thing to serue God This quencheth the spirit and hindreth 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 vnto me This thought made entrance vnto the fall of our first parents for first Eue looked vpon 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 vs concerning this fruit and it may be God regardeth vs not as we thinke he doth in that he denieth vs this fruit heere vpon 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 Nowe what was Moses sinne for both he Aron 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 giue water out of the rocke this seemes the more probable because hee went beyond his cōmission in smiting thrise vpon the rock whē God bad him onely to speake vnto it This euill thought takes hould of religious David also I sayd in mine hast I am cast out of thy sight as though he should say Heretofore I haue found Fauour with God but nowe in mine aduersitie I am vtterly reiected Againe 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 vnto 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 in the wildernes they say can God prouid a table for vs in the wildernes can he giue 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 vnto him hee came out boldly and walked towards Iesus but when 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 it 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 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 onely 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 vpon him with his teeth and as his enemie sharpned his eyes against him yea that hee made him as his butt and marke to shoote at And Dauide in a greiuous trouble of minde thus complained Will the Lord absent himselfe for euer And will hee shewe no more fauour Is his mercie 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 times approach then presumptuous thoughts giue place and thoughtes of distrust come in their roome stead II. Point The daunger of these thoughtes of distrust is verie great as the fruits thereof declare for hence arise first all horrours and terrors of 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 full 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 this 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 the 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 Christ died and shedd his blood for mee God the father will bee mercifull vnto me and saue me But this distrustfull thought causeth a man to say the clean contrarie Christ died not for me 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 vs in the daie of trouble and temptation 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 God preached is a speciall meanes ordained of God for the true applying of Gods promises of mercie to our owne soules and therefore a most soueraigne remedie against this thought of distrust for whē the promises of mercie in Christ are offered vnto 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 vnto them by vertue of Gods ordinance If God from heauen should say to any man mercie belongeth to thee hee would beleeue if God say to Cornelius boleeue thou and my mercie belongs to thee Cornelius will beleeue if hee say to Peter beleeue thou and my mercie belongs to thee Peter will beleeue and if hee say so to Marie Magdalen shee will beleeue Loe
and most ignorant should knowe and vnderstand the holy Scripture for els he would neuer haue penned them in a phrase style that doth so well accord to the capacitie of the simple II. Point The decree it selfe I will henceforth curse the ground no more for mans cause This is the peremptorie lawe of God touching the restauration of nature wherein are contained two things first what God hath done secondly what God will not doe hereafter The thing that God hath done is the cursing of the earth for he saith I will curse no more implying that he once cursed it In this obserue that God may truly be said to be a cause of curses and to curse his creatures not onely for that he doth ordaine and decree all curses but also because he inflicteth them vpon the creatures yet so as the same is alwaies most iustly deserued by sinne before it be inflicted of the Lord. And so must Gods cursing of the earth be vnderstood in this place as a fruit of his wrath for the sinne of man accordingly God is said directly to create euill because whatsoeuer afflictions curses and punishments are in the world they are ordained and inflicted by God vpon the creatures for the sinne of man This plainly confuteth the common opinion of ignorant people who hold that all good things as peace wealth ioy and felicitie come from God but all euill as affliction calamitie curses iudgements come from the deuill and God onely suffereth theÌ„ This is a most erroneous and blind conceipt which filleth many a soule with much anguish and impatience for what comfort can he haue in the time of trouble that is perswaded it commeth wholly from the deuill and the hand of God is not therein We therefore must learne to reforme this opinion and know that crosses and troubles come from God This Dauid knew well and therefore when Shemi cursed him and railed on him he forbad Abâ—shai to touch him because saith he what if or it may be God hath bid him curse Dauid so Ioseph telleth his brethren who most traiterously sold him into Egypt that the Lord sent him before them Secondly here consider the impulsiue cause that moued God to curse the earth by a flood it was not in the earth but in men I wil henceforth curse the earth no more for man that is for mans sinnes In the newe Testament there are two especiall sinnes recorded for which God sent this curse first carnall securitie They were choaked with worldly cares and drowned in earthly pleasures in the daies of Noah they did eat and drinke marrie and giue in marriage Matth. 