Mans Imaginations, Treatise · Chapter 3

Mans Imaginations · Treatise · Chapter 3

p. 30CHAP. III.

Of mans naturall thoughts concerning God.

HAuing found that the thoughts of man may be knowne; we come now to see what be the naturall cogitations of euerie sinfull man. Although they be almost infinite in themselues, yet they may be reduced to three heads. They either concern God, or a mans neighbour, or els, a mans owne selfe. Of this thought; There is no God.

p. 31Touching God, there be in man foure capitall euill thoughts. First, That there is no God: which as it is first in order, so it is the most notorious, and vile damnable thought that can be in a naturall man. And that this is one of the thoughts of man naturally, appeareth by the expresse testimonie of God himselfe, who knoweth the thoughts of man better then man doth.rrPsal. 10. ….Ps 10 The wicked thinketh alwaies there is no God. And againe,ssPsa. 14. 1.Ps 14:1 The foole hath said in his heart, there is no God.

Touching this thought, obserue these foure points. First, in whome it is: Secondly, how a man by thinking should denie God: Thirdly, what is the fruit of this p. 34thought, and fourthly the examination of our hearts touching this thought.

For the first:1. In whome this thought is. we must not thinke that this wicked thought is onelyonly in some notorious and hainous sinners; but it is in the corrupt minde and Imagination of eueryevery man that commeth of Adā naturally, not one excepted, saue Christ alone: so the foole of whome David ttPsal. 14.Ps 14speaketh must be taken,Psal. 10.Ps 10 not for some speciall sinner, but for eueryevery man that liueth vncalled & without repentance, how ciuill so euer his life be other waies; though some shame restraine his tongue from vttering it, yet by nature his corrupt heart is prone to thinke there is no God This is made euidēt by S. Paul, uuRom. 3.Rom 3who p. 35going about to prooue that al men are sinners by nature, aleadgeth for his proofe diuers testimonies of Scripture and particularly out of these two Psalmes before cited: whereby he giues vsus to vnderstand, that the foole there mentioned, must be vnderstood of eueryevery naturall man. But it will be said, that it is ingrafted in mans nature to hold and thinke there is a God, & therefore eueryevery man doth not denie God in his heart. Ans. We must know that these two thoughts, There is a God, and there is no God, may be, and are both in one and the same heart: the same mā that by the light of nature thinketh there is a God, may by that corruption & darkenes of mind that p. 34came by Adams fall, thinke there is no God: for two contraries beeing not in the highest degre, may be in one and the same subiect: as light and darkenesse in the same house: heate, and cold in the same body.

II. Point Howe doth a man by thinking denie God in his heart?How a man by thinking denies God. Ans. Two waies first, by turning the true God into an idol of mans braine: secondly, by placing somewhat that is not God in the roome of the true God. For the first, the Imagination of eueryevery man naturally, without further light from the word of God, doth turne the true God into an idoll: and therefore Paul saith of the Galatians, that before, their vocation, xxGal. 4. 8.Gal 4:8they did seruice to them which p. 35were no gods; and of the Ephesians, that yyEph. 2. 1….Eph 2:1they were without God in the world: euen because they did not in their mindes conceiue of God aright, and accordingly worship him, though the wiser sort amongst them did acknowledge one God the creator of heauen and earth. And therefore David saith plainely, thatzzPsal. 96. 5.Ps 96:5 all the gods of the Gentiles are Idols, or vanities: nay, as the Apostle saith, deuills. 1, Cor. 10. 20. That which the Gentiles sacrifice, they sacrifice vntounto deuills & not vntounto God.

Now mans mind turneth the true God into an Idoll, by three notorious thoughts, which are the roote of many damnable sinnes in this life, first, by thinking that God is not present in all places, whereby p. 37god is robbed of his attribute of Omni-presēce: for the true God being infinite must be in all places; which when the heart of man denieth, it imagineth God to be such a one as he is not, & so turneth him into an Idoll; and that man naturally thinketh thus of God the scripture is plain, Iob. 22. 12. 13. wicked men are brought in speaking of God, as though he were shut vp in heauen, & had nothing to do in the world: Is not God on high in the heauen? and behold the height of the starres how high they are. How should God know? can he iudge, &c. so the Psalmist expresseth the thoughts of the wicked in their practise of sinne, God hideth away his face, & wil neuer see: & the Lord shall not see. p. 38Psal. 94. 7. yea they who seeke the deepe to hide their counsell from the Lorde, whose workes are in darkenes, say, who seeth vsus? who knoweth vsus? Isay. 29. 15. Secondly, by thinking there is no prouidence of God, whereby hee ordereth and disposeth all thinges in the world particularly: That this is an other naturall thought the Psalmist sheweth plainly, bringing in the wicked man, saying thus of God, God hath forgotten, he hideth his face, and he shall not see. And the prophet Zephanie bringeth in the sinner speaking thus of God, that he doth neither good, nor euill. Thirdly, by thinking there is no iustice in God; this is done when men Imagin with themselues, that albeit they proceede in the p. 38practise of sinne, yet God will not punish them according to the threatning of his word; If we doubt whether such an Imagination be in mans heart read Deut. 29. 19, 20. where Moses directly forbiddeth the people to say in their hearts. I shall hauehave peace though I walke in the stubbornes of my heart; this is that ggPsal. 1…. 3.Ps 1:3blessing of a mans selfe in sinne, which Dauid chargeth vponupon the couetous, and wicked. Thus they sinne thathhAmos 6. 3. Amos. 9. 10.Amos 6:3Amos 9:10 put far away the evill day; and say, the euill shall not come. Hereby God is robbed of his Iustice, and made a God all of merciemercy such a one as will not punish sinne, and so indeed is made an Idoll of mans brain.

