A TREATISE OF MAN'S IMAGINATIONS.  
SHOWING  
His natural evil thoughts:  
His want of good thoughts:  
The way to reform them.  
Framed and preached By M. Wil Perkins.  Matth. 12. 33. Either make the tree good, and his fruit good, or else make the tree evil, and his fruit evil. 
PRINTED BY JOHN LEGAT, Printer to the University of Cambridge. 1607.  
And are to be sold in Paul's Churchyard at the sign of the Crown by Simon Waterson.   

¶ To the right worshipful S. Thomas Holcroft knight, with the virtuous Lady Elizabeth his wife: grace, and peace.  
THat weighty charge of Solomon (Right worshipful) to every son of wisdom, for the 
a Pro. 4. 23.  keeping of his heart above all watch and ward, may well persuade us, that some matters of great importance depend thereon: Among many (because my gates may not be great before so small a city) I will touch one. There is a strange desire, not of earthly but of spiritual powers: after the possession of man's heart: God saith, 
b Pro. 23. 26. , my son give me thy heart; and to him indeed the right belongs: Yet through man's transgression Satan hath got such hold thereof, that unless it be by divine power he will not be kept out; & though we hear not Satan's voice, yet his 
c See Acts. 5. ●. Luk. 22 3.  dealing bewrays his meaning, that above all things in man he desires the heart. Once he strove about a dead man's body, 
d Moses body, Jude 9  but doubtless his purpose therein was to have set up an Idol for himself in the hearts of the living. But what is man's heart that it should be so desired? Surely in substance little, but for employment almost infinite: It is a Treasure 
e Mat. 12. 35.  whereout man bringeth all his actions good, or evil: It is a temple wherein is either the Ark of God, 
Hinc fons boni, & peccandi origo. Hieron. ad demetriad.  or Dagon for the Devil: Yea, it is a 
f August. in p●. 148.  palace wherein dwelleth, and a throne whereon sitteth either Christ, or Satan, the 
g Psal. 24. 7.  king of glory, or the 
h Ephes. 6. 2.  prince of darkness: and 
i Qui, posse di● ipse imperabit ibid. Aug.  he that keeps possession will there excercise dominion. Neither may we think that one heart wilsuffer both these; 
k Mat. 6. 24.  no man can serve two masters; God will have all or none; 
l Quia ●it ibi p●rs aliqua Diabolo discedit Dens iratus; & possidet to●u● diabolus. August in joh.  if any part be shared from him, in high displeasure he leaves the rest, and so the whole falls to the devil. Now sith the case standeth thus with man's heart, doth it not nearly concern every one to know his own estate in this behalf: to wit; what kind of treasury, whose Temple; whose palace and throne his heart is, that if all be well he may rejoice, & so keep it for the Lord; if otherwise, then seek redress betime.  
To this purpose serves this present treatise: wherein as in a glass may first be seen, the fearful state of man's natural heart, 
The sum of this Treatise.  full frought with evil thoughts, void of good consideration and so most fit for Satan: Then after do those blessed means appear, whereby man's natural heart may be reform, to become the temple of God, the seat of grace, and a 
m Cant. 6. 1.  bed of spices for the welbe loved to feed upon. And these are points of that importance, that whosoever neglecteth them, may say farewell grace; & bid adieu to god himself: for in the heart, if at all in man, ●ust these be seated.  
Now the publishing hereof being committed unto me, I present the same unto your worships, and under your protection desire to commend it to the church of God. It would too much enlarge my gates to annex the manifold reasons which move me to this choice on your behalf; only this I pray; (that seeing it is the first fruits of my labours in this kind wherein I had full power of free choice in my dedication) it may intimate to you both, mine unfeigned hearts desire of that everlasting good I wish unto your souls; and also testify in part my thankful mind for your manifold favours to me, and mine who depend upon you.  
Now God Almighty bless your worships with your children and family, according to your several necessities of his mercy and goodness, for soul and body, in this life and for ever. 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 draft of the platform of it; beside two perfect copies of all his sermons. I have for plainness sake divided it into Chapters and sections: for the better effecting whereof, I was constrained to transpose two of the uses, otherwise I doubt not, but every one that heard it preached, will judge me to have dealt faithfully with the God●y author. The Lord bless it to thy good.   

¶ The Contents of this treatise.  

CHAP. I.  
The unfolding of the text whereon the treatise is grounded. pag. 1.   

CHAP. II.  
The illness of man's natural thoughts: and how they may be known. pag. 19   

CHAP. III.  
Man's natural evil thoughts concerning God. pag. 30.   

CHAP. IV.  
Man's natural thoughts concerning his neighbour pag. 101.   

CHAP. V.  
Man's natural thoughts concerning himself pag. 122.   

CHAP. VI  
Man's natural want of good thoughts or consideration; with the fruit thereof. pag. 152.   

CHAP. VII.  
The use of the doctrine of man's natural Imaginations. pag. 165.   

CHAP. VIII.  
Rules for the reformation of evil thoughts. pag. 184.   

CHAP. IX.  
Of spiritual considerations concerning God. pag. 201.   

CHAP. X.  
Of spiritual consideration concerning ourselves. pag. 218.    
Gen. 8. 21. And the Lord said in his heart, I will henceforth curse the earth no more for man's cause: for the Imagination of man's heart is evil even from his youth. 

CHAP. I.  
The unfolding of the text, by way of preparation to the Treatise.  
IN the former part of this chapter, Moses hath faithfully related the drying of the waters after the stood; and Noah's sacrificing unto God, with God's acceptance thereof. Now in this verse and the next, he recordeth such laws and decrees as God made with Noah touching the restoration of nature perished by the flood; as well for the sparing of the creatures from such like destruction, as for the continuance of his providence in needful times and seasons, meet for their future preservation. These words contain the first of these laws: wherein we may observe three points; Moses his preface to this law; the law itself; 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 down with himself this law and decree.  
In this phrase of speech, note this one thing: If it had pleased him, God could have spoken to man by a voice, the hearing whereof would have confounded him: but as here we see, he doth abase himself, and as it were lay aside his honour and might, and speaketh unto us after the manner of men, even to the capacity of the most simple. Which teacheth us, that it is the good will and pleasure of God, that not only the learned, but even the unlettered and most ignorant should know and understand the holy Scripture: for else he would never have penned them in a phrase & style that doth so well accord to the capacity of the simple.  
II. Point. The decree itself: I will henceforth curse the ground no more for man's cause. This is the peremptory law of God touching the restoration of nature: wherein are contained two things: first what God hath done: secondly, what God will not do hereafter. The thing that God hath done is, the cursing of the earth: for he saith, I will curse no more: implying that he once cursed it.  
In this observe, that God may truly be said to be a cause of curses, and to curse his creatures: not only for that he doth ordain and decree all curses, but also because he inflicteth them upon the creatures: yet so as the same is always most justly deserved by sin, before it be inflicted of the Lord. And so must Gods cursing of the earth be understood in this place, as a fruit of his wrath for the sin of man: accordingly God is said directly to 
a Isa. 45. 7.  create evil, because whatsoever afflictions, curses, and punishments are in the world, they are ordained and inflicted by God upon the creatures for the sin of man.  
This plainly confuteth the common opinion of ignorant people, who hold that all good things, as peace, wealth, joy, and felicity, come from God: but all evil, as affliction, calamity, curses, & judgements, come from the devil, and God only suffereth them. This is a most erroneous and blind conceit, which filleth many a soul with much anguish and impatience: for what comfort can he have in the time of trouble, that is persuaded it cometh wholly from the devil, and the hand of God is not therein? We therefore must learn to reform this opinion, and know that crosses, and troubles come from God. This David knew well, and therefore when Shemi cursed him, and railed on him, he forbade Ab●shai to touch him, because (saith he) 
b 2. Sam. 16. 10.  what if (or, it may be) God hath bid him curse David: so joseph telleth his brethren, who most traitorously sold him into Egypt, that 
c Gen. 45. 5.  the Lord sent him before them.  
Secondly, here consider the impulsive cause that moved God to curse the earth by a flood: it was not in the earth, but in men: I will henceforth curse the earth no more for man, that is, for man's sins. In the new Testament there are two especial sins recorded for which God sent this curse: first, carnal security. They were choked with worldly cares, and drowned in earthly pleasures: in the days of Noah, they did eat, and drink, marry, and give in marriage, Matth. 24. 38. Secondly, the contempt of the Gospel in the ministery of Noah, who preached an hundred and twenty years unto them, while the Ark was in building, but they were disobedient, as 
d 1. Pet. 3. 2●.  S. Peter saith, following their own pleasures and delights. Whereby it appears that these two sins, Security, and contempt of the Gospel, are most grievous sins: for these brought destruction not only upon all mankind (Noah and his family excepted) but even upon all creatures that lived by breath.  
Now look as these sins were in the old world, even so are they rife in this last age; according to the prophecy of our saviour Christ, 
e Luk 17. 26.  as it was in the days of Noah, so shall it be in the days of the son of man: and as this is the state of the whole world, so it is the state of this our Church; most men are drowned in the pleasures of this world, & choked with the cares thereof: for howsoever they will hear the Gospel preached yet few apply their hearts to believe the same, showing forth the power thereof by repentance from dead works, & amendment of life in new obedience. But we must know, that if these two sins brought a curse, even destruction upon the old world, than no doubt they will bring a fearful curse upon this age, though not by water, yet some other way that shall countervail the flood, and therefore we must lay these things to our hearts, that unless we abandon security, and worldly lusts and withal do repent and believe at the preaching of the gospel, we shall see that gods heavy curse will fall upon us; for if we match the old world in sin, we must not look to come behind them in judgements.  
The second thing in this decree is, what God will not do hereafter, Namely: curse the earth any more: this must be understood of that particular curse, which the Lord laid on the earth by waters, when he drowned the world: for the general curses that were laid upon the ground, and on mankind for Adam's sin, remain still, and shall not be taken quite away till the end of the world: so that the meaning of this law is, that the Lord will no more drown the whole earth for the sin of man by a flood.  
Here than we see the cause why the sea being as raging and stirring as ever it was, doth notwithstanding keep itself within it bounds, and not overflow the world: and why the clouds being as full of water, as ever they were do not power down more floods upon the earth to destroy it. Surely it is by virtue of this particular law, and decree of God, whereunto the sea and clouds become obedient, I will henceforth curse the earth no more. And here we have just occasion to take knowledge and view of our own wretched and damnable estate how we are sold under sin: for howsoever we were created blessed, and happy, yet by our fall in Adam we are become far worse than any earthly creature; for each creature in his kind, as the sun, the moon, and stars, the sea, & clouds, & all other obey the commandment of God: but man of all creatures having laws given him of God to keep, rebelleth in breaking the same, and to him it is meat and drink by nature to live in the transgression of gods commandments: Thus by comparing ourselves with the brute creatures, we may learn to humble ourselves, and to be abashed when we see them which were made to serve us, to go before us in obedience to the laws of our creator.  
III. Point. The reason of god's decree, in these words; for the Imagination of man's heart is evil, even from his youth. At the first this reason may seem very strange, that God should no more curse the earth for man, because the Imagination of his heart is evil; In all likelihood God should have said the contrary, I will still curse the earth because the Imaginations of man's heart are evil; for so he saith, Chap. 6. verse 5. 6. that seeing all the Imaginations of the thoughts of man's heart were only evil continually, therefore he would destroy the man from the earth, and from man to beast, & every creeping thing: How can both these stand together? Ans. Thus; In the sixth chapter the Lord saith, he will once destroy the world by water, because of the wickedness of the Imaginations of man● heart: and here he saith, he will not proceed to curse the earth again and again by the same punishment, because the Imaginations of man's heart are evil, even from his youth; as if he should say, I have once drowned the world for the wickedness of man's inventions, but if I should thus proceed to deal with man according to the wicked imagination of his heart, I must bring every year a new flood upon the earth, because I see the frame of man's heart is evil continually.  
Here then observe, that God in the preservation of mankind doth temper and moderate his justice by mercy: for if he should deal according to man's deserts he should every day bring curses upon him; yea, so soon as a man is borne he should be destroyed; but God dealeth not so rigorously, he mingleth mercy with justice, whereby the whole frame of heaven and earth, the state of man and all societies do stand: That which Habacuke prayed for, 
a Hab. 32.  In justice, or wrath remember mercy, the Lord hath performed ever since the flood, yea since the fall of Adam.  
There be three great and weighty causes, which moved God to temper justice with mercy for the preservation of mankind and other creatures: first that hereby he might show his patience & long suffering towards the vessels of wrath, (as the Apostle 
b Rom. ●. ●2.  speaketh) that is, towards such as will not repent, that at the last day they may be most justly condemned: Secondly, that there may be a company of men upon earth which may worship God; for God hath special care of his own glory among men, and therefore tempers justice with mercy in their preservation, that they might glorify him: Psal. 130. vers. 4. there is mercy, or pardon with thee, that thou mayst be feared; that is, whereas (oh Lord) thou mightest in justice throw all men to hell suddenly, yet in mercy thou pardonest the sins of some, for this end that they might worship thee: fear being put for worship and obedience. Thirdly, and principally, that the elect, and chosen of God might be gathered; for God in his eternal counsel, and decree hath appointed and set down a certain number of men unto whom he will give eternal life, and for their cause doth he spare the whole world from daily destruction: but when that number shall be accomplished, then shall heaven, and earth go together, and the world shall be no more.  
And here by the way, this third cause of the continuance of nature, must teach us our duty; to wit, that seeing it pleaseth God in mercy to give us liberty to live a space of time in this world, some twenty, some thirty, ●ome forty or fifty years, and that for this end that herein we might be fitted for his kingdom, when as in the rigour of his justice he might have cast us to hell in our mother's womb, or so soon as we were borne, we therefore must be careful not to despise this long-suffering & patience of God, but rather labour in the fear of God, that it may become 
* 2. Pet. 3. 15.  salvation unto us, by our conscionable endeavour in all such means unto the end, as he hath sanctified for the working of the graces of life in the hearts of his children. And thus much for the reason in general.   

CHAP. II.  

Sect. 1. The illness of man's natural cogitations.  
THat we may the better perceive in this reason the state of man in respect of his natural Imaginations, the words are more particularly to be unfolded. For the Imaginations of man's heart, etc. The heart in Scripture is taken sundry ways: sometimes for that fleshy part of man in the middle of the body, which is the fountain of vital blood: sometime, for the soul of man: sometime, for the faculties of the soul: and sometime for the middle of any thing, as 
d Psal. 46. ●  the heart of the sea, 
e Mat. 12. 44  the heart of the earth, that is, the middle thereof. here it is taken for the understanding faculty of the soul, whereby man useth reason: which S. Paul calleth 
f Eph. 4. 23.  the spirit of the mind.  
By Imaginations, he meaneth the frame, or framing of the heart. And this is taken two ways: of some, for the natural disposition of the understanding after the fall of man: of others, for that which the mind and understanding by thinking frameth, plotteth, and deviseth; that is, for the effect thereof. We may take it both ways, yet I rather approve the latter: for Chap. 6. 5. the Lord saith, He will once destroy all flesh; and giveth this reason, for the frame and thought of man's heart is evil continually. Where by thoughts or Imaginations can nothing else be meant, but that which is devised and plotted in the thoughts of man's heart: so Solomon speaking of an heart which God hateth, saith, it is framing or thinking thoughts of wickedness. Prov. 6. 18.  
By man's heart, we must not understand the heart of some particular persons, as of those that lived in the old world alone, but of all men generally: man being put for whole mankind.  
Is evil, that is, it imagineth, and thinketh that which is against the law of God: From his childhood; that is, so soon as he beginneth to think, to reason or conceive of any thing, so soon doth he imagine & conceive that which is evil: so that the whole meaning is this, The mind & understanding part of man is naturally so corrupt, that so soon as he can use reason: he doth nothing but imagine that which is wicked, and against the law of God. The words thus explained contain in them two main points touching the frame of man's heart by nature. The first is this;  
The imagination and conceit of every man is naturally evil.  
This appeareth not only in this place, but else where. Rom. 8. 5. The wisdom of the flesh is (not an enemy, but enmity against God. Again, such as the fountain is, such are the streams that flow thence; But our mind and understanding the fountain of our thoughts, is by nature sinful; 
g Tit. 1. 15.  To the impure their minds, and consciences are defiled; And again, 
h 2. Cor 3. 5.  of ourselves we are not able to think a good thought; and therefore the thoughts that come from thence must needs also be corrupt: Man's imagination stands in thoughts; the understanding deviseth by thinking: And these thoughts of the Imagination are all naturally wicked: 
i Math. 13. 19  from the heart: (saith Christ) proceed evil thoughts: and Solomon saith, the thoughts of the wicked (as all men are by nature) are an abhom, nation to the Lord.   