24. 38. Secondly the contempt of the Gospell in the ministerie of Noah who preached an hundred and twentie yeares vnto them while the Arke was in building but they were disobedient as S. Peter saith following their owne pleasures and delights Whereby it appeares that these two sinnes Securitie and contempt of the Gospel are most grieuous sinnes for these brought destruction not onely vpon all mankind Noah and his familie excepted but euen vpon all creatures that liued by breath Now looke as these sinnes were in the old world euen so are they rife in this last age according to the prophecie of our sauiour Christ as it was in the daies of Noah so shall it bee in the daies of the son of man and as this is the state of the whole world so it is the state of this our Church most men are drowned in the pleasures of this world choked with the cares thereof for howsoeuer they will heare the Gospell preached yet few apply their hearts to beleeue the same shewing forth the power therof by repentaÌ„ce froÌ„ dead works amendment of life in new obedience But we must know that if these two sins brought a curse euen destruction vpon the old world then no doubt they will bring a fearfull curse vpon this age though not by water yet some other way that shall countervaile the flood and therefore we must lay these things to our hearts that vnles we abandon securitie and worldly lustes and withall doe repent and beleeue at the preaching of the gospell we shall see that gods heauie curse will fall vpon vs for if we match the old world in sinne wee must not looke to come behinde them in iudgements The second thing in this decree is what God will not doe hereafter Namely curse the earth any more this must be vnderstood of that particular curse which the Lord laide on the earth by waters when he drowned the world for the generall curses that were laid vpoÌ„ the ground and on mankind for Adams sinne remaine still and shall not be taken quite away till the end of the world so that the meaning of this lawe is that the Lord will no more drowne the whole earth for the sinne of man by a flood Here then wee see the cause why the sea being as raging and stirring as euer it was doth notwithstanding keepe it selfe within it boundes and not ouerflow the world and why the clowdes beeing as full of water as euer they were doe not powre downe more floods vpon the earth to destroy it Surely it is by vertue of this particular lawe and decree of God whereunto the sea and clowds become obedient I will henceforth curse the earth no more And here we haue iust occasion to take knowledge and veiw of our owne wretched and damnable estate how we are sold vnder sinne for howsoeuer we were created blessed and happie yet by our fall in Adam we are become far worse then any earthly creature for each creature in his kind as the sunne the moone and starres the sea cloudes all other obey the commandement of God but man of all creatures hauing lawes giuen him of God to keepe rebelleth in breaking the same and to him it is meate and drinke by nature to liue in the transgression of gods commandements Thus by comparing our selues with the brute creatures we may learne to humble our selues and to be abashed when we see them which were made to serue vs to goe before vs in obedience to the lawes of our creator III. Point The reason of gods decree in these words for the Imagination of mans heart is euil euen from his youth At the first this reason may seeme very strange that God should no more curse the earth for man because the Imagination of his heart is euill In all likelihood God should haue saide the contrarie I will still curse the earth because the Imaginations of mans heart are euill for so he saith Chap. 6. vers 5. 6. that seeing all the Imaginations of the thoughts of mans heart were onely euill continually therefore hee would destroy the man from the earth and from man to beast euery creeping thing Howe can both these stand together Ans. Thus In the sixt chapter the Lord saith he wil once destroy the world by water because of the
they make thou only of God imperfect by â—â—peâ—cing vp the some with mans merits in the worke of Redemption for Gods mercie is either euery way mercie or no mercie as Paule saith 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 onely in heauen but really substantially in all places wher the sacrifice of the masse is offered thus they make it omnipotent 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 by placing the Pope in his Roome and stead as his deputie in Christs presence for they giue 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 alwaies 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 by ioyning therewith the satisfaction of mens workes for thereby they make it imperfect And they robbe him of his intercession by 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 to doe thus and thus for them and so make Christ her vnderling Thirdly from his propheticall office by making the Pope the