The second way whereby a man denyeth god in thought is by placing in the roome of p. 39the true God, an Idoll of his owne braine: This men doe, by thinking some other thing beside the true God to bee their chiefest good: thus voluptuous men makeiiPhil. 3. 19.Phil 3:19 their bellie their God: and couetous men makekkColoss. 3. 5.Col 3:5 riches their God by placing their felicitie in pleasure, and in riches: for looke what a man thinketh to bee the best thing in the worlde for him, that is his GOD, though it bee the devill himselfe, or any other creature. And for this cause is the devill called the God of the world, 1. Cor. 4. 4.1 Cor 4:4because the men of this world iudge their owne courses, wherin they serue the deuill, the best thing in the worlde for them, yea farre better then the seruice of god, & therfore giuegive their hearts thereto: for p. 40affection followeth opinion, & that which a man affecteth most, hee must needes thinke best of; and therefore what a man affecteth most, that maketh hee to become his God, so that iudging other things beside the true God to be best for him, he must needs place thē in the roome of the true God, & so in his imagination donie God.

III. Point. The fruit of this thought.What is the fruite of this thought: for thereby wee shall best iudge, what a cursed thing this is, to thinke there is no God: This thought bringeth forth the most notorious sins that can be, euē Atheisme it selfe; which is a sinne whereby men sundrie waies deny God: And it is two-fold, either in practise, or in iudgement.

p. 41Atheisme in practise is that sinne wherby men deny God in their deedes, liues, and conversations; & so declare this thought. This is a most horrible sinne, and a huge burthen to the whole earth; and yet many that liue in the bosome of the Church are fouly tainted heerewith. This Atheisme in practise hath three speciall branches: Hypocrisie, Epicurisme, and Witchcraft. Hypocrisie is a sinne whereby men worship the true God, but yet in a false manner, giving vntounto God the outwarde action, and hold backe from him the true worship of the heart. Epicurisme is a sinne wherby men contemne God, and giuegive themselues wholie to their pleasures, spending their time in eating, drinking, p. 42and other delightes and not seeking or fearing God: and this is the sinne of the richer sort in this age: Witchcraft or Magicke is that sinne wherby men renounce the true God and betake themselues to the aide, counsell, & helpe of the deuill, either by himselfe, or in his instruments: This is a large sinne, and a great part of Atheisme, and many are taynted with this sinne, either because they are practisioners of witchcraft, or else doe seeke helpe of such.

Atheisme in iudgement is that sinne, whereby in opinion and perswasion of heart men denie God. And this likewise hath three degrees: first, when men hold and accordingly worshippe the true God, creator of heauen and p. 43earth, but yet so as they conceiue of, and worship him otherwise then hee hath reuealed himselfe in his word. To this first degree wee must referre the three great religions of the Turke, of the Iewe, and of the Papists: for as they stand at this day, they are three great partes of Atheisme.

The Turke worshippeth God the maker of heauen, & earth & likewise reuerenceth Christ as man, acknowledging him to be a prophet, yea, a more worthie prophet then his Mahomet; And yet his religiō is Atheisme: for he cō ceaueth of god out of the trinitie, and so worshippeth nothing but an Idoll.

Againe, the Religion of the Iewes, at this day is a part of p. 44Atheisme: for howsoeuer they hold one God, and acknowledge the bookes of the olde Testament for the Scriptures of God, yet they worship not that God in Christ, and so instead of the true God, frame an Idoll in their owne brain; for as Christmm1. Ioh. 2. 23.1 John 2:23 saith, whosoeuer denieth the sonne the same hath … not the father, so that they wanting Christ, and by consequent the father also, indeed and truly hauehave no God; but as Christ tould the Samaritans nnIohn. 4. 22.John 4:22they worship they knowe not what.

