passe to the matter propounded pawse wee a while vpon the two phrases in the Text. First Doe yee not or haue yee not iudged in your selues say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe or haue yee not discerned or put a difference in or with your selues say others Let euery man abound in his owne sense where faith is not impeached or destroyed and the Scripture wilfully wronged and neglected The Word is knowne to be passiue and is deriued of a word that signifieth to iudge And whereas iudging doth imply foure acts in it that is hearing inquiring conuicting the wrong doer and passing sentence some doe vnderstand it of the act of all foure when they expresse it thus Are yee not iudged in your selues Others vnderstand it of the sinne against all foure or at the least against the last vpon the abuse of the three former when they expresse it thus Are yee not partiall in your selues Others vnderstand it of the act of conuicting which I am the more willing to follow because of that apt addition In your selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Implying that though they would not passe righteous iudgement yet by diligent inquisition and knowledge of the cause they were conuicted in the Court within As for the second Phrase how shall I expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall I say Iudges of vniust cogitations as if I meant to vaile and obscure it Or Iudges of euill thoughts in more plaine and popular termes Or â—udges wickedly deliberating It may be the words may more fully be expressed That which is translated Thoughts doth signifie a secret reasoning about or discussing of a thing within a mans selfe as with another whereby he doth argue the case and debate the matter both by asking and answering and so resoluing within a mans selfe And therefore as sometimes it is translated thoughts as when Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15.19 Out of the heart come euill thoughts so as aptly is both the word from whence it commeth rendered to reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 5.22 Matth. 16 8. and the word it selfe reasonings as when the Scribes and Pharisees thus argued Christ forgiueth sinnes therefore he blasphemeth Iesus perceiued their reasonings and said What reason you in your hearts Now these reasonings debatings dialogues and discourses are called Thoughts which are the meanings of the minde to and fro about those things which it apprehendeth and are of two sorts For either they are about the nature essence excellencie and vses of things in generall which may be called Theoreticall thoughts or about the same things as they are to be apprehended approued disallowed practised or disauowed of vs in particular which may be called practicall thoughts because by them the soule viewing and staying vpon it selfe and comparing it selfe with the first patterne doth shape a course for the owner to walke in so farre as it apprehendeth and doth comfort and confound accordingly So that indeed these thoughts are only the worke of the conscience vpon the ill cariage whereof in corrupt reasonings the same conscience doth play the corrupt Iudge in withholding the truth in vnrighteousnes as we may see in this particular For the question lying whether a rich man were to haue respect meerely for his riches sake before a godly poore man and their thoughts beating vpon it and chewing it vp and downe by varietie of motion because they saw more outward glory comming by the one than the other and moâ—â— danger preuented they did imprison the â—ruth and 〈◊〉 â—orrupt Iudges concluded gaue sentence against â—he poore Saints and so they became Iudges of euill reasonings Now you see in this Verse the ground of my parable where I would consider two things First the power of practicall conscience Secondly the abuse of that power For as it is with most power it is abused vnto sin namely to serue mens owne turnes and the like so the power of our consciences which is to reason it out and conclude accordingly is abused to iudge wickedly euen against conuiction To speake first of the power of our consciences you must know as I haue said that to dialogue in our selues is to aske and answer in our selues The power of our Consciences and to giue iudgement according to reason And to Reason is vpon two premises to inferre a conclusion and this is a iudiciall proceeding The Proposition like the Iudge doth open the truth and like a witnesse doth beare witnesse vnto it The Assumption like the Iurie doth apply it to the parties to be tried The Conclusion like the Iudge doth giue and passe the sentence This is the summe of what I haue to say from hence For the more cleare deliuerie whereof that we may as fully as we can comprehend the vertue of these reasoning thoughts lay we downe first these two propositions in generall and so we shall fall to the particulars The first generall proposition is this that God hath established an assize for iudgement within our selues Hence is it that we are said to be Iudges To conceiue therefore aright of it consider that there is the Iudgement seat or Court Hall within a mans selfe An Assize within vs. the partie to be tried man himselfe the Iudge witnesse Iurie the conscience which shall proceed according to true allegations and proofes and all these sweetly inwrapped in these reasoning thoughts Yea and that all things may be carried the more fairely there is the law imposed vpon the reasonable creature as apprehended by him to be the rule and records The causes and grounds of this Assize are these two First in respect of God that God may haue an account of the state of man from himselfe and man may be brought to liue in holinesse and righteousnesse vnder God For looke as a King of a country doth ordaine Assizes to be kept in his seuerall Shires and Counties that hee may haue an account of the iustice of his Magistrates estate of his country liues of his subiects and that he may preserue them in peace and loue in their seuerall places so God hath appointed this petty Assize that he may haue an account of the conscience how the minde doth rule and gouerne how the whole man is gouerned in righteousnesse holinesse and sobriety how the state of the body and soule stands before God in the case of life and death and that the desires and affections may be kept from mutinie and rebellion and the whole man may be brought vnder the subiection of Gods will Vel medio huminis naturalis vel medio luminis fidei Our vnderstandings either by the light of reason or by the light of faith should haue the law of God presented vnto them whereby they should suruey both morall duties and the mysticall points of Diuinitie our inuentions should finde out variety of dutie for vs our memories should keepe the records our wils should chuse and command all good actions our