infallible iudge of all controuersies avowing that they rather desire to knowe the auncient institution of Christian religion from the Popes mouth then from holy writte Nowe thus robbing Christ of his offices they make him a false Christ and so wanting the sonne they cannot haue the father for he that 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 the 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 IV. Point The examination of our owne hearts touching this thought whether it may be found among vs or not 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 The other is a reflex cogitatioÌ„ 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 wheÌ„ce 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 vs therefore we haue them not or we are free from them But that we may the better examine our hearts wee must come to the signes whereby this euill thought is best discerned Dauid in the 14. Psalme setteth downe three signes hereof first A disordered life secondly not calling on the name of God by praier thirdly 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 vs 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 vnto God vnfainedly fewe doe breake of their course in sinning Now this vnreformed life is an infallible token of 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 euery 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 vnto 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 onely so to say the Lords prayer is not to pray for the words thereof may be repeated with the heart of an Atheist And thirdly the contempt of them that put their trust in God is rise among vs 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
chastened vs. for our profit that wee might bee partakers of his holines Hee might haue left vs comfortles vnder the reproch of the wicked but hee hath vouchsafed vs his spirit for our euerlasting comforter Thus must we dulie consider of all these wonderfull workes of God towardes vs and not like the men of this world thinke on nothing but pastimes honours and commodities This will bee a notable meanes to keepe our hearts from euill thoughtes for whose heart will not relent towards his God that so many waies hath tasted of his bountie towardes him yea this consideration will bee an exceeding stay and comfort to our soules in the daie of trouble and distresse so Salomon saith Beholde the worke of God and in the day of affliction consider A naturall man cannot away with trouble if sorrowes encrease vpon him hee is readie to make away himselfe which comes of this that he can not consider the workes of God for he that can rightly meditate on Gods goodnesse towards him in all his workes shall be able with patience to support his soule vnder the greatest crosse A practise heereof we may see in Dauid who being in a most greeuous temptation so as he cried out Is the Lords mercie cleane gone hath he forgotten to be mercifull c. Did yet recouer himselfe by the consideration of Gods former workes of mercie and of his wonders of old whereof he had experience in his owne person CHAP. X. Of spirituall considerations which concerne our selues Sect. 5. The consideration of our owne personall sinnes THe considerations which respect our selues are six First we must cōsider our owne personall sinnes as well the corruptions of our hearts as the actuall Transgressions of our liues This was Dauids practise I considered my waies saith hee and turned my feete into thy testimonies The Iewes likewise in their great affliction stirred vp themselues to this dutie saying one to another come let vs search and trie our waies and turne againe vnto the Lord. In this consideration of our sinnes wee must doe three things First seriouslly call to minde in what manner wee haue sinned whether of ignorance or of knowledge of weaknesse through infirmitie or of wilfulnesse through presumption Secondly we must dulie waighe the greatnes of our particular sinnes euen of the least of them remembring this that by euery sinne wee commit Gods infinite maiestie is displeased and his iustice violated Thirdly wee must consider the number of our sinnes which wee shall neerest attaine vnto by searching out our Thoughts our wills affections our words actions all which being diligently obserued will make vs crie out that they bee in number as the haires of our head and the sands by the Sea-shoare Quest. But what if a man haue truely repented him of his sinnes must he still vse this cōsideration of them Answ. Yes verily although he bee assured of the pardon of them so did Dauid after Nathan tould him thy sinnes are forgiuen hee penned the 51. Psalme and when hee was high in Gods fauour he prayed still for the pardon of the sinnes of his youth for howsoeuer God in mercie put our sinnes out of his remembrāce vpon our true repentance yet we must neuer put them out of our remembrance so long as we liue in this world because the consideration of them though they bee pardoned is a notable meanes both to mooue vs to renewe our repentance and also to make vs watchfull against sinne in time to come Sect. 2. Of mans miserie through his sinnes Secondly wee must consider the miserie into which euery one is plunged by nature through Adams fall and his owne sinnes This was Iobs meditation saying Man that is borne of a woman hath but a short time to liue he is full of miserie and so goeth on most