of this age men blesse themselues in their good meaning saying they hope well and doe not through search whether they be true members of gods Church or not Now if after tryall it appeare that true faith and repentance be wanting in vs which are the seales of Adoption in Gods children then with all good conscience we must vse the meanes appointed of God to obteine these graces for our assurance the comfort whereof will be so pretious vnto our soules that we shall abhor to admit such wicked Imaginations into our minds as any way tend to depriue vs of it These are the considerations which respect our selues whereunto if we giue our mindes in a constant course as also to the former which concerne the Lord obseruing withall the rules before prescribed through Gods blessing vpon our endeauour wee shall vndoubtedly finde by good experience that euill thoughts shall not preuaile against vs but beeing reformed in our cogitations we shall send out of our mindes as from a cleansed fountaine such streames of good words and works through the whole course of our liues as shall redound to the glorie of our God the good of our brethren and the consolation of our owne soules through Iesus Christ our Lord to whome with the Father and the holy Ghost be praise in his church for euermore Amen FINIS a Pro. 4. 23. b Pro. 23. 26. c See Acts. 5. ◠Luk. 22 3. d Moses body Iude 9. e Mat. 12. 35. Hinc fons boni peccandi origo Hieron ad demetriad f August in p◠148. g Psal. 24. 7. h Ephes. 6. 2 i Qui posse di◠ipse imperabit ibid. Aug. k Mat.
heauen or earth can immediately and directly know the thoughts of man this Salomon confesseth in his notable praier to God 1. king 8. 39. Thou onely knowest the thoughts of all the children of men Ierem. 17. 9. The heart is deceitfull and wicked aboue all things who can know it ver 10. I the Lord search the heart and trie thereines The second way to knowe mens thoughts is indirectly and by meanes which be three by instinct from God by reuelation from the Scripture and by signes First by an extraordinarie instinct so did Elisha disclose the king of Syrias counsell to the king of Israell and by the same meanes he tolde his seruant Gehezi what he did behind his back when he tooke gifts of Naaman the Assirian And so did Peter tell Ananias and Saphyra of their false conueyances with the money that they tooke for their possession And yet here we must vnderstand that when God reuealed these secret thoughts to men it was onely in some things at some times and for some speciall causes wherevpon Nathan was faine to reuoke his counsell which hee gaue to Dauid for the building of the house of God when he knew the will of God more perfectly And so was Elias deceiued when he said he was left alone of all Israel that serued God for God told him hee had reserued seuen thousand that neuer bowed the knee to Baal which Elias knew not Secondly mens thoughts may be known by Revelation from Scripture for therin that spirit speaketh euidently which knoweth the frame of the heart and hence it is that in the ministerie of this word the thoughts of naturall men are made manifest 1. Corint â—4 25. Thirdly mans thoughts are knowne by signes as speeches and actions thus Peter knew the heart of Simon Magus and Paul the heart of Elimas And thus may any maÌ„ know the thoughts of another eueÌ„ as he may know the tree by his fruit and the fountain by his streame Besides these three are two other meanes added whereby to know mens thoughts one by the Papists and an other by the Astrologians The Papists say the Saints in heaueÌ„ know mens thoughts not directly of them-selues but by reflectioÌ„ in the glasse of the Trintie But this is a meere forgery of their own which Isaia neuer knew saying thus of the Saints departed Abraham is ignorant of vs and Israel knoweth vs not but thou Lord art our redeemer 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 as by the glasse of the Trinitie to see into the day of the last Iudgement and therfore not into the thoughts of mens hearts So that there are onely three waies to know the thoughts of men and so they may be knowne CHAP. III. Of mans naturall thoughts concerning God HAuing found that the thoughts of man may be knowne 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 They either concern God or a mans neighbour or els a mans owne selfe Of this thought There is no God Touching God there be in man foure capitall euill thoughts First That there is no God which as it is first in order so it is the most notorious and vile damnable thought that can be in a naturall man 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 The wicked thinketh alwaies there is no God And againe The foole hath said in his heart there is no God Touching this thought obserue these foure points First in whome it is Secondly how a man by thinking should denie God Thirdly what is the fruit of this thought and fourthly the examination of our hearts touching this thought For the first we must not thinke that this wicked thought is onely in some notorious and hainous sinners but it is in the corrupt minde and Imagination of euery man that commeth of AdaÌ„ naturally not one excepted saue Christ alone so the foole of whome David speaketh must be taken not for some speciall sinner but for euery man that liueth vncalled without repentance how ciuill so euer his life be other waies 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 euideÌ„t 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 whereby he giues vs to vnderstand that the foole there mentioned must be vnderstood of euery naturall man But it will be said that it is ingrafted in mans nature to hold and thinke there is a God therefore euery man doth not denie God in his heart Ans. We must know that these two thoughts There is a God and there is no God may be and are both in one and the same heart the same maÌ„ 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 for two contraries beeing not in the highest degre may be in one and the same subiect as light and darkenesse in the same house heate and cold in the same body 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 secondly by placing somewhat that is not God in the roome of the true God 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 and therefore Paul saith of the Galatians that before their vocation they did seruice to them which were no gods and of the Ephesians that they were without God in the world euen because they did not in their mindes conceiue of God aright and accordingly worship him though the wiser sort amongst them did acknowledge one God the creator of heauen and earth And therefore David saith plainely that all the gods of the Gentiles are Idols or vanities nay as the Apostle saith deuills 1 Cor. 10. 20. That which the Gentiles sacrifice they sacrifice vnto deuills not vnto God 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 first by thinking that God is not present in all places whereby god is robbed of his attribute of Omni-preseÌ„ce for the true God being infinite must be in all places which when the heart of man denieth it imagineth God to be such a one as he