A HAND OF FELLOWSHIP TO HELPE KEEPE OVT SINNE AND ANTICHRIST In certaine Sermons preached vpon seuerall occasions By ROBERT ABBOT Preacher of Gods Word at Cranebrooke in KENT LONDON Printed by John Haviland for Nathaniel Butter 1623. DAVIDS DESIRES THE ASSIZE AT HOME VPON PSALME 27.4 By ROBERT ABBOT LONDON Printed by John Haviland for Nathaniel Butter 1623. ¶ The principall Contents of the Booke following are 1 DAVIDS Desires from PSALME 27.4 wherein we are perswaded to desire the ordinary means of saluation and to be true members of the true Church wherein we may vse them 2 The Assize at Home from IAMES the 2.4 wherein all are perswaded to hearken to the voice of Conscience that all things may go well both in the Church and Common-wealth 3 The hid man of the heart from the 2 COR. 4.17 wherein we are directed in the triall of our spirituall estates that so we finding our death to sinne and life in grace may assure our hearts that we haue right in Christ 4 A preuenter of Securitie from 1 PETER 4.7 wherein we are perswaded to watch both against Popish doctrine and wicked liuing in these last and perillous times 5 The new mans new life from GAL. 2.20 wherein both our cursed death in sinne is discouered that we may be wounded for it and our life in grace is opened that we may reioyce in it and seeke to nourish it 6 The triall of True Religion from IAMES 1.27 wherein we are perswaded to be of a Religion and are taught by easie triall to see the truth of our Religion and the falshood of the Romish Apostasie TO THE RIGHT WORSHIPFVLL SIR THOMAS ROBERDS Knight and Baronet and to the Lady FRANCES his faithfull yoke-fellow Grace mercy and peace from God our Father and our Lord Iesus Christ by the Holy Ghost RIGHT WORSHIPFVLL IF I may be bold to looke so high I dare looke no higher than your selues in this my dedication Were I able to bring forth a birth worthy of a higher countenance to whom should I offer it but vnto my Lords Grace of Canterbury from whom I haue receiued all my worldly maintenance vnder whom I doe enioy all my best earthly countenance and at whose lips I haue receiued such most fatherly incouragements both to take heed to reading and to doctrine and also to pray to God morning and euening that God may be my God when I least dreame of him as I hope I shall neuer be backward to acknowledge alwaies ready to make vse of to the improuement of those spirituall graces wherewith through Gods gracious gift I came into this Country But I neuer yet could so ouerweene my owne abilities as to thinke their fruit worthie of such a patronage If I seeme not too presumptuous in what I doe I hope I neuer shall in what I might doe It is my ioy and my reioycing that within mine owne circle God hath raised me vp such friends as will not easily take in ill part my louing rudenesse towards them Some few yeeres experience makes this good of your worthy selues who haue so faithfully shewed your selues friends so cheerefully auditors and so patiently giuen me leaue both publikely and priuately to stirre vp your willing minds that I cannot entertaine the least doubt of your kinde embracings of this poore acknowledgment of my thankfulnesse vnto you I remember what Socrates did reply to Aeschines his scholler when being poore he tooke it to heart that he was not able to gratifie him his Master as others did Annon intelligis quà m magnum munus mihi dedisti nisi fortè teipsum parvi aestimas Doest thou not know saith Socrates how great a gift thou hast giuen me belike thou accountest thy selfe little worth Implying that he accounted his gift though poore more precious than theirs who were rich because they had giuen him of theirs he had giuen him himselfe Right thus doe I iudge the case to be betweene your Worships and my selfe It may trouble me that I haue no better to giue but I know it contents you that I giue my selfe to wit my presence to your persons my prayers for your estates and my vttermost abilities in the execution of my weake ministerie for the eternall good of your with all my deare peoples soules A taste of this I offer vnto you in these two Sermons which were first made publike at two Assizes by the ioynt request of you both next are made publike in Print by mine owne offer desire of the good of Gods Church God giue them acceptance in the eies of his people I doe not looke that they should finde a like entertainment amongst all My aime is to warme the hearts of my deare Countrymen whereto if the force of my poore sparke will not extend my neerer aim◠is to doe good vnto my flocke which yet if I cannot reach my neerest aime is to shew my selfe thankfull vnto you both and aboue all to set forth the honour of God in awaking conscience and wooing and winning desires to this his true Church Busie are the aduersaries of our common mother the Church of England to gaine appetites and affections to Rome Many words are thought too few much eloquence too little and the rowling of all stones not enough to this end If therefore Croesus his dumbe sonne could speake when he saw one offering violence to his father Homo ne intersicias Croesum saying O man kill not Croesus then no maruell if we that are speaking sonnes of our deare Mother doe plead her cause and redeeme her credit from the slander of strangers yea of her vnnaturall children It was a militarie law of old that the souldiers who had not killed an enemie should not be girded with a girdle but with an halter and surely me thinks the law were good to be executed vpon them who haue not maintained the Church their mother as they are able To auoid this censure I haue done my best as I could in a word and if I meet with a heauier censure for doing what I haue than if I had done nothing my comfort is that I haue vsed my talent with an honest heart and therefore am not altogether out of hope that I may be a little blast in Gods mouth a little to consume the Man of Sinne in them that cannot search either more large or learned bookes There is but one thing aboue the rest which breedeth preiudice in mens minds and keeps them from making vse of our writings and that is this A politike perswasion by cunning leaders that we preach a new doctrine and walke not in the traces of our forefathers But if either of these could be iustly fastned vpon vs we should hate our selues our doctrine our course As for our doctrine we heartily confesse that it is impossible that sauing truth should be kept vp in a corner and not disclosed till latter dayes It neither stands with Gods loue who willeth that all men should be saued and come to the