notably describing the miserie of man yea this was Salomons consideration in the whole book of Ecclesiastes from the beginning to the end Nowe that this consideration may take place in our hearts wee must enter into a particular view of this our naturall miserie the principall branches whereof bee these first a separation from all fellowship with God for as Isai saith Our sinnes haue separated betweene God and vs and this is the speciall part of mans miserie Secondly societie and fellowship with the damned spirits the deuill and all his angels standing in this that man by nature beareth the image of the deuill and withall performeth seruice vnto him in the practise of lying iniustice crueltie and all manner of sinne Thirdly all manner of calamities in this life as ignominie in good name paines and diseases in the bodie losses and damages in friends and in all temporall blessings whatsoeuer Fourthly the horrour of a guiltie conscience which is in it selfe the beginning of hell torments for it is our accuser vnto God our Iudge to giue sentence against vs and the very hang-man of our soules to condemne vs eternally Fiftly the second death which is the full apprehension of the eternall furie of Gods wrath both in bodie and soule eternally This consideration must be often vsed of euery man to mooue him to repentance and it is very effectuall thereunto for if we doe but consider howe a man for the paine of one tooth will be so grieued that hee could wish with all his heart to be out of the worlde that his paine were ended oh then how great shal we think the apprehension of the full wrath of God to bee seazing not vpon one little member but vpon the whole man both bodie and soule that for euer No tongue can expresse nay no heart can conceiue the greatnes of this terrour and therefore it must be an occasion both to beginne and encrease true repentance in vs dailie Sect. 3. Of our owne particular temptations Thirdly wee must consider our owne particular Temptations wherewith wee are most assaulted through the malice of Sathan and our owne corruption Bee sober and watch saith Peter for your aduersarie the deuill goeth about like a roaring Lyon seeking whome he may deuoure This was Paules practise towards the incestuous man whom hee had enioyned to bee excommunicate for after he heard of his repentance hee gaue direction that hee should bee receiued into the Church againe least hee were swallowed vp of ouer much heauines and so Sathan should circumvent them for saith hee wee are not ignorant of his enterprises If forraigne enemies should seeke the inuasion of our land not onely our magistrates but euerie ordinarie man well affected to his Countrey would bethinke himselfe what coast were the weakest that thether present defence might bee sent to keep out the enemies euen so seeing the deuill doth assault vs daily wee must enter into serious consideration of our thoughts wills and affections and see in what part we bee most weake and in what inclination Satan may most easily preuaile against vs which we shall best espie by
darknes he cannot without Gods speciall grace perceiue the things of God and so he iudgeth the gospell foolishnes and embraceth error rather then the truth yea loueth darknesse rather then the light because his deedes are euill Ioh. 3. 19. For the examination of our hearts touching this badde thought After due triall wee shall finde that the mindes of most among vs are possessed herewith for we are indeede content to come into the assemblies where God is worshipped and we doe submit our selues to the ministerie of the worde to bee taught and instructed Therein wee haue our owne personal sinnes displaid and reprooued and withall very fearefull and terrible curses of the lawe denounced against vs for the same both iudgmentes in this life iudgements in death and also iudgements eternall after this life Nowe let the conscience answere what is the cause when wee heare these things that wee be not mooued why are not our hearts touched with greefe and sadnesse when wee heare Gods iudgments due vnto vs for our sins daylie denounced against vs Some indeed there bee whose hearts tremble at the worde but small is that number If a man runne thorough the streets and crie fire fire our hearts are suddenly stroken with great feare but the minister of god may stand and crie fire fire the fyre of hell which is kindled by the breath of the Lord like a riuer of Brimstone as the Prophet speaketh and yet mens hearts are nothing mooued what is the cause that we should bee so affected with the burning of an old house by temporall fyre and be not affraid at the voyce of God which proclameth vnto vs eternall burning with the fire of Gods wrath Surely the cause is this our hearts are forestalled with this false imagination that the curses of the lawe are foolishnes and that there bee no such torments as the world denounceth It will not sinke into the heart of a naturall man that his sinnes are so heinous and Gods iudgements so terrible against them as the worde maketh them And till such time as this damnable thought be taken away mens hearts will neuer bee touched with the threatnings of the law this is a barre to stoppe the way to all such passions as the lavve would worke Againe when the minister of God speaketh of the pardon of sinne and of eternall life by Christ who hath his heart melting for ioy