Gods Arraignment of Hypocrites, Religious tract 1 · Chapter 5

Gods Arraignment of Hypocrites · Religious tract 1 · Chapter 5

p. 233CHAP. V. Of Gods ſilence in generall.

THE ſecond part is the holineſſe of the Lords ſentence; which is twofold, mercy and iuſtice. Mercy, Silence.I held my tongue; Iuſtice, but I will reprooue thee. Mercy is deſcribed by ſowre arguments; firſt, by his qualitie, ſilence: ſecondly, by his obiect, about which hee is exerciſed; and that is the doings of the wicked: thirdly, by the accidentall effects, and they are wicked thoughts: fourthly, by the forme and manner of theſe thoughts, and that is, to make God like themſelues.

Firſt, of Gods ſilence: which is nothing elſe, but Gods clemencie in his patience and long ſuffering, with his bountifulneſſe, and generall goodneſſe toward ſinners. That this may more clearly appeare, we are to vnderſtand that the Lord which is abſolute beeing in himſelfe, Exod. 3.14. can hauehave nothing giuen vntounto him, which is not himſelfe: for I am, that I am, is a propoſition that hath no more in the conſequent, then was in the antecedent: for I am, is the antecedent, and I am, is the conſequent: therefore eueryevery conſequent in God, is God. God is ſilent, God the antecedent is I am, and ſilent the conſequent is I am: for nothing is giuen to God that is leſſe then I am, and greater then I am, is impoſſible. Hence God is one moſt ſimple beeing, and impoſſible to be vnderſtood of our ſhallow capacities: therefore hath it pleaſed his maieſtie, that we might p. 234vnderſtnd ſome thing of him, to ſhew vsus his backe parts, Exod. 33.23. which are his glorious attributes, Exod. 34. v. 6, 7. among which, we hauehave this ſilence of God; ſlowe to anger, and aboundant to goodnes and truth. Now theſe attributes are of diuers ſorts: Abſolute attribate…. Conditionall.ſome abſolute, ſome conditionall, ſome both abſolute and conditionall: abſolute, which at all hauehave no ariſe from the creatures, but follow his abſolute beeing: as his infinitneſſe, eternitie, and the like, which doe follow from that he is without cauſes, not looking at him for his effects in his creatures: others meerly conditionall; as in creation, omnipotencie; which is only in God in regard of his creatures, which in time might feele the worke of an euerlaſting worker. For in God, creation was alwaies act, and neuer power: otherwiſe ſhould the Lord hauehave begun his act, and then it ſhould not hauehave beene eternall. Indeede his creature felt the beginning of it, for once it was nothing: and to make that ſomething, we tearme it omnipotencie, which is in the creature alone: for God is not ommpotent in the generation of his ſonne, neither the ſonne and the father omnipotent, in the proceeding of the holy Ghoſt, becauſe this is an abſolute and eternall genreation, and proceſſion, that was neuer out of act, and therefore vncapable of any power.

In the fall of man, this ſilence is meerely conditionall: for if there had bin no ſinne, then ſhould God hauehave had no ſilence. So in the ſtate of redemption, grace is giuen to God only from that worke in the creature, receiuing him to mercy for Chriſts ſake. For attributes, that may be ſaid to ariſe from his beeing, & yet appeare in his works; are in creation, goodneſſe, wiſedome, and the like, which are abſolute in God, and before creation, yet manifeſted from creation, ſeeing he hath placed in theſe creatures, the foote-ſteppes of his goodneſſe, and wiſdome. Now his eternitie and infinitneſſe, may be collected from the creation, Deus cognoſcitur per modum n…gation…, enunentiae, cauſationis.but that will be by way of negation: for there is a threefold way of giuing attributes vntounto God: firſt, per modum negationis, as all imperfections in the creatures: man is finite & hath beginning of dayes, therfore denie them both of God, & ſay Iehouah is infinite and eternall. A ſecond waie, is per modum p. 235eminentia, by way of excellencie; as what is excellent in the creature, to giuegive it to God in the higheſt degree: man is good, wiſe, iuſt, holy, therefore God is goodneſſe it ſelfe, wiſedome it ſelfe, iuſtice it ſelfe, holineſſe it ſelfe. The third, per viam cauſationis, by waie of making; as the world is a worke aboue the reach of a creature, therefore God made it: redemption a worke aboue the power of angels and men, therefore God muſt redeeme: ſanctification no gift in man, therfore the worke of the holy Ghoſt: and for any creature to thruſt in with God, is no leſſe then blaſphemie. Againe, in mans fall, iuſtice puts forth it ſelfe, yet was it abſolute in God before, and therefore might it appoint, preſcribe laws, and ſet downe certain ends, hauing no conſideration of the creatures ſinne; yet the execution will alwaies follow mans ſinne. So in redemption, merciemercy which is not the ſame with ſilence in this place, but a free acceptation of the creature in Chriſt: this is alſo abſolute in God, and ſo might hauehave his worke in God, long before man was miſerable: but to execute this merciemercy vponupon the creature, muſt needes be in his miſerie, where it appeares to vsus: & ſo both election & reprobation are manifeſt vntounto the creature, yet were long before in God, and with God. Therefore that diſtinction vponupon which ſome Diuines build, to ouerthrow Gods decree of reprobation and election, before the corrupt maſſe, is not ſound; for thus ſay they: Gods attributes, are ſome of them abſolute, as eternity, infiniteneſſe, goodneſſe, wiſedome, and theſe are preſuppoſed before the beeing of the creature: others againe conditionall, and alwaies hauehave reſpect vntounto the creature; as iuſtice, and merciemercy: no iuſtice but vponupon the condition of ſinne, and no merciemercy but vponupon the condition of miſerie: All this is true, beeing vnderſtood of the execution of mercy and iuſtice: but abſolutely it is falſe, being conceiued of the firſt actions of iuſtice and merciemercy: for the firſt action of any wiſedome, is to diſpoſe of all things for their ends; and then conſequently to execute: one thing to ſpeake what God doth in himſelfe, and another thing what hee doth in his creatures: therefore by the rule of diuinitie in this place, wee vnderſtand by ſilence ſuch a kind of merciemercy, as appeares p. 236vntounto man in the ſtate of his ſinne and miſerie, which is equal to all, and no diſtinct fauour of God in Chriſt, but his generall goodneſſe.

Firſt, on mans part; for as ſoone as hee had ſinned againſt God, preſently vponupon the very ſinne he was guiltie of hel; death, and damnation, and the iuſtice of the Lord apprehended him, and therefore preſent execution; and if he had cried, hauehave patience with me, and I will pay thee all; it had beene in vaine: for he ſhould hauehave promiſed more then he had been able to pay: therefore the Lord muſt hauehave patience with him for his merciemercy ſake, and a little releiue him in his miſerie. Hence one reaſon is mans miſerie: a ſecond is in regard of God himſelfe, who will be holy in all his workes, and therefore iuſt and merciful: iuſt becauſe of iniquitie, mercifull becauſe hee will hauehave all iuſt commendation. Shal it be the commendation of man to ſpare, and ſhall not the Lord ſpare? yes aſſuredly, the Lord is full of clemencie and bountifulneſſe: From his clemencie appeareth his patience and long ſuffering: and from his bountifulneſſe many a temporall bleſſing, as wee ſee by daily experience, to the tempting of the verie godly, that there is no diuine prouidence.

For the Rhetoricke in the words: here is firſt to hold the tongue, put for ſilence: then ſecondly, ſilence put for patience, meekenes, gentleneſſe, long-ſuffering, and bountifulnes: for the Grammar, the word ſignifies, ſuch a kind of ſilence, as goes with deafnes, as though God were both dumme and deafe: but the Lord is not ſo, for he hath made both the dumme and deafe, Exod. 4.11. and therefore can hee be dumme and deafe at his pleaſure, and alſo ſpeake and heare at his pleaſure. So then I find this word in a more ſignificant coniugation, wherin a double action is ſignified: Tacitum cogitare, to thinke a ſecret, to be ſilent for better deliberation: and therefore Gods ſilence is no idle ſilence, but full of wiſdome.

Laſtly, for the logicke, this is an adiunct giuen vntounto God; now adiuncts make not for the beeing of any thing, but for his welbeing: and therefore the Logicke tels me, that though ſilence bee not for Gods beeing, yet it is a grace that the p. 237Lord will put vponupon himſelfe, when he ſaies, I am ſilent: And therefore hauing found out in ſome meaſure the wiſdome of God in his word, let vsus magnifie him in it, and apply it to our owne hearts.

Obſer. The great God of heauen and earth that is prouoked to wrath eueryevery day, is full of mercy, clemencie, patience, longſuffering, and bountifulneſſe toward all. Reaſons drawn from God; ſecondly, from the creature.

Reaſ. 1. It is Gods nature; Eſa. 55.7. for hee is verie readie to forgiue, that is, it is his verie nature.

Reaſ. 2. Gods will: Ezek. 33.11. As I liue, ſaith the Lord, I deſire not the death of a ſinner.

Reaſ. 3. His glorie: Exod. 33.19. Moſes deſires to ſee Gods glorie: the Lord anſwers him, I will make all my good goe before thee; and what is that? I will ſhewe merciemercy on whome I will ſhewe merciemercy, and I will hauehave compaſſion on whom I will hauehave compaſſion.

Reaſ. 4. From his words and deeds; both by himſelfe, and by his Prophets: Iſa. 1.18. Come let vsus reaſon together: though your ſinnes were as crimiſin, they ſhall bee made white as ſnowe: though they were red like skarlet, they ſhall be as wooll. Iſa. 30.18. yet will the Lord wait, that he may hauehave merciemercy vponupon you; and therefore will he be exalted, that he may hauehave compaſſion vponupon you. 2. Chro. 36.15. The Lord God of their fathers ſent to them by his meſſengers, riſing early, for hee had compaſſion on his people, and on his habitation.

Reaſ. In regard of the creature: Firſt, ſerious meditation on the time of his patience: Acts 13.18. About the time of fortie yeares ſuffered he their manners in the wilderneſſe: no idle circumſtance but worth the obſeruation; that euill manners ſhould goe vncorrected fortie yeares; which ought now to be laid to heart, and driue vsus to a better conſideration of the time preſent.

Reaſ. 2. By this meanes a prouocation to repentance: Rom. 2.4. Deſpiſeſt thou the riches of his bountifulneſſe, and patience, and long ſufferance, not knowing that the bountifulneſſe of God leadeth thee to repentance, &c.

Reaſ. 3. Becauſe the creature ſhall finde nothing commendable p. 238in himſelfe, which he ſhall not ſee in God: now ſilence beeing commendable in man, it ſhall plainely appeare to bee with God: the commendation of ſilence in man is often in the prouerbes: as for example, Prou. 10.19. In many words there cannot want iniquitie, but he that refraineth his lips is wiſe: 25.12. A word ſpoken in his place, is like apples of gold, with pictures of ſiluer: 26.23. The heart of the wiſe guideth his mouth wiſely, and ad leth doctrine to his lips. Therefore will the Lord be free from many words, he will ſpeake in his place, and guide his mouth moſt wiſely.

Reaſ. 4. The lawe of creation: Eccles. 3. a time for euerie thing; and therefore that which is to the creature, ſhall be vntounto himſelfe: he hath a time for mercy, and hee hath a time for iuſtice.

Reaſ. 5. Becauſe an appointed day: Acts. 17.30, 31. The time of this ignorance God regarded not, but now hee admoniſheth all men euerie where to repent, becauſe hee hath appointed a day in which he will iudge the world, &c. Therefore God for the time of the ignorance of the Gentiles was verie ſilent, but now hauing made his grace ſhine moſt apparently, according to his owne appointment, will ſleepe no more in ſilence, but awake all by the trumpet of the Goſpel; and if they diſobey the Goſpell of our Lord Ieſus Chriſt, then ſhall hee ſhewe himſelfe from heauen, 2. Theſſ. 1.7. with his mightie Angels in flaming fire, rendring vengeance vntounto them (not for the dayes of their ignorance, or miſcariages in them) but becauſe they doe not knowe God, and hauehave not obeyed his goſpell: then ſhall they bee puniſhed with euerlaſting perdition, from the preſence of the Lord, and from the glorie of his power.

Vſe. 1. reprehenſion: Firſt, confutation of the wicked, which cry, Mal. 3.14. It is in vaine to ſerue God, and what profit is it that we hauehave kept his commandement, and that we hauehave walked humbly before him? we count the proud bleſſed, euen they that worke wickedneſſe are ſet vp, and they that tempt God, yea, they are deliuered. Alas, poore wretches, if there were no more to condemne thee, yet this were ſufficient, that God hath beene ſilent with thee. Secondly correction of the godly, that as yet hauehave not p. 239learned this leſſon, to imitate God in refraining their tongues from ſpeaking againſt wicked men: if they know their calling, they may doe it: but to exaſperate the wicked, is not alwayes neceſſarie: nay alas, they cannot refraine their tongues from ſpeaking againſt their brethren; when they may ſee plainly by this doctrine, that the Lord is ſilent with his verie enemies. Againe, it reprehends all fretting at the proſperitie of the wicked, Pſal. 77.8. yeeld God his ſilence, and wait vponupon him: alſo all cenſuring is here condemned: Rom. 2.1, 2, 3. Iam. 3.

2. Vſe inſtruction: firſt, admonition to the wicked, that they hauehave ſome conſideration of the Lords mercies towards them. The Sun often beating vponupon the ſtones, cauſeth them to hauehave ſome heat, though not at the heart, yet in the outward parts, and therefore a ſhame for them, if they be neuer the warmer for Gods ſilence: the wicked are worſe then little children, who when they hauehave gotten any thing of their parents, will away without either looke or legge: yet if they know they will hauehave dutie, then they doe it in ſuch faſhion, that all men may ſee their hearts another way on their game abroad. But wicked men, though they hauehave bin often told, that the Lord lookes for duty at their hands, yet he ſhall hauehave none at all: and ſurely, ſuppoſe they hauehave ſo good a nature, as they will take off their hatts before they ſit downe to the table, yet I am afraid it is more for cuſtome, then any thing els. Thus a ſenſuall mind counteth nothing ſweete, but what is taken in hugger mugger, without Gods allowance: like ſome gallants, thinke no veniſon ſweet, but that which is ſtolne: fooles they are, which admire the brightneſſe of the ſunne in the watter, and neuer looke vp to the body. The whelps that feed vnderunder the tables, will fawne vponupon their maſters; if any ſmite them, they will preſently flie at them: the oxe and aſſe knowes their owners, but wicked men are worſe to God then oxen, aſſes, and dogs are to them. And ſurely for the beſt of their ſpeeches, they are as I may ſay, no better then common tearmes of holines without affection, and therefore like court holy water, good words, but pay no debt. And if at any time, with Balaam, they ſee the beautie of Gods church in the dayes of Gods ſilence, then like hypocrits p. 240they wiſh as Balaam did, Oh, that their ſoules might die the death of the righteous, and that their eude might be like his: yet all is but a flaſh of lightning, ſoone come, ſoone gone: for there is a thorne caught in their foote, which hindreth their pretended iourney. For this loth to depart, he ſingeth vntounto his own ſoule: Shall I in this calme of Gods merciemercy, looſe my pleaſure? in this time the coſt is cleere: but alas, to liue a godly life, makes me thinke a lyon is in the way, and therefore muſt I needs ſlippe my necke out of the collar. And thus by their high eſtimation of the preſent, they become pennie wiſe, but pound fooliſh: ſo that when they ſhall be taken away from this eſtate, they come to had I wiſt. But alas, let them know for concluſion, that they are worſe afraid, then hurt: they know not, that to phyſicke in the ſpring is the beſt time of the yeare: the vomit of the ſoule, which is the griefe of repentance, ſhal do the moſt good, while it pleaſeth the Lord to viſite them with the day of his ſilence.