is not so turneth him into an Idoll and that man naturally thinketh thus of God the scripture is plain Iob. 22. 12. 13. wicked men are brought in speaking of God as though he were shut vp in heauen had nothing to do in the world Is not God on high in the heauen and behold the height of the starres how high they are 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 the Lord shall not see 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 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 And the prophet Zephanie bringeth in the sinner speaking thus of God that he doth neither good nor euill Thirdly by thinking there is no iustice in God this is done when men Imagin with themselues that albeit they proceede in the practise of sinne yet God will not punish them according to the threatning of his word 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 I shall haue peace though I walke in the stubbornes of my heart this is that blessing of a mans selfe in sinne which Dauid chargeth vpon the couetous and wicked Thus they sinne that put far away the evill day and say the euill shall not come Hereby God is robbed of his Iustice and made a God all of mercie such a one as will not punish sinne and so indeed is made an Idoll of mans brain The second way whereby a man denyeth god in thought is by placing in the roome of the true God an Idoll of his owne braine This men doe by thinking some other thing beside the true God to bee their chiefest good thus voluptuous men make their bellie their God and couetous men make riches their God by placing their felicitie in pleasure and in riches for looke what a man thinketh to bee the best thing in the worlde for him that is his GOD though it bee the devill himselfe or any other creature 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 yea farre better then the seruice of god therfore giue their hearts thereto for affection followeth opinion that which a man affecteth most hee must needes thinke best of 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 so in his imagination donie God III. Point What is the fruite of this thought for thereby wee shall best iudge what a cursed thing this is to thinke there is no God 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 And it is two-fold either in practise or in iudgement Atheisme in practise is that sinne wherby men deny God in their deedes liues and conversations so declare this thought 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 Atheisme in practise hath three speciall branches Hypocrisie Epicurisme and Witchcraft Hypocrisie is a sinne whereby men worship the true God but yet in a false manner giving vnto God the outwarde action and hold backe from him the true worship of the heart 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 and this is the sinne of the richer sort in this age Witchcraft or Magicke is that sinne wherby men renounce the true God and betake themselues to the aide counsell helpe of the deuill either by himselfe or in his instruments 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 or else doe seeke helpe of such Atheisme in iudgement is that sinne whereby in opinion and perswasion of heart men denie God And this likewise hath three degrees first when men hold and accordingly worshippe the true God creator of heauen and earth but yet so as they conceiue of and worship him otherwise then hee hath reuealed himselfe in his word To this first degree wee must referre the three great religions of the Turke of the Iewe and of the Papists for as they stand at this day they are three great partes of Atheisme The Turke worshippeth God the maker of heauen earth likewise reuerenceth Christ as man acknowledging him to be a prophet yea a more worthie prophet then his Mahomet And yet his religiō is Atheisme for he cōceaueth of god out of the trinitie and so worshippeth nothing but an Idoll Againe the Religion of the Iewes at this day is a part of Atheisme for howsoeuer they hold one God and acknowledge the bookes of the olde Testament for the Scriptures of God yet they worship not that God in Christ and so instead of the true God frame an Idoll in their owne brain for as Christ saith whosoeuer denieth the sonne the same hath 〈…〉 not the father so that they wanting Christ and by consequent the father also indeed and truly haue no God but as Christ tould the Samaritans they worship they knowe not what Thirdly the Religion of the Papists at this day is a part of Atheisme we must indeed distinguish it from the two former for in 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 But yet if we marke the drift and sequele of their doctrine in other points wee shall find it to bee close Atheisme As may bee prooved by two reasons first because the true God who is the creator of heauen and earth is infinite in Iustice and mercie But according to the doctrine of the Papists God is not infinite in Iustice mercie And therefore to them is not the true God for first Gods Iustice according to them is not infinite 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 Secondly
they make thou only of God imperfect by â—â—peâ—cing vp the some with mans merits in the worke of Redemption for Gods mercie is either euery way mercie or no mercie as Paule saith If it bee of grace it is no more of workes or else were grace no more grace and if it bee of workes it is no more grace or else were worke no more worke Secondly the Christ of the Papists is a false Christ this will appeare by plaine reason out of their doctrine for first they spoile Christ of his true manhood by their doctrine of reall presence wherein they hould that Christs body is not onely in heauen 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 Secondly they disgrade Christ from the three offices of his mediatorship first from his kingly office by placing the Pope in his Roome and stead as his deputie in Christs presence 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 where in they doe as much as if they should take the Crowne from Christs head set it on the Popes for to claime regencie in the presence of the lawfull prince is to proclaime rebellion against the prince for commission of vicegerencie