in regard of this saluation Though men be daily taught the doctrine of saluation yet who learneth the same Though men bee called vpon to come into the kingdome of heauen yet fewe striue to enter in though wee bee daily exhorted to repent yet fewe turne to the Lord all which bee branches of the Gospell but men beleeue them not because their hearts bee filled with this damnable thought The Gospell of Christ is foolishnes When the Israelites were restored from captiuitie in Babilon it was as a dreame vnto them nowe if that temporall deliuerance seemed a dreame what a dreame will this spiritual deliuerance from the captiuitie of hell death to the libertie of the sonnes of GOD in grace and glorie seeme to be And indeede to a naturall man it seemes foolishnes that God should become man and that Christ by death should free men from death and by suffering the curse of the lawe should take away the same from vs and by his righteousnesse should iustifie vs vnto life all which notwithstanding be points of the Gospell This also is the cause why after long teaching there is little turning or faithfull obedience yeelded vnto the Gospel neither will it be better with men while this euill thought abideth in them Vse 1. If this bee a truth that euery naturall man thinketh the word of God to be foolishnes then wee must learne this lesson of the Apostle Hee that seemes to bee wise in this world must become a foole that he may be wise that is he must reiect his owne naturall reason and stoppe vp the eyes of his naturall minde like a blinde man and suffer himselfe wholly to bee guided by Gods spirite in the thinges of God that thereby he may bee made wise vnto saluation Secondly we must heereby learne to make earnest praier vnto God for the opening of our eyes that we may bee able to vnderstand the Gospell of Christ and know the right meaning of that word of saluation for of our selues wee can neuer vnderstand it vnlesse the Lord instruct vs by his spirit No man commeth vnto me saith Christ that is beleeueth except it bee giuen him of my father But euery one that hath heard and learned of the father commeth vnto mee Thus much of this second euill thought Sect. 3. Of this thought I will not obey Gods word From the former ariseth an other most vile thought in the heart of euery naturall man as a branch of the same namely because the word of God is foolishnes therefore I will not performe obedience thereunto That this is the naturall thought of man Iob teacheth plainely for he bringeth in the wicked that is euery sinner saying thus to God Depart from vs wee will not the knowledge of thy waies This the wicked man saith not with his mouth for none is so farre past all shame that dares thus blasphemously speake against God but thus hee saith in his heart his affections speake it when he purposed with himselfe to cast off the yoake of God and to liue after his owne lusts and therefore they say further Who is the Almightie that wee should serue him as if one should say It is a disgrace to mee to abase my selfe to serue God I will not doe it The Prophet Ieremie bringeth in the Lord saying thus to his people Stand in the waies and behold and aske for the Old way which is the good way and walke therein and yee shall find rest for your soules but in the same place the Iewes answer We will not walke in thy waies Shall wee thinke that they durst thus impudently answer the Lord with open mouthes No surely But the Prophet in these wordes setteth downe the purpose of their hearts who hardned the same obstinately against the word when they were exhorted to repentance and obedience before the Lord. Our Sauiour Christ compareth himselfe to a noble man that goeth into a farre countrey now when he is gone the citizens of his countrey send messengers after him to tell him that they will not haue him to raigne ouer them Which though it be properly to be vnderstood of the nation of the Iewes who did indeede say so to our Sauiour Christ yet it may also be extended to all impenitent sinners who say in their hearts Christ shall not raigne over vs for so long as a man is vncalled he carrieth a purpose to liue in sinne some in this sinne and some in that and so doing saith in his heart God shall not bee my God I will not
submit my selfe vnto his lawes Christ shall not raigne ouer me This is plaine and manifest by mens behauiour when they are reprooued for their sinnes Tell the couetous man of his auarice the swearer of his blasphemy the druÌ„kard of his drunkennes c. will he humble himselfe in conscience of his sinn Nothing lesse but his heart will swell against thee as his furie and impatience will soone be wray and the reason is because he neuer thinketh of his owne estate how by creatioÌ„ he oweth homage vnto God as to his creator for his purpose is to goe on in sinne and when he is reprooued for the same his desire is crossed which he can not abide and therefore rageth shewing thereby manifestly that in his heart hee saith he will not obey Gods commandements For the examination of our hearts touching this thought whether did we euer thinke thus with our selues I will not obey Gods commandements Doubtles euery man wil answer for himselfe that he abhors this thought And yet after iust triall it will appeare that generally this thought is rife among vs for though we heare the word and receiue the Sacraments the pledges of our