Sect. 2. How the natural thoughts of man may be known.  
Seeing that natural Imagination is practised by evil thoughts, we must something consider of the natural thoughts of man: And herein handle these two points: F●rst, whether the thoughts of man may be known; secondly, what the natural thoughts of man be.  
For the first; there are two ways to know man's thoughts: either directly without means, or indirectly by means. The first way is proper to God alone: for no creature in heaven or earth can immediately and directly know the thoughts of man: this Solomon confesseth in his notable prayer to God, 1. king, 8. 39 Thou only knowest the thoughts of all the children of men. jerem. 17. 9 The heart is deceitful and wicked above all things; who can know it? ver. 10. I the Lord search the heart, and try thereines'.  
The second way to know men's thoughts is indirectly, and by means: which be three, by instinct from God; by revelation from the Scripture; and by signs. First, by an extraordinary instinct: so did 
k ●. king. 6. 9 ●2.  Elisha disclose the king of Syrias counsel to the king of Israel: and by the same means, he told his servant 
l 2. king. 5. 26.  Gehezi what he did behind his back, when he took gifts of Naaman the Assyrian. And so did 
m Act. ●. ●.  Peter tell Ananias and Saphyra of their false conveyances with the money that they took for their possession. And yet here we must understand that when God revealed these secret thoughts to men, it was only in some things at some times, and for some special causes: whereupon Nathan was fain to revoke his counsel, which he gave to David for the building of the house of God, 
n 1. Chron. 17. 2. 4.  when he knew the will of God more perfectly. And so was Elias deceived, when he said he was left alone, of all Israel that served God: for 
o 1. king. 19 1●.  God told him he had reserved seven thousand, that never bowed the knee to Baal, which Elias knew not. Secondly, men's thoughts may be known by Revelation from Scripture: for therein that spirit speaketh evidently which knoweth the frame of the heart: and hence it is, that in the ministery of this word the thoughts of natural men, are made manifest. 1. Corint. ●4. 25. Thirdly, man's thoughts are known by signs; as speeches, and actions: thus Peter knew the 
o Act. 8. 21,  heart of Simon Magus; and Paul the heart 
p Act. 13. 10.  of Elimas. And thus may any man know the thoughts of another, even as he may know the tree by his fruit, and the fountain by his stream.  
Besides these three are two other means added whereby to know men's thoughts: one by the Papists, and an other by the Astrologians. The Papists say, the Saints in heaven know men's thoughts, not directly of themselves, but by reflection in the glass of the Trintie. But this is a mere forgery of their own, which Isaia never knew, saying thus of the Saints departed; 
o Isa 6. 3. 16.  Abraham is ignorant of us, and Israel knoweth us not, but thou Lord art our redeemer. And the Saints under the altar cry, 
p Rev. 6. 10.  How long Lord, how long wilt thou not judge and avenge our blood on them that dwell on the earth? giving us to understand that they are not so sharp sighted, as by the glass of the Trinity to see into the day of the last judgement, and therefore not into the thoughts of men's hearts. So that there are only three ways to know the thoughts of men: and so they may be known.    

CHAP. III.  
Of man's natural thoughts concerning God.  
Having found that the thoughts of man may be known; we come now to see what be the natural cogitations of every sinful man. Although they be almost infinite in themselves, yet they may be reduced to three heads. They either concern God, or a man's neighbour, or else, a man's own self. Of this thought; There is no God.  
Touching God, there be in man four capital evil 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 natural man. And that this is one of the thoughts of man naturally, appeareth by the express testimony of God himself, who knoweth the thoughts of man better than man doth. 
r Psal. 10. ●.  The wicked thinketh always there is no God. And again, 
s Psa. 14. 1.  The fool hath said in his heart, there is no God.  
Touching this thought, observe these four points. First, in whom it is: Secondly, how a man by thinking should deny God: Thirdly, what is the fruit of this thought, and fourthly the examination of our hearts touching this thought.  
For the first: 
1. In whom this thought is.  we must not think that this wicked thought is only in some notorious and heinous sinners; but it is in the corrupt mind and Imagination of every man that cometh of Adam naturally, not one excepted, save Christ alone: so the fool of whom David 
t Psal. 14.  speaketh must be taken, 
Psal. 10.  not for some special sinner, but for every man that liveth uncalled & without repentance, how civil so ever his life be other ways; though some shame restrain his tongue from uttering it, yet by nature his corrupt heart is prone to think there is no God This is made evident by S. Paul, 
u Rom. 3.  who going about to prove that all men are sinners by nature, aleadgeth for his proof divers testimonies of Scripture and particularly out of these two Psalms before cited: whereby he gives us to understand, that the fool there mentioned, must be understood of every natural man. But it will be said, that it is engrafted in man's nature to hold and think there is a God, & therefore every man doth not deny 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 man that by the light of nature thinketh there is a God, may by that corruption & darkness of mind that came by Adam's fall, think there is no God: for two contraries being not in the highest degree, may be in one and the same subject: as light and darkness in the same house: heat, and cold in the same body.  
II. Point How doth a man by thinking deny God in his heart? 
How a man by thinking denies God.  Ans. Two ways first, by turning the true God into an idol of man's brain: secondly, by placing somewhat that is not God in the room of the true God. For the first, the Imagination of every man naturally, without further light from the word of God, doth turn the true God into an idol: and therefore Paul saith of the Galatians, that before, their vocation, 
x Gal. 4. 8.  they did service to them which were no gods; and of the Ephesians, that 
y Eph. 2. 1●.  they were without God in the world: even because they did not in their minds conceive of God aright, and accordingly worship him, though the wiser sort amongst them did acknowledge one God the creator of heaven and earth. And therefore David saith plainly, that 
z Psal. 96. 5.  all the gods of the Gentiles are Idols, or vanities: nay, as the Apostle saith, devils. 1, Cor. 10. 20. That which the Gentiles sacrifice, they sacrifice unto devils & not unto God.  
Now man's mind turneth the true God into an Idol, by three notorious thoughts, which are the root of many damnable sins in this life, first, by thinking that God is not present in all places, whereby god is robbed of his attribute of omnipresence: 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 Idol; and that man naturally thinketh thus of God the scripture is plain, job. 22. 12. 13. wicked men are brought in speaking of God, as though he were shut up in heaven, & had nothing to do in the world: Is not God on high in the heaven? and behold the height of the stars how high they are. How should God know? can he judge, etc. so the Psalmist expresseth the thoughts of the wicked in their practice of sin, God hideth away his face, & will never see: & the Lord shall not see. Psal. 94. 7. yea they who seek the deep to hide their counsel from the Lord, whose works are in darkness, say, who seeth us? who knoweth us? Isay. 29. 15. Secondly, by thinking there is no providence of God, whereby he ordereth and disposeth all things in the world particularly: That this is an other natural thought the Psalmist showeth 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 evil. Thirdly, by thinking there is no justice in God; this is done when men Imagine with themselves, that albeit they proceed in the practice of sin, yet God will not punish them according to the threatening of his word; If we doubt whether such an Imagination be in man's heart read Deut. 29. 19, 20. where Moses directly forbiddeth the people to say in their hearts. I shall have peace though I walk in the stubbornness of my heart; this is that 
g Psal. 1●. 3.  blessing of a man's self in sin, which David chargeth upon the covetous, and wicked. Thus they sin that 
h Amos 6. 3. Amos. 9 10.  put far away the evil day; and say, the evil shall not come. Hereby God is robbed of his justice, and made a God all of mercy such a one as will not punish sin, and so indeed is made an Idol of man's brain.  
The second way whereby a man denieth god in thought is by placing in the room of the true God, an Idol of his own brain: This men do, by thinking some other thing beside the true God to be their chiefest good: thus voluptuous men make 
i Phil. 3. 19  their belly their God: and covetous men make 
k Coloss. 3. 5.  riches their God by placing their felicity in pleasure, and in riches: for look what a man thinketh to be the best thing in the world for him, that is his GOD, though it be the devil himself, or any other creature. And for this cause is the devil called the God of the world, 
1. Cor. 4. 4.  because the men of this world judge their own courses, wherein they serve the devil, the best thing in the world for them, yea far better than the service of god, & therefore give their hearts thereto: for affection followeth opinion, & that which a man affecteth most, he must needs think best of; and therefore what a man affecteth most, that maketh he to become his God, so that judging other things beside the true God to be best for him, he must needs place them in the room of the true God, & so in his imagination donie God.  
III. Point. 
The fruit of this thought.  What is the fruit of this thought: for thereby we shall best judge, what a cursed thing this is, to think there is no God: This thought bringeth forth the most notorious sins that can be, even Atheism itself; which is a sin whereby men sundry ways deny God: And it is twofold, either in practice, or in judgement.  
Atheism in practice is that sin whereby men deny God in their deeds, lives, and conversations; & so declare this thought. This is a most horrible sin, and a huge burden to the whole earth; and yet many that live in the bosom of the Church are foully tainted herewith. This Atheism in practice hath three special branches: Hypocrisy, Epicurism, and Witchcraft. Hypocrisy is a sin whereby men worship the true God, but yet in a false manner, giving unto God the outward action, and hold back from him the true worship of the heart. Epicurism is a sin whereby men contemn God, and give themselves wholly to their pleasures, spending their time in eating, drinking, and other delights and not seeking or fearing God: and this is the sin of the richer sort in this age: Witchcraft or Magic is that sin whereby men renounce the true God and betake themselves to the aid, counsel, & help of the devil, either by himself, or in his instruments: This is a large sin, and a great part of Atheism, and many are tainted with this sin, either because they are practitioners of witchcraft, or else do seek help of such.  
Atheism in judgement is that sin, whereby in opinion and persuasion of heart men deny God. And this likewise hath three degrees: first, when men hold and accordingly worship the true God, creator of heaven and earth, but yet so as they conceive of, and worship him otherwise then he hath revealed himself in his word. To this first degree we must refer the three great religions of the Turk, of the jew, and of the Papists: for as they stand at this day, they are three great parts of Atheism.  
The Turk worshippeth God the maker of heaven, & earth & likewise reverenceth Christ as man, acknowledging him to be a prophet, yea, a more worthy prophet than his Mahomet; And yet his religion is Atheism: for he conceiveth of god out of the trinity, and so worshippeth nothing but an Idol.  
Again, the Religion of the jews, at this day is a part of Atheism: for howsoever they hold one God, and acknowledge the books of the old Testament for the Scriptures of God, yet they worship not that God in Christ, and so instead of the true God, frame an Idol in their own brain; for as Christ 
m 1. joh. 2. 23.  saith, whosoever denieth the son the same hath 〈…〉 not the father, so that they wanting Christ, and by consequent the father also, indeed and truly have no God; but as Christ told the Samaritans 
n john. 4. 22.  they worship they know not what.  
Thirdly the Religion of the Papists at this day is a part of Atheism: we must indeed distinguish it from the two former: for in word they acknowledge the Trinity in unity, and unity in Trinity, & their doctrine of the union of Christ's two natures in one person, is according to the scripture: But yet if we mark the drift, and sequel of their doctrine in other points, we shall find it to be close Atheism: As may be proved by two reasons: first because the true God who is the creator of heaven and earth, is infinite in justice, and mercy: But according to the doctrine of the Papists, God is not infinite in justice, & mercy: And therefore to them is not the true God: for first, God's justice according to them is not infinite: for they teach that a man by his own proper works of penance (which be finite & imperfect) may truly satisfy god for the guils of temporal punishment. 
1. Bellar. Lib. 7 de poenit. c. 7.  Secondly, they make thou only of God imperfect by 
a Rhem. on rom. 8. 17. sect. 4.  ●●pe●cing up the some with man's merits in the work of Redemption: for God's mercy is either every way mercy or no mercy, as Paul saith. 
o Rom. 1. 6  If it be of grace it is no more of works, or else were grace no more grace, and if it be of works it is no more grace, or else were work, no more work. Secondly▪ the Christ of the Papists is a false Christ; this will appear by plain reason out of their doctrine: for first they spoil Christ of his true manhood by their doctrine of real presence, wherein they hold that Christ's body is not only in heaven, but really & substantially in all places, where the sacrifice of the mass is offered, thus they make it omnipotent, & so quite take away the nature of a body. Secondly, they disgrade Christ from the three offices of his mediatorship: first from his kingly office, by 
a Rhem. on ephes. 1. 22. sect. 5.  placing the Pope in his Room, and stead, as his deputy in Christ's presence: for they give power to the Pope to rule the Catholic Church, and to make laws to bind men's consciences, which be things proper to Christ alone: where in they do as much as if they should take the Crown from Christ's head, & set it on the Popes: for to claim regency in the presence of the lawful prince is to proclaim rebellion against the prince; for commission of vicegerency ceaseth in the presence of him that appointeth it; now Christ is always present with his Church, Math. 28. 20. And therefore the Pope by his claim must needs thrust Christ out of his office. Secondly, from his priestly office, which consisteth in satisfaction, and intercession: Christ's satisfaction they nullify by 
b Rhem on Rom. 8. 17. sect. 4.  joining therewith the satisfaction of men's works, for thereby they make it imperfect: And they rob him of his intercession by 
c Rhem. on 2. Co. 1. 11. sect. 3  communicating the same to Saints; yea, they exalt the virgin Marie far above Christ in this work, for they pray her to ask the Father, to command Christ her son by the authority of a mother, 
In officio be 〈◊〉 Mari●.  to do thus, and thus, for them, and so make Christ her underling. Thirdly, from his prophetical office, by making the Pope the infallible judge of all controversies: avowing, that they rather desire to know the ancient institution of Christian religion from the Pope's mouth, 
in annot. sup. dist. 40. c. s● papa. Edit. Greg.  then from holy writ. Now thus robbing Christ of his offices, they make him a false Christ: and so wanting the son, they cannot have the father, for he 
p 3. joh. 2 23  that hath not the son hath not the father: and therefore popish religion wanting the father and the son, cannot be a true religion, but mere coloured Atheism in judgement.  
The second degree of Atheism in judgement is when men place some Idol in room of the true God, holding the same for their God: thus did the Gentiles sin in worshipping the son, and the moon, and the stars or other creatures.  
The third degree is, when a man doth avouch, hold, & maintain that there is no God at all; this is the highest degree of Atheism and the most notorious sin that can be, and all such persons as maintain this cursed thought, are unworthy the common breath of men: for if that man shall die the death, and that worthily, who shall avouch his lawful prince to be no prince, how much more ought he to die the death, though he had a thousand lives that shall affirm the true God, to be no God? Thus we see the fruits of this evil thought whereby the heinousness of it doth plainly appear.  
IV. Point. The examination of our own hearts touching this thought whether it may be found among us or not: 
Examination of this thought.  doubtless every one will labour to clear himself hereof; And the reason wherewith many do sooth up themselves is this, because they never felt in themselves any such conceits as this, that there is no God. But we may easily deceive ourselves herein, for a man cannot always discern what be the thoughts of his own heart: There be in man two kinds of cogitations, or as one may say reasons: the first is a single cogitation, whereby a man simply thinketh, or knoweth, or judgeth this or that; and this is properly called the mind: The other is a reflex cogitation or reason, whereby a man judgeth that he knoweth or thinketh this or that; and it is commonly called Conscience. Now since Adam's fall, the conscience is corrupt by original sin, as be all other powers of man's soul; whence it cometh to pass, that conscience can not do his duty in giving true testimony concerning man's Imaginations: but a man may think evil, and yet his conscience not tell him: and therefore we may nor say, because we feel not these evil thoughts in us; therefore we have them not, or we are free from them. 
3. Signs of this thought   
But that we may the better examine our hearts, we must come to the signs whereby this evil thought is best discerned. David in the 14. Psalm setteth down three signs hereof: first, 
q v. 2. 3.  A disordered life: secondly, 
r v. 4.  not calling on the name of God by prayer; thirdly, 
s v. 6.  contemning of them that put their trust in God. Look where these are to be found, there is this evil thought, That there is no God. Now if we examine ourselves by these signs, we shall find this wicked thought to be amongst us: for first, many indeed are content to hear God's word; but where is that man that reformeth his life according to that he heareth? Certain it is, as their conscience can witness, few turn unto God unfeignedly, few do break of their course in sinning. Now this unreformed life is an infallible token of this damnable thought.  
Secondly, the exercise of prayer and invocation on the name of God, is rare among men: no doubt many a touched heart doth every day unfeignedly call on God for grace. but yet generally this is true: men go on from day to day, and from year to year, and never pray unto God for supply of grace. Indeed men plead for themselves, that they use to pray: for they say the Lords prayer: the Creed, and the ten Commandments: but we must know; that with many this practice is nothing, but a vain repetition of words; for prayer is an action of the heart, and not the labour of the tongue, and lips only: so to say the Lords prayer is not to pray, for the words thereof may be repeated with the heart of an Atheist.  
And thirdly the contempt of them that put their trust in God, is rise among us: for who is so much scorned and reproached, as he that maketh profession of religion? Now may that complaint be justly taken up by the servants of God, Isai. 8. 18. Behold, I, and the children whom the Lord hath given me, are as signs and wonders. And, He that refrains from evil, makes himself a prey to the evil tongue. Isa. 59 15. Yet let these scoffers know, what ever they be, that seeds of Atheism do possess their souls.  
To come yet more particularly to the trial of this thought in ourselves: Whosoever denieth the presence of God denieth God. Now let the conscience answer, whether we be not afraid to sin in the presence of many mortal men, and yet in the presence of God do make no bones thereof, so the eyes of men be turned from us. Now what is this but either flatly to deny the presence of God, or at least to yield more fear and reverence to men, than we do unto God? Again what is the cause why men use oppression, and injustice, deceit, and lying in their worldly affairs? Is it not because this thought of Atheism doth possess their hearts, that God regardeth not these outward things? Durst men directly sin against God in seeking these outward blessings for natural life, if they did rightly rely upon God's providence, knowing every good gift to come from his bountiful hand? Lastly, let the conscience speak, doth not thy heart while thou goest on in sin, say thus unto thee, God is merciful, I will hereafter repent, and so shall I escape punishment? If a man do well observe his own heart, he shall find therein this vile thought, which directly overturns the infinite justice of God, making him a God all of mercy, when as indeed he is as well a God of justice as of mercy. By all which it is more than evident, that naturally this vile thought runs in man's heart, There is no God.  
Use. Hereby than we must learn to see what vile, miserable, and wretched sinners we are in ourselves; though we had no actual outward sins, yet this damnable thought maketh us accursed: If a man 
a Eccles. 10. 12.  curse the king in his heart, the sin is so great, and heinous that the fowls of heaven shall disclose it: How horrible then is this sin for a man in his thought to curse God, the king of kings, and Lord of Lords? This therefore must humble us in ourselves before the Lord.  
Again, hereby we must be admonished to use all good means whereby we may come to see, and know not only the gross actual sins of our lives, but especially this damnable thought of our hearts; few there be that do see it, and therefore we must be earnest with ourselves in searching our own hearts, to find out this and such like abominations that be in us. And thus much for the first evil thought.  