ceaseth in the presence of him that appointeth it 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 Secondly from his priestly office which consisteth in satisfaction and intercession Christs satisfaction they nullifie by ioyning therewith the satisfaction of mens workes for thereby they make it imperfect And they robbe him of his intercession by communicating the same to Saintes 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 for them and so make Christ her vnderling Thirdly from his propheticall office by making the Pope the infallible iudge of all controuersies 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 and so wanting the sonne they cannot haue the father for he that hath not the son hath not the father and therefore popish religion wanting the father and the sonne cannot bee a true religion but meere coloured Atheisme in iudgement 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 thus did the Gentiles sinne in worshipping the sonne and the moone and the starres or other creatures The third degree is when a man doth avouch hould maintaine that there is no God at all this is the highest degree of Atheisme and the most notorious sinne that can bee and all such persons as maintain this cursed thought are vnworthie the common breath of men for if that man shall die the death and that worthilie who shall avouch his lawfull prince to be no prince 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 IV. Point The examination of our owne hearts touching this thought whether it may be found among vs or not doubtles every one will labour to cleare himselfe hereof 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 But wee may easily deceiue our selues herein for a man cannot alwaies discerne what bee the thoughts of his owne heart There be in man two kinds of cogitations or as one may say reasons the first is a single cogitation whereby a man simply thinketh or knoweth or iudgeth this or that and this is properly called the mind The other is a reflex cogitatioÌ„ or reason whereby a man iudgeth that he knoweth or thinketh this or that and it is commonly called Conscience Now since Adams fall the conscience is corrupt by originall sinne as be all other powers of mans soule wheÌ„ce it commeth to passe that conscience can not doe his dutie in giuing true testimonie concerning mans Imaginations 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 therefore we haue them not or we are free from them But that we may the better examine our hearts wee must come to the signes whereby this euill thought is best discerned Dauid in the 14. Psalme setteth downe three signes hereof first A disordered life secondly not calling on the name of God by praier thirdly contemning of them that put their trust in God Looke where these are to be found there is this euill thought That there is no God Nowe if wee examine our selues by these signes we shall finde this wicked thought to be amonst vs for first many indeede are content to heare Gods word but where is that man that reformeth his life according to that he heareth Certen it is as their conscience can witnesse few turne vnto God vnfainedly fewe doe breake of their course in sinning Now this vnreformed life is an infallible token of this damnable thought Secondly the exercise of praier and inuocation on the name of God is rare among men no doubt many a touched heart doth euery day vnfainedly call on God for grace but yet generally this is true men goe on from day to day and from yeare to yeare and neuer pray vnto God for supply of grace 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 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 so to say the Lords prayer is not to pray for the words thereof may be repeated with the heart of an Atheist And thirdly the contempt of them that put their trust in God is rise among vs 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 And He that refraines from euill makes himselfe a pray to the euill tongue Isa. 59. 15. Yet let these scoffers know what euer they be that seedes of Atheisme doe possesse their soules To come yet more particularly to the
triall of this thought in our selues Whosoeuer denieth the presence of God denieth God Now let the conscience answer whether we be not afraid to sinne in the presence of many mortall men 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 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 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 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 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 when as indeede he is as well a God of Iustice as of mercie By all which it is more then euident that naturally this vile thought runnes in mans heart There is no God Vse Hereby then we must learne to see what vile miserable and wretched sinners we are in our selues though we had no actuall outward sinnes yet this damnable thought maketh vs accursed If a man curse the king in his heart the sinne is so great and heinous that the foules of heauen shall disclose it How horrible then is this sinn for a man in his thought to curse God the king of kings and Lord of Lords This therefore must humble vs in our selues before the Lord. Againe hereby we must be admonished to vse all good meanes whereby wee may come to see and know not onely the grosse actuall sinnes of our liues but especially this damnable thought of our hearts 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 The word of God is foolishnes The second damnable thought of mans naturall heart concerning God is this The word of God is foolishnesse This thought must principally be vnderstood of the Gospel as S. Paul declareth saying It hath pleased God by the foolishnes of preaching to saue them that beleeue 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 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 to wit that a man must repent of his sinnes and beleeue in Christ for the pardon of them if he would be saued they are foolishnes vnto him Nicodemus answer to Christ maketh this plaine Ioh. 3. 