saluation and will be counted the meÌ„bers of Christ yet what 's the cause that there is so little knowledge of God and obedience to his word And why doe men in their callings shew forth so small loue so little mercie iustice and good conscience The truth is that though some haue these things in them in some measute yet the bodie of our people is generally void of these good vertues and fruits of the spirit he that hath but halfe an eye may see it for where is that religious keeping of the Sabboth that should be where is that serious performing of worship vnto God which ought to be All which argue that the heart is corrupt and deceiueable and saith indeed to God I will not obey thy word Lord depart from me What man almost is there that saith with himselfe Oh miserable man what haue I done The Vse By this wicked imagination we may see how hard a thing it is truly and soundly to conuert a sinner vnto God and how easily a man may deceiue his owne soule and beguile the world by hypocrisie for a man by long exercise in the word may haue a great measure of knowledge and withall good wit and memorie and with them vtterance and by a common gift of the spirit be ableâ—e we mustâ— word truly and to conceiue prayer to good purpose and withall haue a cankred heart towards God poisoned with this damnable thought I will not obey the word of God for euery man that hath inwardly in him a purpose to liue though but in one sinne his heart is not vpright with God neither be Gods graces as faith and repentance sound in his heart for true repentance is a purpose and resolution to leaue all sinne and to please God in all things Sect. 4. Of this thought It is a vaine thing to worship God The third wicked imagination of maâ—â— heart concerning 〈…〉 thing to worship God This Iob sheweth to be true bringing in the wicked man saying what profit shall I haue if I pray vnto God we must not thinke that hee said thus with his mouth but in his heart And the prophet Malachie bringeth in the Iewes saying It is a vaine thing to serue God and what profit is it that wee haue kept his commandement that we walked humbly before the Lord of hostes Yea righteous Dauid a man after Gods owne heart was ouertaken with this euill thought when he said certenly I haue cleansed my heart in vaine and washed my hands in Innocencie whereby it is plaine that this is a naturall evill thought in every man Yet here we must remember that this evill thought comes not into the mind of man at all times but onely at such time when occasioÌ„ is offered as namely when a man is called on to the seruice of God which vpon some occasion he is desirous to omitte Then will his mind range about for libertie from Gods seruice and so will he bethink himselfe of the wicked mans estate who neuer serued god and yet is in better case outwardly then the godly man is And herevpon hee begins to say in his heart doutbles It is a vaine thing to serue God For the examination of our hearts touching this thought after iust triall it will be found among vs as the state of all sorts of families will declare Among the poorer sort you shall see men labour from morning to Evening and take great paines to prouide for the world but in the meane time where is the worship and seruice of God where is prayer and thanksgiuing morning and euenning Surely it is neglected the reason is because they thinke thus in their heart so that I may haue prouision for the world it is no matter whether I serue God or not Come to the rich mans house there you shal see them spend their time in eating drinking gaming and such delightes but the worship of God is not regarded for thus they thinke with themselues If they may haue their pleasure all is well Come reason with ordinary men and exhort them to vse the meanes of saluation and shew forth loue vnto religion sincerely Their answer is they will doe as they haue done and as their forefathers did before them they trust their soules are as good to God-ward as the best And for ought they see none are worser then those that haue so much preaching and therfore they hope to bee saued though they doe not follow it so much And this also coÌ„meth froÌ„ this euill thought It is in vaine to serue God Marke also in those places wher the Gospel is preached If any seeme to make more conscience of sinne and of seruing God then others they are made a by-word and a mocking stock and their profession is turned to their reproach which argues plainely that mans thought is this It is a vaine thing to serue God Nay take a vew of the whole world and you shall see euery wher men giue themselues to will-worship No nation is so barbarous as to denie vnto God all worship but doe they giue vnto him that which he commanded in his word Nothing lesse It is either the meere invention of men or altogether stayned therewith This is most euident with the Turke the Iew and the Papist yea our common sort of protestants haue their will-worship for generally they content themselues with the mumbling ouer the words of the Creede the Lords Prayer and tenne Commandements perswading themselues that by the bare rehearsall of the words they haue sufficiently serued God Now would wee know the cause hereof as also why men are so slack and cold in praier so carelesse and vnreuerent in hearing Gods word Surely it is nothing but this vile Imagination bewitching our soules that it Is a vaine