Sect. 2. Of this thought; The word of God is foolishness.  
The second damnable thought of man's natural heart concerning God, is this; The word of God is foolishness. This thought must principally be understood of the Gospel, as S. Paul declareth, saying, 
b 1. Cor. 1. 2●.  It hath pleased God by the foolishness of preaching, to save them that believe: where he calleth the Gospel of Christ foolishness, not that it was so indeed, but because the unconverted 
c v 23.  Corinthians, and other Grecians, judged the preaching of Christ crucified, the most foolish thing in all the world. And in the next chapter he saith, 
d 1. Co● 2. 24.  The natural man, that is, he that is not effectually called, perceiveth not the things of the spirit of God: to wit, that a man must repent of his sins, and believe in Christ for the pardon of them, if he would be saved; they are foolishness unto him. Nicodemus answer to Christ maketh this plain, joh. 3. 4. esteeming regeneration (without which Christ said no man could enter into the kingdom of heaven) to be a man's return into his mother's womb, and a birth from thence again.  
This wicked thought must be understood of the law of God also; the heart of man by nature judgeth the threatenings of the law to be untruths, and so foolishness: hence the Lord by Moses forbade the people when they heard the threatenings and curses of the law denounced against them, 
e Deut. 29 19  To bless themselves in their hearts, saying, We shall have peace: hereupon he denounceth a woe to them that deride his judgements threatened, and say, 
f Isa. 5. 19  Let him make speed, let him hasten his work that we may see it, etc. As if they should say, we do not believe that any such things shall come to pass: like to the mockers of whom Peter prophesieth, 
g 2. Pet. 3. 3. 4.  who walk after their lusts, and say, Where i● the promise of his coming?  
Now that this is a most damnable thought may appear by the cursed fruits thereof; 
Fruits of this thought.  for first, hence ariseth that devilish and carnal opinion of sundry men, 
Machavelisme.  that think, and hold religion to be but human policy to keep men in awe, and so use it as a politic devise to exercise men's brains to keep them from sedition, treachery, and rebellion: Secondly, hence springs all Apostasy, 
Apostasy.  and departing from the faith; The Galathians were a worthy Church planted by the apostle Paul, yet even in his time they began to fall away to another Gospel, which made him to marvel; and the reason was this, 
h Galat. 1. 6.  they were not contented with that simplicity, which is in Christ, but would join with him, the observation of legal ceremonies. The like we may say of those famous Eastern Churches, as those seven Churches of Asia, planted by the apostles; wherein the truth flourished for a while, but not long after the Apostles times they fell into many damnable heresies, as arianism, & such like. Yea about six hundred years after Christ, they embraced the damnable religion of Mahomet. In the West parts also, were worthy, and famous Churches planted by the Apostles, and their successors, as in Italy, France, Germany, Spain, & England, who about the same time of 6. hundred years after Christ fell to Papisme, which spread itself over all Europe and further (some few Churches of Greece excepted) In which religion men abandon the Gospel, of Christ, and betake themselves to another Gospel by adjoining to the truth of Christ, their own devices: And this Papism, hath reigned ever since, till now of late, & so hath Apostasy taken place in those Churches which the Apostles planted; The cause whereof was in the wicked and sinful heart of man, judging the gospel foolishness, whereupon men were contented to yield themselves to any other religion, rather than to that simplicity of truth, which is in Christ jesus. We now in England by God's special mercy, hold, and teach the word of God: but if God should alter our religion with the times, the greatest part of men among us would forsake the truth, and cleave to any other religion, and that only upon this ground, because they judge the gospel foolishness: Let any man among us broach an error, or heresy, & it shall have patrons at the first, be it never so vile and absurd, & protectors afterward: When that brutish heresy of the family of love took shipping in Germany, and arrived in England (though it be an opinion void of common sense) yet it had applause amongst us, and was received of many, and would have spread itself further if the preaching of the word, with the care of the Magistrate, had not suppressed it. And the reason hereof is this; man's mind by nature is full of darkness; he cannot without Gods special grace, perceive the things of God, and so he judgeth the gospel foolishness, and embraceth error, rather than the truth, yea loveth darkness, rather than the light, because his deeds are evil, joh. 3. 19  
For the examination of our hearts touching this bad thought; 
Examination for this thought.  After due trial we shall find, that the minds of most among us, are possessed herewith: for we are indeed content to come into the assemblies where God is worshipped, and we do submit ourselves to the ministery of the word to be taught and instructed: Therein we have our own personal sins displayed, and reproved, and withal very fearful and terrible curses of the law denounced against us for the same, both judgements in this life, judgements in death, and also judgements eternal after this life: Now let the conscience answer, what is the cause when we hear these things, that we be not moved, why are not our hearts touched with grief and sadness, when we hear God's judgements due unto us for our sins daily denounced against us? Some indeed there be whose hearts tremble at the word, but small is that number: If a man run through the streets, and cry fire, fire, our hearts are suddenly strooken with great fear: but the minister of god, may stand and cry fire, fire, the fire of hell which is 
a Isay. 30. 33.  kindled by the breath of the Lord like a river of Brimstone as the Prophet speaketh, and yet men's hearts are nothing moved: what is the cause that we should be so affected with the burning of an old house by temporal fire, and be not afraid at the voice of God, which proclaimeth unto us eternal burning, with the fire of God's wrath? Surely the cause is this, our hearts are forestalled with this false imagination that the curses of the law are foolishness, and that there be no such torments as the world denounceth; It will not sink into the heart of a natural man that his sins are so heinous, and Gods judgements so terrible against them, as the word maketh them: And till such time as this damnable thought be taken away, men's hearts will never be touched with the threatenings of the law; this is a bar to stop the way to all such passions as the law would work.  
Again, when the minister of God speaketh of the pardon of sin and of eternal life by Christ, who hath his heart melting for joy in regard of this salvation? Though men be daily taught the doctrine of salvation, yet who learneth the same? Though men be called upon to come into the kingdom of heaven, yet few strive to enter in: though we be daily exhorted to repent, yet few turn to the Lord▪ all which be branches of the Gospel; but men believe them not, because their hearts be filled with this damnable thought, The Gospel of Christ is foolishness: When the Israelites were restored from captivity in Babylon, it was as 
b Psal. 126. 1.  a dream unto them: now if that temporal deliverance seemed a dream, what a dream will this spiritual deliverance from the captivity of hell & death, to the liberty of the sons of GOD in grace and glory, seem to be? And indeed to a natural man it seems foolishness that God should become man, and that Christ by death should free men from death, and by suffering the curse of the law, should take away the same from us, and by his righteousness should justify us unto life: all which notwithstanding be points of the Gospel. This also is the cause why after long teaching there is little turning, or faithful obedience yielded unto the Gospel: neither will it be better with men, while this evil thought abideth in them.  
Use. 1. If this be a truth, that every natural man thinketh the word of God to be foolishness, than we must learn this lesson of the Apostle, 
* 1. Cor. 3. 18  He that seems to be wise in this world, must become a fool that he may be wise, that is, he must reject his own natural reason, and stop up the eyes of his natural mind, like a blind man, and suffer himself wholly to be guided by God's spirit in the things of God, that thereby he may be made wise unto salvation.  
Secondly, we must hereby learn to make earnest prayer unto God 
* Ps. 119. 18.  for the opening of our eyes, that we may be able to understand the Gospel of Christ, and know the right meaning of that word of salvation: for of ourselves we can never understand it, unless the Lord instruct us by his spirit: 
d joh. 6. 65.  No man cometh unto me, (saith Christ, that is, believeth, except it be given him of my father: But 
* vers. 45.  every one that hath heard, and learned of the father, cometh unto me. Thus much of this second evil thought.   

Sect. 3. Of this thought; I will not obey God's word.  
From the former ariseth an other most vile thought, in the heart of every natural man, as a branch of the same; namely because the word of God is foolishness, therefore I will not perform obedience thereunto. That this is the natural thought of man, job teacheth plainly; for he bringeth in the wicked (that is, every sinner) saying thus to God, 
f job. 21. 14.  Depart from us, we will not the knowledge of thy ways. This the wicked man saith, not with his mouth, for none is so far past all shame, that dares thus blasphemously speak against God; but thus he saith in his heart, his affections speak it, when he purposed with himself, to cast off the yoke of God, and to live after his own lusts: and therefore they say further, 
g v. 1●.  Who is the Almighty that we should serve him? as if one should say, It is a disgrace to me to abase myself to serve God; I will not do it. The Prophet jeremy bringeth in the Lord saying thus to his people, 
h jer. 6. 16.  Stand in the ways, and behold, and ask for the Old way, which is the good way, and walk therein, and ye shall find rest for your souls: but in the same place the jews answer, We will not walk in thy ways. Shall we think that they durst thus impudently answer the Lord with open mouths? No surely; But the Prophet in these words setteth down the purpose of their hearts who hardened the same obstinately against the word, when they were exhorted to repentance and obedience before the Lord. Our Saviour Christ compareth himself to a noble man that goeth into a far country; now when he is gone, the citizens of his country send messengers after him to tell him, 
i Luk. 19 14.  that they will not have him to reign over them. Which though it be properly to be understood of the nation of the jews, who did indeed say so to our Saviour Christ, yet it may also be extended to all impenitent sinners, who say in their hearts; Christ shall not reign over us: for so long as a man is uncalled, he carrieth a purpose to live in sin, some in this sin, and some in that, and so doing, saith in his heart, God shall not be my God, I will not submit myself unto his laws, Christ shall not reign over me. This is plain and manifest by men's behaviour, when they are reproved for their sins: Tell the covetous man of his avarice, the swearer of his blasphemy, & the drunkard of his drunkenness, etc. will he humble himself in conscience of his sin? Nothing less: but his heart will swell against thee, as his fury and impatience will soon be wray; and the reason is, because he never thinketh of his own estate, how by creation he oweth homage unto God, as to his creator: for his purpose is to go on in sin, and when he is reproved for the same, his desire is crossed, which he can not abide, and therefore rageth; showing thereby manifestly, that in his heart he saith, he will not obey God's commandments.  
For the examination of our hearts touching this thought: 
Examination for this thought.  whether did we ever think thus with ourselves; I will not obey God's commandments? Doubtless every man will answer for himself, that he abhors this thought. And yet after just trial it will appear, that generally this thought is rife among us: for though we hear the word, and receive the Sacraments the pledges of our salvation, and will be counted the members of Christ, yet what's the cause that there is so little knowledge of God, and obedience to his word? And why do men in their callings show forth so small love, so little mercy, justice, and good conscience? The truth is, that though some have these things in them in some measute, yet the body of our people is generally void of these good virtues, and fruits of the spirit: he that hath but half an eye may see it: for where is that religious keeping of the Sabbath that should be? where is that serious performing of worship unto God which ought to be? All which argue that the heart is corrupt and deceivable, and saith indeed to God, I will not obey thy word; Lord depart from me. What man almost is there that saith with himself, Oh miserable man, what have I done?  
The Use. By this wicked imagination we may see how hard a thing it is truly and sound to convert a sinner unto God, and how easily a man may deceive his own soul, and beguile the world by hypocrisy: for a man by long exercise in the word may have a great measure of knowledge, and withal good wit, and memory, and with them utterance; and by a common gift of the spirit, be able●e we must● word truly, and to conceive prayer to good purpose; and withal have a cankered heart towards God, poisoned with this damnable thought, I will not obey the word of God: for every man that hath inwardly in him a purpose to live, though but in one sin, his heart is not upright with God, neither be Gods graces, as faith, and repentance, sound in his heart: for true repentance is a purpose, and resolution to leave all sin, and to please God in all things.   