Secondly, here is excellent direction to the godly, firſt to praiſe God, Pſal. 136. all things muſt praiſe God, why? be cauſe his merciemercy endureth for euer: which is repeated in eueryevery verſe: and ſurely this may be an excellent motiue to Chriſtians, to make them full of holy affections: for it is a great merciemercy of God to hauehave a large affection of well-doing, when we hauehave good occaſion thereof. For God neuer ceaſeth in offering occaſion, but we often ceaſe in hauing affections. Therefore it were an excellent thing, to keepe reckoning what wo runne vponupon Gods ſcore: we do it with men, but alas they are hardly found which thinke how deepe they are in Gods books, ſuch ill husbands we are for our ſoules: if I ouerſhoote my ſelfe with men, that they may hauehave a ſaying of me, behold an vngratefull perſon, that will cut me at the heart: but rare it is to know, how I hauehave ouerſhot my ſelfe with God, in forgetting his long ſilence: if ought croſſe my corrupt nature, I hauehave griefe at will; if I hauehave broken a day, and not kept touch with men, I would not looke them in the face: if my ſeruant hauehave loytered, he bluſheth, and is aſhamed to come before me: and ſhall not I change my countenance? if I were diſpleaſed, my affections would come afore they p. 241were ſent for: but when God is diſpleaſed, euen for the abuſe of his mercies, I can not hauehave my affections, although I would ſend many a meſſenger for them: ſo ponderous is my corruption which preſſeth downe, that vnleſſe Habour by a better ſpirit, I ſhall neuer giuegive the Lord the anſwer of his mercies.

Let vsus therefore helpe our ſelues a little at theſe dead lifts: firſt, with ſome rules to ouerwraſtle them: ſecondly, with ſome motiues to blow vp our deuotion. Conſider therefore for the firſt rule, how little we are bound vntounto the fleſh, Rom. 8.13. If ye liue after the fleſh, ye ſhall dye; a heauie reward for a flauiſh ſeruice: but on the other hand for the ſecond rule, ſee how we are debt-bound vntounto the ſpirit; But if ye mortifie the deedes of the bodie by the Spirit, ye ſhal liue. From theſe two rules, we hauehave motiues innumerable and inualuable, to praiſe the ſilence and merciemercy of God: for what a miſerie would it hauehave bin to hauehave bin debt-bound to the fleſh, which rewardeth with nothing but hell, death, and damnation? therefore happie ſoules, that hauehave caſt off this yoke: and againe, what a ioy and felicitie to be vnderunder the yoke of Chriſt, and debt-bound to his ſpirit? we neede no more to make vsus ſing ioyfully vntounto the Lord. But alas, ſinnefull paſſions preuent our wills, and come as we ſay of foule weather, before they are ſent for: but holy affections in theſe moſt admirable mercies of God. are often quenched for want of zeale: for alas, when doe we beat our braines, not ſuffering the temples of our heads to take any reſt; till we hauehave giuen our God ſome argument of our thankefulnes? We vſe our God, as if it skilled not greatly how he were dealt with, when he deales moſt gratiouſly with vsus. If a man bids me to ſupper once a quartar, I thanke him then, and thanke him again when I am come next time after, not onelyonly of my preſent beeing with him, but alſo of my laſt beeing with him; I tell what kind welcome, what good cheere, bidde him ſometime againe, or checke my ſelfe if I forget it: but for ſome great matter, what kindnes? what ſpeeches? what ſeruice will I tender vntounto my friend? Shall one ſupper, and not daily bread? ſhall riches, and not Chriſt deſerue a thouſand thanks? for a ſmall benefit I will be at command, and ſhall I not ſurrender my ſelfe vntounto God, p. 242who hath paid my debt, and purchaſed me a new ſtocke, euen the hope of eternall life? ſhall I bluſh at ſmall vnthankfulnes towards man, and not condemne my ſelfe before God? ſurely when the Lord ſhall take away his mercies, we ſhall come to had I wiſt, and doe ſo much more penance, by how much we were more careles. We will not let goe our leaſes to men for want of payment of the rent; therefore let vsus giuegive God no cauſe to enter and ſtraine vponupon vsus, and all that we hauehave, for not magnifying and praiſing him: and let this follow eueryevery repetition of a fauour, that Dauid hath taught vsus, Pſal. 136. For his merciemercy endureth for euer.

A ſecond inſtruction, is to imitate God in his ſilence, in being kind towards others. 1. Tim. 1.16. For this cauſe was I receiued to merciemercy, that Ieſus Chriſt ſhould firſt ſhew on me all longſuffering, vntounto the enſample of them, which ſhall in time to come beleeue in him vntounto eternall life: eſpecially Chriſtians muſt obſerue it. 2. Tit. 2.3. Shewing all meekenes vntounto all men, for we our ſelues were alſo in times paſt, vnwiſe, diſobedient, ſeruing the luſts and diuers pleaſures, liuing in malitiouſnes and enuie, hatefull and hating one an other. Thus Dauid approoues himſelfe a man of God, 1. Sam. 24. by his innocencie vntounto Saul, in cutting off his garment, when he might hauehave cut his throat. Motiues to this we hauehave many: Matth. 5.7. Bleſſed are the mercifull: for they ſhall receiue merciemercy: againe, for this ſhall they be receiued into the kingdome of heauen, Matth. 25.34. thirdly, becauſe it makes vsus walke worthie of our vocation: Eph. 4.2. Walke worthie the vocation whereunto ye are called, with all humblenes of minde, and meekenes, with long ſuffering ſupporting one an other through louelove. fourthly, it prooues vntounto vsus our election: Coloſſ. 3.12. Now therefore as the Elect of God, holy and beloued, put on tender merciemercy, kindnes, humblenes of minde, meekenes, long ſuffering, &c. laſtly, this ſerues for inſtruction of all, to take care for diſpleaſing of God: Matth. 5.25. Agree with thine aduerſarie quickely, whiles thou art in the way with him, leaſt thine aduerſarie deliuer thee to the Iudge, and the Iudge deliuer thee to the ſargeant, and thou be caſt into priſon, &c. Eſperially thoſe muſt looke vntounto it, that hauehave had long time of Gods ſilence: Rom. 11. Behold therefore p. 243the bountifulnes and the ſeueritie of God: toward them which hauehave fallen ſeueritie, but toward thee bountifulnes, if thou continue in his bountifulnes, or els ſhalt thou be cut off.

Vſe. 3. conſolation. Firſt, in miſerie to conſider that God ſpared vsus, when we were ſinners; was reconciled vntounto vsus, when we were his enemies: therefore much more beeing iuſtified by Chriſt, made his ſonnes, will he louelove vsus, and bee well pleaſed with vsus, Rom. 5. Secondly, conſolation in our welfare, becauſe we hauehave the ſilence of God, in regard of the true cauſe of it, and therefore hauehave hope that it ſhall bee continued vntounto vsus. And thus much of Gods ſilence.

Section. 2. The obiect of Gods ſilence.

The obiect is the doings of the wicked: for the explication whereof, let vsus firſt ſee what the word of God makes the obiect of Gods ſilence: Firſt, it cannot endure any ſilence at ſin, becauſe it teacheth plainely, that as ſoone as ſinne is committed, God ſpeakes, the law ſpeakes, and the conſcience, as we may ſee, Gen. 3. and therefore muſt it bee in regard of the conſequent of ſinne: which is firſt of all the fault: 2. the guilt. 3. the puniſhment: now the two firſt are equall with the ſinne, and therefore will they ſuffer no ſilence: therefore muſt it be in the puniſhment threatned or executed; in threatning the Lord is neuer ſilent, therefore muſt it bee in the execution, Silence in regard of the miſerie of ſinne and not of ſin it ſelfe.which is either preſent, or in comming; preſent originall and actuall ſinne, wherein there hath appeared no ſilence of God; for preſently vponupon the fall, man became exorbitant, and his freewill ran only vntounto euill: therefore muſt it be in the puniſhment comming, which is the ſenſible miſerie of man, to wit, the firſt and ſecond death: wherein plainly we hauehave the ſilence of God, firſt, in regard of the firſt death; the Lord did not preſently depriue him of all the goods of bodie, whether internall or externall: Internall; firſt, in the ſenſe of his nakedneſſe, it pleaſed God to couer him; in the loſſe of his created maieſtie wherein ſtood his ſhame, it pleaſed God a little to releeue him; for the beauty of his bodie, it pleaſed God not to make him altogether deformed; for the health of his body, not preſently to make him p. 244wearie of his life, leauing him to dangers, filling him with diſeaſes, and ſetting the footſteps of death in him. Againe, for the externall goods of bodie, ſeruing for honeſtie and neceſſitie, were not preſently remooued: for firſt, hee left him ſome dominion ouer the creatures, ſome honour and friendſhip amongſt themſelues. Laſtly, for goods, whereby his life was maintained, ſome releife from the earth, though with his labour, and the ſweat of his browes, from among thornes and briers: ſome from the creatures, firſt cloathing: ſecondly, poſſeſſion: though in the firſt was his ſhame, and in the ſecond calamitie and loſſe. Thus was the Lord ſilent with man in regard of the firſt death, onelyonly concerning the incoation of it: but when the perfection came, then the voice of the Lord breakes out, as he did to the rich man, This night ſhall thy ſoule out of thy bodie, thy body to the duſt, and thy goods to their owners. Secondly, for his ſilence in regard of the ſecond death, firſt, in the incoation of it, and that in regard of the conſcience or ſome extraordinarie iudgement; in regard of the conſcience, not preſently, the extremitie of horror and feare, whereby man flieth from God, and hides himſelfe: nor dead ſecuritie, whereby there is no ſenſe of hel, but deſperate ſearing vp of the conſcience. Laſtly, the Lord is ſilent a long time before hee bring ſome extraordinarie iudgement vponupon them, as he did vponupon Baltaſhar, Saul, Ahithophel, Hammon, Iudas: and this is Gods ſilence with wicked men in regard of the ſecond death; but when the perfection is come, the Lord breakes his ſilence, and ſaies, my creature, away from me, packe into hell, where I will roare vponupon thee as a lyon for euer. So then, it plainely appeares, that God is onelyonly ſilent in regard of mans miſerie, in the incoation of the firſt and ſecond death.

Indeede prophane men reſtraine Gods ſilence to an other obiect, to wit, their ſinnes: and hypocrits, to their good actions; Iſa. 59.3. We hauehave faſted, and thou ſeeſt it not: we hauehave puniſhed our ſelues, and thou regardeſt it not. Laſtly, the Saints, to their troubles and afflictions, wherin they thinke the Lord is too ſilent and too ſlow in hearing of their cries: but all theſe three hauehave brought in an obiect about which the Lords ſilence can p. 245not be conuerſant: for wicked men hauehave the Lord alwaies calling by his word, to forewarne them of their ſinnes; and hypocrites blaſpheme againſt God, in ſaying he regardeth not goodnes: and the children of God hauehave forgotten the conſolation which ſpeaketh vntounto them, as vntounto children: Heb. 12.5. My ſonne, deſpiſe not the chaſtening of the Lord, neither faint when thou art rebuked of him. And thus hauehave we cleared the point by the word of God. The Rhetoricke is this, firſt theſe things, for theſe doings; ſecondly, theſe doings, for theſe ſinnes; thirdly, theſe ſinnes, for the deferring of the puniſhment of theſe ſinnes, for in that is the Lord ſilent. Concerning the Logicke, the arguments are the ſubiect, and the adiunct, wherein is contained an agreement of reaſons; and therefore we may take notice how the Lord out of ſinne, a deadly enemie vntounto his will, can frame himſelfe an obiect wherein he will delight: from whence the obſeruation riſeth, that the Lord hath great reſpect vntounto the miſerie of man.

Obſerv. God that is holy in all his waies, and ſuch a God that wills no iniquitie, is able in the excellencie of his wiſdome, to ſee ſomething in ſinne, which ſhall mooue him to pitie and compaſſion, euen that which the creature feeleth not: the Lord laies it vntounto his heart: for Gen. 3.22. the Lord God ſaid, Behold, the man is become as one of vsus, to know good and euill, &c. is not an Ironie, but a kind of pitie and ſorrow for the miſerie of man: and therefore we find in the Scripture phraſe, that the Lord is mooued with good, to louelove it; with ſinne, to hate it; and miſerie, to pitie it.

Reaſons. 1. Gods creation: he loues the worke of his owne hands, and it pities him to ſee it any waies out of order. Gen. 6.6. It repented the Lord, that he made man in the earth, and he was ſorie in his heart.

2. Reaſ. Mans miſerie: Gen. 6.3. My ſpirit ſhall not alwaie ſtriue with man, becauſe he is but fleſh. Gen. 8.21. I will henceforth curſe the ground no more for mans cauſe: for the imaginations of mans heart is euill, euen from his youth. Pſal. 78.38, 39. Yet he beeing mercifull forgaue their iniquities, and deſtroyed them not, but of times called backe his anger, and did not ſtirre vp all his wrath: p. 246for he remembred that they were fleſh, yea a wind that paſſeth away, and commeth not againe.

3. Reaſon, his promiſe: Act. 13.18. About the time of fourtie yeares, ſuffered he their manners in the wildernes, becauſe of his couenant: Pſal. 105. where all the good that he did vntounto his people, is brought in by reaſon of the couenant and promiſe that he made with Abraham, ſware vntounto Izhak, confirmed vntounto Iaakob, and left it to Iſrael for an euerlaſting couenant.

4. Reaſon, is the meaſure of ſinne, which the Lord will ſuffer to be made vp: Gen. 15.16. For the ſinnes of the Amorites is not yet full.