Thirdly the Religion of the Papists at this day is a part of Atheisme: we must indeed distinguish it from the two former: for in worde they acknowledge the Trinitie in vnitie, and vnitie in Trinitie, & p. 45their doctrine of the vnion of Christs two natures in one person, is according to the scripture: But yet if we marke the drift, and sequele of their doctrine in other points, wee shall find it to bee close Atheisme: As may bee prooved by two reasons: first because the true God who is the creator of heauen and earth, is infinite in Iustice, and merciemercy: But according to the doctrine of the Papists, God is not infinite in Iustice, & merciemercy: And therefore to them is not the true God: for first, Gods Iustice according to them is not infinite: for they teach that a man by his owne proper workes of penance (which bee finite & imperfect) may truly satisfy god for the guils of temporall punishment.1. Bellar. Lib. 7 de poenit. c. 7. Secondly, p. 46they make thou only of God imperfect byaaRhem. on rom. 8. 17. sect. 4. …pe… cing vp the some with mans merits in the worke of Redemption: for Gods merciemercy is either eueryevery way merciemercy or no merciemercy, as Paule saith.ooRom. 1. 6Rom 1:6 If it bee of grace it is no more of workes, or else were grace no more grace, and if it bee of workes it is no more grace, or else were worke, no more worke. Secondly▪ the Christ of the Papists is a false Christ; this will appeare by plaine reason out of their doctrine: for first they spoile Christ of his true manhood by their doctrine of reall presence, wherein they hould that Christs body is not onelyonly in heauen, but really & substantially in all places, wher the sacrifice of the masse is offered, thus they make it p. 47omnipotent, & so quite take away the nature of a bodie. Secondly, they disgrade Christ from the three offices of his mediatorship: first from his kingly office, byaaRhem. on ephes. 1. 22. sect. 5. placing the Pope in his Roome, and stead, as his deputie in Christs presence: for they giuegive power to the Pope to rule the Catholique Church, and to make lawes to bind mens consciences, which bee thinges proper to Christ alone: where in they doe as much as if they should take the Crowne from Christs head, & set it on the Popes: for to claime regencie in the presence of the lawfull prince is to proclaime rebellion against the prince; for commission of vicegerencie ceaseth in the presence of him that appointeth it; nowe Christ is p. 48alwaies present with his Church, Math. 28. 20. And therefore the Pope by his claime must needes thrust Christ out of his office. Secondly, from his priestly office, which consisteth in satisfaction, and intercession: Christs satisfaction they nullifie bybbRhem on Rom. 8. 17. sect. 4.Rom 8:17 ioyning therewith the satisfaction of mens workes, for thereby they make it imperfect: And they robbe him of his intercession byccRhem. on 2. Co. 1. 11. sect. 32 Cor 1:11 communicating the same to Saintes; yea, they exalt the virgine Marie far aboue Christ in this worke, for they praie her to aske the Father, to command Christ her sonne by the authoritie of a mother, In officio be … Mari….to doe thus, and thus, for them, and so make Christ her vnderling. Thirdly, from his propheticall office, by making p. 49the Pope the infallible iudge of all controuersies: avowing, that they rather desire to knowe the auncient institution of Christian religion from the Popes mouth, in annot. sup. dist. 40. c. s… papa. Edit. Greg.then from holy writte. Nowe thus robbing Christ of his offices, they make him a false Christ: and so wanting the sonne, they cannot hauehave the father, for he pp3. Ioh. 2 23that hath not the son hath not the father: and therefore popish religion wanting the father and the sonne, cannot bee a true religion, but meere coloured Atheisme in iudgement.

The second degree of Atheisme in iudgement is when men place some Idoll in rome of the true God, houlding the same for their God: thus did the Gentiles sinne in worshipping p. 50the sonne, and the moone, and the starres or other creatures.

The third degree is, when a man doth avouch, hould, & maintaine that there is no God at all; this is the highest degree of Atheisme and the most notorious sinne that can bee, and all such persons as maintain this cursed thought, are vnworthie the common breath of men: for if that man shall die the death, and that worthilie, who shall avouch his lawfull prince to be no prince, howe much more ought hee to die the death, though hee had a thousand liues that shall affirme the true God, to bee no God? Thus wee see the fruites of this euill thought whereby the haynousnes of it doth plainly appeare.

p. 51IV. Point. The examination of our owne hearts touching this thought whether it may be found among vsus or not:Examination of this thought. doubtles every one will labour to cleare himselfe hereof; And the reason wherewith many doe sooth vp themselues is this, because they neuer felt in themselues any such conceits as this, that there is no God. But wee may easily deceiue our selues herein, for a man cannot alwaies discerne what bee the thoughts of his owne heart: There be in man two kinds of cogitations, or as one may say reasons: the first is a single cogitation, whereby a man simply thinketh, or knoweth, or iudgeth this or that; and this is properly called the mind: p. 52The other is a reflex cogitatiō or reason, whereby a man iudgeth that he knoweth or thinketh this or that; and it is commonly called Conscience. Now since Adams fall, the conscience is corrupt by originall sinne, as be all other powers of mans soule; whēce it commeth to passe, that conscience can not doe his dutie in giuing true testimonie concerning mans Imaginations: but a man may thinke euill, and yet his conscience not tell him: and therefore wee may nor say, because wee feele not these euill thoughts in vsus; therefore we hauehave them not, or we are free from them.3. Signes of this thought

But that we may the better examine our hearts, wee must come to the signes whereby this euill thought is p. 55best discerned. Dauid in the 14. Psalme setteth downe three signes hereof: first,qqv. 2. 3. A disordered life: secondly,rrv. 4. not calling on the name of God by praier; thirdly,ssv. 6. contemning of them that put their trust in God. Looke where these are to be found, there is this euill thought, That there is no God. Nowe if wee examine our selues by these signes, we shall finde this wicked thought to be amonst vsus: for first, many indeede are content to heare Gods word; but where is that man that reformeth his life according to that he heareth? Certen it is, as their conscience can witnesse, few turne vntounto God vnfainedly, fewe doe breake of their course in sinning. Now this vnreformed life is an infallible token p. 54of this damnable thought.

Secondly, the exercise of praier and inuocation on the name of God, is rare among men: no doubt many a touched heart doth eueryevery day vnfainedly call on God for grace. but yet generally this is true: men goe on from day to day, and from yeare to yeare, and neuer pray vntounto God for supply of grace. Indeede men plead for themselues, that they vse to pray: for they say the Lords prayer: the Creede, and the tenne Commaundements: but wee must know; that with many this practise is nothing, but a vaine repetition of words; for prayer is an action of the heart, and not the labour of the tongue, and lippes onelyonly: so to say the Lords prayer is not p. 55to pray, for the words thereof may be repeated with the heart of an Atheist.