Sect. 4. Of this thought; It is a vain thing to worship God.  
The third wicked imagination of ma●● heart concerning 〈…〉 thing to worship God. This job showeth to be true: bringing in the wicked man saying, 
a job. 21. 15.  what profit shall I have if I pray unto God: we must not think that he said thus with his mouth, but in his heart: And the prophet Malachi bringeth in the jews saying, 
b Mal. ●. 3. 14.  It is a vain thing to serve God, and what profit is it that we have kept his commandment, & that we walked humbly before the Lord of hosts: Yea righteous David, a man after Gods own heart, was overtaken with this evil thought, when he said, 
c Psa. 73. 13.  certainly I have cleansed my heart in vain, and washed my hands in innocency: whereby it is plain, that this is a natural evil thought in every man.  
Yet here we must remember, that this evil thought comes not into the mind of man at all times, but only at such time, when occasion is offered, as namely when a man is called on, to the service of God, which upon some occasion he is desirous to omit; Then will his mind range about for liberty from God's service, and so will he bethink himself of the wicked man's estate who never served god, and yet is in better case outwardly then the godly man is; And hereupon he begins to say in his heart doutbles, It is a vain thing to serve God.  
For the examination of our hearts touching this thought; 
Examination for this thought.  after just trial it will be found among us, as the state of all sorts of families will declare: Among the poorer sort you shall see men labour from morning to Evening, and take great pains to provide for the world, but in the mean time where is the worship and service of God▪ where is prayer and thanksgiving, morning, and evening? Surely it is neglected, & the reason is because they think thus in their heart, so that I may have provision for the world, it is no matter whether I serve God or not. Come to the rich man's house, & there you shall see them spend their time in eating, drinking, gaming, and such delights; but the worship of God is not regarded, for thus they think with themselves, If they may have their pleasure all is well. Come & reason with ordinary men, and exhort them to use the means of salvation, and show forth love unto religion sincerely: Their answer is, they will do as they have done, and as their forefathers did before them; they trust their souls are as good to Godward as the best: And for aught they see, none are worse than those that have so much preaching, and therefore they hope to be saved though they do not follow it so much: And this also cometh from this evil thought. It is in vain to serve God. Mark also in those places where the Gospel is preached; If any seem to make more conscience of sin, and of serving God than others, they are made a byword and a mocking stock, and their profession is turned to their reproach: which argues plainly that man's thought is this, It is a vain thing to serve God. Nay, take a view of the whole world, and you shall see every where, men give themselves to will-worship: No nation is so barbarous as to deny unto God all worship; but do they give unto him that which he commanded in his word? Nothing less: It is either the mere invention of men, or altogether stained therewith: This is most evident with the Turk, the jew, and the Papist: yea our common sort of protestants have their will-worship: for generally they content themselves with the mumbling over the words of the Creed, the Lords Prayer, and ten Commandments, persuading themselves that by the bare rehearsal of the words, they have sufficiently served God. Now would we know the cause hereof; as also why men are so slack and cold in prayer, so careless, and unreverent in hearing God's word? Surely it is nothing but this vile Imagination bewitching our souls, that it Is a vain thing to serve God; This quencheth the spirit, and hindereth all good motions that be in our hearts.   

Sect. 5. Of man's thought of distrust.  
The fourth evil thought concerning God, is, a thought of distrust, thus framed in the mind;: God doth not regard me; God will not help me; God will not be merciful unto me: This thought made entrance unto the fall of our first parents: for first Eve looked upon the fruit, & saw that it was beautiful, and then entered into her heart a thought of distrust after this manner; It may be it is not true which god hath said to us concerning this fruit, and it may be God regardeth us not as we think he doth, in that he denieth us this fruit; here upon her will and her affections were carried to the breaking of God's commandment, and so she sinned by disobedience, and Adam also sinned. When the people of Israel murmured in the wilderness ᵃ Moses sinned a sin for he was debarred entrance into the land of Canaan: 
Num. 20. 12.  Now what was Moses sin for both he & Aron 
b v. 6.  prayed to the Lord, and checked the people saying hear oh ye rebels, etc. And at God's commandment he brought water out of the rock? Surely his sin was secret even inward unbelief and distrust in God's promise, for when he smote the rock, he might think thus with himself; it may be that God will not now give water out of the rock; & this seems the more probable because he went beyond his commission in smiting thrice upon the rock, when God bade him only to speak 
c v. ●.  unto it. This evil thought takes hold of religious David also: 
d Psal. 31. 21.  I said in mine hast I am cast out of thy sight, as though he should say, Heretofore I have found Favour with God, but now in mine adversity I am utterly rejected: Again, 
e Psal. 116. 21.  I said in my fear, all men are liars; that is, when fear of death took hold of me, than I thought that Samuel lied unto me, when he said I should come to the kingdom over Israel. The children of Israel did often bewray this thought of distrust; when they were pinched with hunger, and famine in the wilderness, they say, 
f Psal. 78. 19 20.  can God provid a table for us in the wilderness? can he give bread and flesh for his people? As if they should say, we think he cannot, nor will not: Yea the Apostle Peter was not free from this thought, for when Christ walking on the waters, commanded Peter to come unto him, he came out boldly, and walked towards jesus, but when 
g Mat. 14. 30.  he saw a mighty wind he began to sink: whence came this? surely from a thought of distrust which he had in his heart to this effect: It may be god will not support me in this my walking: & that this or some such thought was in his heart appeareth by Christ's answer to him saying, ʰ oh thou of little faith, why didst thou doubt? By all which it is evident that this is a natural thought in the mind of man which at some time troubleth the most righteous man that is.  
Now touching this thought of distrust, two things are to be scanned: 
Time of this thought.  first, the time when it taketh place in man's mind; and secondly, the danger of it. For the time; This thought doth not always take place in the mind of man, but only in the time of some danger, affliction, and temptation; and especially in the time of sickness, and in the pangs of death. Thus in his grievous affliction was righteous job troubled with this thought of distrust: for than he complained, that ⁱ God did hate him and gnash upon him with his teeth, and as his enemy, sharpened his eyes against him; yea, that 
k v. 12.  he made him as his butt, and mark to shoot at. And Davide in a grievous trouble of mind, thus complained: 
l Psal. 77. 7.  Will the Lord absent himself for ever? And will he show no more favour? Is his mercy clean gone for ever? Doth his promise fail for evermore? hath God forgotten to be merciful? etc. Whereby appeareth, that in his affliction he was greatly troubled with this distrustful thought; and there is no man living, but when trouble and affliction comes, he shall feel in himself these thoughts of distrust. Indeed while peace, and ease continue, presumptuous thoughts possess the mind; but when the days of peace be gone, & troublesome times approach, then presumptuous thoughts give place, and thoughts of distrust, come in their room & stead.  
II. Point. 
Fruit of this thought.  The danger of these thoughts of distrust is very great, as the fruits thereof declare: for hence arise; first, all horrors, and terrors of conscience, all fears, and astonishmentes of the heart; For when the mind saith (though falsely) God doth not regard me, God will not save me, than the trembling heart is full of horror and dread. Secondly hence cometh desperation itself; whereby men confidently avouch that God hath forsaken them, and cast them of, and that there is no hope of life, but present death, remaining for them: this thought troubleth the mind of the wicked, and of the repentant person also: for desperation is nothing but the strength of this thought of distrust. Thirdly this weakeneth the foundation of our salvation, which standeth in the certainty of God's promises, for this thought of distrust denieth credit to God's promises, and maketh them uncertain: Among all other evil thoughts this doth most directly hinder salvation; for it is flat against faith, as water is to fire: for true faith makes a man say with good conscience, 
a Gal. 2. 20.  Christ died and shed his blood for me; God the father will be merciful unto me, and save me: But this distrustful thought causeth a man to say the clean contrary. Christ died not for me: God will not save me: so that where this thought prevaileth true faith is not, neither can take place.  
Use. Considering the danger of this distrustful thought is so great, we must be admonished in the fear of God to use all good means, while the days of peace do last, that it take no place with us in the day of trouble, and temptation: 
Means against distrust.  The means to repress it are the preaching of the word, and the sacraments of Baptism and the Lords supper.  
For the first: the word of God preached is a special means ordained of God, for the true applying of God's promises, of mercy to our own souls; and therefore a most sovereign remedy against this thought of distrust; for when the promises of mercy in Christ, are offered unto god's people in the preaching of the word by a lawful minister, it is as much as if Christ himself in his own person should speak unto them, by virtue of God's ordinance. If God from heaven should say to any man, mercy belongeth to thee, he would believe: if God say to Cornelius, boleeve thou, and my mercy belongs to thee, Cornelius will believe: if he say to Peter, believe thou, and my mercy belongs to thee, Peter will believe: and if he say so to Marie Magdalen she will believe. Lo here, when the minister of God, out of God's word, saith to any man, believe thou, and repent thou, and God's mercy belongs unto thee; it is as much as if the Lord should call him by name particularly, and say unto him, believe thou, and repent, and my mercy belongs unto thee: yea, it is all one as if God himself should say, I am thy father, and thou art my child, if thou wilt repent, and believe.  
The second means which is also very effectual to cut off this thought of distrust, is Baptism. If an earthly prince give a pardon to any man, & put the man's name in the pardon, and his own broad seal unto it, the man will never doubt of his pardon, but believe it. Behold, in Baptism God entereth covenant with miserable wretched man, and herein makes promise of life unto him; yea he puts the man's name in the covenant, sealing the same with his own seal: & therefore the party baptised, must believe against this thought.  
The third means, is the Lords supper rightly administered and received: for therein the bread and wine given to the hand of every communicant by the minister, are particular pledges and tokens unto them of special mercy in Christ. These are the means which we must use with all good conscience in the days of peace, that when troubles come, this thought of distrust may not prevail against us. And thus much of man's natural evil thoughts against God. Many other might be added hereunto, but these being the principal, I omit the rest.    

CHAP. IV.  
Of man's natural thoughts against his neighbour.  
NOw we come to the evil thoughts of man's natural heart against his neighbour. And to find them out we must have recourse to the second Table of the moral law, which was penned with respect to 
* Gal. 3. ●9  the corrupt estate of man, forbidding that which man's corrupt heart thinketh naturally against his neighbour: for every commandment thereof is spiritual, forbidding not only the wicked actions, evil words, and gestures, but all corrupt affections, yea all evil 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 evil motions of the mind which a man conceiveth against his neighbour, to which the will never giveth consent, and these are forbidden in the 10. commandment, Thou shalt not lust.  
Thoughts with consent of will are such, as a man conceiving in his mind doth withal desire, or purpose in his heart to practise: and these are forbidden in the fifth, sixth, seventh, eight, and ninth commandments; by reason whereof they may fitly be reduced to five heads. They are either thoughts of dishonour, against the fifth commandment; or thoughts of murder, against the sixth; or thoughts of aduletrie, against the seventh; or thoughts of theft, against the eight; or thoughts of disgrace, against the ninth commandment.  

Sect. 1. Of thoughts of dishonour.  
First, a thought of dishonour is any thought that tendeth to the contempt and abasing of the person of our neighbour, in respect of ourselves. And it is then conceived in our minds, when we think thus of all other men beside ourselves: such and such a man, is far inferior unto me, a base and contemptible fellow in regard of me. Example hereof we have in the Pharisie, a man strict in profession, and zealous in his religion, who cometh to the Temple to pray with the Publican: now mark what he saith, 
a Luk. 18. 11.  Oh God, I thank thee, that I am not as other men are, or as this Publican. Which words proceed from such a proud thought as this; Lord I thank thee, all other men are far inferior unto me: I do far surpass the common sort: this Publican is a base fellow, and no body to me. If any shall imagine that this thought is not in every mnn, but in some few proud persons; I answer, it is by nature in every person living without grace: and therefore S. Paul giveth this commandment, That 
b Phil. ●. 3.  every man in meekness should esteem others better than himself; giving us to understand, that by nature all men think best of themselves, and esteem others far worse than themselves.  
The Use. If this thought of dishonour be in all men's hearts, then behold what a palace of all Satanical and damnable pride the heart of man is naturally: 
jud. 1. 7.  it is like unto the table of Adonibezek at which he sat in a chair of estate, and made others, even kings, to eat meat like dogs under his feet, with their thumbs cut off: such an one is every man by nature, he lifteth up himself, saying, I am the man, and treadeth his brother under his feet, as no body unto him. And this is the cause of much strife and hurt in all human societies: this causeth many jars, much scorning, and great contempt among men in word and deed.  
Now that we may reform this thought in us, we must learn to say as job did after he had been afflicted, and came to see his sins: 
* job. 39 37.  behold, I am vile: and with Abraham, 
d Gen. 18. 27.  I am but dust and ashes: and with David, I am a worm, and no man, Psalm. 22. 6. yea with Paul, 
e Rom. 7. 24.  we must labour to see our misery by reason of sin: and that will help to pull down the pride of our hearts.   

Sect. 2. Of murdering thoughts.  
The second evil thought of man against his neighbour with consent, is a thought of Murder, or of any thing that tendeth thereto. Of this we have particular examples in Scripture. Deut. 15. 9 The Lord forbiddeth the jews to have this murdering thought in their hearts: I will not relieve the poor, I will not do good unto them; giving us to understand, that this was the common thought of the jews, or else he would not have forbidden it: yea the Lord doth there set out this thought by two signs; first, an evil eye, when a man turns his countenance from the poor, or looketh on them without compassion: secondly, unmerciful dealing, when a man will not help the poor by gift, according to his ability. And because all actions proceed from thoughts, the heart being the fountain of our deeds, hence it appeareth, that this murdering thought against the poor, is rife in this age: for where is the man that doth pity the poor, and doth good to them according to his ability? nay, the Lords complaint against the jews may be fitly applied to our times, in regard of cruelty and oppression: The spoil of the poor is in your houses: what have ye to do, that ye beat my people to pieces, and grind the faces of the poor. Isa. 3. 14. 15.  
The second example of a murdering thought, is concerning God's Church, and it is this. I will do some spite or hurt to them that worship God. For proof hereof, read Psal. 74. 8. David bringeth in the Babylonians, Edomites, etc. saying thus one to another against god's people the jews: Let us destroy them all together; & Psal. 83. 4, Let us cut them off from being a people. And let the name of Israel be no more in remembrance. Now as this was their thought, so is it the thought of all men naturally: for that which was the disposition of Babel, Edom, Moab, and Amnon against God's Church, is the disposition of all men naturally; for look how general the hatred of man is, so general is the purpose of mischief against those that profess religion: for all men by nature are haters of God's Church, & people; so Christ saith to his disciples, 
f Matth. 24. 9  ye shall be be hated of all nations for my name's sake; 
joh. 16. 2.  Yea, whosoever killeth you shall think that he doth God good service, and therefore this thought of doing mischief is as general, even in the mind of every man by nature. This further appeareth by the continual persecution, that hath ever been raised against God's poor Church, since the beginning of the world: It began at Abel, soon after the giving of the covenant of grace to our first parents, and hath continued to this day, & shall abide unto the end: so that if carnal men could look into their own hearts, they should there behold this murdering thought against God's people. This murdering thought cometh from another wicked imagination, set down by S. Peter: who bringeth in the wicked of this world, 
h 1. Pet. 4. 3. 4.  thinking it a strange thing, that God's children do not, as they do, and run not with them unto all excess of riot: living in drunkenness, fornication, and such other abominations; for this cause do they conceive hatred, and purpose mischief against God's people, and so will continue, till God give them grace to repent. If any shall say this thought is not general, for Nabuched-nezer 
i Danie. 2. 48.  an heathen man showed favour to Daniel, and highly advanced him. I answer, it is true he did so; but that was a work of God's special providence who procured him favour, and disposed the king's heart to affect him, as he did also the heart of the chief 
k Daniel. 1. 9  Eunuch; Otherwise Nabuchadnezzer naturally did nothing but intend mischief against God's Church, as his rage against the three children did evidently bewray, Dan. 3. 19  
A third example of this murdering thought I add, which every minister of god's word may observe by daily experience, and that is this; when men's faults are particularly rebuked in the ministry of the word, and the quick, as it were touched by applying the word to the conscience; then will the heart of a natural man, thus conceive of the minister that reproveth sin; This man meaneth me, he hath some spite, and malice against me, that he thus reproveth my particular faults; when as the minister knew them not to be his personal sins: but it is the power of the word that ransaketh the sinful heart: this is the fault of all carnal hearers, who will hear quietly till their faults be rebuked, but then they think maliciously of the preacher; Thus Herod dealt with john Baptist, he heard him gladly for a while, Mark. 6. 20. but when he was rebuked for his brother Phillip's wife than he cast john in prison: Luk. 3. 19 20. And if conscience might be judge, many an hearer would be found to have an Herod's heart towards God's minister.   

