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
wickednes of the Imaginations of manâ— heart and here he saith he will not proceed to curse the earth againe and againe by the same punishment because the Imaginations of mans heart are euill euen from his youth as if hee should say I haue once drowned the worlde for the wickednes of mans inventions but if I should thus proceede to deale with man according to the wicked imagination of his heart I must bring euery yeare a new flood vpoÌ„ the earth because I see the frame of mans heart is euill continually Here then obserue that God in the preseruation of mankind doth temper and moderate his iustice by mercie for if he should deale according to mans deserts hee should euery day bring curses vpon him yea so soone as a man is borne hee should be destroyed but God dealeth not so rigorously hee mingleth mercy with iustice whereby the whole frame of heauen and earth the state of man and all societies doe stand That which Habacuke prayed for In iustice or wrath remember mercie the Lord hath performed euer since the flood yea since the fall of Adam There bee three great and weightie causes which mooued God to temper iustice with mercie for the preseruation of mankinde and other creatures first that hereby hee might shew his patience long suffering towards the vessells of wrath as the Apostle speaketh that is towards such as will not repent that at the last day they may bee most iustly condemned Secondly that there may bee a companie of men vpon earth which may worshipe God for God hath speciall care of his owne glorie among men and therefore tempers iustice with mercie in their preseruation that they might glorifie him Psal. 130. vers 4. there is mercie or pardon with thee that thou maist bee feared that is wheras oh Lord thou mightest in iustice throwe all men to hell suddenly yet in mercie thou pardonest the sinnes of some for this end that they might worship thee feare being put for worship and obedience Thirdly and principally that the elect and chosen of God might bee gathered for God in his eternall counsell and decree hath appointed and set downe a certaine number of men vnto whom hee will giue eternall life and for their cause doth hee spare the whole worlde from daylie destruction but when that number shall bee accomplished then shall heauen and earth goe together and the worlde shall bee no more And here by the way this third cause of the continuance of nature must teach vs our dutie to wit that seeing it pleaseth God in mercie to giue vs liberty to liue a space of time in this worlde some twentie some thirtie â—ome fourtie or fiftie yeares and that for this ende that heerein wee might bee fitted for his kingdome when as in the rigour of his iustice hee might haue cast vs to hell in our mothers wombe or so soone as we were borne wee therefore must bee carefull not to despise this long-suffering patience of God but rather labour in the feare of God that it may become salvation vnto vs by our conscionable endeauour in all such meanes vnto the ende as hee hath sanctified for the working of the graces of life in the hearts of his children And thus much for the reason in generall CHAP. II. Sect. 1. The illnesse of mans naturall cogitations THat wee may the better perceiue in this reason the state of man in respect of his naturall Imaginations the words are more particularly to be vnfolded For the Imaginations of mans heart c. The heart in Scripture is taken sundrie waies sometimes for that fleshie part of man in the middle of the bodie which is the fountaine of vitall blood sometime for the soule of man sometime for the faculties of the soule and sometime for the middle of any thing as the heart of the sea the heart of the earth that is the middle thereof Heere it is taken for the vnderstanding facultie of the soule whereby man vseth reason which S. Paule calleth the spirit of the minde By Imaginations hee meaneth the frame or framing of the heart And this is taken two waies of some for the naturall disposition of the vnderstanding after the fall of man of others for that which the minde and vnderstanding by thinking frameth plotteth and deuiseth that is for the effect thereof Wee may take it both waies yet I rather approoue the latter for Chap. 6. 5. the Lord saith Hee wil once destroy all flesh and giueth this reason for the frame and thought of mans heart is euill continually Where by thoughtes or Imaginations can nothing else bee meant but that which is deuised and plotted in the thoughtes of mans heart so Salomon speaking of an heart which God hateth saith it is framing or thinking thoughtes of wickednes Prov. 6. 18. By mans heart we must not vnderstand the heart of some particular persons as of those that liued in the old world alone but of all men generally man beeing put for whole mankind Is euill that is it imagineth and thinketh that which is against the lawe of God From his childhood that is so soone as he beginneth to thinke to reason or conceiue of any thing so soone doth hee imagine conceiue that which is euill so that the whole meaning is this The minde vnderstanding part of man is naturally so corrupt that so soone as he can vse reason he doth nothing but imagine that which is wicked and against the lawe of God The words thus explaned containe in them two maine points touching the frame of mans heart by nature The first is this The imagination and conceite of euery man is naturally euill This appeareth not onely in this place but else where Rom. 8. 