4. esteeming regeneration without which Christ said no man could enter into the kingdome of heauen to be a mans returne into his mothers wombe and a birth from thence againe This wicked thought must be vnderstood of the lawe of God also the heart of man by nature iudgeth the threatnings of the lawe to be vntruthes and so foolishnesse hence the Lord by Moses forbad the people when they heard the threatnings and curses of the law denounced against them To blesse themselues in their hearts saying Wee shall haue peace herevpon he denounceth a woe to them that deride his iudgements threatned and say Let him make speede let him hasten his worke that wee may see it c. As if they should say wee doe not beleeue that any such things shall come to passe like to the mockers of whome Peter prophecieth who walk after their lusts and say Where i◠the promise of his comming Now that this is a most damnable thought may appeare by the cursed fruits therof 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 Secondly hence springs all Apostacie and departing from the faith The Galathians were a worthie Church planted by the apostle Paul yet euen in his time they began to fall away to another Gospell which made him to maruel and the reason was this they were not contented with that simplicitie which is in Christ but would ioyne with him the obseruation of legall ceremonies The like we may say of those famous Easterne Churches as those seauen Churches of Asia planted by the apostles wherin the truth flourished for a while but not long after the Apostles times they fell into many damnable heresies as Arrianisme such like Yea about six hundred yeares after Christ they embraced the damnable religion of Mahomet In the West partes also were worthie and famous Churches planted by the Apostles and their successors as in Italie France Germanie Spaine England who about the same time of 6. hūdred yeares after Christ fell to Papisme which spread it selfe ouer all Europe and further some few Churches of Greece excepted In which religion men abandon the Gospel of Christ and betake themselues to another Gospell by adioyning to the truth of Christ their owne deuises And this Papisme hath raigned euer since till now of late so hath Apostacie taken place in those Churches which the Apostles planted The cause whereof was in the wicked and sinnefull heart of man iudging the gospell foolishnes whereupon men were contented to yeilde themselues to any other religion rather then to that simplicitie of truth which is in Christ Iesus We now in England by Gods speciall mercie hold and teach the word of God but if God should alter our religion with the times the greatest part of men among vs would forsake the truth and cleaue to any other religion and that only vpon this ground because they iudge the Gospell foolishnes Let any man among vs broach an error or heresie it shall haue patrones at the first be it neuer so vile and absurd protectors afterward When that brutish heresie of the familie of loue tooke shipping in Germanie and ariued in England though it bee an opinion voyde of common sense yet it had applause amongst vs and was receiued of many and would haue spredde it selfe further if the preaching of the word with the care of the Magistrate had not suppressed it And the reason heereof is this mans minde by nature is full of
them off from beeing a people And let the name of Israell be no more in remembrance Now as this was their thought so is it the thought of all men naturally for that which was the disposition of Babel Edom Moab and Amnon against Gods Church is the disposition of all men naturally for looke how generall the hatred of man is so generall is the purpose of mischiefe against those that professe religion for all men by nature are haters of Gods Church people so Christ saith to his disciples yee shall be be hated of all nations for my names sake Yea whosoeuer killeth you shall thinke that he doth God good seruice and therefore this thought of doing mischiefe is as general euen in the minde of euery man by nature This further appeareth by the continuall persecution that hath euer beene raised agaiust Gods poore Church since the beginning of the world It began at Abell soone after the giuing of the couenant of grace to our first parents and hath continued to this day shall abide vnto the end so that if carnall men could look into their owne hearts they should there behold this murdering thought against Gods people This murdering thought commeth from another wicked imagination set downe by S. Peter who bringeth in the wicked of this world thinking it a strange thing that Gods children doe not as they doe and runne not with them vnto all excesse of riot liuing in drunkennes fornication and such other abhominations for this cause doe they cōceiue hatred and purpose mischeife against Gods people and so will continue till God giue them grace to repent If any shall say this thought is not generall for Nabuched-nezer an heathen man shewed fauour to Daniell and highly aduanced him I answer it is true he did so but that was a worke of Gods speciall providence who procured him fauour and disposed the kings heart to affect him as he did also the heart of the chiefe Eunuch Otherwise Nabuchad-nezzer naturally did nothing but intend mischeife against Gods Church as his rage against the three children did euidētly bewray Dan. 3. 19. A third example of this murthering thought I adde which every minister of gods word may obserue by daily experience and that is this when mens faults are particularly rebuked in the ministery of the word and the quicke as it were touched by applying the word to the cōsciēce then will the heart of a naturall man thus conceiue of the minister that reprooueth sinn This man meaneth me he hath some spyte and mallice against me that he thus reprooveth my particular faults when as the minister knew them not to be his personall sinnes but it is the power of the word that ransaketh the sinfull heart this is the fault of all carnall hearers who will heare quietly till their faults be rebuked but then they thinke maliciously of the preacher Thus Herod dealt with Iohn Baptist he heard him gladly for a while Mark 6. 20. but when he was rebuked for his brother Phillips wife then he cast Iohn in prison Luk. 3. 19. 20. And if conscience might bee iudge many an hearer would be found to haue an Herods heart towards Gods minister Sect. 3. Of thoughts of Adulterie theft disgrace The third thought of man touching his neighbour is the thought of Adulterie which is the thought with consent to any vnchastitie Such a thought had Iudah cōcerning Tamar his daughter-in lawe when he iudged her an whore and desired to lie with her And with such thoughts was Ammons heart so sore vexed that hee fell sicke for his sister Tamar This makes a man an Adulterer in heart before God though actually he commit not the fact Mat. 5. 