And thirdly the contempt of them that put their trust in God, is rise among vsus: for who is so much scorned and reproched, as he that maketh profession of religion? Now may that complaint be iustly taken vp by the seruants of God, Isai. 8. 18. Behold, I, and the children whome the Lord hath giuen me, are as signes and wonders. And, He that refraines from euill, makes himselfe a pray to the euill tongue. Isa. 59. 15. Yet let these scoffers know, what euer they be, that seedes of Atheisme doe possesse their soules.

To come yet more particularly to the triall of this thought in our selues: Whosoeuer p. 58denieth the presence of God denieth God. Now let the conscience answer, whether we be not afraid to sinne in the presence of many mortall men, and yet in the presence of God doe make no bones thereof, so the eies of men be turned from vsus. Now what is this but either flatly to denie the presence of God, or at least to yeeld more feare and reuerence to men, then we doe vntounto God? Againe what is the cause why men vse oppression, and iniustice, deceit, and lying in their wordly affaires? Is it not because this thought of Atheisme doth possesse their hearts, that God regardeth not these outward things? Durst men directly sinne against God in seeking these p. 59outward blessings for naturall life, if they did rightly relie vponupon Gods prouidence, knowing eueryevery good gift to come from his bountifull hand? Lastly, let the conscience speake, doth not thy heart while thou goest on in sinne, say thus vntounto thee, God is mercifull, I will heareafter repent, and so shall I escape punishment? If a man doe well obserue his owne heart, he shall finde therin this vile thought, which directly ouerturns the infinite iustice of God, making him a God all of merciemercy, when as indeede he is as well a God of Iustice as of merciemercy. By all which it is more then euident, that naturally this vile thought runnes in mans heart, There is no God.

p. 58Vse. Hereby then we must learne to see what vile, miserable, and wretched sinners we are in our selues; though we had no actuall outward sinnes, yet this damnable thought maketh vsus accursed: If a manaaEccles. 10. 12.Eccl 10:12 curse the king in his heart, the sinne is so great, and heinous that the foules of heauen shall disclose it: How horrible then is this sinn for a man in his thought to curse God, the king of kings, and Lord of Lords? This therefore must humble vsus in our selues before the Lord.

Againe, hereby we must be admonished to vse all good meanes whereby wee may come to see, and know not onelyonly the grosse actuall sinnes of our liues, but especially this damnable thought of our p. 59hearts; few there be that doe see it, and therefore we must be earnest with our selues in searching our owne hearts, to find out this and such like abhominations that bee in vsus. And thus much for the first euill thought.

Sect. 2. Of this thought; The word of God is foolishnes.

The second damnable thought of mans naturall heart concerning God, is this; The word of God is foolishnesse. This thought must principally be vnderstood of the Gospel, as S. Paul declareth, saying, bb1. Cor. 1. 2….1 Cor 1:2It hath pleased God by the foolishnes of preaching, to saue p. 62them that beleeue: where hee calleth the Gospell of Christ foolishnes, not that it was so indeede, but because the vnconuerted ccv 23.Corinthians, and other Grecians, iudged the preaching of Christ crucified, the most foolish thing in all the world. And in the next chapter he saith,dd1. Co… 2. 24.1 Cor 2:24 The naturall man, that is, he that is not effectually called, perceiueth not the things of the spirit of God: to wit, that a man must repent of his sinnes, and beleeue in Christ for the pardon of them, if he would be saued; they are foolishnes vntounto him. Nicodemus answer to Christ maketh this plaine, Ioh. 3. 4. esteeming regeneration (without which Christ said no man could enter into the kingdome of heauen) to be a mans returne into p. 63his mothers wombe, and a birth from thence againe.

This wicked thought must be vnderstood of the lawe of God also; the heart of man by nature iudgeth the threatnings of the lawe to be vntruthes, and so foolishnesse: hence the Lord by Moses forbad the people when they heard the threatnings and curses of the law denounced against them,eeDeut. 29 19.Deut 29:19 To blesse themselues in their hearts, saying, Wee shall hauehave peace: herevpon he denounceth a woe to them that deride his iudgements threatned, and say,ffIsa. 5. 19.Isa 5:19 Let him make speede, let him hasten his worke that wee may see it, &c. As if they should say, wee doe not beleeue that any such things shall come to passe: like to the mockers of whome p. 62Peter prophecieth,gg2. Pet. 3. 3. 4.2 Pet 3:32 Pet 3:4 who walk after their lusts, and say, Where i… the promise of his comming?