5. The wisdome of the flesh is not an enemie but emnitie against God Againe such as the fountaine is such are the streames that flowe thence But our minde and vnderstanding the fountaine of our thoughts is by nature sinfull To the impure their mindes and consciences are defiled And againe of our selues we are not able to thinke a good thought and therefore the thoughtes that come from thence must needes also bee corrupt Mans imagination stands in thoughts the vnderstanding deviseth by thinking And these thoughts of the Imagination are all naturally wicked from the heart saith Christ proceede evill thoughts and Salomon saith the thoughts of the wicked as all men are by nature are an abhom nation to the Lord. Sect. 2. Howe the naturall thoughts of man may be knowne Seeing that naturall Imagination is practised by euill thoughtes wee must something consider of the naturall thoughts of man And herein handle these two poynts Fâ—rst whether the thoughtes of man may bee knowne secondly what the naturall thoughts of man be For the first there are two waies to knowe mans thoughts either directly without meanes or indirectly by meanes The first way is proper to God alone for no creature in
heauen or earth can immediately and directly know the thoughts of man this Salomon confesseth in his notable praier to God 1. king 8. 39. Thou onely knowest the thoughts of all the children of men Ierem. 17. 9. The heart is deceitfull and wicked aboue all things who can know it ver 10. I the Lord search the heart and trie thereines The second way to knowe mens thoughts is indirectly and by meanes which be three by instinct from God by reuelation from the Scripture and by signes First by an extraordinarie instinct so did 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
darknes he cannot without Gods speciall grace perceiue the things of God and so he iudgeth the gospell foolishnes and embraceth error rather then the truth yea loueth darknesse rather then the light because his deedes are euill Ioh. 3. 19. For the examination of our hearts touching this badde thought After due triall wee shall finde that the mindes of most among vs are possessed herewith for we are indeede content to come into the assemblies where God is worshipped and we doe submit our selues to the ministerie of the worde to bee taught and instructed Therein wee haue our owne personal sinnes displaid and reprooued and withall very fearefull and terrible curses of the lawe denounced against vs for the same both iudgmentes in this life iudgements in death and also iudgements eternall after this life Nowe let the conscience answere what is the cause when wee heare these things that wee be not mooued why are not our hearts touched with greefe and sadnesse when wee heare Gods iudgments due vnto vs for our sins daylie denounced against vs Some indeed there bee whose hearts tremble at the worde but small is that number If a man runne thorough the streets and crie fire fire our hearts are suddenly stroken with great feare but the minister of god may stand and crie fire fire the fyre of hell which is kindled by the breath of the Lord like a riuer of Brimstone as the Prophet speaketh and yet mens hearts are nothing mooued what is the cause that we should bee so affected with the burning of an old house by temporall fyre and be not affraid at the voyce of God which proclameth vnto vs eternall burning with the fire of Gods wrath Surely the cause is this our hearts are forestalled with this false imagination that the curses of the lawe are foolishnes and that there bee no such torments as the world denounceth It will not sinke into the heart of a naturall man that his sinnes are so heinous and Gods iudgements so terrible against them as the worde maketh them And till such time as this damnable thought be taken away mens hearts will neuer bee touched with the threatnings of the law this is a barre to stoppe the way to all such passions as the lavve would worke Againe when the minister of God speaketh of the pardon of sinne and of eternall life by Christ who hath his heart melting for ioy in regard of this saluation Though men be daily taught the doctrine of saluation yet who learneth the same Though men bee called vpon to come into the kingdome of heauen yet fewe striue to enter in though wee bee daily exhorted to repent yet fewe turne to the Lord all which bee branches of the Gospell but men beleeue them not because their hearts bee filled with this damnable thought The Gospell of Christ is foolishnes When the Israelites were restored from captiuitie in Babilon it was as a dreame vnto them nowe if that temporall deliuerance seemed a dreame what a dreame will this spiritual deliuerance from the captiuitie of hell death to the libertie of the sonnes of GOD in grace and glorie seeme to be And indeede to a naturall man it seemes foolishnes that God should become man and that Christ by death should free men from death and by suffering the curse of the lawe should take away the same from vs and by his righteousnesse should iustifie vs vnto life all which notwithstanding be points of the Gospell This also is the cause why after long teaching there is little turning or faithfull obedience yeelded vnto the Gospel neither will it be better with men while this euill thought abideth in them Vse 1. If this bee a truth that euery naturall man thinketh