Now Gods presence hath divers degrees. First, God is present to our conscience, 1when we think of him. 2. He is present, when we name him, or hear ⟨p. 100⟩him named or mentioned by others, and these are the furthest off: Thirdly, God is nearer unto us in the presence of his Ordinances, as his Word and 2Sacraments, and public service in the Congregation: Fourthly, there is a 3most apparent and sensible presence of God, which shall be at the last Judgement, when all men shall stand before him in his immediate presence, to receive their judgement. Now all these presences of God, are hateful to a wicked 4man: for the first, a wicked man by his good will never thinks of God, and if sometime a thought of God (like lightning) flashes in his mind, presently he 5quencheth it, as being a most unwelcome and burdensome thought unto him: therefore saith David; The wicked is so proud, he careth not for God: neither 6is God in all his thoughts: Nay, God himself is so little thought on, by them, that they will willingly think of nothing, that might bring GOD into their thoughts: as namely, Gods great works of his wonderful Judgements: ⟨p. 101⟩of whom the same prophet saith, in the same place, Thy Judgements are far above, out of his sight. As if he had said, 7he labours to set them far from the eye of his mind, that he may never have occasion to think of them, nor on God by them. That this is true for his thoughts', I have endeavoured thus to prove, by Gods own testimonies, because thoughts cannot be discerned by 8man. But alas, for the second, that is, for his words, that's too apparent in the sight of all men. For observe it, and you shall never see a wicked man, by his good will have God in his mouth, (unless it be to abuse his name, by swearing or blasphemy) nor willingly doth he hear any other man talk, or discourse largely of God, or of his greatness and his Justice; but such talk is tedious & cumbersome unto him: and if he cannot break it off with other discourse, then he sits as mute as a fish, and inwardly either frets with anger, or is tormented with fear. All this is true in Faelix the Governor: who whilst ⟨p. 102⟩Paul discoursed of righteousness, temperance, and Judgement to come: The Text saith, in the mean time, he trembled.
Now Gods presence hath diuers degeees. First, God is present to our coscience, 1when we thinke of him. 2. He is present, when wee name him, or heare ⟨p. 100⟩him named or mentioned by others, and these are the surthest off: Thirdly, God is neerer vnto vs in the presence of his Ordinances, as his Word and 2Sacraments, and publike seruice in the Congregation: Fourthly, there is a 3most apparant and sensible presence of God, which shall bee at the last Iudgement, when all men shall stand before him in his immediat presēce, to receiue their iudgement. Now all these presences of God, are hatefull to a wicked 4man: for the first, a wicked man by his good will neuer thinkes of God, and if sometime a thought of God (like lightning) flashes in his minde, presently he 5quencheth it, as being a most vnwelcome and burdensome thought vnto him: therefore saith Dauid; The wicked is so proud, he careth not for God: neither 6is God in all his thoughts: Nay, God himself is so little thought on, by them, that they will willingly thinke of nothing, that might bring GOD into their thoughts: as namely, Gods great works of his wonderfull Iudgements: ⟨p. 101⟩of whom the same prophet saith, in the same place, Thy Iudgements are farre aboue, out of his sight. As if hee had said, 7hee labours to set them farre from the eye of his minde, that hee may neuer haue occasion to thinke of them, nor on God by them. That this is true for his thoughts', I haue endeuored thus to proue, by Gods owne testimonies, because thoughts cannot be discerned by 8man. But alas, for the second, that is, for his wordes, that's too apparant in the sight of all men. For obserue it, and you shall neuer see a wicked man, by his good will haue God in his mouth, (vnlesse it bee to abuse his name, by swearing or blasphemie) nor willingly doth he heare any other man talke, or discourse largely of God, or of his greatnesse and his Iustice; but such talke is tedious & combersome vnto him: and if hee cannot breake it off with other discourse, then he sits as mute as a fish, and inwardly either frets with anger, or is tormented with feare. All this is true in Faelix the Gouernour: who whilst
- 11 To our thoughts. 2 To our naming him1 To our thoughts. 2 To our nami•g him
- 23 Near in his ordinances3 Neere in his ordināces
- 34 Necrest at the last day.
- 4A sinful man fears all these.A sinful man feares all these.
- 51 He never, or unwillingly thinks of God.1 He neuer, or vnwillingly thinks of God.
- 6Psal. 10. 4.
- 7Psal. 10. 5.
- 82 He never speaks of God unless it be to abuse his majesty.2 He neuer speakes of God vnlesse it be to abuse his maiestie.