28. The fourth is the thought of Theft which is the thought with consent of beguyling or wronging another in his goods or substāce This is that Imagining of iniquitie and working of wickednes vpon their beds in coueting of fields against which Micah 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 and inhance the pryce and falsifie the weights by deceit The first euill thought is a thought of disgrace which some way tendeth to the reproach and debasing of our neighbours good name as when a thing is well done to thinke iudge it to bee ill done or when a thing is a misse to iudge it worse then it is 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 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 I know the pride and mallice of thine heart that thou art come to see the Battell when as indeede the spirit of God put that motion into his heart to take away the shame from Israell as the happie euent declared plainly So when our sauiour Christ spake most comfortably to the sicke of the Palsie saying be of good comfort thy sinnes are forgiuen thee 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 some of the malicious Iewes thought they were dronke saying scoffingly they were full of newe wine And this thought of disgrace is in euery man naturally bringing forth continually the fruits of disgrace as Enuie Strife Emulations Dissentions and Debates for loue thinketh not euill but naturally true loue is wanting in all men and therfore they cannot but thinke euill of others We see the fiue euill thoughts of mans naturall heart against his neighbour touching which two things are yet further to bee skanned to wit when these euill thoughtes doe arise in the minde and in whome they are For the first it is true that they doe not at all times arise in mens mindes but then onely when occasion is giuen at which time they arise so soone as it is giuen for mans heart is like to tinder or drie wood which burneth not of it selfe but so soone as fire is put to it then presently it kindleth When you come to talke with a naturall man it may be for the present hee thinketh not to lie but giue him occasion to lie and then hee soone bethinkes himselfe therof will not spare to vtter it if it may make for his aduantage And the like wee may say of malice Adulterie Theft disgrace or any other sinne against our neighbour Doe but minister occasion there about to the naturall heart of man he thinketh of them and without Gods grace restraining or renuing him will bring forth
when they thinke they haue power of themselues whereby they are able to match or counteruaile the power of God so thought Nabuchad-nezar whē he said who is that god that can deliuer you out of my hand such a thought had proud Pharao in his heart when he said to Moses Aaron who is the Lord that I should heare his voice let Israel goe Secondly when they take to themselues the honour of God and thinke it to be due to them Thus did Herod when by silence he approued the blasphemous voice of the people who cried vnto him the voice of God and not of man And thus Antichrist sitting in the temple of God exalts himselfe aboue all that is called God or worshipped Now that man of sinne is the Pope of Rome for howsoeuer in word he humble himselfe call himselfe the seruant of seruants yet indeede through the pride of his heart he sitteth as God taking vnto himself that honour which is proper to God for he claimeth power to prescribe new rules of Gods worship to forgiue sinnes to make lawes to bind the conscience properly yea to open and shut heauen and to dispose at his pleasure of earthly kingdomes he taketh vpon him to dispence with the morall lawe and with Apostolicall constitutions all which belong to God alone and none dare claime them to belong vnto him but he that matcheth himselfe with God and this is the highest decree of pride The Vse By this euery man may see what he is of himselfe what a cursed and proud nature he carrieth about with him for euery man naturally when occasion is offered thinks highly of himselfe and basely of others in regard of himselfe Let vs therefore take notice of this Satanicall pride that is in our nature and striue against it for who would not be ashamed to say with the proud Pharasie I thanke thee Lord I am not as other men c. or with the arrogant Iewes stand apart touch me not I am holier then thou Isay. 65. 5. Sect. 2. Mans thought of his owne righteousnes The second euill thought concerning a mans selfe is this I am sufficiently righteous and I need no repentance That this is the thought of euerie man naturally appeareth by the Lords commandement to the people of Israell forbidding them to say in their hearts when they were placed in the promised land that for their owne righteousnes the Lord brought them in to possesse it Wherby he giueth vs to vnderstand two things First that as the Iewes did there so euerie man thinks himself to be righteous And secondly he thinks that God doth giue his blessings vnto him for his owne righteousnes for the Lord vseth not to forbidde such a thought as men naturally haue not in them so in like manner when Ieremie rebuked the people for their sinnes they said they were Innocent and guiltles they had not sinned And the Church of Laodicea saith thus of her selfe I am rich and neede nothing that is I abound in spirituall graces 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 but he doth this and that he fasteth he giueth Almes paieth tithes c. and in plaine tearmes his heart saith this I am righteous I neede no repentance for of such Christ spake when he said he came not to call the righteous but sinners to repentance 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 where we must obserue that Christ meaneth not that there are in deede some so righteous that they neede no amendment but he speaketh according to the opinion which some haue of themselues to witte that they are righteous and neede no repentance by all which it is more then manifest that this is a naturall thought of a man concerning himselfe This euill thought raigneth in our age and time as all the former doe for come to an ignorant man that hath not beene instructed in religion reason with him touching his estate and aske him whether he can keepe the law of God or not he will answer he can he loueth the lord his God with all his heart and his neighbour as himselfe Aske him how hee lookes to be saued his answer is by his owne righteousnes and for his owne goodnesse If due examination were made this would be found to be the thought of many that liue in the Church among vs and there is none by nature free from this thought Hereby then we may see that the thoughts of euery man be he what he will are plaine papistry for Poperie is naturall One chiefe pillar and ground thereof is Iustification and saluation by workes which opinion euery man brings with him from his mothers wombe And so it is in the point of merit men naturally thinke they receiue the good things which they haue from God for their own righteousnes