1. Vſe reprehenſion. Firſt, confutation of wicked mens conceits of the ſilence of God, thinking that all is well with them, as long as they heare of no meſſengers from the Lord of hoſts: alas, it is the miſerie of their ſinnes, that mooues the Lord a little to pitie them; and therefore ſmall cauſe to conceiue ſo highly of Gods merciemercy. Indeede it were well, if they would magnifie God in this his merciemercy, by humbling of themſelues and confeſſing the long abuſe of his ſilence: but they on the contrarie, ſet vp themſelues, and confidently beleeue, that they ſhall neuer be mooued. Againe, this confuteth the hypocrite, that takes the ſilence of the Lord, for the approbation of his thoughts, words, and actions; when, alas, all is but a ſilence at his ſinne, and a pitying of his miſerie: the Lord can not but be angrie with them, becauſe they draw him into a league of iniquitie, diſhonour him before men, and conceiue amiſſe of him in thēſelues. Laſtly, it confutes all deſpiſers of the riches of Gods bountifulnes, patience, and long ſuffering, hauing no knowledge how the bountifulnes of God ſhould lead them to repentance: and therefore after the hardnes of their hearts, heape vntounto themſelues wrath againſt the day of wrath.

Secondly, a correction of the godly, in the want of Chriſtian diſcretion; and that is, in beeing too prompt and readie in blazing abroad the faults of others, eſpecially the infirmities of their brethren. We ſee the Lord is ſilent at the groſſe ſinnes of prophane hypocrites; and therefore ſhall not we paſſe by the infirmities of thoſe that ought to be deere vntounto vsus? ſurely p. 247this wil bring vsus to communicate with the hypocrite: Pſal. 50.20. Thou ſitteſt and ſpeakeſt againſt thy brother, and ſlandereſt thy mothers ſonne: therefore my brethren, iudge your ſelues, leaſt the Lord iudge you with the hypocrite, for this offence.

2. Vſe inſtruction. Firſt, an admonitian of the wicked, to conſider with themſelues, that God will not alwaies be abuſed; he will not alwaies keepe ſilence: for it is but the holding of the tongue: ſo that he is neither dumbe nor deafe, but refraineth his lips for a time, that a word may be ſpoken in his place, and it ſhall be a moſt fearfull one: for it ſhall be in flaming fire, rendering vengeance vponupon them for the abuſe of his merciemercy. Secondly, a direction to Gods children, to magnifie his maieſtie for giuing them ſo large a time of repentance: & alſo to be carefull of the day of our viſitation: Hebr. 3.13. Exhort one an other daily, while it is called to day, leaſt any of you be hardened through the deceitfulnes of ſinne.

3. Vſe conſolation to all thoſe that lie vnderunder the burthen of their ſinnes: for if the Lord ſpare them that neuer ſeeke vntounto him, much more will he ſpare vsus that ſeeke vntounto him earneſtly.

Sect. 3. Of wicked thoughts.

Concerning wicked thoughts. Firſt, the originall of them. Kinds of thoughts.Thoughts hauehave diuers conſiderations: Firſt, they are giuen to God; and that is a direct thought, whereby God firſt thinkes himſelfe, and then in himſelfe all things els. Gods knowledge and thoughts are direct of himſelfe, and indirect of all things that are not himſelfe: the reaſon, becauſe God directly knows no leſſe then himſelfe, and therefore can thinke no leſſe then himſelfe: ſo that out of himſelfe, he knowes all things, which no creature in heauen or earth is able to doe. And this thought may be called a direct thought, free from all errour and falſe hoode; becauſe it can no wayes be blinded by any externall or internall obiect, ſeeing it is tyed to none.

The ſecond thought is indirect, when the thing muſt firſt be thought, and then may it thinke it ſelfe: for as in a glaſſe, firſt I muſt ſee the image of my face, and then from that my natural face; ſo in thinking, I muſt firſt ſee the image of the thing repreſented p. 248vntounto my vnderſtanding, and then by knowing of it I know my ſelfe to know: & this is a reflexed thought, agreeing both to angels and men: and hence riſeth the poſſibilitie of being deceiued, becauſe they may iudge of the obiect amiſſe: and if they doe ſo, then they iudge amiſſe of them-ſelues. Hence the Angels and Adam ouerthrew themſelues: the angels by proud thoughts of their eſtate, and in contempt and diſdaine to be miniſtring ſpirits for the good of man: Adam againe was deceiued in neglecting of his true conformitie with Gods lawe, but thought it was to limite him from a great good in becomming like God.

A third thought is, when a man will thinke all things out of himſelfe, and through his owne corruptions: and therefore all the beames of Gods wiſedome, comming through ſo corrupt a medium, muſt appeare according to his corruption; euen as the ſunne ſhining through a glaſſe windowe which is painted, reſembles the colour of the glaſſe. And thus man that would needs become like God, is in a paritie of contraries like God. God thinks himſelfe firſt, and then all things out of himſelfe; ſo corrupt man will now needs thinke himſelfe, and ſo all things out of himſelf: but here lies the difference, that God being no thing bur goodneſſe it ſelfe, can thinke nothing but good thoughts: but man beeing nothing but a lumpe and maſſe of ſinne, can think nothing but euil thoughts: it is Gods happineſſe to thinke himſelfe, but mans miſerie as long as he flickes to his owne thoughts: and therefore no maruell, if the ſilence of the Lord take no better impreſſion in his mind, but become like his mind, a wicked thought. Yet obſerue this by the way, that as the beams of the ſunne comming through the glaſſe, are not changed by the glaſſe into another nature, nor lighting on the dunghill polluted by the filthines thereof; ſo the beames of Gods goodnes paſſing through the ſoule of a ſinner (though he abuſe them) yet ſtill they retaine their goodneſſe. Hence we learne three kind of thoughts, firſt a direct thought, the ſecōd a reflexed thought, the third a corrupt thought, which is meant in this place: the fountaine of corrupt thoughts is the heart, Gen. 6.5. whoſe conception is in imaginations, p. 249the verie forming and laying of an accurſed birth: ſhewing that the frame of the heart is full of corruption: and ſecondly that his fruits are accurſed: as the conception is, ſo is the birth: for the thoughts comming frō the corrupt frame of the heart cannot be cleane but muſt needs relliſh of their originall: and therefore the holy Ghoſt hath ſtiled the verie imaginations of the heart to be euil, onelyonly, and continuall, Gen. 8.21. euen from his childhood: as ſoone as we begin to vſe reaſon, wee frame euill in our hearts. Hence the cauſe plainely riſeth; want of all good thoughts, or want of all conſideration, with the concourſe of all the contraries: want of conſideration made the couetous man euen in temporall things deſtitute of all the comfort of them: Iſa. 44. the cauſe of all that ſtrange Idolatry is, v. 8. becauſe they hauehave not known nor vnderſtood: and v. 19. none conſidereth in his heart, neither is there knowledge nor vnderſtanding to ſay, how fooliſh hauehave I beene to burne halfe of my wood in the fire, for to bake my bread, and roſt my fleſh, and yet of the reſidue to make an abhomination to bowe vntounto it, Ier. 8.4, 5, 6. There is more conſideration in the verie bruit beaſts, then in Gods Iſrael; and therefore the heart beeing ſo polluted, and deſtitute of all good conſideration, how ſhould it poſſibly prooue otherwiſe, then that man ſhould become full of all euill thoughts: And thus much of the fountaine, which will better be diſcouered in the other points.

For the ſecond, The wayes to diſcerne of mens thoughts.there bee two wayes of knowing mens thoughts, 1. immediate and direct, and this is proper vntounto God, 1. Kin. 8.39. 2. indirect, and by meanes: For as God onelyonly firſt knowes himſelfe, and then all things by himſelfe; ſo eueryevery creature, euen angels themſelues; firſt knowe the thing, and then themſelues by the thing; this makes their knowledge indirect. And there be foure meanes to helpe in the knowledge of thoughts: Firſt, the agreement of natures; as ſpirit with ſpirit, may hauehave ſecret familiari…y, and a communication of thoughts. Thus the deuill beeing a ſpirit, can come more neere our ſoules, then ſuggeſtion by obiects, euen to a ſpirituall communication: elſe tell me how it is poſſible, that the deuil can often informe ignorant perſons with the knowledg p. 250of tongues and artes; which cannot be done by obiects, but by familiar conuerſe of natures agreeing. And this is one dangerous way, how the deuill may come to hauehave knowledge of out thoughts: Act. 16. how learned the woman her diuination, but from the information of the deuill? how made ſhe that confeſſion, Theſe men are the ſeruants of the moſt high God, which ſhewe vntounto vsus the way of ſaluation: this was not the holding out of an obiect, but effectuall operation vponupon the glaſſe of her mind: therefore the deuill is ſaid to worke powerfully in the hearts of vnbeleeuers. Working by obiects cannot bee ſo powerfull: for how long might miniſters preach the way of ſaluation, before men would confeſſe as much as this woman hath done? how long might a ſchoolemaſter hold the Grammar before the eyes of an vnlearned man, before hee would come to vnderſtand the tongue? or any Artiſt holde the Art before an ignorant man, before he would make a ſyllogiſme, &c. And therefore neceſſarily betwixt ſpirits, muſt there bee a communication. Hence the Scripture defines a witch, a woman or ignorant perſon that hath a familiar ſpirit: 1. Sam. 28.7. Seeke me a woman that hath a familiar spirit.

2. Meanes, is by inſtinct: examples of this, 2. Kin. 6.12. & 5.26. & Act. 5. Peter knewe the thoughts of Ananias and Saphyra: when Eliah complained, 1. King. 19.18. Yet will I leaue ſeuen thouſand in Iſrael, &c. Rom. 11.4.

3. Meanes, is reuelation by the Scriptures: by it we may know what be the maine thoughts of all men naturally, Heb. 4.12.

4. By ſignes; as by ſpeech, geſture, &c. Gen. 4.6.

Beſide theſe fowre, the Papiſts hauehave two more: 1. Of the Saints in heauen, to wit, the glaſſe of the Trinitie: but this glaſſe was neuer reuealed vntounto any, neither is it poſſible that it ſhould bee reuealed: for whatſoeuer is in God, is God himſelfe: and therefore if wee cannot ſee God according to his glorious eſſence and perfection, Iob 11.7.8.9. Exod. 33.20. Thou canſt not ſee my face; for there ſhall no man ſee mee and liue: yet may we ſee Gods backe-parts, which are his attributes, and his workes, which onelyonly are to be ſeene in this world, and in the world to come: Therefore a meere dreame of ſeeing any p. 251thing in the glaſſe of the Trinitie, any further then the reuelation of diuine attributes. Iſaiah the Prophet neuer learned, or tanght ſuch a doctrine as this, nay he hath taught the contrarie, when he ſaies, Abraham knowes vsus not: and Iohn that euangelicall Prophet, called the eagle for ſoring aloft into deep myſteries; and the diuine, becauſe hee was moſt exerciſed in vnfolding the diuinitie of Chriſt, yet neuer reached ſo high as this point, neither euer acknowledged any ſuch diuinitie: nay, he hath taught the contrarie in the Reu. How long Lord, holy, and iuſt! his holines and iuſtice they know and acknowledge; but of the time when the Lord ſhall manifeſt his holineſſe and iuſtice, they are wholly ignorant: which could not hauehave been, if they had beene able to looke into the glaſſe of the Trinitie. Thirdly, Ioſias, 2. Kin. 4.22. was taken away, that he might not ſee the euill to come; therefore the Saints in heauen ſee not the euill dayes here vponupon earth. In a word, againſt all Papiſts; God as he is one moſt ſimple act, cannot be apprehended of any creature: for God in himſelfe is infinite, therefore no finite thing can apprehend him. Secondly, he is moſt ſimple, therefore one: now many acts of vnderſtanding cannot apprehend this one; therfore is it abſolutely impoſſible to reach vntounto God by one act of vnderſtanding, which is abſolutely neceſſarie to vnderſtand God ſimply one: therfore God alone knowes himſelfe, and his creature, according as he hath reuealed himſelfe.

A ſecond, the chamber of meditation, wherein they put men, and bid them meditate, and afterward they inquire of them what they thought, and ſo ſee what they are fit for; if bloodie minded, then treaſon; if deepe meditations, then Ieſuites.

A ſtrologians hauehave found out a ſeuenth way of knowing the thoughts, and that is by the ſtarres: but they are to know, that the ſtarres worke nothing further then their proper ſubiect, and naturall qualities; and therefore hauehave no worke vponupon the mind, wherein the thoughts are framed: for corporall things cannot worke vponupon ſpirituall things, ſaue only in the altering of their inſtruments.

An 8. meanes is invented, which we call phyſiognomie, that can tell mens deſtines by their hands, called palmeſtrie: by the p. 252face, as the eyes, noſe, for-head, or the countenance; but this is an idle coniecturing, and full of vncertainties: and if the heart be deceifull aboue all things, ſurely if we try by the face, and hands, we ſhall neuer vnderſtand the leaſt of his imaginations: therefore I reſt content in theſe meanes as ſufficient, to wit, beſide that direct knowledge that the Lord hath, mans knowledge, or angels, by communication ſpirituall, by inſtinct, reuelation of Scripture and ſignes.

The hypocrits thoughts are here detected of the Lord, The kinds of wicked thoughts.that eueryevery man may take notice of them; therfore let vsus proceed to the third point, to ſee what be the heads of theſe thoughts: They may be reduced to three heads; either they concerne God, or his neighbour, or himſelfe: God profanation of his ordinances, and yet thinke God was like him: his neighbours, breach of charitie, and yet thinke God did approoue of him in theſe ſinnes: thirdly, againſt himſelfe, in conceruing ſo well of himſelfe; as againſt both ſobrietie and modeſtie, to pull God into any compariſon with him.

The firſt point of thoughts concerning God. Fowre capitall thoughts againſt God.There are 4. capitall thoughts, and damnable imaginations that runne naturally in euerie ſinners mind touching God: Firſt, that there is no God, Pſal. 10.4. and 14.1. Touching this thought, fowre things: Firſt, in whom it is? Anſw. It is in the corrupt minde, and imagination of euerie man naturally that comes of Adam: this appeares, Pſal. 14.1. for the foole in Scripture is euerre ſinner vncalled and vnrepentant. Againe, Rom. 3. Paul goes about to prooue that all are ſinners by proofes out of the Pſal. 10. & 14. thereby intimating, that the foole is to be vnderſtood of all ſinners whoſoeuer.

Obiect. But nature tels euerie man that there is a God. Sol. Theſe two contrarie thoughts, may bee both in the profane mind: By nature a man thinkes that there is a God: by corrupt nature that there is no God: for two contraries may be in one ſubiect, as light and darkeneſſe, cold and heat, when neither is in the higheſt degree.

But in what manner ſhall any man deny God by his thoughts? Anſ. Firſt, by turning the true God into an Idol p. 253of his owne braine: and thus eueryevery man doth by nature, Cal. 4.8. Eph. 2.12. why ſo? becauſe in heart they did not conceiue of God, nor in life worſhip him as he ought to be conceiued of and worſhipped: and therefore, Pſal. 96.4. all the gods of the Gentiles are called Idols. Now the heart of man turnes the true God into an Idol by three thoughts: 1. That God is not preſent in all places, Pſal. 10.11. Tuſh, God ſhall not ſee. Iſa. 29.15. 2. That there is no prouidence of God, whereby he obſerueth, ruleth, gouerneth, and ordereth all things on earth in particular: Pſal. 10.11. God hideth his face, Zeph. 1.12. …. That there is no iuſtice in God, as when men thinke, that although they ſinne, yet God will not puniſh them: Deut. 29.19. Pſal. 10.3. The wicked man bleſſeth himſelfe in the deſire of his heart.