Now that this is a most damnable thought may appeare 1by the cursed fruits therof;Fruits of this thought. for first, hence ariseth that deuilish and carnall opinion of sundrie men,Machavelisme. that thinke, and hold religion to be but humane policie to keepe men in awe, and so vse it as a politicke devise to exercise mens braines to keepe them from sedition, trecherie, and rebellion: Secondly, 2hence springs all Apostacie, Apostacie.and departing from the faith; The Galathians were a worthie Church planted by the apostle Paul, yet euen in his time they began to fall away to another Gospell, which made him to maruel; and the reason was p. 61this,hhGalat. 1. 6.Gal 1:6 they were not contented with that simplicitie, which is in Christ, but would ioyne with him, the obseruation of legall ceremonies. The like we may say of those famous Easterne Churches, as those seauen Churches of Asia, planted by the apostles; wherin the truth flourished for a while, but not long after the Apostles times they fell into many damnable heresies, as Arrianisme, & such like. Yea about six hundred yeares after Christ, they embraced the damnable religion of Mahomet. In the West partes also, were worthie, and famous Churches planted by the Apostles, and their successors, as in Italie, France, Germanie, Spaine, & England, who about the same time of 6. hūdred yeares after p. 64Christ fell to Papisme, which spread it selfe ouer all Europe and further (some few Churches of Greece excepted) In which religion men abandon the Gospel, of Christ, and betake themselues to another Gospell by adioyning to the truth of Christ, their owne deuises: And this Papisme, hath raigned euer since, till now of late, & so hath Apostacie taken place in those Churches which the Apostles planted; The cause whereof was in the wicked and sinnefull heart of man, iudging the gospell foolishnes, whereupon men were contented to yeilde themselues to any other religion, rather then to that simplicitie of truth, which is in Christ Iesus. We now in England by Gods speciall merciemercy, p. 65hold, and teach the word of God: but if God should alter our religion with the times, the greatest part of men among vsus would forsake the truth, and cleaue to any other religion, and that only vponupon this ground, because they iudge the Gospell foolishnes: Let any man among vsus broach an error, or heresie, & it shall hauehave patrones at the first, be it neuer so vile and absurd, & protectors afterward: When that brutish heresie of the familie of louelove tooke shipping in Germanie, and ariued in England (though it bee an opinion voyde of common sense) yet it had applause amongst vsus, and was receiued of many, and would hauehave spredde it selfe further if the preaching of the word, with p. 64the care of the Magistrate, had not suppressed it. And the reason heereof is this; mans minde by nature is full of darknes; he cannot without Gods speciall grace, perceiue the things of God, and so he iudgeth the gospell foolishnes, and embraceth error, rather then the truth, yea loueth darknesse, rather then the light, because his deedes are euill, Ioh. 3. 19.

For the examination of our hearts touching this badde thought;Examination for this thought. After due triall wee shall finde, that the mindes of most among vsus, are possessed herewith: for we are indeede content to come into the assemblies where God is worshipped, and we doe submit our selues to the ministerie of the worde to bee taught and instructed: Therein wee hauehave p. 67our owne personal sinnes displaid, and reprooued, and withall very fearefull and terrible curses of the lawe denounced against vsus for the same, both iudgmentes in this life, iudgements in death, and also iudgements eternall after this life: Nowe let the conscience answere, what is the cause when wee heare these things, that wee be not mooued, why are not our hearts touched with greefe and sadnesse, when wee heare Gods iudgments due vntounto vsus for our sins daylie denounced against vsus? Some indeed there bee whose hearts tremble at the worde, but small is that number: If a man runne thorough the streets, and crie fire, fire, our hearts are suddenly stroken with great p. 68feare: but the minister of god, may stand and crie fire, fire, the fyre of hell which isaaIsay. 30. 33.Isa 30:33 kindled by the breath of the Lord like a riuer of Brimstone as the Prophet speaketh, and yet mens hearts are nothing mooued: what is the cause that we should bee so affected with the burning of an old house by temporall fyre, and be not affraid at the voyce of God, which proclameth vntounto vsus eternall burning, with the fire of Gods wrath? Surely the cause is this, our hearts are forestalled with this false imagination that the curses of the lawe are foolishnes, and that there bee no such torments as the world denounceth; It will not sinke into the heart of a naturall man that his sinnes are so heinous, and Gods p. 66iudgements so terrible against them, as the worde maketh them: And till such time as this damnable thought be taken away, mens hearts will neuer bee touched with the threatnings of the law; this is a barre to stoppe the way to all such passions as the lavve would worke.

Againe, when the minister of God speaketh of the pardon of sinne and of eternall life by Christ, who hath his heart melting for ioy in regard of this saluation? Though men be daily taught the doctrine of saluation, yet who learneth the same? Though men bee called vponupon to come into the kingdome of heauen, yet fewe striue to enter in: though wee bee daily exhorted to repent, yet fewe turne p. 70to the Lord▪ all which bee branches of the Gospell; but men beleeue them not, because their hearts bee filled with this damnable thought, The Gospell of Christ is foolishnes: When the Israelites were restored from captiuitie in Babilon, it was asbbPsal. 126. 1.Ps 126:1 a dreame vntounto them: nowe if that temporall deliuerance seemed a dreame, what a dreame will this spiritual deliuerance from the captiuitie of hell & death, to the libertie of the sonnes of GOD in grace and glorie, seeme to be? And indeede to a naturall man it seemes foolishnes that God should become man, and that Christ by death should free men from death, and by suffering the curse of the lawe, should take away the same from vsus, and p. 71by his righteousnesse should iustifie vsus vntounto life: all which notwithstanding be points of the Gospell. This also is the cause why after long teaching there is little turning, or faithfull obedience yeelded vntounto the Gospel: neither will it be better with men, while this euill thought abideth in them.

Vse. 1. If this bee a truth, that eueryevery naturall man thinketh the word of God to be foolishnes, then wee must learne this lesson of the Apostle,**1. Cor. 3. 181 Cor 3:18 Hee that seemes to bee wise in this world, must become a foole that he may be wise, that is, he must reiect his owne naturall reason, and stoppe vp the eyes of his naturall minde, like a blinde man, and suffer himselfe wholly to bee guided by p. 72Gods spirite in the thinges of God, that thereby he may bee made wise vntounto saluation.