the word of God to be foolishnes then wee must learne this lesson of the Apostle Hee that seemes to bee wise in this world must become a foole that he may be wise that is he must reiect his owne naturall reason and stoppe vp the eyes of his naturall minde like a blinde man and suffer himselfe wholly to bee guided by Gods spirite in the thinges of God that thereby he may bee made wise vnto saluation Secondly we must heereby learne to make earnest praier vnto God for the opening of our eyes that we may bee able to vnderstand the Gospell of Christ and know the right meaning of that word of saluation for of our selues wee can neuer vnderstand it vnlesse the Lord instruct vs by his spirit No man commeth vnto me saith Christ that is beleeueth except it bee giuen him of my father But euery one that hath heard and learned of the father commeth vnto mee Thus much of this second euill thought Sect. 3. Of this thought I will not obey Gods word From the former ariseth an other most vile thought in the heart of euery naturall man as a branch of the same namely because the word of God is foolishnes therefore I will not performe obedience thereunto That this is the naturall thought of man Iob teacheth plainely for he bringeth in the wicked that is euery sinner saying thus to God Depart from vs wee will not the knowledge of thy waies This the wicked man saith not with his mouth for none is so farre past all shame that dares thus blasphemously speake against God but thus hee saith in his heart his affections speake it when he purposed with himselfe to cast off the yoake of God and to liue after his owne lusts and therefore they say further Who is the Almightie that wee should serue him as if one should say It is a disgrace to mee to abase my selfe to serue God I will not doe it The Prophet Ieremie bringeth in the Lord saying thus to his people Stand in the waies and behold and aske for the Old way which is the good way and walke therein and yee shall find rest for your soules but in the same place the Iewes answer We will not walke in thy waies Shall wee thinke that they durst thus impudently answer the Lord with open mouthes No surely But the Prophet in these wordes setteth downe the purpose of their hearts who hardned the same obstinately against the word when they were exhorted to repentance and obedience before the Lord. Our Sauiour Christ compareth himselfe to a noble man that goeth into a farre countrey now when he is gone the citizens of his countrey send messengers after him to tell him that they will not haue him to raigne ouer them Which though it be properly to be vnderstood of the nation of the Iewes who did indeede say so to our Sauiour Christ yet it may also be extended to all impenitent sinners who say in their hearts Christ shall not raigne over vs for so long as a man is vncalled he carrieth a purpose to liue in sinne some in this sinne and some in that and so doing saith in his heart God shall not bee my God I will not
submit my selfe vnto his lawes Christ shall not raigne ouer me This is plaine and manifest by mens behauiour when they are reprooued for their sinnes Tell the couetous man of his auarice the swearer of his blasphemy the druÌ„kard of his drunkennes c. will he humble himselfe in conscience of his sinn Nothing lesse but his heart will swell against thee as his furie and impatience will soone be wray and the reason is because he neuer thinketh of his owne estate how by creatioÌ„ he oweth homage vnto God as to his creator for his purpose is to goe on in sinne and when he is reprooued for the same his desire is crossed which he can not abide and therefore rageth shewing thereby manifestly that in his heart hee saith he will not obey Gods commandements For the examination of our hearts touching this thought whether did we euer thinke thus with our selues I will not obey Gods commandements Doubtles euery man wil answer for himselfe that he abhors this thought And yet after iust triall it will appeare that generally this thought is rife among vs for though we heare the word and receiue the Sacraments the pledges of our saluation and will be counted the meÌ„bers of Christ yet what 's the cause that there is so little knowledge of God and obedience to his word And why doe men in their callings shew forth so small loue so little mercie iustice and good conscience The truth is that though some haue these things in them in some measute yet the bodie of our people is generally void of these good vertues and fruits of the spirit he that hath but halfe an eye may see it for where is that religious keeping of the Sabboth that should be where is that serious performing of worship vnto God which ought to be All which argue that the heart is corrupt and deceiueable and saith indeed to God I will not obey thy word Lord depart from me What man almost is there that saith with himselfe Oh miserable man what haue I done The Vse By this wicked imagination we may see how hard a thing it is truly and soundly to conuert a sinner vnto God and how easily a man may deceiue his owne soule and beguile the world by hypocrisie for a man by long exercise in the word may haue a great measure of knowledge and withall good wit and memorie and with them vtterance and by a common gift of the spirit be ableâ—e we mustâ— word truly and to conceiue prayer to good purpose and withall haue a cankred heart towards God poisoned with this damnable thought I will not obey the