The ſecond way whereby a man in thought denieth God, is by placing ſome thing in the roome of the true God: Phil. 2. whoſe God is their bellie, and riches are the couetous mans idol. Col. 3.5. Epheſ. 5.5. Queſt. How can this be? Anſ. Looke what ſoeuer a man thinkes to be the beſt thing in the world for him beſides God, that is his god: thus riches and pleaſures are called the gods of men, becauſe they ſet thei… hearts vponupon them, and take them for the beſt things in the world: for after affection follows opinion. And the fruit of this thought, thus lead by affection, is Atheiſme, wherby we ſundrie waies deny God: in practiſe, in iudgement: in practiſe many are infected with this ſinne, firſt hypocrites which giuegive their lips and bodies to God, but hold backe their hearts: ſecondly Epicures, whereby men giuegive themſelues to pleaſures in eating, drinking, playing, as though they were made for nothing els: theſe, do not eate that they may liue, but liue that they may eate: thirdly, witches, who either by tradition, or expreſſe compact, worſhip the deuill: to theſe alſo belong thoſe that ſeeke vntounto witches, …s Saul. &c.

Atheiſme in iudgment hath three degrees: firſt, to conceiue otherwiſe of God then he hath reuealed himſelfe in his word. To this head, firſt, Turkes belong, who though they hold Chriſt more famous then any Prophet, yet will not hauehave him p. 254God: and therefore worſhip God out of the Trinitie, and ſo worſhip an Idol. Secondly of the Iewe, who though he acknowledge the true God, yet he neither acknowledgeth, nor worſhips him in Chriſt, and therefore worſhips an idol: for Ioh. 4.23. and 24. Chriſt ſaith, that the Samaritans they worſhip they know not what. Thirdly of the Papiſt, whoſe religion in ſubſtance and ſcope is meere Atheiſme: for in word, they acknowledge the true God, the Trinitie, the perſonall vnion of both Chriſts natures; yet if we regard their manner of worſhipping, it is coloured and cloſe Atheiſme. As appeares by theſe two reaſons: Firſt, the god that they worſhip is no true God: for the true God is infinite in iuſtice and in merciemercy, but according to their doctrine he is not ſo: becauſe for the iuſtice of God, they hold that the ſatisfaction of ſinneful men are ſufficient to ſatisfie the iuſtice of God: and for his merciemercy, they make that imperfect; in that they make a ſupply to Gods merciemercy, by mans merit: for if Gods merciemercy be not euerie way merciemercy, it is no merciemercy: for grace muſt euerie way be grace, els it is no way grace.

Second reaſon: the Church of the Papiſts is a falſe Church: firſt, in that they rob Chriſt of his manhood, by teaching that he is not in heauen locally, but in all places where the maſſe is offered. Secondly, they diſgrace him in his offices: in his kingly office, in that they place the Pope aboue him, his deputie in his preſence; whereas we know that all commiſſion ſtayes in the preſence of the King: ſecondly, in that they aſcribe this vntounto the Pope, that his lawes bind conſcience; which is as much to take the crowne off Chriſts head, and giuegive it to the Pope. For his Prieſtly office, which conſiſts in ſatisfaction, and interceſſion, they likewiſe abuſe Chriſt: 1. of his ſatisfaction; becauſe they ioyne with it the ſatisfaction of men in the worke of redemption: 2. of his interceſſion, in that they ioyne the virgine Marie an interceſſor for them in heauen: thus they degrad… him of his offices, and ſo make him no Chriſt. Now if they denie Chriſt, then the faith, 1. Ioh. 2.23. and that religion that denies the faith, is no true religion, but Atheiſme in iudgement.

p. 255The ſecond degree of Atheiſme in iudgement, is when men place ſome creature in the roome of the true God. Thus the Gentiles worſhipped the Sunne, Moone, and ſtarres, in the roome of the true God.

The third degree in iudgement is, when a man holds and profeſſeth no God at all, the higheſt and moſt notorious degree of all. Theſe are not worthie the common breath of men. For if a man that ſaies a lawfull Prince, is no Prince, muſt die for it; much more is he worthie of death, that holds God to be no God. Now by the way, let eueryevery one of vsus examine our ſelues, whether we hauehave any of theſe thoughts and imaginations. EueryEvery one will ſay, I neuer diſcerned any ſuch thoughts in my ſelf: but alas, ſoone may we deceiue our ſelues: for there is in all of vsus, firſt a ſingle thought, when a man ſimply thinkes this or that: ſecondly, a double and reflecting thought, when a man iudgeth and diſcernes what he thinks: the firſt belongs to the minde, the ſecond to the conſcience, which is corrupted ſince Adams fall, and therefore can not tell certenly, but may be deceiued.

For the examination of our ſelues, we muſt proceede by certaine tokens and ſignes, whereby we may diſcerne this thought in vsus: Pſal. 14.3. notes 1. a diſordered life: 2. not to call vponupon Gods name: 3. contemning thoſe that put their truſt in God. If we examine our ſelues by theſe three, we ſhall find that this thought raignes among vsus. For firſt, we heare the word often, but we are not amended and reformed by it: I appeale to mens conſciences. Secondly, men goe on in their calling, but neuer call vponupon God; or if they doe, it is but for forme and faſhion, in a few words, at ordinarie times: but who cries with a hunger after Gods graces, or for a ſupplie of their wants. Thirdly, no louelove of them that truſt in God, but their profeſſion is hated and contemned. Againe, whoſoeuer denies the preſence of God, it is a token he holds there is no God. In the preſence of men, we will not offend men; but in the preſence of God, we offend God. Againe, what is the cauſe that men vſe all vnlawfull meanes to get riches, but onelyonly becauſe they denie Gods prouidence. Againe, eueryevery man p. 256reaſons thus; Though I goe on in my ſinnes, yet God is mercifull: hereby Gods iuſtice is denied, and ſo no God: for the true God is as well a God of iuſtice as of merciemercy. Here then we ſee what notorious ſinners we are, though we had no outward ſinnes: Eccles. 10.20. If a man curſe the King in his priuie chamber, the foules ſhall deuoure him: how much more horrible is it to curſe the King of kings, the God of Gods? therefore euerie one muſt labour to know, ſee, and diſcerne this wretched thought in his heart, which wee may doe by Gods grace, not onelyonly the damnable actions of our times, but the inward thoughts of the ſpirit within vsus.

A ſecond thought touching God is, that the word of God is fooliſhneſſe: this muſt eſpecially be vnderſtood of the Goſpel: 1. Cor. 1.21. Paul calls it fooliſhneſſe, according to the opinion of the world; not becauſe it is ſo in it ſelfe, but in the iudgment and imagination of the Grecian: and 2.14. that a man ſhould be ſaued, iuſtified, and ſanctified by Chriſt, is fooliſhnes to the naturall man; this alſo in part is to be vnderſtood of the lawe: Deut. 29.19. Moſes bids the people, take heed leaſt when they heare the curſes, &c. where hee intimateth that this euill thought is in mens minds, to thinke that the lawe is fooliſhneſſe, and therefore not to hearken vntounto the curſes thereof.

Now this is a dangerous thought, as appeares by the fruit: 1. Hence riſeth that deuilliſh opinion, that religion is but a policie to keepe men in awe from treaſons and rebellions. Secondly, hence ſpringeth all apoſtaſie, and all departing from the faith: Gal. 1. the Galatians were a worthy Church of God planted by Paul, yet there he ſaith, that ſome of them were departed from the truth; the reaſon is, becauſe they thought the word of God to be fooliſhnes. Many in the Eaſt countries, and in Aſia, where the Goſpel was planted by the Apoſtles, by this damnable thought, fell firſt into the herefie of Arrius, and many 600. yeares after Arrius, departed to the religion of Mahomet. In the Weſt church, in Europe and Italio, the Goſpel was planted by the Apoſtles, & yet afterward fell to Papiſtry: and about 600. yeares after Arrius death, Papiſme ouerſpread all Europe, except in ſome little parts of Greece; and ſo hath p. 257raigned till this day: the reaſon is plaine, in eueryevery mans heart lieth this corruption, to thinke the word of God fooliſhneſſe, and hereupon men by nature can embrace any religion, but the truth. And ſo in England, let a man broach an herefie, it ſhall not onelyonly at the firſt, but afterward hauehave ſtrong and ſtout patrones. When the family tooke ſhipping, and came out of Germany into England, (though it were but a very brutiſh herefie) yet it was much broached, and had beene more, had it not beene repreſſed by the preaching of the word, and good order of godly Magiſtrates. The cauſe why men are ſo readie to entertaine a ſchiſme or hereſie is, becauſe mans heart by nature is full of blindnes and error, and thinkes the Goſpel fooliſhneſſe and madnes.

Examination of our hearts touching this thought, beeing ſeriouſly performed, we ſhall find it to raigne in high degree: for we are all content to come to the aſſemblies where Gods name is worſhipped, and ſubmit bur ſelues to be taught: we are content to heare the preaching of the word, and herein our perſonall ſinnes diſplayed, the terrible curſes of the lawe denounced againſt them, viz. iudgements in this life, in death, and at the day of iudgement; and yet we tremble not at all this, our hearts are not amaſed and affrighted at theſe thunderbolts of Gods curſes due to our ſinnes. If a man in the ſtreets crie fire, our hearts will be aſtoniſhed; but when the fire of heauen, kindled by the breath of the liuing God, is cried againſt our ſinnes, we are not mooued: and why? ſurely our hearts are foreſtalled with a falſe imagination, that the word of God is fooliſhnes, & therefore that his plagues, and threatnings, and curſes, are nothing. Againe, when we heare in the Goſpel of the pardon of our ſinnes by Chriſt, and life euerlaſting, repentance, the kingdome of God; few learne this doctrine, repent, and enter into it; becauſe their mind is foreſtalled, and wholly poſſeſſed with this falſe imagination: Pſa. 126. the Iſraelites deliuerance was a dreame, much more then is our ſpirituall deliuerance from Sathan: and no maruell; for the Goſpel is as farre contrarie to mans reaſon, as light to darknes: for that Chriſt by bearing death, and the curſe of God for ſin, p. 258ſhould thereby free men from death and the curſe, is quite contrarie to naturall reaſon.

Vſe. 2. If this be ſo, that all men naturally imagine the word to be fooliſhneſſe, then muſt we followe Pauls rule. 1. Cor. 3.18. If any man will be wiſe, let him become a foole: firſt, we muſt renounce our owne naturall reaſon, denie our ſelues our own iudgement, put out the eies of our naturall vnderſtanding, and ſuffer our ſelues wholly to bee guided by the doctrine of the Goſpel of Chriſt. Secondly, we muſt all pray with Dauid, that God would open our eyes that we may ſee his wil, and vnderſtand the words of his law: becauſe our reaſon and imagination is flat contrarie to the Goſpel.

From this ſecond thought ariſeth an other, viz. that if the word be fooliſhnes, then I will performe no obedience to the word of God: That this is mans thought naturally, I prooue it thus; Iob 21.14. he brings in the ſinner, ſaying, depart, &c. there is none ſo wicked to ſay ſo in word, but it is their hearts imagination and affection; and he that purpoſeth to walke after his owne wayes, he it is that ſaith, who is the Lord that wee ſhould worſhip him? It is a diſgrace for me to bee the ſeruant of God, I will not doe it, therefore depart from me, O God, Ier. 6.16. they ſay ſo in the purpoſe of their hearts: Luk. 19.14. which place as it is meant of the Iewes, ſo of all other men in the world by nature, that are impenitent ſinners: for ſo long as a man goes on without repentance, hee carries a purpoſe in heart to liue in his ſinnes, and ſo ſaith in heart, I will not beare the yoake of Chriſt, I will be none of his ſubiects, he ſhall not raigne ouer me. Come to an adultreer, drunkard, &c. tell him of his ſinne, he will ſtraight ſwell like a toade, and ſhewe the malice of his heart to him that reprooues him: reaſon, becauſe he meaneth to liue in his ſinnes, &c.

Examination of our hearts touching this thought. Moſt will ſay, they defie and abhorre all ſuch wicked thoughts of not ſeruing God: but after examination had, it will be found that it raignes in our hearts. We can bee content to heare the word, receiue the Sacraments, which are the pledges of Gods ſauour, and merciemercy in Chriſt; and wee are content to looke for p. 259ſaluation in Chriſt: but what is the cauſe why after all this, there is ſo little obedience, ſo litle knowledge and conſcience, ſo little mercy and compaſſion, ſo little iuſtice and louelove in our callings? ſurely this, becauſe our hearts are wicked, deceitful, full of guile: and what is this guile? I will not obey the waies of God.

Vſe. If this be the well wiſhed thought of mens hearts, then we may ſee what a wonderful hard thing it is to conuert a ſinner: a man may be a long hearer of the word, and by hearing, his mind may be furniſhed with knowledge, with a good conceit, with verie good vtterance, ſo that he may teach and publiſh the Goſpel, and conceiue prayer, and that verie well, and yet this damnable imagination may lurke in his heart; & therfore he may not onelyonly hereby deceiue others, but euen his owne ſoule: for ſo long as this thought is in his ſoule, hee is voide of true repentance: for where true repentance is, there is a reſolution to pleaſe God in all things.

Third thought touching God: It is a vaine thing to worſhip God, Iob. 21.15. he ſpeakes it not with the mouth, but in the heart: Matth. 3.14. Nay, Dauid, Pſal. 73.13. had this thought in his heart; now I ſee I am deceiued, In vaine hauehave I worſhipped God: but yet this thought comes not into mans heart at all times, but vponupon occaſion, as when the godly ſeeth the wicked flouriſh.

Examination. This thought takes great place in our hearts: for goe to the poore mans family, he works and toyles all day to get riches, but neuer worſhippeth God, or calls vponupon his name: why ſo? becauſe the heart ſaith, ſo I may hauehave wealth it is no matter whether I ſerue God, or no. Come to the rich mans houſe, there is nothing but eating, drinking, ſleeping, gaming, and the like: why ſo? becauſe his heart ſaith, all is wel, ſo I may hauehave my pleaſure: it is enough for me, it is no matter for Gods worſhip. The ordinarie man ſaith, he will do as his anceſtors hauehave done; he hath as good a faith as the beſt, hee will not come to ſermons, for they that haunt ſermons moſt, are vſually the worſt diſpoſed perſons, and none ſo bad as they. If a man profeſſe Chriſt in ſinceritie, hee is a by-word, p. 260and a mocke to men. Nay almoſt all men betake themſelues to will-worſhip, not onelyonly the Papiſt, Iewe, and Turke, but the common Proteſtant; he comes to Church, and ſerues God by mumbling ouer the Creede, the Lords praier, and the tenne Commandements; thereby thinking to ſerue God as well as the beſt: the cauſe is, becauſe this imagination taking place in the heart, hindereth all good things in vsus.