Sect. 3. Of thoughts of Adultery; theft; & disgrace.  
The third thought of man touching his neighbour, is the thought of Adultery; which is the thought with consent to any unchastity. Such a thought had judah concerning Tamar his daughter-in law, when 
a Gen. 38. 15. 16.  he judged her an whore; and desired to lie with her. And with such thoughts was Ammon's 
b 2. Sam. 13. 2.  heart so sore vexed that he fell sick 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 beguiling or wronging another in his goods or substance. This is that Imagining of iniquity, and working of wickedness upon their beds, in coveting of fields— against which 
c Micah. 2. 1.  Micah pronounceth a woe. And this thought also possesseth their hearts, that with the wicked Israelites wish the time were come, wherein they 
d Amos. 8. 5.  might make the Epha small and the shekel great, that is, lessen the measure, and enhance the price, and falsify the weights by deceit.  
The first evil 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 think & judge it to be ill done, or when a thing is a miss to judge it worse than it is: Thus Elie thought disgracefully of Hannah deeming her to be drunk, saying, 
q 1. 8. am. 1. 13 14.  put away thy drunkenness, when she prayed devoutly from a 
r v. 15.  troubled soul to the Lord; Thus Eliab David's eldest brother thought disgracefully of David, when he showed himself willing to encounter with Golyah that reviled the host of the living God saying; 
s 1. Sam. 17. 28  I know the pride and malice of thine heart that thou art come to see the Battle, when as indeed the spirit of God put that motion into his heart to take away the shame from Israel, as the happy event declared plainly. So when our saviour Christ spoke most comfortably to the sick of the Palsy, saying, 
t Math. 9 2  be of good comfort thy sins are forgiven thee; then the cursed hearts of the wicked pharisees thought thus in themselves, ᵘ this man blasphemeth. 
v. 4.  And when the gift of the holy Ghost, was sent upon the Apostles, causing them to speak strange tongues to the great admiration of men of divers nations, than some of the malicious jews thought they were drunk, saying scoffingly, they were full of new wine. 
v Act. 2. 13.  And this thought of disgrace is in every man naturally bringing forth continually the fruits of disgrace, as Envy, Strife, Emulations, Dissensions, and Debates: for love thinketh not evil; but naturally true love is wanting in all men: and therefore they cannot but think evil of others.  
We see the five evil thoughts of man's natural heart against his neighbour; touching which two things are yet further to be scanned, to wit, when these evil thoughts do arise in the mind; and in whom they are. For the first: it is true, that they do not at all times arise in men's minds, but then only when occasion is given, at which time they arise so soon as it is given: for man's heart is like to tinder, or dry wood, which burneth not of itself, but so soon as fire is put to it, then presently it kindleth. When you come to talk with a natural man, it may be for the present, he thinketh not to lie; but give him occasion to lie, and then he soon bethinks himself thereof & will not spare to utter it if it may make for his advantage. And the like we may say of malice, Adultery, Theft, disgrace or any other sin against our neighbour: Do but minister occasion there about to the natural heart of man, & he thinketh of them, and without God's grace restraining, or renewing him, will bring forth the same in action.  
The second point. In whom are all these evil thoughts? Answ. In all men naturally without exception, till they be renewed by God's special grace: Yea the truth is, these thoughts do every where abound; for look what men do practise, that first of all they think, for the thought is the beginning of every action; But in the world all sins against the second Table, do abound, as the practice of Dishonour, of Murder, Adultery, Thefts, and Disgraces, and therefore these evil thoughts from whence these actions come, must needs be common.  
Use. By this we may see what a huge mass of corruption the natural heart of man is, without gods special grace; for thoughts of dishonour make a man's heart a palace of pride like the table of Adonibezek: Also thoughts of cruelty make man's heart a slaughter-house: Thoughts of Adultery make it a most filthy stews: Thoughts of theft make it to become a den of thieves, wherein all manner of fraud, and bad dealing is plotted & devised: And lastly thoughts of Disgrace make● it a fountain of backbiting, debate, slander, and reviling: And therefore howsoever the outward life may be ordered civilly, yet without God's grace man's heart is most vile: And those that plead their good nature, and good meaning, are here confuted, for naturally the heart, thinks all evil against his neighbour.    

CHAP. V.  
Of man's natural thoughts concerning himself.  

Sect. 1. Man's proud thought of his own excellency.  
THe third kind of man's natural evil thoughts, are such as concern himself, & they are principally four.  
The first may fitly be termed a thought of Pride, whereby every man naturally thinks himself most excellent, and far to exceed all other men whatsoever: thus the Prophet Isay bringeth in Babylon speaking in her heart, that is, thinking, 
a Isay. 14. 1●.  I will ascend into heaven, and exalt my throne above or beside the stars of God, as if she should think with herself, I am far more excellent than any other what soever, & therefore I am to be exalted from the earth to heaven, and to be matched with God himself. And the Prophet Zephame bringeth in Ni●iue speaking thus in her heart, 
b Zeph. 2. ●●.  I am, and there is none besides me: And so the proud Pharisie in his private, and secret prayer to God sayeth, 
c Luke 18. 11.  I thank thee Lord, that I am not as other men, meaning that he is more excellent: And the whore of Babylon 
d The Heretical Church of Rome.  is brought in saying of herself, 
e Revel. 18. 71  I sit as a Queen, and am no widow and shall see no mourning. All which places show this to be the nature of man, to exalt himself in his own heart, above all others. If any shall say, hereby no more can be proved but that this thought is in some proud and insolent persons; I add therefore, that as our first Parents in the beginning, did learn that proud lesson of the devil, Ye shall be as Gods: so we being in their loins when they sinned, and descending from them by ordinary gineration, do together with our nature receive that corruption from them, whereby we think thus proudly of ourselves, that we far excel others and are as little Gods on earth in respect of others. Indeed the most will say for themselves, we abhor this proud thought, neither did we ever find it to be in us: But we must know that the lesser we discern it in ourselves, the more it reigneth in our hearts; and the more we discern, and bewail it, the lesser place it taketh in us.  
Now touching this thought of pride, two things must be observed: the danger, and the highest degree of it. 
The danger of this thought.  For the danger of this thought; The outward affecting of strange fashions in apparel is a wonderful pride; But the most vile and wretched pride of all, is that spiritual pride of the heart whereby a man despiseth all other, in regard of himself, and thinketh himself far better than any. This I manifest by sundry reasons, as first, from the fruits of this inward pride: for hence do slow many damnable sins; in men's lives and conversations: 
Fruits of inward pride.  as first, Ambition, whereby men are not content with that estate, wherewith God hath belssed them: but do seek by all means to be advanced to higher dignity & estate. Secondly, Presumption, whereby men dare enterprise things beyond their calling, and above their power, taking upon them more than they are able for. Thirdly, boasting, whereby a man speaks of himself more than is seemly, & extolleth himself above his desert. Fourthly, hypocrisy, when a man pretendeth he hath that grace, and religion which indeed he hath not, or else maketh show of more grace than is truly in him. Fiftly, Obstniacie, when a man persisteth in an error, & will not yield to the truth, though it be manifested unto him. Sixtly, Contention, whereby men strive one against another in word or deed, without relenting. And lastly, Affectation of Novelties, especially in outward attire, for when a man's conceives so highly of himself, than withal he thinks no manner of attire good enough to beautify, and adorn his body; and so begins to devise, and affect strange and foreign attire.  
Secondly, the danger hereof appeareth hence, that where this thought of pride reigneth (as it doth in all men naturally) there the spirit of grace dwelleth not: Mary in her song saith well, 
f Luk. 1. 51.  God scattereth the Imaginations of the proud, that is, of those which have this conceit of their own excellency above others: and S. james; 
g jam. 4. 6.  God resisteth the proud, and giveth grace to the humble: yea, thus saith he 
h Isa. 57 15.  that is high and excellent: he that inhabiteth eternity, 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 revive the spirit of the humble: But he that lifteth up himself his mind is not upright in him, Habak. 2, 4.  
Thirdly, such is the danger of this sin, that when all other sins die in a man, this thought of pride dieth not: nay, when other sins are mortified, and Gods graces come in stead thereof, yet this will then revive, and make the graces of God, matter whereon to work: as when an ignorant person attains to some knowledge; this pride will take occasion from that gift of God to puff up the heart; yea when a man in true humility of heart shall renounce the actions of pride, yet then will pride be working, for this is a fruit of pride to think well of ourselves, because we are not proud, 
The height of this thought   
II. Point. The highest degree of this pride is, when a man thinketh himself to be equal with God. This is a most notorious, nay an abominable height of pride; and yet the truth is, some men have come hereunto. Thus the king of Babel thought of himself, when he said in his heart, 
k Isa. 14. 14.  I will ascend above the height of the clouds and will be like the most high. It may seem strange that men should think thus of themselves; but we must know, that men may do it two ways; first, when they think they have power of themselves, whereby they are able to match or countervail the power of God: so thought Nebuchadnezzar when he said, 
l Daniel. 3 15.  who is that god, that can deliver you out of my hand? such a thought had proud Pharaoh in his heart, when he said to Moses & Aaron, 
m Exod. 5. 2.  who is the Lord that I should hear his voice, & let Israel go? Secondly, when they take to themselves the honour of God, and think it to be due to them: Thus did Herod 
n Act. 12. 22.  when by silence he approved the blasphemous voice of the people, who cried unto him, the voice of God, and not of man. And thus Antichrist sitting in the temple of God, 
o 2. Thess. 2. 4.  exalts himself above all that is called God, or worshipped: Now that man of sin is the Pope of Rome; for howsoever in word he humble himself, & call himself the servant of servants; yet indeed through the pride of his heart, he sitteth as God, taking unto himself that honour which is proper to God: 
Bellar. de Rom. pontil. lib. 4.  for he claimeth power to prescribe new rules of God's worship, to forgive sins, to make laws to bind the conscience properly, yea to open, and shut heaven, and to dispose at his pleasure of earthly kingdoms; he taketh upon him to dispense with the moral law, and with Apostolical constitutions: all which belong to God alone, and none dare claim them to belong unto him, but he that matcheth himself with God; and this is the highest decree of pride.  
The Use. By this every man may see what he is of himself, what a cursed and proud nature he carrieth about with him: for every man naturally when occasion is offered thinks highly of himself, and basely of others in regard of himself. Let us therefore take notice of this Satanical pride that is in our nature, and strive against it, for who would not be ashamed to say with the proud Pharasie, I thank thee Lord, I am not as other men, etc. or with the arrogant jews, stand apart, touch me not, I am holier than thou, Isay. 65. 5.   

Sect. 2. Man's thought of his own righteousness.  
The second evil thought concerning a man's self is this, I am sufficiently righteous, and I need no repentance. That this is the thought of every man naturally appeareth by the Lord's commandment to the people of Israel, forbidding them to say in their hearts, when they were placed in the promised land, 
a Deut. 9 4.  that for their own righteousness the Lord brought them in to possess it. Whereby he giveth us to understand two things: First, that as the jews did there, so every man thinks himself to be righteous. And secondly he thinks that God doth give his blessings unto him for his own righteousness: for the Lord useth not to forbid such a thought as men naturally have not in them: so in like manner when jeremy rebuked the people for their sins, they said, 
b jerem. 2. 35.  they were Innocent and guiltless, they had not sinned: And the Church of Laodicea saith thus of herself, 
c Rev. 3. 17.  I am rich and need nothing; that is, I abound in spiritual graces. This is the thought of the proud 
d Luk. 18. 9 10.  Pharisie, who trusts in himself that he is just, and therefore braggeth unto God, that he is not such and such, but he doth this, and that, he fasteth, he giveth Alms, payeth tithes, etc. and in plain terms his heart saith this, I am righteous, I need no repentance: for of such Christ spoke when he said, 
e Matht. 9 18.  he came not to call the righteous but sinners to repentance. And again, I say unto you, 
f Luk. 15. 7.  that joy shall be in heaven for one sinner that converteth, more than for ninety and nine just men which need none amendment of life: where we must observe that Christ meaneth not, that there are in deed some so righteous, that they need no amendment; but he speaketh according to the opinion, which some have of themselves, to wit, that they are righteous, and need no repentance: by all which it is more than manifest that this is a natural thought of a man concerning himself.  
This evil thought reigneth in our age and time as all the former do: 
Examination for this thought.  for come to an ignorant man that hath not been instructed in religion, reason with him touching his estate, and ask him whether he can keep the law of God or not; he will answer, he can; he loveth the lord his God with all his heart, and his neighbour as himself: Ask him how he looks to be saved; his answer is by his own righteousness, and for his own goodness. If due examination were made, this would be found to be the thought of many that live in the Church among us; and there is none by nature free from this thought.  
Hereby than we may see that the thoughts of every man, be he what he will, are plain papistry, for Popery is natural: One chief pillar and ground thereof is justification, and salvation by works; which opinion every man brings with him from his mother's womb: And so it is in the point of merit, men naturally think they receive the good things which they have from God, for their own righteousness.  
Secondly, hence it appeareth that it is a matter of great difficulty, to bring a man thoroughly to renounce his own righteousness and sound, and heartily to embrace true religion, and the righteousness of Christ by faith. This is no less than the change of Nature; and yet this must every man do, that will be saved, he must be come nothing in himself, that he may be all in Christ jesus; which is as impossible to nature, as to change water into fire, and therefore men had need to beware how they put off the time, & neglect the means in which God shows his power in working this change in the hearts of his elect.  
Thirdly, hence we see the evident cause of that preposterous course of the world, which most men take in spending their wit, and strength, some for riches, others for honours and pleasures, and in the mean while they can spare no time for religion, to seek God's favour in Christ, and the graces of the spirit: It may be they will afford a good word unto Religion, but yet they regard it not in respect of other things. And this is the behaviour not of some few, but of all sorts, and degrees of men naturally. Now the cause hereof is this cursed evil thought, whereby men persuade themselves, they be righteous, and need no repentance, and till this thought be rooted out of man's heart, he will never value the word and religion of God according to the worth thereof, so as with the good Merchant he will part with all that he hath, rather than he wiil be frustrate of this pearl. Math. 13. 45, 46. Indeed men use to plead thus for themselves; we confess ourselves to be sinners, and therefore we cannot think such a wicked thought, that we need no repentance; But we must know, that both these may well stand together, in the wicked heart of man; he may confess himself to be a sinner, and yet think that he is righteous: for is not this▪ the common practice to make great sins, little sins & little sins, no sins? Do not men clothe vice in virtues rob, and turn out virtue in the rotten rags of vice? Is not drunkenness counted good fellowship, & kind neighbourhood? Is not swearing made the token of a brave mind, and Pride counted decency; and fornication, but a trick of youth; and covetousness esteemed good thrift, and carefulness? On the other side, is not the more sincere profession of religion termed precysenes, Puritanisme, Hypocrisy, and such like? doth not he that refraineth the common sins of the time, make himself a prey to the mouths of the ungodly? Now where these things are, though the mouth say, I am a sinner; yet the heart thinketh I am righteous, and so it is apparent this thought is common among us.   