Secondly, we must heereby learne to make earnest praier vntounto God**Ps. 119. 18.Ps 119:18 for the opening of our eyes, that we may bee able to vnderstand the Gospell of Christ, and know the right meaning of that word of saluation: for of our selues wee can neuer vnderstand it, vnlesse the Lord instruct vsus by his spirit:ddIoh. 6. 65.John 6:65 No man commeth vntounto me, (saith Christ, that is, beleeueth, except it bee giuen him of my father: But**vers. 45. eueryevery one that hath heard, and learned of the father, commeth vntounto mee. Thus much of this second euill thought.

Sect. 3. Of this thought; I will not obey Gods word.

p. 73From the former ariseth an other most vile thought, in the heart of eueryevery naturall man, as a branch of the same; namely because the word of God is foolishnes, therefore I will not performe obedience thereunto. That this is the naturall thought of man, Iob teacheth plainely; for he bringeth in the wicked (that is, eueryevery sinner) saying thus to God, ffIob. 21. 14.Job 21:14Depart from vsus, wee will not the knowledge of thy waies. This the wicked man saith, not with his mouth, for none is so farre past all shame, that dares thus blasphemously speake against God; but thus hee saith in his heart, his affections speake it, when he purposed with himselfe, to cast off the yoake of God, and to liue after his owne lusts: and therefore they p. 74say further,ggv. 1…. Who is the Almightie that wee should serue him? as if one should say, It is a disgrace to mee to abase my selfe to serue God; I will not doe it. The Prophet Ieremie bringeth in the Lord saying thus to his people,hhIer. 6. 16.Jer 6:16 Stand in the waies, and behold, and aske for the Old way, which is the good way, and walke therein, and yee shall find rest for your soules: but in the same place the Iewes answer, We will not walke in thy waies. Shall wee thinke that they durst thus impudently answer the Lord with open mouthes? No surely; But the Prophet in these wordes setteth downe the purpose of their hearts who hardned the same obstinately against the word, when they were exhorted to repentance and obedience p. 75before the Lord. Our Sauiour Christ compareth himselfe to a noble man that goeth into a farre countrey; now when he is gone, the citizens of his countrey send messengers after him to tell him,iiLuk. 19. 14.Luke 19:14 that they will not hauehave him to raigne ouer them. Which though it be properly to be vnderstood of the nation of the Iewes, who did indeede say so to our Sauiour Christ, yet it may also be extended to all impenitent sinners, who say in their hearts; Christ shall not raigne over vsus: for so long as a man is vncalled, he carrieth a purpose to liue in sinne, some in this sinne, and some in that, and so doing, saith in his heart, God shall not bee my God, I will not submit my selfe vntounto his lawes, Christ shall not p. 76raigne ouer me. This is plaine and manifest by mens behauiour, when they are reprooued for their sinnes: Tell the couetous man of his auarice, the swearer of his blasphemy, & the drūkard of his drunkennes, &c. will he humble himselfe in conscience of his sinn? Nothing lesse: but his heart will swell against thee, as his furie and impatience will soone be wray; and the reason is, because he neuer thinketh of his owne estate, how by creatiō he oweth homage vntounto God, as to his creator: for his purpose is to goe on in sinne, and when he is reprooued for the same, his desire is crossed, which he can not abide, and therefore rageth; shewing thereby manifestly, that in his heart hee p. 77saith, he will not obey Gods commandements.

For the examination of our hearts touching this thought:Examination for this thought. whether did we euer thinke thus with our selues; I will not obey Gods commandements? Doubtles eueryevery man wil answer for himselfe, that he abhors this thought. And yet after iust triall it will appeare, that generally this thought is rife among vsus: for though we heare the word, and receiue the Sacraments the pledges of our saluation, and will be counted the mē bers of Christ, yet whats the cause that there is so little knowledge of God, and obedience to his word? And why doe men in their callings shew forth so small louelove, so little merciemercy, iustice, and good p. 78conscience? The truth is, that though some hauehave these things in them in some measute, yet the bodie of our people is generally void of these good vertues, and fruits of the spirit: he that hath but halfe an eye may see it: for where is that religious keeping of the Sabboth that should be? where is that serious performing of worship vntounto God which ought to be? All which argue that the heart is corrupt and deceiueable, and saith indeed to God, I will not obey thy word; Lord depart from me. What man almost is there that saith with himselfe, Oh miserable man, what hauehave I done?

The Vse. By this wicked imagination we may see how hard a thing it is truly p. 79and soundly to conuert a sinner vntounto God, and how easily a man may deceiue his owne soule, and beguile the world by hypocrisie: for a man by long exercise in the word may hauehave a great measure of knowledge, and withall good wit, and memorie, and with them vtterance; and by a common gift of the spirit, be able…e we must… word truly, and to conceiue prayer to good purpose; and withall hauehave a cankred heart towards God, poisoned with this damnable thought, I will not obey the word of God: for eueryevery man that hath inwardly in him a purpose to liue, though but in one sinne, his heart is not vpright with God, neither be Gods graces, as faith, and repentance, p. 80sound in his heart: for true repentance is a purpose, and resolution to leaue all sinne, and to please God in all things.

Sect. 4. Of this thought; It is a vaine thing to worship God.

The third wicked imagination of ma… heart concerning … thing to worship God. This Iob sheweth to be true: bringing in the wicked man saying,aaIob. 21. 15.Job 21:15 what profit shall I hauehave if I pray vntounto God: we must not thinke that hee said thus with his mouth, but in his heart: And the prophet Malachie bringeth in the Iewes saying,bbMal. …. 3. 14. It is a vaine thing to serue God, and what profit is it that wee hauehave kept his commandement, & that p. 81we walked humbly before the Lord of hostes: Yea righteous Dauid, a man after Gods owne heart, was ouertaken with this euill thought, when he said,ccPsa. 73. 13.Ps 73:13 certenly I hauehave cleansed my heart in vaine, and washed my hands in Innocencie: whereby it is plaine, that this is a naturall evill thought in every man.