Secondly hence it appeareth that it is a matter of great difficultie to bring a man throughly to renounce his owne righteousnes and soundly and heartily to imbrace true religion and the righteousnes of Christ by faith This is no lesse then the change of Nature and yet this must euery man doe that will be saued he must be come nothing in himselfe that he may be all in Christ Iesus which is as impossible to nature as to change water into fire and therfore men had need to beware how they put off the time neglect the meanes in which God shewes his power in working this change in the hearts of his elect Thirdly hence we see the euident cause of that preposterous course of the world which most men take in spending their witte and strength some for riches others for honours and pleasures and in the meane while they can spare no time for religion to seeke Gods fauour in Christ and the graces of the spirit It may bee they will afford a good worde vnto Religion but yet they regarde it not in respect of other things And this is the behauiour not of some few but of all sorts and degrees of men naturally Now the cause heereof is this cursed euill thought whereby men perswade themselues they be righteous and need no repentance and till this thought be rooted out of mans heart he will neuer value the word and religion of God according to the worth thereof so as with the good Marchant he wil part with al that he hath rather then he wiil be frustrate of this pearle Math. 13. 45 46. Indeede men vse to pleade thus for themselues wee confesse our selues to be sinners and therefore wee cannot thinke such a wicked thought that we need no repentance But we must knowe that both these may well stand together in the wicked heart of man he may confesse
of the damned which the Lord preuenteth in his children by temporall chastisements in this life for when we are iudged wee are chastened of the Lorde that wee might not be condemned with the world And so labouring to bee humbled for sinne and to lay hold on gods mercy in christ through whom all things euen afflictions worke together for the best no doubt he will bee able to say I will beare the wrath of the Lorde 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 for I will yet giue him thankes he is my present helper and my God Thus much of mans euill thoughts concerning himselfe CHAP. VI. Of the want of good thoughts in euery man naturally Sect. I. Good thoughts about temporall things be much wanting HAuing spoken of mans naturall euill thoughts concerning God his neighbour and himselfe we come to the second point to be observed in the text to wit That there is a want of good thoughts and consideration in euery â—â—an naturally for the Lord here faith his thoughts are evill from his youth and Chap. 6. 5. They are onely euill euery day now looke where euill is onely and continually there good must needes be waÌ„ting altogether This want must be considered either in respect of temporall or of spirituall things By Temporall things I meane such worldly affaires and actions as concerne mans naturall life wherein though good consideration be not taken quite away yet wee must know that the same is corrupt and very weake and imperfect even as reason is and there is much want in euery man in this behalfe There is one alone saith Salomon and there is not a second which hath neither sonne nor brother yet there is none end of his travell neither can his eye bee satisfied with riches neither doth hee thinke for whom doe I travell heere behold a notable example of this want of good consideration about earthly things that a man should spend both his wit strength in heaping vp riches and knowes not to whom he shall leaue them But we need not be inquisitiue for examples for we may daily obserue in our selues and others apparent want of good consideration in these worldly affaries which must not seeme strange vnto vs seeing that reason it selfe the ground of coÌ„sideration is greatly blemished through the corruption of nature about these earthly things Sect. 2. Good thoughts in matters spirituall be altogether wanting In things spirituall which concerne the kingdome of God there is in our nature an absolute want of good consideration herein of our selues we haue no good thoughts we are not of our selues saith 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 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 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 hereof the Lord complaines against Ephraim and Samaria saying they haue dealt falsely and they consider not in their hearts that I remember all their wickednes And the same is the state of euery naturall man beeing left to himselfe for all by nature are equally corrupt with originall sinne and so are destitute of this good thought which yet may appeare the more plaine by this that naturally mans heart is possessed of the cleane contrary to wit God shall not see God will not regard as hath beene shewed before And indeed it is a worke of grace to haue the heart rightly affected with this thought God beholds all my waies he considers and remembers euery thing I doe flesh and blood can not attaine vnto it Secondly a man by nature doth not consider or thinke of the Iudgements of God temporall and eternall due vnto sinne This thought was wanting in the men of the old world though Noah preached vnto them an hundred and twentie yeares of the gecerall deluge yet the consideration of it tooke no place in their hearts and therefore it is said they knew nothing till the flood came and tooke them all away from the want of this thought it came to passe that Lotts sonnes in lawe thought their father had but mocked when he told them that God would destroy Sodom 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 And shall wee thinke this thought is now wanting at this day seeing Christ hath said as it was in the daies of Noe so shall it bee at the comming of the sonne of man Thirdly a man naturally doth neuer bethinke himselfe of his owne sinnes he hath no purpose of heart seriously to examine his life past or to repent of such sinnes as he findeth in him This appeareth by the Lords own complaint against the Iewes who were so farre from turning froÌ„ their sins that not one would say in his heart what haue I done nay when they had coÌ„mitted 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 yet they considered not this in their hearts neither had they knowledge or vnderstanding to say I haue burnt halfe of it in the fire I haue baked bread vpon the coales thereof I haue roasted flesh and eaten it and shall I make the residue thereof an Abhomination Fourthly a naturall man doth not consider what duty seruice he owes vnto God his mind is wholly bent to his owne waies but the Lords taleÌ„t lies hid in the ground wrapt vp in a napkin Hereof the Lord complaines against the Iewes that they sayd not in their hearts let vs feare the Lord our God hence it was that the foolish virgins did content themselues with the blasing Lamp of an outward profession and neuer be-thought themselues of that oyle of grace which God required in all those that would enter with Christ into his bride-chamber till it was too late And the sleight seruing of God at this day declares the generall want of this coÌ„sideration Sect. 3. The fruit of this want of good thoughts Heere further wee must know that this want of good consideration is a grieuous evill and a mother sinne from whence as from a fountaine streames of corruptions and transgressions both of heart and life doe issue forth first hereby we are disabled from yelding vnto God that obedience of heart which his