Sect. 3. Man's thought of security in the day of peace.  
The third evil thought concerning a man's self is, a thought of security; in the time of peace and prosperity, men say thus in their hearts, I am free from all God's judgements, I am in no danger of hell, death, or damnation, but sure enough of salvation. It may be thought, that none is so bewitched of the devil, as to have this conceit of himself, but the scripture is most plain in the proof hereof: Psal. 10. 6. The wicked man, (such as is every man by nature, as we showed before) saith in his heart, I shall never be moved nor be in danger. And the Prophet Isaiah brings in wicked men saying, 
a Isaiah. 28. 15.  we have made a covenant with death, and with hell we are at agreement: which must not be understood as done indeed (for death, and hell will make league with none) but only in men's wicked Imagination, persuading themselves, that they be in no danger of hell, or of the grave: for so much the next words import, that, though a scourge run over & pass through, yet it shall not come at us: yea righteous David was overtaken herewith, for in his prosperity he said in his heart, 
b Psal. 30. 6.  I shall never be moved; much more than is it the thought of every natural man, to say with the rich fool upon the increase of outward blessings, 
c Luk. 12. 1●.  soul, soul, take thine ease, thou hast enough, nothing can hurt thee.  
The use: By this we may come to the knowledge of a thing which falleth out in all ages worth our diligent observation. It hath pleased god from time, to time to send his prophets and ministers to call his people to repentance: thus did Isay, jeremy, joel, Amos, & the rest; yea the Lord himself (as 
d Zeph. 3. 5.  Zephanie saith) riseth every morning, and bringeth his judgements to light, which should turn men from their sins, he faileth not, and yet the wicked will not learn to be ashamed.  
To come to our own times: it hath pleased God to stir up many worthy ministers unto us, who spend their time, and strength, in labouring to bring men to repentance, and salvation; but yet who is he almost that turneth from his sins? yea the Lord himself, as in former times, so now doth preach from heaven by his judgements, as famine, plague, &c: and yet by lamentable experience, we see that the body of our people remain secure, they are 
e jer. 48. 11.  settled on their lees, and 
f Zeph. 1. 12.  frozen in their dregs: no man stirreth up himself to say, 
g jer. 8. 6.  what have I done? now the cause hereof is nothing else, but this cursed thought of security, whereby a man saith thus in his heart, I am free from God's judgements. Read Matth. 2●. 37. As it was in the days of Noah (saith our Saviour Christ) so shall it be in the days of the coming of the son of man: they did eat, drink, marry wives, and give in marriage, and knew nothing till Noah entered into the Ark, and the flood came and took them all away. Quest. How could it be, that they should know nothing seeing Noah had preached unto them of the flood an hundred and twenty years before? Ans. Surely it was as if they had known nothing, for they would not believe him, it would not sink into their heads, much less settle in their hearts, that GOD would destroy all the world by waters: and so may it be said of these times; we know nothing; though we be called to repentance by the ministery of the word, yet we will not repent; and though we hear of God's judgements, we think ourselves free from them, and will not believe till the besom of his wrath sweep us all away, 
Remedy.  as the flood did the old world.  
Wherefore to redress among us this damnable thought of security, let us consider our grievous sins in particular, and set before our eyes the curse of God, both temporal judgements, and eternal death, due unto us for the same. It is the applying of God's heavy wrath that must make us shake off this secure Thought, which the rather we must do, though it be grievous to the flesh, and as a pang unto death in a natural man, because till this thought be removed, the saving graces of God's spirit will not take rooting in our hearts.   

Sect. 4. Man's faint thoughts in time of distress.  
The fourth and last evil thought of man's heart touching himself is this; In time of misery he saith, his crosses are greater and worse than indeed they are. So jobe complaineth in his affliction, that 
h job. 6. 2. 3.  his grief & misery was heavier than the sand of the sea shore. And the Church in great affliction calls thus to passengers, 
i Lam. 1. 12.  Behold, and see if there be any sorrow like unto my sorrow which is done unto me. And that it is the thought of every man's heart naturally, appeareth by experience: for let a man be in distress outwardly, or else touched in conscience for his sins, when you shall labour to minister comfort unto him according to God's word; he will answer, that never any was in like ●ase to him, so grievously tormented & afflicted as he is. And indeed it is the property of man's natural heart, to esteem 
* jonah. 4. 8▪ 9.  little crosses to be exceeding great, yea oftentimes to deem that to be a cross which is none at all: the reason is, the want of judgement rightly to discern the state of their affliction, and the want of strength to support it as it is: for if thou be faint in the day of adversitte thy strength is small.  
For the remedy of this evil thought, 
k Prou. 24. 10.  first we must seek to rectify the Imagination, by bringing the mind to a right con●eit of the affliction: this is a special course to be observed in dealing with them that be oppressed with any distress: for a strong conceit of a man's own misery doth many times more hurt, than the misery itself: therefore be sure the judgement be well informed, and then the cure is half wrought, and the cross half removed. This done, the party afflicted may well consider the desert of sin, in the endless torments of the damned, which the Lord preventeth in his children by temporal chastisements in this life: 
l 1. Cor. 11. 32  for when we are judged we are chastened of the Lord, that we might not be condemned with the world: And so labouring to be humbled for sin, and to lay hold on god's mercy in christ, through whom all things, even afflictions, work together for the best, no doubt he will be able to say, 
m Mich. 7. 9  I will bear the wrath of the Lord, because I have sinned against him and 
n Psal. 43. 5.  why art thou cast down oh my soul, why art thou so disquieted within me? wait on God; for I will yet give him thanks; he is my present helper and my God. Thus much of man's evil thoughts concerning himself.    

CHAP. VI  
Of the want of good thoughts in every man naturally  

Sect. I. Good thoughts about temporal things be much wanting.  
Having spoken of man's natural evil thoughts concerning God, his neighbour, and himself: 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 every ●●an naturally: for the Lord here faith, his thoughts are evil from his youth.; and Chap. 6. 5. They are only evil every day: now look where evil is only and continually, there good must needs be wanting altogether.  
This want must be considered either in respect of temporal, or of spiritual things. By Temporal things I mean such worldly affairs and actions as concern man's natural life; wherein though good consideration be not taken quite away, yet we must know that the same is corrupt, and very weak and imperfect, even as reason is; and there is much want in every man in this behalf. 
* Eccles. 4. 8.  There is one alone (saith, Solomon) and there is not a second: which hath neither son nor brother, yet there is none end of his travel, neither can his eye be satisfied with riches; neither doth he think for whom do I travel—? here behold a notable example of this want of good consideration about earthly things; that a man should spend both his wit & strength in heaping up riches, and knows not to whom he shall leave them. But we need not be inquisitive for examples: for we may daily observe in ourselves and others apparent want of good consideration in these worldly affaries: which must not seem strange unto us, seeing that reason itself, the ground of consideration is greatly blemished, through the corruption of nature, about these earthly things.   

Sect. 2. Good thoughts in matters spiritual be altogether wanting.  
In things spiritual which concern the kingdom of God, there is in our nature an absolute want of good consideration, herein of ourselves we have no good thoughts: we are not of ourselves (saith 
b 2. Cor. 3. 5.  Paul.) sufficient to think any thing, that is, any good thing, as of ourselves: The whole body of the Gospel is therefore called a mystery, because the things therein contained and revealed are such as, 
c 1. Cor. 2. 9  never came into man's heart to think. This want we may observe especially in four things: 1. in respect of God's presence and providence: 2. of God's judgements: 3. of our own sins: 4, of our duty to God.  
First. man by nature doth not think of, 
The first good thought wanting.  or consider God's presence and providence to behold and to remember all his ways in thought, word, and deed: hereof the Lord complains against Ephraim and Samaria, 
Hos. 7. 1. 2.  saying; they have dealt falsely— and they consider not in their hearts that I remember all their wickedness: And the same is the state of every natural man being left to himself; for all by nature are equally corrupt with original sin, and so are destitute of this good thought: which yet may appear the more plain by this, that naturally man's heart is possessed of the clean contrary, to wit, God shall not see, God will not regard, as hath been showed before. 
Pag. 39 37.  And indeed it is a work of grace to have the heart rightly affected with this thought, God beholds all my ways, he considers and remembers every thing I do; flesh and blood can not attain unto it.  
Secondly, a man by nature doth not consider or think of the judgements of God, 
The second good thought wanting.  temporal and eternal due unto sin: This thought was wanting in the men of the old world, though Noah preached unto them an hundred and twenty years of the gecerall deluge, yet the consideration of it took no place in their hearts; and therefore it is said, 
d Matth. 24. 38. 39  they knew nothing till the flood came and took them all away: from the want of this thought it came to pass, that 
e Gen. 19 14.  Lot's sons— in law, thought their father had but mocked, when he told them that God would destroy Sodom. Hence it was that the 
f Luk. 12. ●●.  Rich fool blessed himself in his heart, saying, soul, soul, take thine ease, & never bethought himself of any danger till it was said unto him, 
vers. 20.  O fool, this night will they fetch away thy soul. And shall we think this thought is now wanting at this day, seeing Christ hath said, 
g Mat. 25. 37.  as it was in the days of Noah, so shall it be at the coming of the son of man?  
Thirdly, a man naturally doth never bethink himself, 
The third good thought wanting.  of his own sins; he hath no purpose of heart seriously to examine his life past, or to repent of such sins as he findeth in him: This appeareth by the Lords own complaint against the jews, who were so far from turning from their sins, that not one would say in his heart, 
h jer. 8. 6.  what have I done? nay, when they had committed most sottish Idolatry, 
i Isay. 44. 16. 17. 19 20.  in making an Idol God of one part of a tree, with the other part thereof they had roasted their meat and warmed themselves, yet they considered not this in their hearts, neither had they knowledge or understanding to say, I have burnt half of it in the fire, I have baked bread upon the coals thereof; I have roasted flesh, and eaten it; and shall I make the residue thereof an Abomination?  
Fourthly, 
The fourth good thought wanting.  a natural man doth not consider what duty & service he owes unto God: his mind is wholly bend to his own ways, but the 
k Mat. 25. 18.  Lords talon lies hid in the ground wrapped up in a napkin: Hereof the Lord complains against the jews, 
l jer. 5. 24.  that they said not in their hearts let us fear the Lord our God: hence it was that the, 
m Mat. 25. 3. 8.  foolish virgins did content themselves with the blazing Lamp of an outward profession, and never bethought themselves of that oil 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 serving of God at this day, declares the general want of this consideration.   

Sect. 3. The fruit of this want of good thoughts.  
here further we must know that this want of good consideration is a grievous evil and a mother sin, from whence as from a fountain, streams of corruptions and transgressions both of heart and life do issue forth; first, hereby we are disabled from yielding unto God that obedience of heart which his law requireth; for how can we love the Lord with all our thought and mind; & our neighbour as ourselves, as God 
n Luk. 10. 27.  commandeth, when as naturally our hearts are void of all good thoughts towards God, and towards our neighbours? Again, whence comes sinning with an high hand, when men sin, and will sin? whence comes it that men bless themselves in their sins, and flatter themselves in their own eyes, while they go on in sin, but from want of consideration of God's presence, and of God's judgements? This Abraham knew well, and therefore said of the people of Gerar, because 
o Gen. 20. 11.  they wanted the fear of God, that is, all consideration of God's presence, and of God's judgements, therefore they would kill him for his wives sake. Whence also comes that sensuality, whereby men addict themselves wholly to the profits, pleasures, and honours of this world, never minding heaven or hell, but from want of consideration of their duty to God? If men did use to call themselves to account for their sins, or did set before their eyes the judgements of God due unto them, it could not be that there should be such want of contrition towards God, or of compassion towards their brethren, as every where abounds. And the like might be said of many other capital sins, all which proceed from the want of good consideration. Where, by the way, we may observe, that our common people do far deceive themselves in this persuasion of themselves, that by nature they have good hearts, and good meaning: If you charge them with the sins of their lives, they will straightway plead their good intention, and say, though they sometime fail in action, yet they mean well always. But the truth is, naturally well meaning, and good consideration, spiritual things is altogether wanting. And therefore while men do sooth up themselves in their good meaning, they deceive their own hearts through ignorance of their natural estate: and they must know, that they can never come unto Christ that they might have life, till they be quite gone out of themselves in regard of such conceits.    

CHAP. VII.  
The use of the former. doctrine.  

Sect. 1. That the Scripture is the word of God.  
Having seen what evil thoughts be in every man naturally, & what good thoughts be wanting in him: it followeth now to make some use of this doctrine concerning man's natural Imaginations.  
The first use shall be against all Atheists, who think the Scripture to be mere policy, devised by man to keep men in awe. But we are to know, that the holy Scripture is no devise of man, but the very word of the everliving God; which I thus demonstrate out of the former doctrine: The Scripture saith in general, that all the Imaginations of every natural man are evil and that continually. Now it doth not only affirm this in general, but declares it also in particular; for elsewhere it showeth what those particular evil thoughts be, which the natural mind of man frameth concerning God, his neighbour, and himself. Again, the same Scripture saith in general, That good thoughts and considerations, are naturally wanting in every man; and elsewhere it declareth in particular what those good thoughts be which enter not into the mind of a natural man: both these have been plainly showed out of the word of God. Now hereupon it doth necessarily follow that the scripture is the word of God: for let the cunning Atheist show whence it is that the scripture doth declare man's thoughts; he cannot say, of man; for no man knoweth the thoughts of another; nay he cannot find out his own thoughts: neither can he ascribe it to any angel good or bad; for the mind of man is hid from them; they know not man's thoughts. It remaineth therefore, that as God alone is the searcher of the hearts, so that Scripture which declareth unto man what be his thoughts, is the only word of the same God; Indeed God used man for his instrument, in the penning and delivery of the scripture, but he himself by his spirit is the sole author thereof.   

Sect. 2. That man hath no free will to good by nature.  
The second use shall be against the Papists, who ascribe to man's will a natural power to that which is truly good, 
Bellarm. de great & lib. arbit. l. 16. c 15. sect. 10.  as by itself to co-worke with God's grace in the first act of man's conversion. But the charge of evil here laid upon the frame of man's natural heart by God himself, doth teach us otherwise: for look how far the frame of the mind, which is the principal part of the soul, is corrupt for thoughts and Imaginations, so far is the will, the inferior part of the soul corrupt in willing. But the mind is naturally so corrupt that it can not think a good thought, 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 liberty of will in human actions and in civil duties: Answ. he hath, but yet such actions proceeding from a corrupt fountain, are sins in every natural man, howsoever for the matter of the works they may be called good, being such as God himself ordained.   

Sect. 3. Of the timely preventing and suppressing of wicked Imaginations  
The third use shall be for admonition unto them, to whom is committed the education of youth, as Parent's Masters, Tutors, etc. that seeing the imaginations of man's heart are evil from his youth, therefore they must all join hand in hand betime to stop up, or at least to lessen this corrupt fountain. Parents must sow the seeds of grace into the minds of their young children, that if it were possible, even at their mother's breasts they might be nourished in the faith. Thus dealt Lois and Eunice with their young Timothy: for Paul saith; 
e 2. Tim. 3. 15.  he learned the holy Scriptures 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of an infant. Then as their children grow in discretion and use of reason, they must be 
f Eph. 6. 4.  nurtured in religion, and have the grounds thereof by often repetition driven into their hearts: for this is the best means to free their minds, though not altogether from natural Imaginations, yet from the force and poison thereof: for 
g Pro 22. 15.  folly is bound to the heart of a child, but the rod of teaching, that is, instruction with correction, will drive it away from him: yea, when as the 
h Pro. 29. 15  child set at liberty makes his mother ashamed. yet will 
i Ibid. 27.  the son that is well instructed, give his father rest, & yield delight unto his soul. Further, where Parents leave, there Masters and Tutors must take hold, building up that good foundation which is laid to their hand, that by them also the stream of man's natural Imaginations may be stopped: yea, though parents should neglect this duty towards their own children, as too many do at this day, yet each godly master, if he desire to have God's church in his house, must in struck his family, as 
f Gen. 18. 19  Abraham did; and labour for circumcision of heart both to his children & servants, even as 
g Gen. 17. 23.  Abraham did circumcise not only those that were borne in his family, but also those that were bought for money. Both Parents and Masters are careful to prevent diseases, & to break off sickness at the beginning in their children and servants, which by continuance might bring bodily death, oh then how careful ought they to be, to stop betime the course of natural Imagination in them, which without the special grace of God, will bring eternal condemnation both to soul and body? And the rather must this course be taken in youth, and that betime, because custom, whether in good or evil, is a second nature: for 
h Pso: 22. 6.  teach a child in the trade of his way, and when he is old he will not depart from it: But, 
i jer. 13. 23.  can the blacke-Moore change his skin, or the leopard her spots? then may he also do good that is accustomed to do evil: herein the vices of the mind, are like the diseases of the body; by longer continuance they grow more incurable. Yea, all that study and read the Scriptures, either for their own private, or for the public good, must seek by prayer to God for the sanctification of their minds from this evil corruption▪ lest being left unto themselves they become vain in their imaginations. David a man according to Gods own heart, prayed at least ten times in one 
k Psal. 1●9.  psalm for the teaching of God in the understanding of his law: oh then what great cause have we so to do, whose 
l Coloss. 1. 21.  minds are naturally set in evil works; being blind in the things of God, not 
m 1. Cor. 2. 14.  able to perceive them: but on the contrary, wholly prone to invent and to embrace that which is evil.   