Fourth thought, is the thought of diſtruſt, and it runnes much in the mind of man: God doth not regard me, God will not helpe me, God will not be mercifull vntounto me. This made an entrance to the fall of our firſt parents: for firſt, Eue lookes vponupon the fruit, and ſees it to be very beautifull. 2. There enters into her heart a thought of diſtruſt, viz. It may be there is no ſuch danger in eating this fruit as the Lord faith there is, and it may be God doth not regard vsus. When the Iſraclites murmured at the waters of ſtrife, Numb. 20.12. Moſes was barred the Land of Canaan for this diſtruſt: for when hee ſmote the rocke, (as God had commanded him) he thought in his heart, God will not giuegive water though I ſtrike the rocke: Dauid, Pſa. 31.23. & Pſal. 78.2. is full of ſpirituall confidence: but in an other place ſaies, I thought all men were lyers; Samuel the Lords Prophet hath deceiued mee; now I ſee that Samuel ſpake not by the ſpirit of God as aprophet, but by his own ſenſe lyingly, when he ſaid that I ſhould come vntounto the kingdome of Iſrael: Thus Dauid did not openly diſtruſt God, but Samuel; as if he had not knowne Gods will, but had paſſed beyond the bonds of his calling. Matth. 14. why did Peter ſinke when Chriſt bad him come to him on the water? becauſe his minde was troubled with the thought of diſtruſt; it may be God will not helpe me now walking vponupon the ſea: Chriſt reprooues this, why didſt thou doubt?

Touching this thought two points: 1. the time when it was in mans thought: 2. the danger of it: For the firſt, it takes place in the time of danger, temptation, aduerſitie, ſickeneſſe, and death: it troubled Iob in his affliction, Iob 16. when he ſaid, God hateth me, hee is myne enemie, hee makes me a but: Pſalm. 77.9. It may be God will no more hauehave merciemercy vponupon me. In peace Sathan p. 261tempts by preſumption. The dangers hereof, 1. horrors of conſcience, and all feares and aſtoniſhments of the heart, which come when the minde diſtruſteth. 2. Deſperation, whereby men confidently auouch, that God hath forſaken them, and that he hath cut them off, and that nothing remaines but death: this is often in the heart of repentant ſinners. 3. It weakens the foundation of our ſaluation, which ſtands in the certentie of Gods promiſes; and thus it doth by weakning faith, for by faith we beleeue that God is our Sauiour, and that Chriſt ſhed his blood for vsus in particular: now this thought is cleane contrarie to faith, as fire to water; and where diſtruſt preuailes, there ſhall be no faith: hence appeareth the great danger.

We muſt take heede of it, Remedie.and vſe all meanes in the daies of our peace, that it raignes not in our hearts in the daies of trouble. The meanes are three: 1. the preaching of the Gospel: this is the eſpeciall meanes to applie Gods merciemercy truly to our ſoules and conſciences: therefore a ſoueraigne remedie againſt this thought: for the ſpeach of the miniſter, is as though God himſelfe ſpake, by vertue of the very ordinance of God: if God ſhould ſay to me in his owne voice, my merciemercy belongs to the beleeuer, I would ſurely beleeue and not doubt: now whē the miniſter ſaith, beleeue in God, & his merciemercy belongs to thee, it is by the power of this ordinance of God, as if God himſelfe had ſaid it. 2. Baptiſme: if a Prince ſhall giuegive a man a pardon, and put his name and ſeale to it, he will neuer doubt, but aſſure himſelfe of pardon: now when a man is baptized, God puts the parties name in the pardon, and his owne ſeale to the pardon of his ſinnes in Chriſt. 3. The Lords Supper, wherein the bread and wine are particular pledges of Gods particular merciemercy, to eueryevery particular receiuer: and therefore it is, that eueryevery particular man receiues for himſelfe in ſpeciall.

II. Point,

Of euill thoughts, touching our neighbour. To finde out what theſe be, we muſt hauehave recourſe to the commandements, eſpecially to the ſecond Table. Theſe beeing ſpirituall, condemne not onelyonly wicked actions, words, and affections, but p. 262alſo the wicked thoughts of man againſt man. And they are of two ſorts in the ſecond table. Firſt, thoughts without conſent. Secondly, with conſent. Without conſent, hath the firſt motions and inclinations in the mind, forbidden in the tenth commādement; Thoughts with conſent, are thoſe wherein the wil conſenteth with the firſt motions: theſe as they are conceiued, ſo are they practiſed: and are forbidden in the 6.7.8.9. Commandements. 1. Thought, is of diſhonour, againſt the 5. commandement: the 2. of murther, againſt the 6. the 3. of Adulterie, againſt the 7. the 4. of theft, againſt the 8. the 5. of diſgrace, againſt the 9.

1. Is any thought that tendeth to the contempt and diſhonour of the perſon of our neighbour; and that is a baſe eſtimation of the perſons of our inferiours in reſpect of our ſelues: Luk. 18.11. the learned and zealous Phariſie thinkes baſely of the Publican: this thought is like to Adonibezek, who ſitting in his royaltie, had diuers kings with their thombs cut off receiuing meat of him vnderunder the table, as dogs. Pride makes a man deſtitute of all friends: he hath neither God, nor his neighbour, nor himſelfe: he that hath not God, what happineſſe can he hauehave? he that hath not his neighbour, what ſocietie can he hauehave? and not to hauehave himſelfe, is to be a ſlaue, when he thinks he domineers ouer all. Therfore with Iob learne to ſay, Lord I am vile: when we can ſay this & ſee it, it will be a meanes to repreſſe this thought. Iob 39.

2. Thought of murther, is any intent of murthering his neighbour, or any thing tending to murther: Deuter. 15.9. where two ſignes are laide downe of it; firſt an euill eye, to looke vponupon the poore without compaſſion: ſecondly, vnmercifull dealing. A ſecond, is the thought to doe ſome hurt to them, that worſhip God truly, Pſal. 74.8. the Babylonian ſpeakes againſt the Iew, Let vsus deſtroy them altogether: Chriſt ſaith, Ye ſhall be hated of all men for my names ſake: this hath bin ſince the time of righteous Abel. This thought proceeds from an other, ſet downe 1. Pet. 4.4. the wicked maruell that others will not doe as they doe.

Ob. Nebuchadnezzar a wicked man, fauoured Daniel. Anſ. p. 263Dan. 1.9. it was Gods prouidence that diſpoſed the Kings heart to doe good.

3. Murdering thought, is when a man thinks the Miniſter ripps vp his ſinne in malice.

3. Thought, of adultery, as all vnchaſt thoughts. 4. thought, theft, Pſal. 50.18. when thou ſeeſt a theefe, thou runneſt with him: this ſeeing makes him runne in thought and deede. 5. thought diſgrace, to thinke a thing well done ill done, or ill done well done, 1. Sam. 1.13. and v. 17.28. Matth. 19.4. Act. 2.13. yet louelove thinkes no euill, which beeing wanting amongſt men, makes them thinke all euill. Mens hearts are like drie wood, which burne not alone, but put the leaſt cole to them and they will burne; ſo the leaſt occaſion offered, wil ſet all on fire. This thought of diſhonour, is as the table of Adonibezek: in reſpect of murther, it is a meere ſlaughter-houſe; in reſpect of the thought of adulterie, a meere ſtew; in reſpect of theft, a den of theeues; and in reſpect of the thought of diſgrace, a verie fountaine of all backbiting, ſlaundering, reuiling, &c.

3. Point, euill thoughts touching our ſelues, fowre.

1. The thought of pride, thinking himſelfe moſt excellent: Iſa. 14.13. Zeph. 2.15. Luk. 18.11. Reu. 18.7. Gen. 3. our firſt parents learned this leſſon of the deuill, You ſhall be as gods: and the leſſe we ſee it, the more it raignes in vsus. Pride in outward apparell, is a moſt damnable pride, but none aboue ſpirituall pride: from hence ſprung many ſinnes, and therefore to be abhorred. As 1. ambition, whereby men are not content with their owne eſtate, but ſeeke to be aduanced. 2. preſumption, in daring things aboue his calling. 3. boaſting. 4. hypocriſie. 5. obſtinacie. 6. contention. 7. affectation of nouelties. Secondly, when this thought raignes in vsus, Gods ſpirit cannot dwel in vsus, Luk. 1.51, 52. Iam. 4.6. Iſa. 66.2. Thirdly, when all other ſinnes die in vsus, this thought dies not: nay, when the graces of God come, this thought reuiues, becauſe he makes them matter of his pride.

2. The higheſt degree of this is, when a man thinkes himſelfe check-mate with God, Iſa. 14.14. two waies: firſt, when p. 264he thinks he may hauehave power to preuaile with, or againſt God, Dan. 3.15. Exod. 5.2. Secondly, taking honour due vntounto God vntounto themſelues, Act. 12.22, 23. 2. Theſſ. 2. Antichriſt ſits in the Temple of God as God. Obiect. But he is ſervus ſervorum. Anſ. It is not in word, but in the thought of his heart; in that he thinks he hath power to make lawes binding conſcience, to diſpenſe with the morall law, and Apoſtolicall conſtitutions, and to forgiue ſinnes; hereby he thinks himſelfe to be equall with God.

2. Thought; I am righteous, and neede no repentance, Deut. 9.4. two things: firſt, that a man thinks himſelfe by nature righteous: ſecondly, that the Lord giues them all that they hauehave for their righteouſnes, Ier. 2.25. Reuel. 3.17. Chriſt came not to call theſe righteous, becauſe their imagination was ſuch, that they were vncapable of his grace. The angels reioyce more for one penitent ſinner, then for nintie nine that neede no repentance. Come to an ignorant man, aske him, can you keepe the law? yea: and that he lookes to be ſaued by this righteouſnes, and by the works of the law. Hence we ſee how eueryevery man by nature is a Papiſt. Secondly, this ſheweth vsus that it is a very difficult point, to bring a man to true humiliation. Thirdly, we ſee why men neglect the preaching of the Goſpel, becauſe it teacheth a ſtrange doctrine vntounto corrupt reaſon.

3. Thought of ſecuritie; I proſper, and am free from all Gods iudgements: I am not in danger of hell, death, and damnation: Pſal. 10.6. Iſa. 28.15. Pſal. 30.7. This makes the Miniſters labour in vaine, Zeph. 3.5. Noe an hundreth and twentie yeares.

Fourth thought in miſerie, to thinke my croſſes to be worſe then indeede they are: Iob. 6.3. come to comfort them, Oh neuer man was vexed as I am. The cauſe of theſe is, Gen. 6.5. & v. 21. the heart, which ſometimes ſignifieth the fleſhie part of man, which is the beginning of vitall blood placed in the middle of the body. 2. the ſoule. 3. the faculties. 4. the middle of any thing Pſal. 46.2. but here is meant the vnderſtanding, wil, and affections: Epheſ. 4.23. imaginations: this word ſheweth p. 265the frame of the heart: firſt, for his corruption. 2. for his fruits. 3. tearmed mans heart, not euil men alone, or thoſe before the flood; but all men naturally. 4. word euill, that is againſt Gods lawe. 5. from his childhood; as ſoone as he beginnes to vſe reaſon, he frames euill in his heart. Hence the cauſe plainely riſeth; want of all good thoughts, or want of all conſideration: this is the mother ſinne; we muſt keep all the morall law, euen in thought, Luk. 10.27. the want of this may be ſeene in matters earthly. 2. in matters ſpiritually: in matters earthly, Eccleſ. 4.8. in regard of their natures, ends, and vſes: but in ſpirituall things, there is an abſolute want. 1. Is want of the conſideration of Gods preſence, and prouidence in regard of our ſinnes, Hoſ. 7.2. 2. In regard of Gods iudgements; for men neuer thinke of iudgement in this life, nor in the life to come. An 120. yeares Noah preached, yet no conſideration; Luk. 12. the rich man neuer thought that his ſoule was in danger. 3. Is in reſpect of a mans owne ſinnes: for we cannot turne our eyes into our owne boſomes, Ier. 8.6. 4. Is want of thinking of this duty toward God, Ierem. 5.24. ſo the fooliſh virgins contented themſelues with their lampes vnprepared, neuer thinking of the oyle, till the time of grace was paſt; thus hardneſſe of heart and ſecuritie, bring forth theſe wicked thoughts. Hence obſerue the ſtrange opinion of the world: men hauehave good hearts, meanings, intents, and purpoſes, howſoeuer the actions of their liues be faultie. Hence learne, that the Scriptures are no policies of men; for nothing could reueale theſe wicked thoughts, but the diuine truth: Angels and men know not the thoughts. Secondly, learne that thoughts are not free, though they neuer come into conſent or action: therefore repentance of thoughts is neceſſarie, Ioel 2.12. Act. 8.22. 1. Theſſ. 5. Paul requires that they be ſanctified in bodie, ſoule, and ſpirit.

Reaſ. 1. Becauſe a man is curſed for his thought, Pro. 5.26. 2. Becauſe actuall ſinnes proceed of euill thoughts: 1. the thought thinketh it. 2. after thought, comes delight. 3. after delight, conſent of will. 4. after conſent, an execution or practiſe of the ſinne. 5. after practiſe, comes cuſtome in practiſe. 6. after cuſtome and practiſe, death and damnation: for thoughts the old p. 266world was deſtroyed, Gen. 7.21.

For repentance of euill thoughts, Remedies of euill thoughts.vſe 1. examination. 2. praier. 3. reformation. In examination, firſt we muſt remember, that all thoughts are in eueryevery mans minde by nature; therefore the leaſt occaſion turnes the mind to think them: ſecondly, we muſt heare the word of God attentiuely, we muſt lay open all our ſenſes to the hearing thereof, and let it goe thorough them all, 1. Cor. 4.25.

2. Point, Prayer. A man muſt pray for the pardon of his thoughts. Act. 8.22. 3. Point. Reformation of the minde for wicked thoughts, Ephe. 4. be renewed in the ſpirit of your minds: wherein thoughts and imaginations are conceiued and framed. Rule. 1. All thoughts muſt be in obedience toward God, Prou. 20.18. & 15.22. he muſt not conceiue a thought in his mind, before he hauehave conſulted with the word, 1. Cor. 10.4, 5. Phil. 4.8. 2. Rule. Prou. 4.24. to keepe and counter-guard our hearts aboue all watch & ward: men dovſually guard their cities, houſes, and their treaſures; now Salomon teacheth, that the heart muſt be guarded more then any citie, houſe, or treaſures, becauſe from it proceed the actions of life. 1. Therefore make a couenant with thy ſenſes, that they be no occaſion or prouocation to any manner of ſinne; this did Iob, cap. 31. and Dauid, Pſal. 119. Turne mine eies from beholding couetouſneſſe: the ſenſes are the windowes of the ſoule, and if God enter not, ſathan will creepe in at them into our hearts. 2. At the beginning, checke an euill thought: for the thought beeing checked, the affections will be quiet. 3. Labour with all care to cheriſh eueryevery good motion of Gods ſpirit: 1. all good cogitations by the miniſterie of the word, or good counſell; hence quench not the ſpirit. 3. Rule. We muſt often vſe eleuation of the heart and mind vntounto heauen, where Chriſt ſits at the right hand of the Father, Pſal. 25.1. Paul bids the Philippians, hauehave their conuerſation in heauen: Iam. 4. drawe neere to God. Hence the Lords Supper is a principall meanes of the eleuation of the heart and mind vntounto God: this eleuation muſt be continually practiſed: ſuch as are appointed to keepe clockes, doe often eueryevery day pull vp the waights, becauſe they are alwaies going p. 267downeward. Pray continually, 1. Theſſ. 5. There be three ſpeciall times; the beginning of the day; the firſt good thought & affection euerie day muſt be the Lords: The 2. time the end of the day, commend our ſoules vntounto God: The 3. time, receiuing of bleſſings, or feeling the want of them; to praiſe God for the one, and call vponupon him for the ſupply of the other.