Abraham did circumcise not onely those that were borne in his familie but also those that were bought for money Both Parents and Maisters are carefull to preuent diseases to breake off sicknes at the beginning in their children and seruants which by continuance might bring bodily death oh then howe carefull ought they to bee to stop betime the course of naturall Imagination in them which without the speciall grace of God will bring eternall condemnation both to soule and bodie And the rather must this course be taken in youth and that betime because custome whether in good or euill is a second nature for teach a child in the trade of his way and when he is old he will not depart from it 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 herein the vices of the minde are like the diseases of the body by longer continuance they grow more incurable Yea all that studie and read the Scriptures either for their owne priuate or for the publike good must seeke by prayer to God for the sanctification of their mindes from this euill corruption least beeing left vnto themselues they become vaine in their imaginations David a man according to Gods owne heart praied at least ten times in one psalme for the teaching of God in the vnderstanding of his lawe 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 Sect 4. Of repentance for euill thoughts The fourth last vse shall be for practise to euery child of God for if the Imaginations of mans heart be euill from his youth then there must be repentance for secret thoughts which neuer come into action yea though we neuer giue consent of will thereto When Ioell proclaimed a fast and called the people to humiliation hee biddes them rent their he arts not their garments 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 both which places doe plainly shewe that true repentance is not outward in change of speach or attire but inward in the change of the thoughts of the minde and affections of the heart And hence it is that Paule prayeth for the Thessalonians that they may be sanctified throughout in soule in bodie and spirit that is in the minde where is the framing of the thoughts Nowe if sanctification bee required in the minde then must there be repentance of the sinnes that are therein This dutie the Lord himselfe vouchsafeth to teach and therefore we must make conscience to learne and practise it if we would be truly turned to the Lord. And to mooue vs hereunto consider the reasons following First the curse of God euen the pangs and torments of the damned both in this life and after death are due to the person of man for his wicked thoughts for cursed is euery one saith Moses that continueth not in all things that are written in the law to doe theÌ„ so that hee which breaketh the law but once and that in thought only is accursed because he hath not done all things that are written therein Now wicked thoughts are a breach of the law for Salomon saith Doe not they erre that imagine euill and againe The thoughts of the wicked are an abhomination to the Lord yea the want of good thoughts is a breach of the Law for Christ saith Thou shalt loue the Lord thy God with all thy thought and therfore wicked thoughts must needes deserue this curse The fall of the deuills was most fearefull and irrecouerable though it be not certen yet most Diuines agree in this that their sinne was first in thought and therefore wicked thoughts are deadly euills Also to shew the wickednes of euill thoughts God hath set this brand vpon them since the fall of Adam that by them not onely mans body but also his minde and memorie are far sooner confounded then by outward accidents this was not so by creation and therefore it is the heauie curse of God vpon them Secondly these wicked thoughts be the roote and beginning of all â—uill in gesture word and deede there cannot be an action before there be a thought for this is the order whereby our actions are produced first the minde thinketh then that thought delighteth the affection and from that commeth consent of will after consent of will commeth execution of the action after executiou commeth trade and custome by often practise and vpon custome if the worke be euill commeth the curse which is eternall death How great a cause therefore haue we to repent vs of the wicked Imaginations of our hearts The old world indeede was drowned for their actuall abhominations but no doubt the Lord had great respect in that iudgement to their wicked thoughts which were the roote of all and therfore he mentioneth them as a cause of the flood Gen. 6. 5. In this repentance three things are required first a due examination of our heartr concerning these imaginations which we may take by the knowledge of those points before handled of mans naturall thoughts concerning God his neighbour himselfe And to further vs herein we must remember that all the euill thoughts before mentioned be in vs naturally so as if we be left to our selues when occasion is offered we will conceiue them in our mindes as that there is no God that the word of God is foolishnes c. Againe we must heare Gods word preached attentiuely apply not onely our outward senses but our mindes also thereto that so it may enter into our hearts for the word of God working in the heart will discouer vnto a man what be his thoughts This word saith the holy 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 is a discerner of the thoughts and intents of the heart At the preaching of this word the secrets of the heart of an infidell are discouered if all prophecie saith Paul and there come in an infidell or one vnlearned he is rebuked of all men and iudged of all and so are the secrets of his heart made manifest whereupon he falleth downe and worshippeth God saying plainly God is in the prophets indeede Secondly after examination wee must pray for the pardon of our euill thoughts 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 And vndoubtedly he that hath not grace to pray for the pardon of his evill thoughts