word of God for euery man that hath inwardly in him a purpose to liue though but in one sinne his heart is not vpright with God neither be Gods graces as faith and repentance sound in his heart for true repentance is a purpose and resolution to leaue all sinne and to please God in all things Sect. 4. Of this thought It is a vaine thing to worship God The third wicked imagination of maâ—â— heart concerning 〈…〉 thing to worship God This Iob sheweth to be true bringing in the wicked man saying what profit shall I haue if I pray vnto God we must not thinke that hee said thus with his mouth but in his heart And the prophet Malachie bringeth in the Iewes saying It is a vaine thing to serue God and what profit is it that wee haue kept his commandement that we walked humbly before the Lord of hostes Yea righteous Dauid a man after Gods owne heart was ouertaken with this euill thought when he said certenly I haue cleansed my heart in vaine and washed my hands in Innocencie whereby it is plaine that this is a naturall evill thought in every man Yet here we must remember that this evill thought comes not into the mind of man at all times but onely at such time when occasioÌ„ is offered as namely when a man is called on to the seruice of God which vpon some occasion he is desirous to omitte Then will his mind range about for libertie from Gods seruice and so will he bethink himselfe of the wicked mans estate who neuer serued god and yet is in better case outwardly then the godly man is And herevpon hee begins to say in his heart doutbles It is a vaine thing to serue God For the examination of our hearts touching this thought after iust triall it will be found among vs as the state of all sorts of families will declare Among the poorer sort you shall see men labour from morning to Evening and take great paines to prouide for the world but in the meane time where is the worship and seruice of God where is prayer and thanksgiuing morning and euenning Surely it is neglected the reason is because they thinke thus in their heart so that I may haue prouision for the world it is no matter whether I serue God or not Come to the rich mans house there you shal see them spend their time in eating drinking gaming and such delightes but the worship of God is not regarded for thus they thinke with themselues If they may haue their pleasure all is well Come reason with ordinary men and exhort them to vse the meanes of saluation and shew forth loue vnto religion sincerely Their answer is they will doe as they haue done and as their forefathers did before them they trust their soules are as good to God-ward as the best And for ought they see none are worser then those that haue so much preaching and therfore they hope to bee saued though they doe not follow it so much And this also coÌ„meth froÌ„ this euill thought It is in vaine to serue God Marke also in those places wher the Gospel is preached If any seeme to make more conscience of sinne and of seruing God then others they are made a by-word and a mocking stock and their profession is turned to their reproach which argues plainely that mans thought is this It is a vaine thing to serue God Nay take a vew of the whole world and you shall see euery wher men giue themselues to will-worship No nation is so barbarous as to denie vnto God all worship but doe they giue vnto him that which he commanded in his word Nothing lesse It is either the meere invention of men or altogether stayned therewith This is most euident with the Turke the Iew and the Papist yea our common sort of protestants haue their will-worship for generally they content themselues with the mumbling ouer the words of the Creede the Lords Prayer and tenne Commandements perswading themselues that by the bare rehearsall of the words they haue sufficiently serued God Now would wee know the cause hereof as also why men are so slack and cold in praier so carelesse and vnreuerent in hearing Gods word Surely it is nothing but this vile Imagination bewitching our soules that it Is a vaine
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
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
therefore wee must endeauour by Gods grace continually to lift them vp to heauen The Apostle bids vs pray continually not that wee should doe nothing else but pray but his meaning is that wee should euery day and euery part of the day so oft as iust occasion is offered lift vp our hearts vnto God But of all other there be three especiall times wherein wee must vse this heauenly Elevation first in the morning by prayer thankesgiuing or both before the cogitations of any earthly affaires come into our mindes that so we may giue vnto God the first fruits of our thoughts euery day Secondly in the euening before wee lay downe our bodies to rest for who knoweth when hee layeth himselfe downe to sleepe whether euer hee shall rise againe aliue Thirdly at any other time of the day wherein wee receiue any blessing from God temporall or spirituall or doe feele our selues to stand in neede of any of his gifts or graces for seeing euery good gift comes from him is it not reason we should giue this glorie to his name to lift vppe our hearts to his throne of grace whensoeuer wee receiue or expect the same from his bountifull hand Sect. 5. Of the assurance of our particular reconciliation with God Fourthly for the reformation of our thoughts we must labour to be assured in our hearts by Gods