4. Rule. The meditation of ſome ſpeciall matters, whereby ſaluation may be furthered: which is either concerning God, or our ſelues; concerning God, his preſence; this made Dauid to drawe neere vntounto God, Pſal. 139. Pſal. 19. his heart is purified by ſeeing God in his lawe, Pſal. 23. in the ſhadow of death he wil not feare. 2. Conſideration of Gods iudgments; not old, but late, and particular vponupon perſons, cities, townes: we ſhould lay theſe to the heart, Ier. 12.11. Here we muſt practiſe three things; 1. wee muſt obſerue, and carefully marke and remember Gods iudgements. 2. wee muſt apply them to our owne perſons in particular, that they may make vsus afraid. Thus Habacuk when he heard of Gods iudgement, his knees beate one againſt another, Hab. 3. If in a familie one child be beaten, others will take heed. 3. We muſt make vſe of them, Luk. 13.3. Third conſideration, is of Gods word; Pſal. 1. It is the propertie of the righteous man to meditate in Gods lawe, day and night: Luk. 2. Marie hid all thoſe things in her heart. 1. we muſt conſider the ſence of the Scriptures. 2. what experience we hauehave had of the truth of the word of God in our own liues and conſciences. 3. how farre forth we hauehave ſwarued in the practiſe of the word; or how farre forth we hauehave practiſed it. Fourth conſideration, is of Gods works in vsus, and vponupon vsus, this will make vsus conſider the workes of creation, preſeruation, prouidence: Iſa. 5.12. he pronounceth a woe to them that forget this. 1. Conſider the work of creation: God hath made vsus men, when we might hauehave beene beaſts: that of nothing he made vsus to be ſomething. 2. for preſeruation and prouidence, we muſt conſider how he hath preſerued vsus from time to time from all dangers, and hath giuen vsus all things neceſſarie for this life, and the life to come. 3. for his patience, that he hath not caſt vsus into hell, but hath giuen vsus a long, and large time p. 268of repentance. 4. that wee are not borne among the heathen, but in the boſome of the church, where hee hath giuen vsus his word, reformed our iudgments, mollified our hearts, and prouoked vsus to euerie good worke, Eccleſ. 7.13. Pſal. 77.12.13.

Second conſideration of our ſelues: 1. of our owne particular ſinnes, whether they be corruptions of the heart, or ſinnes of our liues, Pſal. 119.59. Lam. 3. Come, let vsus ſearch and try our wayes. 1. In what manner we hauehave ſinned againſt God, whether of ignorance or knowledge, of preſumption or weaknes, of conſtraint or wilfulneſſe. 2. The greatneſſe of euerie ſinne, yea of the leaſt ſinne, how the infinite maieſtie of God is offended, and his iuſtice violated. 3. The number of them: and here we ſhall find them with Dauid, more then the haires of our head, or the ſands of the ſea. Muſt a man conſider them whē he is ſure they are pardoned? yes, ſo did Dauid, Pſal. 25. Hee praied for the pardon of the ſinnes of his youth.

That this may take the deeper impreſſion, let vsus conſider of the degrees of our miſery. 1. A ſeparation from all fellowſhip with God, Iſa. 59.2. 2. a ſocietie and fellowſhip with the deuill and his angels; which ſtands in this, that a man by nature beares the image of Sathan, and performes homage vntounto him in the practiſe of all ſin. 3. all manner of calamities; in this life ſickenes of body, damages and loſſes, in name, in goods, and in friends. 4. the horror of a guiltie conſcience, which is euen a beginning of hell fire: for firſt it is a mans accuſer, accuſing him for his ſinnes. 2. his iudge in the roome of God, giuing ſentence againſt him in his life. 3. the hangman, becauſe it condemneth eternanally. 4. the ſecond death, which is an apprehenſion of the wrath of God eternally in bodie and ſoule.

3. Of our particular temptations, wherewith Sathan daily aſſaults vsus, 1. Pet. 5.8. If enemies ſhould inuade the land, we would conſider what place of the land is weakeſt, and lay all hold to that: ſo Sathan labouring againſt vsus daily, wee muſt examine what is the weakeſt part of our hearts, and by what ſinne he is moſt able to make breach into them; and then by Gods grace we ſhall vſe ſome ſtrength againſt them.

4. Conſideration, of our particular ends, Exod. 32.29. 1. p. 269the time of our end, that is moſt vncertaine. 2. the place likewiſe vncertaine: Ahab repented when hee heard of his ende; ſo did Nineueh; and ſo muſt we all.

5. Conſideration, of our reckoning in the laſt iugement. A trauel er comes to an inne, hauing but one pennie in his purſe, yet he calls for the beſt meate, and ſpends moſt ſumptuouſly: will not eueryevery man iudge him to be void of all conſideration? Thus deale men in the world; ſpend all that God hath giuen them, neuer thinking of the day of reckoning: yet Paul Acts, 24. conſidering this, kept a good conſcience before God and man.

6. Of our eſtate, whether we be members of the kingdome of darkneſſe, or of grace. A man may liue in the Church, and yet belong to Sathans kingdome.

5. Rule. We muſt labour in our hearts to be aſſured of our particular reconciliation to God in Chriſt: this aſſurance or certificate of the ſpirit, is commonly called faith: Now when this particular aſſurance is ſetled in them, it will purifie them: for faith purifies the heart, affections, and thoughts: for a man beeing thus aſſured, will reſolue neuer to offend God any more, but to honour and obey him euen in his thoughts. 3. Obſerue from hence, that mens beſt thoughts, are grieuous ſinnes againſt God. 4. Vſe. All Readers or ſtudents in Diuinitie ought to humble themſelues before God, and pray that he would open their eyes, and teach them the wonders of his law, before they attempt to ſtudie and read the Scriptures; becauſe the imaginatiōs of man by nature are wicked: yea whatſoeuer his heart ſtudieth, frameth, or inventeth. Pſal. 119. Dauid at leaſt tenne times prayes to God, that he would reueale to him the ſtatutes and wonders of his lawe. This example ought to be a patterne and preſident to all ſtudents of diuinitie, neuer to read or meditate in the Scriptures, before they hauehave prayed to God to open the eies of their vnderſtanding, that they may rightly diſcerne of that which they reade.

Obſ. The doctrine is cleare and euident, that an hypocrit or any wicked man cannot thinke a good thought: for he looks through his owne corruption, and therefore as he is diſpoſed, ſo muſt all be that comes to his vnderſtanding, will, or affections. p. 270Againe, his practiſe is lewd, therefore his thoughts muſt be anſwerable: for he cannot do otherwiſe then he thinketh. Thirdly, the heart, which is the fountaine, is framing thoughts which are euill; in their kind, all, in their extent, onelyonly, continually, and from his infancie. Fourthly, there is no confideration of Gods preſence, of Gods iudgements, of his owne ſinnes, or the duties he oweth vntounto God. Fiftly, when he thinks of God, he is profane; when of his neighbour, vnrighteous; when of himſelfe, proud, hautie, and inſolent. Let God be good vntounto him in temporall fauours, be ſilent at his ſinnes, vſe compaſſion towards him; offending, gentleneſſe; in his iuſtice remembring merciemercy; patience, moſt gently ſuffering him in his ſinnes, and deferring the puniſhment: longanimitie, a long time exſpecting his repentance: and laſtly bountifullneſſe, beeing rich in goodneſſe, and powring forth his good gifts vponupon him: yet for all theſe, he hath not one good thought to beſtowe vponupon God.

Let his neighbours liue quietly by him, offer him no wrong, do him the beſt kindneſſe he can, aduiſe him by good counſel; yet can he not ſo much as afford him a good thought: laſtly, let his conſcience checke him, and cauſe ſome hote ſtirres within him; yet he will checke his conſcience againe, and put it to ſilence with a wicked thought, againſt himſelfe and his owne ſoules ſaluation. Where then is his free will of doing good, if he cannot thinke a good thought to do himſelf good? will he, thinke you, buſie his braine, and ſet his temples a working to pleaſe God? no aſſuredly: for iudgement, will, and affections, which are the principles of our actions, are wholly taken away: Rom. 3. There is none that vnderſtandeth; therefore no iudgement in ſpirituall matters. Secondly, none that ſeeketh God; their will & affections are eſtranged. Thirdly, all hauehave declined, and are made vnprofitable; there the power and endeuour are wanting, 1. Cor. 2.14. The naturall man perceiueth not the things of God; there is want of iudgement. Rom. 8.5. they that liue after the fleſh, ſauour the things of the fleſh; there the will is meerely carnall. Phil. 2. God worketh both will and deed. Ezek. 36.26. God giues the heart. Rom. 7.14. man is carnall, the law p. 271ſpirituall; how ſhould that which is carnall, affect that which is ſpirituall? Ioh. 15.5. Without mee yee can doe nothing. Againe, the counſellers, 1. domeſtical, 2. externall, internall & domeſticall. 1. fleſh. Rom. 8.6. 2. the concupiſence of the fleſh, Rom. 6.12. 3. carnis, foreign, the wiſedome of fleſh, is enmitie with God. 4. the will of the fleſh, as a queene: externall, 1. deuill, 2. world, Epheſ. 2.2. Man therefore hauing no principles of good thoughts, and that which is to be thought vponupon beeing ſpirituall, and he carnall, and hauing ſixe moſt woefull counſellers, foure at home with him in his owne breaſt; as the fleſh, which can no waies ſauour the things of God, and therefore doth alwaies intreat for obedience to his owne Iuſts: ſecondly concupiſcence, wherby the fleſh is made more ſtrong and effectuall to command: thirdly, a carnall diſcourſe againſt Gods wiſedom: fourthly, a Queene, or rather an vſurping Iezable, to ſet vp her throne in the ſoule, to informe and command what ſhall be done: and laſtly, two outward enemies that creepe neere vntounto the walls of the ſoule, as the deuill, and the world, full of polices and great in ſtrength: how ſhould it be poſſible that the ſoule ſhould reſiſt? nay alas, the watch and ward is wholly neglected: and therfore ful poſſeſſion is giuen vntounto the enemies. This doctrine then doth fully ouerturne all free-will. This doctrine hath two branches, the firſt, that all the thoughts of wicked men are corrupt and wicked; the ſecond, that a good thing by accident, may be the cauſe of euill: for, Thou thoughteſt, in this place, is brought in as a conſequent of Gods ſilence.

1. Doct. All mens thoughts by nature are ſinnfull: this doctrine is alreadie cleared, for theſe reaſons hauehave beene formerly inlarged.

1. The fountaine is altogether vncleane, and who can bring that which is pure out of corruption? not one of a thouſand: ſurely none but God.

2. Man is depriued of all good conſideration, and therfore nothing is in his heart, but the conſideration how to doe euill.

3. The vnderſtanding is altogether blind, the wil and affections p. 272neuer ſeeke after God, the whole man is declined from good to euill, and all that he doth is vnprofitable.

4. Nothing can extend it ſelfe beyond his nature; therefore man beeing carnall, and ſold vnderunder ſinne, cannot get vp ſo high in his meditations, as the lawe of God which is ſpirituall.

5. He who takes counſell with his owne fleſh, yeelds to his owne luſts, diſcourſeth againſt Gods wiſedome; lets his owne will raigne, is captiuated by the deuill, and allured by the world, cannot but think of that which is euil againſt God and man.

Vſe. 1. reprehenſion. 1. Confutation of Papiſts, that magnifie free will. 2. the world, that ſay thoughts are free, they hauehave good meanings, &c. Secondly, correction of the godly, for iudging the pollicies of the wicked as ſtrong caſtles of defence.

Vſe. 2. inſtruction. 1. Admonition to the wicked, not to boaſt too much of their plots and deuices; for all their imaginations & thoughts are ſure to come to naught. Secondly, direction vntounto the godly, alwayes to hauehave God in their thoughts.

Vſe. 3. conſolation. Firſt, in aduerſitie to conſider, that all the plots of wicked men are not onelyonly vanitie, but alſo impietie; and therefore as they cannot ſtand, ſo ſhal they be ſeuerely puniſhed. Secondly, in proſperitie, to conſider how God is the vpholder of their heads, their lot, portion, and inheritance, and therein to repoſe the ſweetneſſe of their thoughts.