hath not true repentance in his heart Thirdly we must seeke to reforme our minde of euill thoughts this is a further matter then reformation of life And it is expressely commanded by the holy ghost Be ye renued in the spirit of your minds that is in the most inward and secret part of your soules euen where the thoughts and imaginations are framed and cōceiued This duty must be remembred for Christian religion consisteth not in outward shewes and behauiour though thereby we may giue comfortable testimony of Gods inward graces but it standes principally in the mind and in the heart which must therefore be reformed with the powers and faculties thereof CHAP. VIII Rules for the reformation of our euill thoughts Sect. 1. Our thoughts must be brought into obedience to God FOr the reformation of our thoughts sundrie rules must be obserued first That we bring all our thoughts into the obedience of God Euery man will grant that words and actions must be in subiection but I say further euery thought in the mind must be conceiued in obedience to God and no otherwaies Salomon saith establish thy thoughts by counsell which may admit this meaning that a man must not conceiue a thought in his minde vnlesse he haue counsell and warrant from the word of God so to thinke And S. Paul saith The weapons of our warrefare speaking of the preaching of the gospell are not carnall but mightie through God to throw downe holds casting downe the Imaginations and every thing that is exalted against the knowledge of God and bringing into captivitie euery thought to the obedience of Christ giuing vs to vnderstand that those who submit themselues to the ministrie of the word must be of this mind not onely to be conformable therevnto in word and action but in every thought of their minde euen those must bowe the knee to Christ howsoeuer with men we say thought is free yet with God it is not so And indeed he which hath effectually receiued the grace of Christ will endeauour to yeild obedience as well in thought as in word and action Whatsoeuer things are true saith Paul Whatsoeuer things are honest whatsoeuer things are iust pure and pertaine to loue whatsoeuer things are of good report if there be any vertue if there be any praise he saith not onely doe these things but thinke on these things where the commandement is plaine that a mans thoughts must be holy pure iust and of such things as are praiseworthy and of good report that so they may be conceiued in obedience to God Sect. 2. Of the guarding of our hearts The second rule for the reformation of our thoughts 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 whether citie house treasure or such like and the reason adioyned sheweth the necessities of the rule for out of it come the issues of life In the right guarding of the heart three duties must be performed first we must couenant with our outward senses resoluing fully with our selues by Gods grace that none of them shal be the instruments the beginning or occasion of any sinne in heart or life This couenant Iob made with his eies not to looke vpon a maid to lust after her And David prayed the Lord to direct and keepe his eies from beholding vanitie Now looke how these holy men dealt with their eyes so must wee proportionably deale for all the outward senses of our body bynding them all after their example from being the meanes of prouocation to any sinne This dutie is most necessarie for the outward senses be the doores windowes of the soule and vnlesse good care be had thereto the deuill will enter in by them and fill the soule with all corruption Secondly 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 this is a speciall meanes to preserue and guard the heart for frō the thoughts proceede all bad desires corrupt affections euill words actions the minde must first conceiue before the will can desire or the affections bee delighted or the members of the bodie practise any thing so that whatsoeuer is of a loose life and bad behauiour it commeth from the prophanesse of his heart in evill thoughts neither can it bee hoped that any man should reforme his life that will not guard his heart and keepe his mind from wicked imaginations the deuill cannot worke his will vpon mans affections or preuaile ouer mans will but by thoughts therefore it is necessarie that the first motions of euill in the minde bee restrayned at the beginning Thirdly wee must with all care cherish and maintaine every good motion of Gods spirit that is caused in vs by the ministerie of the word or by the aduise of Gods children for these are the sparkes and flames of grace which Paul meaneth when he saith quench not the spirit Sect. 3. Of the eleuation of the heart to God 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 Thus did Dauid vnto thee oh Lord doe I lift vp my soule And Paule saying of himselfe other Christians that they had their conversation in heauen signifieth thus much that not onely their studies and meditations but also their dealings in the worlde were heauenly S. Iames bids vs drawe neere to God nowe which way should a poore wretch here below drawe neere to God but by lifting vp his heart to the throne of grace in heauen that so God in mercie may drawe neere vnto him by grace The Lord hath instituted in his Church the vse of his last supper wherein the giuing and receiuing of bread and wine doth represent and seale vp vnto vs our communion and participation of the bodie and blood of Christ giuen for our redemption Now the principall action on our behalfe therein required is this Eleuation of the heart vnto God as well for the contemplation of Gods infinite mercie in Christ of Christs endlesse loue to vs as for the application of his merits to our owne soules by the hand of faith as also for the spirituall resignation of ourselues in soules and bodies by way of thankfulnes to him that hath redeemed vs. Further touching this Eleuation wee must remember that it ought to be our continuall and ordinarie action vnto God for as it is with him that keepes a clocke vnlesse hee doe euery day winde vp the weights which are alwaies going downeward the clocke will stand so it fareth with vs our hearts are euer drawing towards the earth and the thinges heere below by reason of that bodie of sinne which hangeth on so fast and presseth downe and