Yet here we must remember, that this evill thought comes not into the mind of man at all times, but onelyonly at such time, when occasiō is offered, as namely when a man is called on, to the seruice of God, which vponupon some occasion he is desirous to omitte; Then will his mind range about for libertie from Gods seruice, and so will he bethink himselfe of the wicked mans p. 82estate who neuer serued god, and yet is in better case outwardly then the godly man is; And herevpon hee begins to say in his heart doutbles, It is a vaine thing to serue God.

For the examination of our hearts touching this thought;Examination for this thought. after iust triall it will be found among vsus, as the state of all sorts of families will declare: Among the poorer sort you shall see men labour from morning to Evening, and take great paines to prouide for the world, but in the meane time where is the worship and seruice of God▪ where is prayer and thanksgiuing, morning, and euenning? Surely it is neglected, & the reason is because they thinke thus in their heart, so that I may hauehave prouision for the p. 83world, it is no matter whether I serue God or not. Come to the rich mans house, & there you shal see them spend their time in eating, drinking, gaming, and such delightes; but the worship of God is not regarded, for thus they thinke with themselues, If they may hauehave their pleasure all is well. Come & reason with ordinary men, and exhort them to vse the meanes of saluation, and shew forth louelove vntounto religion sincerely: Their answer is, they will doe as they hauehave done, and as their forefathers did before them; they trust their soules are as good to Godward as the best: And for ought they see, none are worser then those that hauehave so much preaching, and therfore they hope to bee saued p. 84though they doe not follow it so much: And this also cōmeth frō this euill thought. It is in vaine to serue God. Marke also in those places wher the Gospel is preached; If any seeme to make more conscience of sinne, and of seruing God then others, they are made a by-word and a mocking stock, and their profession is turned to their reproach: which argues plainely that mans thought is this, It is a vaine thing to serue God. Nay, take a vew of the whole world, and you shall see eueryevery wher, men giuegive themselues to will-worship: No nation is so barbarous as to denie vntounto God all worship; but doe they giuegive vntounto him that which he commanded in his word? Nothing lesse: It is either the p. 85meere invention of men, or altogether stayned therewith: This is most euident with the Turke, the Iew, and the Papist: yea our common sort of protestants hauehave their will-worship: for generally they content themselues with the mumbling ouer the words of the Creede, the Lords Prayer, and tenne Commandements, perswading themselues that by the bare rehearsall of the words, they hauehave sufficiently serued God. Now would wee know the cause hereof; as also why men are so slack and cold in praier, so carelesse, and vnreuerent in hearing Gods word? Surely it is nothing but this vile Imagination bewitching our soules, that it Is a vaine thing to serue God; This quencheth the spirit, and p. 86hindreth all good motiōs that be in our hearts.

Sect. 5. Of mans thought of distrust.

The fourth euill thought concerning God, is, a thought of distrust, thus framed in the minde;: God doth not regard me; God will not helpe me; God will not be mercifull vntounto me: This thought made entrance vntounto the fall of our first parents: for first Eue looked vponupon the fruit, & saw that it was beutifull, and then entred into her heart a thought of distrust after this manner; It may be it is not true which god hath said to vsus concerning this fruit, and it may be God regardeth vsus not as we thinke p. 87he doth, in that he denieth vsus this fruit; heere vponupon her will and her affections were carried to the breaking of Gods commandement, and so shee sinned by disobedience, and Adam also sinned. When the people of Israel murmured in the wildernes ^a Moses sinned a sin for hee was debarred entrance into the land of Canaā:Num. 20. 12.Num 20:12 Nowe what was Moses sinne for both he & Aron bbv. 6.prayed to the Lord, and checked the people saying heare oh yee rebells, &c. And at Gods commandement he brought water out of the rocke? Surely his sin was secret euen inward vnbeleefe and distrust in Gods promise, for when hee smote the rocke, he might thinke thus with himselfe; it may bee that God will not nowe giuegive water out of the p. 88rocke; & this seemes the more probable because hee went beyond his cōmission in smiting thrise vponupon the rock, whē God bad him onelyonly to speake ccv. ….vntounto it. This euill thought takes hould of religious David also:ddPsal. 31. 21.Ps 31:21 I sayd in mine hast I am cast out of thy sight, as though he should say, Heretofore I hauehave found Fauour with God, but nowe in mine aduersitie I am vtterly reiected: Againe,eePsal. 116. 21.Ps 116:21 I said in my feare, all men are lyers; that is, when feare of death tooke hould of mee, then I thought that Samuell lied vntounto mee, when he saide I should come to the kingdome ouer Israell. The children of Israell did often bewray this thought of distrust; when they were pinched with hunger, and famine p. 89in the wildernes, they say, ffPsal. 78. 19. 20.Ps 78:19Ps 78:20can God prouid a table for vsus in the wildernes? can he giuegive bread and flesh for his people? As if they should say, we thinke he cannot, nor will not: Yea the Apostle Peter was not free from this thought, for when Christ walking on the waters, commanded Peter to come vntounto him, hee came out boldly, and walked towards Iesus, but whenggMat. 14. 30.Matt 14:30 hee sawe a mightie wind he began to sinke: whence came this? surely from a thought of distrust which hee had in his heart to this effect: It may be god wil not support me in this my walking: & that this or some such thought was in his heart appeareth by Christs answer to him saying, ^h oh thou of little faith, why diddest thou doubt? By all which p. 90it is euident that this is a naturall thought in the minde of man which at some time troubleth the most righteous man that is.