2. Doct. A good thing, by accident may be the cauſe of euill; as ſilence the cauſe of this thought: Hoſ. 7.1. When I would hauehave healed Iſrael, then the impietie of Ephraim was diſcouered, &c. God here put on the perſon of a Phyſitian, who while he goes about to heale the maladie makes it worſe, and finds the euill to be more gricuous. 1. Becauſe he finds the patient more peruerſe, and to vſe all ill diet. 2. the diſeaſe beeing ſtirred, and ſo ſturdie in his owne nature, that it rebells againſt the remedie. Rom. 7.8. ſinne is dead without the law, but the law makes it to liue: hence wee ſee that God would heale vsus, but p. 273we turne our diſeaſe into putrifaction and rottenneſſe, and ſo become incurable: and no maruaile; for though all men bee made of one mettall, yet they bee not caſt all in one mould: there is framed of the ſelfe ſame clay, as well the tile to keepe out water, as the pot to containe licour: the brickie nature of man will not be waſhed by Gods raine from heauen: it ſhall hauehave no entrance into his ſoule. The Sunne doth harden the durt, and melt the waxe; ſo the wicked being the filth of the world, cannot be ſtamped with the beames of Gods wiſdome, but are hardened: Fire maketh the gold to ſhine, and the ſtraw to ſmother; perfumes refreſh the doues, but kill the beetles: ſo the fire of Gods word ſmothereth in the wicked, and the verie ſweetneſſe of it kills them. The vine will ſpread by nature, and the more we ſeeke by art to alter it, the more in the ende we ſhall augement it: It is proper for the palme tree to mount; the heauier we load it, the higher it ſprouteth: although yron be made ſoft with fire, it turneth to his hardnes: the ſilly mouſe wil by no manner of meanes be tamed: the ſubtill fox may wel be beaten, but neuer broken from ſtealing his pray: ſeaſon the wood neuer ſo well, the wine will taſt of the caske: tranſlate the crabbe-tree, where and whenſoeuer you pleaſe, and it will neuer beare ſweet apple: the blacke will take no other colour: the ſtone Abeſton beeing once made hot, neuer will be made cold: can the Ethiopian change or alter his skinne? the Leopard his hew? it is impoſſible to gather grapes on thrones, or figs on thiſtles; this cannot be brought to paſſe by any art: the ſtone in Scicilia, the more it is beaten, the harder it is; ſo the more God handles the wicked, the worſe they are. He that ſtoppeth the ſtreame, cauſeth it to ſwell higher: he that caſteth water on the fire in the ſmiths forge, maketh it to flame fiercer: ſo is it with the wicked, touch them and they ſparkle in your face. But alas, they know not how the wound that bleedeth inwardly is moſt dangerous; that the fire kept moſt cloſe, burneth moſt furiouſly: that the ouen dammed vp, baketh ſooneſt; that ſores hauing no vent feſter ſecretly: Thus they ſwallow the baite which will breed their bane; they ſwill the drinke that wil expire their date: the Scorpion can feed on p. 274the earth; the quaile can be fat with poyſon: but alas, their food bee it neuer ſo good, yet they wil ſat vp themſelues with it againſt the day of ſlaughter. Thus then good things are peruerted to the wicked to their ruine: The fire is an elemēt moſt neceſſary, yet the wicked houſholder may as wel make it burn his houſe, as burne in it: tryacle doth as well poyſon as help, if it be taken out of time: wine immoderately taken kills the ſtomacke, enflames the liuer, and miſcheifes the drunkard: Phyſicke deſtroyes if it be not well tempered: Lawe accuſeth if it be not wel interpreted: poyſon is taken out of the hunnyſuckle by the ſpyder, venome out of the roſe by a canker, dung out of the maple tree by the ſcorpion: ſo the greateſt wickedneſſe, out of the greateſt good if it be abuſed. O therefore I intreat you that hauehave beene deceiued by your own fancies, the glaſſe of peſtilēce; or deluded by your own thoughts, the gates of perdition; be as earneſt to ſeeke a medicine, as you were eager to runne into a miſchiefe: God hath left as well endiue to delight and cure, as hemlocke to endanger; the roſe to diſtill, as well as the nettle to ſting, the bee to giuegive hony as the ſpider to yeld poyſon: ſo for the ſoule, as well a word to ſaue, as to deſtroy. Indeede, by accident wee make it to bee ſo: and if hitherto wee hauehave wounded our ſelues by it, let vsus now leaue the point of this ſword, and catch it by the handle. The Poets affirmed that Achilles ſpeare could as well heale, as hurt: I am ſure this can a great deale better heale then hurt: the Scorpion though he ſtings, yet he ſtints the paine: though the hearb Nerius poyſon ſome beaſts, yet is it a remedie to man againſt poyſon: therefore if we hauehave made the word of God a Scorpion to ſting vsus, yet let vsus now make it a lenitiue to ceaſe the paine; if we like beaſts hauehave poyſoned our ſelues, yet now like men created for God, let vsus recouer our ſelues againe by this word of life. But to proceed: Thou thoughteſt, this is the conſequent of Gods ſilence, not proper, but by accident forced, and befide the ſcope of it: therfore this wicked thought of an hypocrite, argueth ſtrange corruption of heart; that can frame no obiect vntounto it ſelfe, that ſhall make good thoughts. Surely, affections hauehave gotten the maſterie ouer the mind, ſo p. 275that now it muſt become a ſlaue to ſerue them; and diſpoſe it ſelfe, that all his iudgments may aime at their ſatisfaction: and thus the good word of God, by accident becomes the cauſe of ſinne. Gen. 3. hath God ſaid, Yee ſhall not eate of the tree of knowledge of good and euill? the Lord by this law debars you of great good; for it is certaine, when yee cate, yee ſhall beas gods, knowing good and euill: therefore the law is too ſtrict, and rather an hinderer then furtherer of your good. Men we ſee are very quiet, vntil they be prouoked by the preaching of the lawe: Steuen Act. 7. ſhall be ſtoned for his good ſermon; Chriſt ſhall be an enemie to church and common-wealth, becauſe he ſpeaks againſt the Scribes and Phariſies; Moſes & Aaron ſhalbe hated of Pharaoh, for preaching a deliuerance; Iohn Baptiſt for telling Herod his ſinne: Elias ſhall be Ahabs enemy for telling him the truth: and Paul ſhall become an enemie to the Galatians, for telling them of their apoſtacie from Chriſt: thus lawe, and Goſpel: merciemercy, and iudgement; are abuſed of the wicked: yet for all this, the law is holy and iuſt: as for example, a man that holds a glaſſe in his hands, as long as it …eſts there, is ſafe; but if they throwe it againſt the wall, the wall will breake it, but the ſault will reſt in the hands: ſo when we take our ſelues & daſh our ſelues againſt Gods law, the law breaks vsus, but the fault is in our ſelues: the bankes are no cauſe of the furie and rage of the waters, but the waters themſelues: ſo the lawe of God that banks in our corruption, is no cauſe why it rageth, but the nature of it, which can indure no limits.

Reaſons. 1. Becauſe ſinne will indure no law. There be three effects of the law, that ſinne cannot away withall; Firſt, it ſtoppeth corruptiō; hence the irritation of the law. Secondly, it terriſieth the conſcience, and that cannot be indured; they that liue like gallie-ſlaues, and are whipped euerie day, will doe nothing but by force, and are glad any waies to rid them-ſelues of ſuch a burden. Thirdly, it exacts perfect obedience, which our nature can not away withall: to louelove God with all our hearts, with all our ſoules, with all our minde, and our whole ſtrength, is a leſſon that will neuer be learned or practiſed.

p. 276Reaſ. 2. A miſconceit: as a medicine againſt which the ſtomack ariſeth, will not be indured: a plaiſter which ſtings at the heart muſt be throwne off: and a glaſſe that ſheweth vsus an vgly face cannot be looked into: ſo the miſconceiuing of Gods ſilence, makes it that it can neither become meate, or medicine to our ſoules.

Thirdly, the diuerſitie of ſubiects: the ſelfe ſame ſeed is ſowne in all the foure grounds, yet takes but root in one: the hammar beats vponupon all, but it makes not all pliable to Gods worke: the axe hewes at all, but it timbers but ſome for building, the reſt it hewes downe for firing: the fire burnes all, but only the the gold loſeth his droſſe: the light ſhines to all, but only they that hauehave eyes behold it: the ſalt ſeaſons all, but in ſome it cannot enter to the bone, and therefore they putrifie and rotte away: foode would feede all, but ſome want ſtomacks, appetite, and digeſtion: therfore they pine away with the beſt nouriſhment: the goad prickles all, but ſome are hardned that it cannot enter, and therefore no maruell that the mercies and filence of God ſhould worke no good effects in the wicked.

Fourthly, the curſe of God is vponupon them: therefore they ſhall eate, but not be ſatisfied; drinke, but not to quench their thirſt; ſleepe, but not to take their reſt: for God alone giues reſt vntounto his welbeloued: nay, let them doe what they will, all ſhall be nought, pray or not pray, ſacrifice or not ſacrifice, come to church or not come to the church: for they cannot lay aſide their wicked thoughts: and therefore according to our prouerb, all is marred in the making. Deut. 28.16. curſed ſhall they be in the towne, and curſed ſhall they be in the field: they ſhal make no good markets of that which god hath giuen them in the field: curſed ſhall they be in the basket, and in their dough: bad prouiſion ſhall be in their houſes, when the Lord will not become both the maſter and the ſteward: curſed ſhall be the fruite of his body, and the fruits of his land, the increaſe of his kine, and the flocks of his ſheepe: extreame pouertie in the middes of all his wealth: curſed ſhall he be when he comes in, and curſed alſo when he goes out: ill ſucceſſe in his interpriſes: neither will the Lord here make an ende. Theſe be foure great curſes. Firſt, he ſhall p. 277make no good market in buying and ſelling. Secondly, from this ſhall follow, he ſhall hauehave no good prouiſion in his houſe. Thirdly, from this ſhall riſe the next, that he ſhall hauehave no true riches. Fourthly, to make that good, fortune ſhall alwaies croſſe him. Fiftly, to proceede yet further, God will make him cracke his credit: for trouble & ſhame ſhall be vponupon all that he ſets his hand to do: euerie man ſhall call him banke-rout, neither ſhal he hauehave any law againſt thē: for with God he hath loſt his credit, and therefore ſhall he periſh quickly. Sixtly, that he may make his word good in all theſe, the peſtilence, conſumption, feuer, burning ague, ſword, blaſting, mildew; the heauens aboue ſhall be braſſe, and the earth vnderunder iron: for raine duſt: and therefore no ſtaie but periſh thou muſt in bodie, goods, and good name. Seuenthly, to make the finall vp-ſhotte of his bodie, he ſhall fal before his enemies, and his carkeis ſhal be without all burial, the foules of the ayre, and the beaſts of the field ſhall hauehave him for their pray, and none ſhall reſcue him: if the enemies ſpare him, God will ſmite him with the botch of Egypt, with the Emorods, with the ſcab, & with the itch, euen worſe then he hath done Egypt, for he ſhall not be healed: neither will God be defectiue in his methode, for from theſe more ſenſible torments vponupon the bodie, he will proceede to greater iudgements vponupon the ſoule, which though leaſt felt, yet more fearefull; madnes, blindnes, aſtonying of heart, with all their ill conſequents; to grope at noone day, to be oppreſſed, powled, and without all ſuccour: neither here ſhall the Lord reſt vponupon bodie and ſoule, but ſtrike him in his neareſt friends, his wife, &c. Neither may we maruel at this: for in nature wee ſee how ſome corne is ſowen, but neuer riſeth, ſome ſpringeth, and yet ſhortly withereth, ſome groweth vp to an eare, and yet then is ſtricken or blaſted; other at Gods good pleaſure commeth to ripeneſſe: ſome trees are planted, yet neuer take roote, ſome roote yet neuer bloſſome, ſome bloſſome, yet neuer bring forth fruit, & others through Gods bleſſing, bring forth fruite in due ſeaſon: if God ſo deale with the plant and hearb of the field, why may he not deale in like manner with man, which is as wel in the hands of his creator, as the ſmalleſt creature vponupon the face of the earth?

p. 2781. Vſe reprehenſion: firſt confutation of all wicked men, which reproch religion for the idle profeſſion of it. If they ſee one that makes a great flouriſh in religion fall away, As wicked men hauehave euill conceits of God, ſo hauehave they of religion, and the true profeſſors thereof.then preſently ſee what religion theſe profeſſours hauehave: Alas, doe they not ſee Sathan falling from heauen like lightning, & with his taile ſweepe downe many a glorious (though wandering) ſtarre: if any thing be amiſſe, preſently it muſt be laid vponupon God and his word: theſe wicked thoughts of the hypocrite fixe vponupon Gods ſilence. But he that takes the foure corners of the earth in his hands, as the lap of a garment, ſhall ſhake the world together, and caſt out theſe wicked ones as his refuſe, and then ſhall be ſeene what ſandie foundations they built vponupon. Nay alas, this vncharitable world, is ſo full of ſpite againſt God and his Saints, that if a godly mans beaſt make but a ſmal treſpaſſe, preſently ſhall it be laid vponupon them as a great diſgrace of their profeſſion: that which they account as nothing in others, ſhall be verie hainous in them. If Ligarius trip but a little, then ſwelling Tubero will call it nefandum ſcelus, vntollerable miſcheife: but as Cicero anſwered for Ligarius, ſcelus tu illud vocas Tubero? cur? iſto enim nomine illa adhuc cauſa caruit: doſt thou call it wickednes, O boiſterous Tubero? wherefore I pray thee? ſurely for that name there is no reaſon: be a little perſwaded by thy neighbours: alij enim errorem appellant, alij timorem; qui durius, ſpem, cupiditatem, odium, pertinaciam; qui graviſſimè, temeritatem: ſcelus praeter te adhuc nemo: thy neighbours round about thee call it, ſome miſtake, or a little baſe feare; they which are a little more vncharitable, ſome hope, or deſire of gaine, or fome miſlike, or ouermuch malepertnes; they which ſay the worſt of it, are content that it be called raſhnes: but for wickednes, thou haſt not any other witnes beſide thy ſelfe: and therefore be intreated for Ligarius; for he ſhall come to thee with an ignoſce pater, erravi, lapſus ſum, non putavi, ſi vnquam poſthac: & paulo poſt, temere feci, paenitet, ad clementiam tuam confugio, delicti veniam peto, vt ignoſcas oro. Suppoſe then in the like caſe, a kind hearted Dauid, come to a churliſh Nabal in the name of Chriſt, making him his Orator to plead for him: why chalenge you religion for this ſmall treſpaſſe? I am perſwaded p. 279you hauehave no ſhew of reaſon for it; all your neighbours doe make a fauourable conſtruction of it: I pray you therefore be pacified, I am ſorie I hauehave giuen you this offence, thinke more fauourably of me; I will be readie to put vp the like iniurie at your hands: well Dauid, ſend thy ſeruants to Nabal to aske him in thy name how hee doth: let this bee their ſalutation, both thou and thy houſe, and all that thou haſt, be in peace, wealth, and prosperitie; thy ſhepheards were with vsus, and we did them no hurt, neither did they miſſe any thing all the while they were in Carmel: aske thy ſeruants, and they ſhall teſtifie the ſame; wherefore let theſe young men finde fauour in thine eyes: (for we come in a good ſeaſon) neither ſhall they be chargeable vntounto thee: giuegive, I pray thee, whatſoeuer commeth to thine hand, vntounto thy ſeruants, and to thy ſonne Dauid. Dauid thou haſt plaied the Orator moſt excellently, paſſions in thy ſelfe, and ſtrong arguments to Nabal, eſpecially one drawne from profit. Let vsus ſee what welcome Nabal will giuegive them; Who is Dauid? and who is the ſonne of Iſhai? there be many ſeruants now a daies, that breake away eueryevery man from his maſter: ſhall I take my bread, and my water, and my fleſh that I hauehave killed for my ſhearers, and giuegive it vntounto men, whome I know not whence they be? the dogges ſhall hauehave it before them. Well, Dauid is a Mars, as well as a Mercurie, as good at his ſword, as at his words: therefore Nabal ſhal ſmart for it. What ſhall withhold Dauid? ſurely the ſeruants of Nabal had reſpect vntounto themſelues, and their miſtreſſe; therefore Abigail ſhall know, that Dauid was as a wall both by night and by day to them, and their maſters ſheepe: therefore take heede, for our maſter is ſo wicked, that a man cannot ſpeake vntounto him: good Abigail, will giuegive Dauid good contentment, that he ſhall bleſſe her counſell; and when Nabal heares what his wife hath done, his heart ſhal die within him, and become like a ſtone: after this the Lord ſhall ſmite him, and he ſhall die. Euen thus ſtandeth it betwixt the godly and the world: Wicked men liue and proſper, becauſe the godly are among them: but alas, they ſhall receiue hard meaſure at their hands: they had rather feede the dogges, then any poore Lazarus at their doores full of ſores. Hang p. 280him, he is a ſtinking Puritan, an enemie to the King, and the whole common-wealth; a breaker away from all maſters; can endure no yoke: when alas, if it were knowne, they are the beſt ſubiects the King hath: and as they neuer ceaſe to pray for him, ſo if once they ſhould come to venture their liues for him, and the good of the Church and commonwealth, they ſhould be found with the eagereſt: but alas, by diſgracefull tearmes they abuſe many good Chriſtians, not eſteeming thoſe puritans which the King hath detected in his book, but eueryevery one that is not of their phantaſie.