Sect, 4. Of repentance for evil thoughts  
The fourth & last use shall be for practise to every child of God: for if the Imaginations of man's heart be evil from his youth, than there must be repentance for secret thoughts which never come into action; yea, though we never give consent of will thereto. When joel proclaimed a fast, and called the people to humiliation, he bids them 
n joel 2. 13.  rend their he arts, & not their garments: and Peter said to Simon Magus, 
o Act. 8. 22.  repent of this thy wickedness, and pray God that if it be possible, the thought of thy heart may be forgiven thee: both which places do plainly show, that true repentance is not outward in change of speech or attire, but inward in the change of the thoughts of the mind, and affections of the heart. And hence it is that Paul prayeth for the Thessalonians, 
p 1. Thes. 5. 23.  that they may be sanctified throughout, in soul, in body, and spirit, that is, in the mind, where is the framing of the thoughts. Now if sanctification be required in the mind, then must there be repentance of the sins that are therein. This duty the Lord himself vouchsafeth to teach, and therefore we must make conscience to learn and practise it, if we would be truly turned to the Lord. And to move us hereunto, consider the reasons following.  
First, the curse of God, even the pangs and torments of the damned, 
1. Reason.  both in this life and after death, are due to the person of man for his wicked thoughts: for cursed is every one (saith 
q Deut. 27. 6.  Moses) that continueth not in all things that are written in the law to do them: so that he which breaketh the law but once, and that in thought only, is accursed, because he hath not done all things that are written therein. Now wicked thoughts are a breach of the law: for Solomon saith, 
r Pro. 14. 22. & Pro. 15. 26.  Do not they err that imagine evil? and again, The thoughts of the wicked are an abomination to the Lord: yea, the want of good thoughts is a breach of the Law: for Christ 
s Mark. 12. 30.  saith, Thou shalt love the Lord thy God with all thy thought: and therefore wicked thoughts must needs deserve this curse. The fall of the devils was most fearful and irrecoverable, & (though it be not certain, yet) most Divines agree in this, that their sin was first in thought; and therefore wicked thoughts are deadly evils. Also to show the wickedness of evil thoughts, God hath set this brand upon them since the fall of Adam, that by them not only man's body, but also his mind and memory, are far sooner confounded then by outward accidents; this was not so by creation, and therefore it is the heavy curse of God upon them.  
Secondly, these wicked thoughts be the root and beginning of all ●uill in gesture, 
2. Reason.  word, and deed; there cannot be an action before there be a thought: for this is the order whereby our actions are produced: first the mind thinketh; then that thought delighteth the affection, 
Order of producing actions.  and from that cometh consent of will; after consent of will, cometh execution of the action, after executiou cometh trade and custom by often practise: and upon custom (if the work be evil) cometh the curse, which is eternal death. How great a cause therefore have we to repent us of the wicked Imaginations of our hearts? The old world indeed was drowned for their actual abominations, but no doubt, the Lord had great respect in that judgement to their wicked thoughts, which were the root of all: and therefore he mentioneth them as a cause of the flood. Gen. 6. 5.  
In this repentance, 
1. examination of evil thoughts.  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 man's natural thoughts concerning God, his neighbour, & himself: And to further us herein we must remember that all the evil thoughts before mentioned be in us naturally, so as if we be left to ourselves, when occasion is offered, we will conceive them in our minds; as that there is no God; that the word of God is foolishness, etc. Again we must hear God's word preached attentively, & apply, not only our outward senses, but our minds also thereto, that so it may enter into our hearts; for the word of God, working in the heart will discover unto a man what be his thoughts: This word (saith the holy 
a Heb. 4. 12.  Ghost) is mighty inoperation, and sharper than any two edged sword, it entereth through even to the dividing a sunder of the soul and the spirits, the joints 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 infidel are discovered; if all prophecy (saith 
b 1 Cor. 14. 25.  Paul) and there come in an infidel, or one unlearned, he is rebuked of all men, and judged of all, and so are the secrets of his heart made manifest, whereupon he falleth down, and worshippeth God, saying plainly, God is in the prophets indeed. 
2. Prayer for pardon of them.  Secondly, after examination, we must pray for the pardon of our evil thoughts; A plain commandment of this duty, Peter gives to Simon Magus 
c Act. 8: 22  pray to God saith he that the thought of thine heart may be forgiven thee: And undoubtedly he that hath not grace to pray for the pardon of his evil thoughts, hath not true repentance in his heart. 
3 reformation of evil thoughts.  Thirdly, we must seek to reform our mind of evil thoughts; this is a further matter than reformation of life: And it is expressly commanded by the holy ghost. 
d Ephes. 4. 23.  Be ye renewed in the spirit of your minds, that is, in the most inward and secret part of your souls, even where the thoughts and imaginations are framed and conceived: This duty must be remembered; for Christian religion consisteth not in outward shows and behaviour, (though thereby we may give comfortable testimony of God's inward graces) but it stands principally in the mind, and in the heart, which must therefore be reform with the powers and faculties thereof.    

CHAP. VIII.  
Rules for the reformation of our evil thoughts.  

Sect. 1. Our thoughts must be brought into obedience to God.  
FOr the reformation of our thoughts, 
1. Rule.  sundry rules must be observed: first, That we bring all our thoughts into the obedience of God. Every man will grant that words and actions, must be in subjection; but I say further, every thought in the mind must be conceived in obedience to God, and no otherways: Solomon 
c Prov. 20. 18.  saith, establish thy thoughts by counsel, which may admit this meaning, that a man must not conceive a thought in his mind, unless he have counsel and warrant from the word of God so to think: And S. Paul. saith. 
f 2. Cor. 10. 5.  The weapons of our warfare (speaking of the preaching of the gospel) are not carnal but mighty through God to throw down holds, casting down the Imaginations, and every thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; giving us to understand, that those who submit themselves to the ministry of the word must be of this mind not only to be conformable thereunto in word and action, but in every thought of their mind, even those must bow the knee to Christ: howsoever with men we say thought is free, yet with God it is not so▪ And indeed he which hath effectually received the grace of Christ, will endeavour to yield obedience as well in thought, as in word and action: Whatsoever things are true (saith 
g Phillip. 4. 8.  Paul) Whatsoever things are honest, whatsoever things are just, pure, and pertain to love; whatsoever things are of good report, if there be any virtue, if there be any praise, (he saith not only do 
h v. 9  these things, but) think on these things, where the commandment is plain, that a man's thoughts must be holy, pure, just, and of such things as are praiseworthy and of good report, that so they may be conceived in obedience to God.   

Sect. 2. Of the guarding of our hearts.  
The second rule for the reformation of our thoughts, 
2. Rule.  is given by Solomon 
i Pro. 4. 23.  keep, or countergard thy heart above all watch and ward, that is guard and keep thy heart more than any thing that is watched or guarded, whether city, house, treasure or such like; and the reason adjoined showeth the necessities of the rule; for out of it come the issues of life.  
In the right guarding of the heart, 
3. Things in the guarding of the heart.  three duties must be performed: first we must covenant with our outward senses, resolving fully with ourselves by God's grace, that none of them shall be the instruments, the beginning or occasion of any sin in heart, or life. This covenant 
k job. 31. 1.  job made with his eyes, not to look upon a maid, to lust after her: And David 
l Psal. 119. 37.  prayed the Lord to direct and keep his eyes from beholding vanity: Now look how these holy men dealt with their eyes, so must we proportionably deal for all the outward senses of our body; binding them all, after their example, from being the means of provocation to any sin: This duty is most necessary, for the outward senses be the doors & windows of the soul, and unless good care be had thereto, the devil will enter in by them and fill the soul with all corruption.  
Secondly, 
2  we must observe our evil thoughts, and at their first arising, stop and restrain them, not suffering them to take any place in our hearts: this is a special means to preserve and guard the heart; for from the thoughts proceed all bad desires, corrupt affections, evil words & actions: the mind must first conceive before the will can desire, or the affections be delighted, or the members of the body practise any thing, so that whatsoever is of a loose life, and bad behaviour, it cometh from the profaneness of his heart in evil thoughts: neither can it be hoped that any man should reform his life that will not guard his heart, and keep his mind from wicked imaginations: the devil cannot work his will upon man's affections, or prevail over man's will but by thoughts, & therefore it is necessary, that the first motions of evil in the mind be restrained at the beginning.  
Thirdly, we must with all care cherish and maintain every good motion of God's spirit that is caused in us by the ministery of the word, or by the advise of God's children: for these are the sparks and flames of grace, which Paul meaneth when he saith, 
m 1. Thess. 5. 19  quench not the spirit.   

Sect. 3. Of the elevation of the heart to God. 
3. Rule.   
Thirdly, for the reformation of our thoughts we must often use elevation of mind and heart to heaven, where Christ sitteth at the right hand of his father. Thus did David unto thee, 
a Psal. 25. 1.  oh Lord, do I lift up my soul: And Paul, saying of himself & other Christians, 
b Philip. 3. 20  that they had their conversation in heaven, signifieth thus much, that not only their studies and meditations, but also their dealings in the world were heavenly. S. james 
c james. 4▪ ●  bids us, draw near to God, now which way should a poor wretch here below, draw near to God, but by lifting up his heart to the throne of grace in heaven, that so God in mercy may draw near unto him by grace? The Lord hath instituted in his Church the use of his last supper, wherein the giving and receiving of bread and wine doth represent and seal up unto us our communion and participation of the body and blood of Christ given for our redemption: Now the principal action on our behalf therein required, is this Elevation of the heart unto God, as well for the contemplation of God's infinite mercy in Christ, & of Christ's endless love to us, as for the application of his merits to our own souls by the hand of faith, as also for the spiritual resignation of ourselves in souls and bodies, by way of thankfulness, to him that hath redeemed us. Further touching this Elevation we must remember, that it ought to be our continual and ordinary action unto God: for as it is with him that keeps a clock, unless he do every day wind up the weights, which are always going downward, the clock will stand; so it fareth with us; our hearts are ever drawing towards the earth, and the things here below, by reason of that body of sin 
d Heb. ●2. ●.  which hangeth on so fast, and presseth down; and therefore we must endeavour by God's grace continually to lift them up to heaven: The Apostle bids us, 
e 1. Thess. 5. ●●  pray continually, not that we should do nothing else but pray, but his meaning is, that we should every day, and every part of the day so oft as just occasion is offered, lift up our hearts unto God. But of all other, there be three especial times wherein we must use this heavenly Elevation: first in the morning, by prayer, thanksgiving, or both, before the cogitations of any earthly affairs come into our minds, that so we may give unto God the first fruits of our thoughts every day. Secondly, in the evening before we lay down our bodies to rest, for who knoweth when he layeth himself down to sleep whether ever he shall rise again alive? Thirdly, at any other time of the day, wherein we receive any blessing from God temporal, or spiritual, or do feel ourselves to stand in need of any of his gifts, or graces; for seeing every good gift comes from him, is it not reason we should give this glory to his name; to lift up our hearts to his throne of grace, whensoever we receive or expect the same from his bountiful hand?   

Sect. 5. Of the assurance of our particular reconciliation with God.  
Fourthly, 
4 Rule.  for the reformation of our thoughts, we must labour to be assured in our hearts by God's spirit, of our particular reconciliation with God in Christ. This is that knowledge of the love of God which passeth knowledge, for which Paul, 
f Ephs. 3. 14. 19  bowed his knees unto the father of our Lord jesus Christ, in the behalf of the Ephesians: in regard hereof Paul 
g Philip ●.  esteemed all things loss, yea to be dross and dung. Now when this assurance is settled in our hearts, it will purify not only the will and affections, but also the first motions and thoughts of our minds: He that hath in himself this hope (saith, 
h 1. joh. 3. 3.  S. john purifieth himself as God is pure. For when a man shall be truly persuaded in his heart, that of a vile sinner, even the child of wrath, he is made the child of God, and a vessel of honour acceptable to God, enjoying his love, and favour in Christ, then will he reason thus with himself, hath God of his endless mercy vouchsafed to receive me into his grace and favour, that otherways should have been a firebrand of hell for evermore: oh then, how should I suffer my mind, my will, and affections, to be any longer the instruments of sin, whereby I shall displease so gracious a God, and cast myself out of his love and favour: nay, but I will employ my soul which he hath redeemed with all the powers and faculties thereof, as weapons of righteousness for the advancement of his glory.   

Sect. 5. Of spiritual consideration.  
Lastly, 
5. Rul●.  if we would reform our thoughts, we must give ourselves to spiritual consideration or meditation. By Spiritual consideration I mean any action of the mind renewed and sanctified, whereby it doth seriously think on those things which may further salvation. This consideration I call spiritual, to distinguish it from earthly plotting care, whereby natural men show themselves wise & provident for the things of this life, though in the matters of God which concern salvation, they be blind and ignorant. Also I add, it must be an action of a mind renewed and sanctified, because the natural man perceiveth not the things of the spirit of God, 
●. Cor. 2. 14.  they seem foolishness unto him, and therefore he cannot give his mind unto them.  
Now the excellent use of this rule will plainly appear by the fruitful practice of it in the Prophet David: for what was more usual with him then spiritual and heavenly meditation? sometime upon 
i Ps. 119. 55.  God himself; sometime 
k Ps▪ 119. 97.  on the works of God; sometime 
l Ps. 119. 59  on his own ways: and 
m Ps. 119. 98  continually on God's word: now sanctifying this duty by prayer, as it is plain he did continually, Psal. 19 14. Let the meditation of my heart, oh Lord, be acceptable in thy sight: hence it came to pass, that he professed an 
n Ps. 119. 11●  hatred unto vain inventions, which are the proper effects of an unreformed mind: and on the contrary, by this godly practice he 
o Ps. 119. ●●.  got more understanding than his teachers; yea he attained to this excellent state of a renewed mind, that 
p Ps. 16. 7.  his rains, whereby he means the most secret part of his soul, taught him in the night season. And in reason we may perceive the truth hereof: for seeing contraries do mutually expel one another, what can be more effectual to purge the mind of evil thoughts, then to exercise the same with spiritual considerations: for when through the blessing of God, these shall take place, the other must needs be gone: in regard whereof it shall not be amiss somewhat to insist in the handling of them.    

CHAP. IX.  
Of spiritual consideration concerning God.  

Sect. 1. Of the consideration of God's presence.  
Spiritual considerations serving for the reformation of our thoughts, doth either concern God, or ourselves. That which concerneth God containeth many branches, but I will insist in four especially. First, touching God's presence, whereby a man doth think and so resolve himself, that wheresoever he is, he stands before God, and that all his thoughts, words, and deeds are naked in God's sight: David's heart was filled with this consideration, when he penned the 139. psalm: for that whole psalm from the beginning to the end serveth to express this holy cogitation of God's presence: the like impression must we labour to have in our hearts touching God's presence: for it is the most notable means, to cleanse the heart from evil thoughts, to restrain the will and affections from wicked delights, and to keep in order the whole man, causing him to stand in the awe of God's commandments. David saith, 
* Psal. 19 9  The fear of the Lord is clean; meaning thereby, that that man which hath the fear of God in his heart arising from this consideration of God's presence, hath a clean and pure heart. This consideration also is a notable means of comfort in the time of trouble and danger: hence David 
* Psal. 23. 4.  saith, ●hough I walk through the valley of the shadow of death, I will fear none evil: for the Lord is with me: and hence it was that 
d Psal. 3. 6.  he would not be afraid for ten thousand of the people that should rise up against him.   