Now touching this thought of distrust, two things are to bee skanned:Time of this thought. first, the time when it taketh place in mans minde; and secondly, the daunger of it. For the time; This thought doth not alwaies take place in the minde of man, but onelyonly in the time of some daunger, affliction, and temptation; and especially in the time of sicknesse, and in the pangs of death. Thus in his grieuous affliction was righteous Iob troubled with this thought of distrust: for then hee complained, that ⁱ God did hate him and gnash vponupon him with his teeth, p. 91and as his enemie, sharpned his eyes against him; yea, that kkv. 12.hee made him as his butt, and marke to shoote at. And Dauide in a greiuous trouble of minde, thus complained:llPsal. 77. 7.Ps 77:7 Will the Lord absent himselfe for euer? And will hee shewe no more fauour? Is his merciemercy cleane gone for euer? Doth his promise faile for euermore? hath God forgotten to be mercifull? &c. Whereby appeareth, that in his affliction hee was greatly troubled with this distrustfull thought; and there is no man liuing, but when trouble and affliction comes, hee shal feele in himselfe these thoughts of distrust. Indeede while peace, and ease continue, presumptuous thoughts possesse the minde; but when the daies of peace bee gone, & troublesome p. 92times approach, then presumptuous thoughts giuegive place, and thoughtes of distrust, come in their roome & stead.

II. Point. Fruite of this thought.The daunger of these thoughtes of distrust is verie great, as the fruits thereof declare: for hence arise; first, all horrours, and terrors 1of conscience, all feares, and astonishmentes of the heart; For when the minde saith (though falselie) God doth not regard me, God will not saue me, then the trembling heart is 2full of horror and dread. Secondly hence commeth desperation it selfe; wherby men cōfidently avouch that God hath forsaken them, and cast them of, and that there is no hope of life, but present death, remaining for them: p. 93this thought troubleth the minde of the wicked, and of the repentant person also: for desperation is nothing but the strength of this thought of distrust. Thirdly this weakneth 3the foundation of our saluation, which standeth in the certentie of Gods promises, for this thought of distrust denieth credite to Gods promises, and maketh them vncertaine: Among all other euill thoughtes this doth most directly hinder saluatiō; for it is flat against faith, as water is to fire: for true faith makes a man say with good cōsciēce, aaGal. 2. 20.Gal 2:20Christ died and shedd his blood for mee; God the father will bee mercifull vntounto me, and saue me: But this distrustfull thought causeth a man to say the clean contrarie. Christ died not for p. 94me: God will not saue me: so that where this thought prevaileth true faith is not, neither can take place.

Vse. Considering the danger of this distrustful thought is so great, we must be admonished in the feare of God to vse all good meanes, while the daies of peace doe last, that it take no place with vsus in the daie of trouble, and temptation:Meanes against distrust. The meanes to represse it are the preaching of the worde, and the sacraments of Baptisme and the Lords supper.

For the first: the word of 1God preached is a speciall meanes ordained of God, for the true applying of Gods promises, of merciemercy to our owne soules; and therefore a most soueraigne remedie against p. 95this thought of distrust; for whē the promises of merciemercy in Christ, are offered vntounto gods people in the preaching of the worde by a lawfull minister, it is as much as if Christ himselfe in his owne person should speake vntounto them, by vertue of Gods ordinance. If God from heauen should say to any man, merciemercy belongeth to thee, hee would beleeue: if God say to Cornelius, boleeue thou, and my merciemercy belongs to thee, Cornelius will beleeue: if hee say to Peter, beleeue thou, and my merciemercy belongs to thee, Peter will beleeue: and if hee say so to Marie Magdalen shee will beleeue. Loe heere, when the minister of God, out of Gods worde, saith to any man, beleeue thou, and repent p. 96thou, and Gods merciemercy belongs vntounto thee; it is as much as if the Lord should call him by name particularly, and say vntounto him, beleeue thou, and repent, and my merciemercy belongs vntounto thee: yea, it is all one as if God himselfe should say, I am thy father, and thou art my childe, if thou wilt repent, and beleeue.

The second meanes which 2is also very effectuall to cut off this thought of distrust, is Baptisme. If an earthly prince giuegive a pardon to any man, & put the mans name in the pardon, and his owne broade seale vntounto it, the man will neuer doubt of his pardon, but beleeue it. Beholde, in Baptisme God entreth couenant with miserable wretched man, and heerein makes promise p. 97of life vntounto him; yea hee puts the mans name in the couenant, sealing the same with his owne seale: & therefore the party baptized, must beleeue against this thought.

The thirde meanes, is the 3Lords supper rightly administred and receiued: for therin the breade and wine giuen to the hand of eueryevery communicant by the minister, are particular pledges and tokens vntounto them of speciall merciemercy in Christ. These are the meanes which wee must vse with all good conscience in the daies of peace, that when troubles come, this thought of distrust may not preuaile against vsus. And thus much of mans naturall euill thoughts against God. Many other might bee added herevnto, p. 98but these beeing the principall, I omit the rest.