There be three kinds of Puritans, and he that prooues not one of them ſhall neuer be ſaued. Firſt, is the Papiſticall puritan, that dare plead with God for his iuſtification; and this is a damnable puritan. The ſecond, is a ſchiſmaticall puritan, that rends himſelfe from eueryevery Church that will not agree with his phantaſie; and this is likewiſe a wretched puritan. A third, is the Chriſtian Puritan, ſuch an one as I am ſure the word of God approoues of, and onelyonly pronounceth them bleſſed that are pure in heart: and theſe are defended by the booke of common prayer, wherein we call vponupon God that we might lead a godly, ſober, and pure life: and he that is not this puritan, ſhal neuer ſee God: and let them know, that the ſeruants of God are of the blood royal, to wit, Chriſt Ieſus, and therefore hauehave Dauids heroicall ſpirit; durſt meet them on the field, and ſhew as good courage for a good cauſe as the beſt of them. But the ſeruants of the Lord, his faithfull miniſters, hauehave told it to the Church, that her faithfull friends hauehave beene abuſed by many a Churle, vntounto whom they hauehave ſtood as walls of defence, and therefore their affections are vp in armes againſt them. But the Church will find cakes, bottles of wine, ſheepe readie dreſſed, meaſures of corne, cluſters of raiſins, and abundance of figs, to meet all that louelove her, to giuegive them kind intertainement. Bid them not regard theſe Nabals; for as their names are, ſo are their natures: Nabals they are, and folly is with them, and ſo ſhall they periſh: for the Lord will not ſuffer one of them to liue that piſſeth againſt the wall: But your ſoules ſhall be bound in the bundle of life with the Lord; and the ſoules of theſe your enemies p. 281ſhall God caſt out as out of the middle of aſling. Thus ſhall euerie faithfull ſoule praiſe God, that hee is preſerued by the Church: and therefore when they ſhall ſee that the Lord hath dealt well with them, they ſhall be mooued to remember the Church, as Dauid remembred Abigail with the beſt bond of louelove. Secondly, correction of the godly, that learne not to thinke baſely of the thoughts of wicked men: they diſhonour God by them, and therefore into their ſecrets let our ſoules neuer enter.

Vſe 2. Inſtruction: Firſt, an admonition of the wicked, to ſhewe them that they hauehave alwayes falſe reaſons for their thoughts. Indeed it is true, that we can no ſooner hauehave ſinne in our heads, but the deuill will find a reaſon for it; but alas, when we bring it to our queſtion, it makes vsus preſently make a fallacian againſt our ſoules. Silence beats vponupon the minds of theſe hypocrites; but alas, the image in the glaſſe ſhall not looke to him from whom it was reflected: Moſes face ſhines, but he ſees it not: ſo theſe men hauehave Gods ſunne to ſhine vponupon them, his raine to fall vponupon them, but they perceiue neither. Thus they become like wine veſſels, that ſends out all the wine againe, but keepes in the dregs: God doth much good vntounto them, but they neuer thinke rightly of it: for as infants new borne are kept from fire and water, laid to ſleepe, ſhifted in their ſcapes, but they knowe not who doth all this for them: ſo God, brightneſſe it ſelfe, ſhuts in heauen and earth; yet our eye cannot looke againſt it, no more then the bat…e or owle at the bright beames in the firmament: and therfore no maruell, if wicked men after all Gods ſilence, looke amiſſe: therefore as the fountaine, and all the water that ſprings out of it, hauehave the ſame qualities; ſo the heart, and the thoughts, words, and deeds, are all of the ſame nature: if one filthy, all filthie; and purge one, and purge all. Now the fountaine in a wicked man beeing corrupt, no maruell that theſe thoughts iſſue out of it: Eccles. 8.11. Becauſe ſentence against an euil worke is not executed ſpeedily, therefore the heart of the children of men, is fully ſet in them to doe euill: here is the verie ſelfeſame concluſion; God defers, therefore they are fully purpoſed p. 282to ſinne againſt God. Let them therefore be admoniſhed, to looke better to their thoughts; for they are in a miſerable eſtate that makes euerie thing turne vntounto their hurt. Secondly, a direction to Gods children, that they learne not to thinke their owne thoughts, ſpeake their owne words, or doe their owne actions, but onelyonly that which ſhall be approoued by God and his word; and then ſhall their praiſe not be of men, but of God.

Vſe. 3. Conſolation. Firſt, in all good wayes: when I can ſay, I hauehave ſerued God with a good conſcience: for that ſhall be the miſerie of the wicked, when the Lord ſhall ſay, who required theſe things at your hands. Secondly, in their trouble to ſay with Hezekias, Remember Lord how I hauehave walked before thee: this is better then all the riches in the world, or the vanities wherein he hath placed all his thoughts: this ſhall ſtand by him in this world to iuſtifie him, becauſe God ſpeakes for him; in the ende of this world, to free him from hel, death, and damnation, becauſe he hath built vponupon the rocke, and hath in his thoughts highly valued, the blood of Chriſt, to purge him from all ſinne, when all the reſt of the world ſhall be accurſed, for that they hauehave put their truſt in the arme of fleſh. 2. Tim. 4.6, 7. Pauls ground of comfort, when he is readie to be offered is this, I hauehave fought the good fight of faith, finiſhed my courſe, I hauehave kept the faith: therefore he expects a crowne of righteouſneſſe; this is no phanſie, but a grounded perſwaſion from his practiſe.

Sect. 4. Of awicked mans conceit of God.

Like thee:] The fourth thing, is in the forme and manner of their thoughts; and that is by drawing a paterne of God out of themſelues, to limit him by their owne limits, and meaſure him by their own meaſure. Firſt, for qualitie and condition, the only patrone and fauourer of their courſes, one that did eſteeme and approue moſt highly of all their waies. Where we may ſee that hypocrits, as proud Phariſies, thinke themſelues p. 283not like other men; and therefore needes muſt they be like God himſelfe; not knowing that a third may be giuen, to wit, that they are ſo like themſelues, that a man cannot paralell them with any other: They hauehave looked into the fountaine of Gods ſilence; and ſurely like Narciſſus, they are fallen in louelove with their owne ſhadow; or like children, they are ſo delighted with their image, that they muſt needs kiſſe the glaſſe, and thinke no babie like to that which they hauehave ſeene of themſelues: and thus like apes, are gotten ſo farre in louelove with their owne brood, that with ouermuch embracing of themſelues, they kill all they touch: and thus while they wil ſet as Queenes and ladies, bragging they ſhall neuer be widowes, preſently the Lord brings vponupon them both pouertie, and widow-hood; becauſe they themſelues hauehave preſſed euerie thing they were in louelove of vntounto death: ſo that being wiſe in their owne conceit, we may be aſſured, that there is more hope of fooles then of them: and that drunkards, and vile perſons ſhall ſooner inherite the kingdome of heauen, then any proud perſon of them all: the Publicans and groſſe ſinners, ſhall ſooner go into heauen then theſe Scribes and Phariſies. Secondly, this muſt yet be ſtrained higher, euen to the verie being and eſſence of God: God muſt be altogether as they are: extraordinary neere fellowſhip. It was one of the greateſt prerogatiues that was euer giuen to Abraham, to be called the freind of God: but what ſhall theſe be called? ſurely, if all were true, they ſhould bee the verie naturall ſonnes of God. Thirdly, this great acquaintance muſt be perpetuall.

Ariſtotle makes three bonds of freindſhip: 1. pleaſure, 2. riches; and both theſe are ſoone ended: becauſe in laughter the heart is heauy, for ſuch pleaſures as are but of things tranſitory: and for riches, they take their wings and flie away: but the third bond, which is vertue and honeſty, is of long continuance; and I know no freindſhip that hypocrits profeſſe with God, that ſauours of honeſtie and vertue. Indeede the other two, are in high account with them; for they will ſeeme to doe any thing for pleaſure and profit. Saul loued God, but it was for a kingdome; Ahithophel, becauſe he was aduanced counſeller; Iud…s, becauſe p. 284an Apoſtle, & bare the bag: yet Saul a little afflicted, forſakes God; Ahithophel croſſed, hangs himſelfe; Iudas for gain, betraies Chriſt. Iobs wife ſeemed to goe farre, as long as ſhe could waſh her paths with butter; but when affliction is vponupon her husband, curſe god, & die. Many hypocrits are like Rebecca, Gen. 25.22. who wiſhed to hauehave children, but when they ſtroue in her womb, then ſhe braſt forth into words of impacience: ſo God giues a deſire to ſome to be borne againe, who when they ſee their conception to be painfull, and the ſpirit and fleſh ſtriue together, deſire to be in their old eſtate againe: they ſeeke the kingdome of heauen, but not the righteouſnes thereof: and therefore it will appeare verie eaſily, how like they are vntounto God: for Saul and Pharaoh had ſome good motions by fittes, and vponupon occaſion could play faſt and looſe, beeing of a ſtrange complexion, and verie aguiſh, hote and cold in a moment. Sea faring men who when the ſeas doe rage, and the tempeſt begins, feele themſelues ſea-ſicke, and hauehave a deſire to caſt; but when they are gotten to the land, and hauehave ſmelt the cleare coaſt, are as merrie and ioyfull as heart can wiſh: the reaſon is, becauſe now being without hope, ſenſe, and feeling of the ſweet ioyes to come, doe die thus by their fleſh pots of Egypt: ſo they ſhew in affliction, that their fleſh pots, and their health, though in bondage, doth more pleaſe them, then the goodnes and louing countenance of the Lord. Want of bread makes ſome deſpiſe their great & wonderfull deliuerance out of Egypt: the want of riches, is greater trouble thē the want of grace; and the poſſeſſion of riches greater ioy, then the fruition of Gods countenance: The reaſon is plaine, becauſe in temporall things, our ioy is greater then the cauſe; but in ſpiritual, the cauſe is greater then our ioy. Againe, they louelove not God for himſelfe, but for his bleſſing; and therefore all the ſimilitude that wicked men hauehave of God, is more in the louelove of the creatures then of God himſelfe: and when the Lord ſhall bring his fanne and make cleane his floare, you ſhall ſee him ſend away this chaffe, but ſtill keepe his corne: for the naturall children of God, louelove their father naturally; doe he what he will, they will ſtill louelove him: though thou kill me, yet ſtill will I truſt in thee, p. 285ſaith Iob. Thus ſhall the Lord trie his owne image, and ſee who will endure the fire; which ſhall be knowne by theſe foure properties: firſt, as fire burnes ſtraw, ſtubole, ſtickes, to aſhes, and makes them as though they had not beene; ſo ſhall the fire of Gods affliction waſt all thoſe things which are of this weake nature. Secondly, as fire purges that which can abide him, and makes it purer and finer; ſo ſhall the triall of the ſpirit waſt all the droſſe in Gods children, and purifie the reſt, as a temple for the holy Ghoſt. Thirdly, as fire giueth light in the moſt dimme and darkeſt place; ſo ſhall the fire of Gods ſpirit become a ſhining lampe, burning continually. Fourthly, as heat putteth life into thoſe things which are capable of life, though frozen and ſtarued for cold, and as they were without life, yet touching them maketh them reuiue, become nimble and actiue; ſo the ſpirit of God heating and inflaming our hearts, kindleth our zeale, quickneth our deadnes, puts life into vsus, maketh vsus nimble and actiue, in a care of our dutie, louelove of all mankind, and the glorie of God: this alone will prooue whether we beare the image and ſtampe of God in vsus, or no: when all the reſt is no better then that conceit which the Deuill put into the heads of our parents, Gen. 3. Ye ſhall be like God: ſurely it prooued like the god of this world: for euen that conceit tooke away the image of God, and brought in a worſe, euen the image of the deuill.

Obſerv. It is the nature of eueryevery wicked man, eſpecially of an hypocrite, to hauehave an high conceit of himſelfe, and in this high conceit to thinke God like vntounto him.

1. Reaſ. Firſt, blindnes of vnderſtanding: Rom. 1.21, 22, 23. Vaine imaginations, and follie of heart: full of darknes, makes profeſſours of wiſdome become ſtarke fooles, and ſo turne the glorie of the incorruptible God to the ſimilitude of the image of a corruptible man, and of birds, and foure footed beaſts, and of creeping things.

2. Reaſ. Is the euill diſpoſition of nature, which turneth all things into his owne temper: and therefore it can not be but the ſilence of the Lord ſhould be abuſed by our thoughts.

3. Reaſ. Selfe-pleaſing our ſelues: Herod will part with all, p. 286before he will part with his brothers wife: the young man will leaue Chriſt, before he forſake his riches: and therefore before the ſilence of the Lord ſhall croſſe our natures, we muſt either croſſe it, or els reſtraine it vntounto our ſelues, and giuegive it that limitation which ſhall beſt agree with our pleaſures.

1. Vſe reprehenſion. A confutation of the wicked, for the abuſe of their reaſon, in that they will become abſolute Iudges of Gods wiſdome: it is enough for the ſeruant to become as the maſter: Gods truth will hauehave no controller, and therefore muſt he command, or els he will teſtifie againſt vsus and accuſe vsus, for the breach of his prerogatiue royall. Secondly, a correction of the godly, that any waies ſubiect themſelues to the iudgement of wicked men: their fountaine is naught, & therefore their ſtreames can not be ſweete.

2. Vſe inſtruction. Firſt, an admonition of the wicked, to be more carefull for their thoughts. Indeede we ſay, thoughts are free, but yet let them know, that there is a word which is a diſcerner of the thoughts, and the intents of the heart: and therefore what they hauehave ſpoken in the theeuiſh corners of their hearts, ſhall be plainly detected euen vponupon the houſe toppes. Secondly, a direction to the godly; & that is a deniall of themſelues, and of their owne thoughts, and wholly yeilding themſelues vntounto Gods truth.

3. Vſe, Conſolation to all them that ſee the want of Gods image, and deſire it more, then they preſume they hauehave it. This will take away our owne conceits, and breede in vsus the cleare inſight of the mercies of God in his Chriſt, which are the onelyonly ioy and confidence of our ſoules. And thus much of Gods merciemercy.