Sect. 2. The consideration of God's judgements.  
The second consideration touching God, is of his judgements, not only those which were done of old, and are recorded in the Scripture, or other histories; but even his late judgements which we behold, or hear to fall upon Kingdoms, Towns, particular houses, and persons, must we carefully lay unto our hearts. Of the want hereof the Lord complaineth among his people saying, 
d Ier 12. 1●  The whole land lieth waste, because no man setteth his mind on it: giving us to understand, that the neglect of due consideration of God's judgement brought desolation to the whole land, and therefore the want thereof is a main and grievous sin, bringing further judgements with it.  
God hath sundry times sent his judgements among us; generally by plague, and famine; and particularly on sundry families, and persons; but who regardeth them? Wherefore unless we will double God's judgements upon us, let us remember our duty, and seriously think upon them. And that this consideration may be profitable unto us, we must do three things: first, we must carefully observe, mark, and remember them: Psal. 119. 52. I remember thy judgements of old, O Lord. The Lord's people were much wanting therein, as Psal. 78. 11. 42. Secondly, we must apply them to our own person in particular, so as the thought thereof may make us afraid, though they befall others. When 
c Hab. 3. 16.  Habakuck in a vision saw the judgements of God, which were to come upon the Chaldeans, the consideration thereof was so powerful with him, that it made him tremble and quake In a family when the father beateth his servant the child feareth; and when one child is beaten, than all the rest cry: even so when God our father poureth down his judgements, though upon the heathen, yet we must fear; but when any of his children are afflicted, it must strike soar to our hearts. Thirdly, we must make use of God's judgements that light upon others, by applying them to ourselves. When certain men brought news to our Saviour Christ of an heavy judgement upon some 
f Luk. 13, 1, 2, 3.  Galileans, whose blood Pilate had mingled with their own sacrifices, immediately our Saviour labours to bring them that told him to make use thereof for their own good, saying, that thereby they ought to be moved to repentance: for they that were slain, were no greater sinners than the rest: and therefore except they who told that news did amend their lives, they should also perish. So that whensoever we see or hear of any judgement of God upon others, we must thereby be moved to repent: and thus doing, we shall come to a right consideration of gods judgements.   

Sect. 3. The consideration of God's word.  
The third consideration concerning God, is of his word. David maketh it the property of a blessed man, 
g Ps. 1. 2.  to meditate in the law of God day and night: and he professeth of himself, that 
h Ps. 119 97.  it was his meditation continually: yea oftentimes he promiseth to 
i v. 15.  meditate in God's precepts, to 
k v. 16.  delight in God's statutes. This is 
l Luk. 2. 51.  Mary's praise, that she kept in her heart sundry things which jesus spoke. And so ought every child of God, high or low, daily and continually to meditate in the word of God. But, alas, this duty is little known and less practised: men are so far from meditating in God's word, that they are ignorant of it. Among many families you shall scarce find the book of God: and such as have it, for the most part, do little use it. The statutes of the land are by very many searched out diligently, but in the mean time the statutes of the Lord are little regarded: oh that men knew the sweet comfort 
* Rom. 15. 4.  of the Scriptures, then certainly they would account their meditation therein 
o jer. 15. 16.  the joy and rejoicing of their heart.  
Now the right consideration of God's word consists in three things: first, we must observe the true sense, and meaning of that which we hear, or read; secondly, we must mark what experience we have had of the truth of the word in our own persons; as in the exercises of Repentance, & Invocation of God's name, and in all our Temptations: this is a special point in this meditation, without which the former is nothing. Thirdly, we must consider how far forth we have been answerable to God's word in obedience, and wherein we have been defective by transgressions. Again in the word of God, there be both commandments, and promises: The consideration of God's commandments is a notable means to direct, & moderate, not only our words, and deeds, but also our secret thoughts and desires: for if before we think, before we will, or speak any thing, we would first consider that god commands us to think, to will, and speak thus and thus; this would mightily stay, and suppress in us all corrupt Thoughts and desires, all evil words, and actions: The promises of God likewise duly considered would greatly further us in good Thoughts: for to them that think on good things, shall be mercy and Truth. Prov. 14. 22. The cause then why many that know the will of God, so much fail in particular obedience is because that with their knowledge, they do not join this serious consideration of God's commandments, and promises, and apply the same to their occasions.   

Sect 4. The consideration of God's works.  
The fourth consideration concerning God, is of his works: for as David saith, 
c Psal. 11. 2.  The works of the Lord are great, and aught to be sought out of all that love him. This consideration bindeth us to inquire, and search what be the works of God toward us; his work of creation, his providence, preservation, with all other his works of mercy and justice in us, and upon us: whether ordinary: or extraordinary: The prophet 
d Esay. 5. 11, 12.  Isay denounceth a woe against those that had the harp, and viol, Timbrel and Pipe, and wine in their feasts, and regarded not the work of God, nor considered the work of his hands; whereby we may see that the neglect hereof, is a grievous sin, and yet it is the common sin of this age.  
Now for the better performance of this duty, we must thus proceed; first we must consider our creation, how the Lord gave us being, when we were nothing; and how he made us reasonable creatures, & not brute beasts, yea, he created us in his own image, when as he might if it had so pleased him, have made us Toads, & Serpents: Secondly, we must consider his good providence over us, how he hath preserved our life from time, to time, and saved us from many dangers: And his great patience must not be forgotten, how he hath spared us from the righteous judgements of our sins; he might have cast us into hell, in our mother's womb, or so soon as we were borne for our original sin: But he hath given us a large time of Repentance. here also we must consider his exceeding favour in the time and place of our birth, and life: he might have suffered us to have been borne among Infidels: but behold we were borne in the bosom of God's Church: he might have deprived us of the means of our salvation, his holy word and Sacraments; but in his tender mercy he hath vouchsafed them unto us, to bring our souls to life. He might have, 
b Isay. 63. 17.  hardened our hearts against his fear, and blinded our eyes against his light, 
c Rom. 11. 8.  but yet he hath enlightened our minds to know his truth, and softened our hearts causing us to cry unto him for the pardon of our sin; he might have 
d Rom. 1. 28.  given us up to a reprobate sense, when we swerved from his testimonies, and regarded not the knowledge of his will: but lo, as a loving father he hath often 
e Heb. 12. 10.  chastened us. for our profit, that we might be partakers of his holiness: He might have left us comfortless under the reproach of the wicked, but he hath vouchsafed us his spirit, for our everlasting comforter. Thus must we duly consider of all these wonderful works of God towards us, and not like the men of this world, think on nothing but pastimes, honours, and commodities; This will be a notable means to keep our hearts from evil thoughts: for whose heart will not relent towards his God, that so many ways hath tasted of his bounty towards him? yea, this consideration will be an exceeding stay and comfort to our souls in the day of trouble, and distress: so Solomon saith: 
a Ecles. 5. 15. 16.  Behold the work of God, and in the day of affliction consider: A natural man cannot away with trouble, if sorrows increase upon him, he is ready to make away himself, which comes of this that he can not consider the works of God, for he that can rightly meditate on God's goodness towards him in all his works, shall be able with patience to support his soul under the greatest cross. A practice hereof we may see in David who being in a most grievous temptation, so as he cried out, 
b Psal. 77. 8.  Is the Lord's mercy clean gone? hath he forgotten to be merciful, etc. Did yet recover himself by the consideration of God's former works of mercy, and of his 
c v. 11. 12.  wonders of old, whereof he had experience in his own person.    

CHAP. X.  
Of spiritual considerations which concern ourselves.  

Sect. 5. The consideration of our own personal sins.  
THe considerations which respect ourselves are six: First, we must consider our own personal sins; as well the corruptions of our hearts, as the actual Transgressions of our lives. This was David's practice; 
d Psal. 115. 59  I considered my ways saith he) and turned my feet, into thy testimonies. The jews likewise in their great affliction, stirred up themselves to this duty, saying one to another; 
e Lam. 3. 40.  come let us search, and try our ways, and turn again unto the Lord.  
In this consideration of our sins, we must do three things: First, seriouslly call to mind in what manner we have sinned; whether of ignorance or of knowledge, of weakness through infirmity or of wilfulness through presumption: Secondly, we must duly weigh the greatness of our particular sins, even of the least of them, remembering this, that by every sin we commit, God's infinite majesty is displeased, and his justice violated: Thirdly, we must consider the number of our sins; which we shall nearest attain unto, by searching out our Thoughts, our wills, & affections, our words, & actions, all which being diligently observed, will make us cry out, that they be in number as the hairs of our head, and the sands by the sea-shore. Quest. But what if a man have truly repent him of his sins, must he still use this consideration of them? Answ. Yes verily, although he be assured of the pardon of them: so did David after Nathan told him thy sins are forgiven; he penned the 51. Psalm, and when he was high in God's favour, he prayed still for the 
f Psal. 25. 7.  pardon of the sins of his youth: for howsoever God in mercy put our sins out of his remembrance upon our true repentance, yet we must never put them out of our remembrance, so long as we live in this world; because the consideration of them, though they be pardoned, is a notable means both to move us to renew our repentance, and also to make us watchful against sin in time to come.   

Sect. 2. Of man's misery through his sins.  
Secondly, we must consider the misery into which every one is plunged by nature through Adam's fall, and his own sins. This was jobs meditation, saying, 
g job. 14. 1.  Man that is borne of a woman, hath but a short time to live, he is full of misery: and so goeth on most notably describing the misery of man: yea, this was Salomon's consideration in the whole book of Ecclesiastes, from the beginning to the end.  
Now that this consideration may take place in our hearts, 
Man's natural misery branthed out.  we must enter into a particular view of this our natural misery: the principal branches whereof be these: first, a separation from all fellowship with God: for as Isai 
h Isa. 59 2.  saith, Our sins have separated between God and us: and this is the special part of man's misery. Secondly, society and fellowship with the damned spirits, the devil and all his angels; standing in this, that man by nature beareth the image of the devil, and withal performeth service unto him in the practice of lying, injustice, cruelty, and all manner of sin. Thirdly, all manner of calamities in this life, as ignominy in good name, pains and diseases in the body, losses, and damages in friends, and in all temporal blessings whatsoever. Fourthly, the horror of a guilty conscience, which is in itself the beginning of hell torments: for it is our accuser unto God, our judge to give sentence against us, and the very hangman of our souls to condemn us eternally. Fiftly, the second death, which is the full apprehension of the eternal fury of God's wrath, both in body and soul eternally. This consideration must be often used of every man, to move him to repentance, and it is very effectual thereunto: for if we do but consider how a man for the pain of one tooth, will be so grieved, that he could wish with all his heart to be out of the world, that his pain were ended; oh then how great shall we think the apprehension of the full wrath of God to be, seizing not upon one little member, but upon the whole man both body and soul, & that for ever? No tongue can express, nay no heart can conceive the greatness of this terror, and therefore it must be an occasion both to begin and increase true repentance in us daily.   

Sect. 3. Of our own particular temptations.  
Thirdly, we must consider our own particular Temptations wherewith we are most assaulted through the malice of Satan, and our own corruption. Be sober and watch (saith 
i 1. Pet. 5. 8.  Peter) for your adversary the devil goeth about like a roaring Lion, seeking whom he may devour. This was Paul's practice towards the incestuous man, whom he had enjoined to be excommunicate, for after he heard of his repentance, he gave direction that he should be received into the Church again, lest he were swallowed up of over much heaviness, and so Satan should circumvent them: for (saith 
k 2. Cor. 2. ● & 11.  he) we are not ignorant of his enterprises. If foreign enemies should seek the invasion of our land, not only our magistrates, but every ordinary man well affected to his Country, would bethink himself what coast were the weakest, that thither present defence might be sent to keep out the enemies; even so, seeing the devil doth assault us daily, we must enter into serious consideration of our thoughts, wills; and affections, and see in what part we be most weak, and in what inclination Satan may most easily prevail against us, which we shall best espy by observing the sins of our lives; and this will make us arm ourselves against him by God's grace, even in the weakest parts, that he break not into our hearts, to the ruin of our souls.  
This consideration concerneth all men, not only the dissolute and sinful, but even those that have received most grace. It were infinite to go through all the temptations of Satan▪ consider this one for all, 
An ordinary and yet most dangerous temptation.  whereby he kills many a soul; Through the whole course of men's lives, he laboureth to fill their hearts with carnal security, and to bring them to neglect the ordinary means of salvation; this done, he seeks to keep them in this estate all their life long: but in the end he takes an other course, for when death approacheth, than he seeks to strike their minds with oblivion of gods mercies, and to fill their souls with terrors in regard of their sins, and of God's judgements due unto them; that so bereaving them of all hope of mercy, he may bring them to final despair: We therefore being forewarned of his deadly fraud, must seriously bethink ourselves of this temptation, and cast with ourselves every day how to avoid it. This we shall do if we shake off carnal security, and negligence in the means of our salvation: and provide betimes for the assurance of God's love and favour, that when death shall come, we may be free from the terror of an evil conscience, & have strong hope, and consolation in Christ jesus.   

Sect. 4. Of our particular end.  
Fourthly, we must consider our particular end. The Lord complaineth of the want hereof in his own people, 
l Deut. 32. 29.  Oh that they were wise, then would they consider this; They would consider their latter end. In this consideration three points must be observed: first, that the time of death is uncertain, no man knoweth when he must die: secondly, that the place is uncertain, no man knoweth where he must die: thirdly, that the manner of his death is uncertain, none knoweth by what death he shall glorify God and therefore that we may not deceive ourselves, we must think that most fearful, and grievous ends may befall us, in regard of the bodily pain, and torment, even then when we little fear or suspect any such thing. This consideration will be a notable means, to stir up our hearts either to begin, or renew our repentance: when wicked 
m 1. King. 21. 27.  Ahab heard of his fearful end, he was humbled: And the Ninivites being told of their sudden destruction, 
n jonah. 3. 56.  repent in Sackcloth, and Ashes, and turned to the Lord.   

Sect. 5. Of our strait account at the last day.  
Fiftly, we must often consider with ourselves, and that most seriously, of that strait account, and reckoning of all our thoughts, words, and actions, which we must make unto God at the last day of judgement. This is the principal consideration of all, and the want hereof a fearful sin, arguing great negligence, ignorance, blindness of mind, and hardness of heart: If a Traveller come into an Inn, having but one penny in his purse and call for all manner of dainty fare, and provision, spending sumptuously, will not all men judge him void of all consideration, sith he hath nothing to pay, when his account is to be made? lo, this, or worse is the most men's case, who in this life pursue their profits and pleasures, with all eagerness, they care not how, never regarding that reckonning which they must make unto God, at his terrible day of accounts with all the world: and therefore though the former considerations will not, yet let this take place in our hearts, to move us to a daily forehand reckonning with God in the practice of true repentance, and to employ the good gifts and blessings we receive from God, like good servants, unto the best advantage of his glory, that when this account is to be made, we may give it with joy, and not with fear. And that this consideration is effectual to this purpose, Solomon teacheth in using it as his farewell with dissolute youth, with whom otherways he hath little hope to prevail, saying 
o Ecclesiast. 11. 9  go too thou young man, take thy pleasure in thy youth, yet know, that for all this, thou must come to judgement. But how powerful it is with God's child, we may see in Paul, 
p Act. 24. 15.  who professeth of himself that in regard of this account, he endeavoured to have alway a clear conscience towards God, and towards men.   

Sect. 6. Of our present estate towards God.  
Lastly, we must seriously consider of our present estate towards God, whether we be in the state of sin, or in the state of grace; whether we belong to the kingdom of darkness, or be true members of the kingdom of Christ: It is not enough to be in the Church, but we must be sure, we be of the Church; For many wolves, and Goats be in Gods fold; They went out from us (saith S. 
q 1. john. 1. 19  john) but they were not of us: And therefore Paul adviseth to this consideration, saying, 
r 2. Cor. 13. 5.  prove yourselves, whether you be in the faith or not. The want hereof was the fearful sin of the foolish virgins, 
s Mat. 25. 3.  who contented themselves with a show of religion, having the blazing lamps of outward profession; and laboured not for that oil of true grace, which might enlighten their souls to the fruition of God's glory: yea, this is the common sin of this age, men bless themselves in their good meaning, saying they hope well; and do not through search, whether they be true members of gods Church or not: Now if after trial it appear, that true faith and repentance be wanting in us, which are the seals of Adoption in God's children then with all good conscience, we must use the means appointed of God to obtain these graces for our assurance; the comfort whereof will be so precious unto our souls, that we shall abhor to admit such wicked Imaginations into our minds, as any way tend to deprive us of it.  
These are the considerations which respect ourselves; whereunto if we give our minds in a constant course, as also to the former which concern the Lord, observing withal the rules before prescribed, through God's blessing upon our endeavour, we shall undoubtedly find by good experience, that evil thoughts shall not prevail against us: but being reform in our cogitations, we shall send out of our minds as from a cleansed fountain, such streams of good words and works, through the whole course of our lives, as shall redound to the glory of our God, the good of our brethren, and the consolation of our own souls, through jesus Christ our Lord, to whom with the Father, and the holy Ghost, be praise in his church for evermore. Amen.  
FINIS.