spirite of our particular reconciliatioÌ„ with God in Christ. This is that knowledge of the loue of God which passeth knowledge for which Paule bowed his knees vnto the father of our Lord Iesus Christ in the behalfe of the Ephesians in regarde hereof Paul estemed al things losse yea to bee drosse and donge Nowe when this assurance is settled in our hearts it will purifie not onely the will and affections but also the first motions and thoughts of our mindes Hee that hath in himselfe this hope saith S. Iohn purifieth himselfe as God is pure For when a man shall bee truly perswaded in his heart that of a vile sinner euen the child of wrath he is made the child of God and a vessell of honour acceptable to God enioying his loue and fauour in Christ then will hee reason thus with himselfe hath God of his endlesse mercie vouchsafed to receiue mee into his grace and fauour that otherwaies should haue beene a fyrebrand of hell for euermore oh then howe should I suffer my minde my will and affections to bee any longer the instruments of sin whereby I shall displease so gratious a God and cast my selfe out of his loue and fauour nay but I will imploy my soule which hee hath redeemed with all the powers and faculties thereof as weapons of righteousnes for the aduancement of his glorie Sect. 5. Of spirituall consideration Lastly if wee would reforme our thoughts wee must giue our selues to spirituall consideration or meditation By Spirituall consideration I meane any action of the minde renued and sanctified whereby it doth seriously thinke on those things which may further saluation This consideration I call spirituall to distinguish it from earthly plotting care whereby naturall men shew themselues wise prouident for the thinges of this life though in the matters of God which concerne saluation they bee blinde and ignorant Also I adde it must be an action of a minde renued and sanctified because the naturall man perceiueth not the things of the spirit of God they seeme foolishnes vnto him and therefore he cannot giue his minde vnto them Nowe the excellent vse of this rule will plainly appeare by the fruitfull practise of it in the Prophet Dauid for what was more vsuall with him then spirituall and heauenly meditation sometime vpon God himselfe sometime on the workes of God sometime on his owne waies and continually on Gods word now sanctifying this dutie by praier as it is plaine hee did continually Psal. 19. 14. Let the meditation of my heart oh Lord bee acceptable in thy sight hence it came to passe that hee professed an hatred vnto vaine inuentions which are the proper effects of an vnreformed minde and on the contrarie by this godly practise he got more vnderstanding theÌ„ his teachers yea hee attained to this excellent state of a renued minde that his raines whereby hee meanes the most secret part of his soule taught him in the night season And in reason wee may perceiue the truth heereof for seeing contraries doe mutually expell one another what can be more effectuall to purge the minde of euill thoughts then to exercise the same with spirituall considerations for when through the blessing of God these shall take place the other must needes bee gone in regarde whereof it shall not be amisse somewhat to insist in the handling of them CHAP. IX Of spirituall consideration concerning God Sect. 1. Of the consideration of Gods presence SPirituall considerations seruing for the reformation of our thoughts doth either concerne God or our selues That which concerneth God containeth many branches but I will insist in foure especially First touching Gods presence wherby a man doth thinke and so resolue himselfe that wheresoeuer he is he stands before God and that all his thoughts wordes and deedes are naked in Gods sight Dauids heart was filled with this consideration when he penned the 139. psalme for that whole psalme from the beginning to the ende serueth to expresse this holy cogitation of Gods presence the like impression must wee labour to haue in our hearts touching Gods presence for it is the most notable meanes to cleanse the heart from euill thoughts to restraine the will and affections from wicked delights and to keepe in order the whole man causing him to stand in the awe of Gods commandements Dauid saith The feare of the Lord is cleane meaning thereby that that man which hath the feare of God in his heart arising from this consideration of Gods presence hath a cleane and pure heart This consideration also is a notable meanes of comfort in the time of trouble and danger hence David saith â—hough I walke through the valley of the shaddow of death I will feare none euill for the Lord is with me and hence it was that he would not be afraid for tenne thousand of the people that should rise vp against him Sect. 2. The consideration of Gods iudgements The second consideration touching God is of his iudgements not onely those which were done of old and are recorded in the Scripture or other histories but euen his late iudgements which wee behold or heare to fall vpon Kingdomes Townes particular houses and persons must we carefully lay vnto our hearts Of the want hereof the Lord complaineth among his people saying The whole land lieth wast because no man setteth his minde on it giuing vs to vnderstand that the neglect of due consideration of Gods iudgement brought desolation to the whole land and therefore the want therof is a maine and grieuous sinne