iudgements should sit at hand to giue aduice our affections should attend vpon them to maintaine and defend all honest resolutions and actions against all commers and lastly our desires should worke naturall instincts to practise them and the whole man should doe accordingly Or thus God hath placed the powers of the soule in excellent order for the gouernment of man Our mindes in a throne aboue to gouerne all the motions dispositions passions and affections of the heart our hearts are set in the midst to receiue information from the mindes to direct themselues and our desires and valorously to flie vpon them by feare loue ioy anger and the like if they shalâ— rebell our desires are set lowest to be corrected by the heart and gouerned by the head Now that God may haue an account how this worke within vs goeth forward and we may be furthered in our course to happinesse God hath appointed our consciences to keepe Assizes to try whether we haue beene faithfull yea or no. The second ground of our Assize is in respect of our selues that we may be the better prepared for the great Assize of the day of Iudgement whensoeuer it shall come Yee know that we beleeue that such a day shall come and that Christ shall keepe it in that nature which he assumed and wherein he suffered As therefore all our musterings before particular Captaines should not be for shew or fee but the better to fit vs to carry our selues in a martiall manner before our King or Generall if need require so these particular Assizes are but for the better fitting of vs for our great account before and vnto God And therefore when Dauid had arraigned himselfe at home he goeth to God and saith Try and examine me whether there be any way of wickednesse yea or no. Vse What shall I say now I will intreat you so farre to tender the glory of God and the good of your soules as diligently to attend to the businesse within Our soules doe so liue in our senses and wee are so inured to earthly things Facti sumus fugitivi a cordibus nostris that wee are made runnagates from our owne hearts But if euer we would haue a glorious triall before our God let vs see how our cause will stand or fall before the barre of our owne hearts I know that in the case of good we may be deceiued by the voice of conscience For the law of nature which should direct vs being in a great part dashed out and ignorance of the word being wilfully fauoured there are many fearefull euils which we doe not apprehend as euils as for example to sinne in thought is nothing for thoughts are free to sinne in word is but a word and what is that so we sinne not against our neighbour it is no matter though we make bold with God to sinne with the times to doe as others doe to walke in the waies of our fathers is good religion yea and besides such is the darknesse of our cogitations that in the midst of diligence that which we know is not the tenth tenth part of what we are ignorant of How therefore can it be other but that our owne hearts should deceiue vs in good yet in the case of euill we may assure our selues that it doth not make vs worse than we are in and of our selues Though in affliction oâ—â—onâ—cience oâ— panâ—â—â— oâ— the new birth â—t may make our estates worse thâ—n they are we being more senâ—â—ble of our â—stâ—tes from within than of that from without As therefore it is not safe for vs to rest in the voice of conscience when it makes vs good for Paul knew nothing by himselfe yet was he not thereby iustified so we must be carefull to heare what conscience saith when it layeth sinne to our charges that so Gods Assize there may goe on to Gods glory and our good What will it auaile vs to be crowned with a May-flower garland of the praises of this world if we walke not in the presence of our owne hearts Quest It may be you will say If God hath granted out a warrant for the keeping of this Assize why then is it not feelingly kept in euery man Answ I answer that wee may finde foure causes of this The first is ignorance For as the eye worketh not in a darke place where it cannot by a fitted conueiance receiue variety of obiects so the conscience worketh not where there is not the light of knowledge from the word of God to direct it by The second is hardnesse of heart for as a man that is dead or hath a deaded or astonished bodie for the present cannot feele any order or disorder any whip lash or gash so a seared crusted and senselesse conscience is not sensible of the cursed garboiles in the soule nor capable of any orderly proceeding against them The third is spirituall madnesse for as mad men cannot keepe any faire quarter with themselues much lesse can it be expected that he should wisely execute any deputation from others so spiritually mad men who are out of their wits with selfe-loue and loue of this world who runne vpon the pikes of hell-dangers who will not be perswaded by the praiers and teares of their best friends are neither fit nor able to receiue order from God for so high and so excellent imployment The last is pride For as in a countrey where there is no disorder if it were possible in these cursed daies of sinne for such an one to be there is no Assize because no need so when we are Pharisies in iustifying our selues priding our hearts in our ciuill righteousnesse and therefore setting our passions on worke vpon whomsoeuer shall discouer their hellish nakednesse there is no inward Assize because as they thinke there is no need Quest It may be you will say seeing these things doe hinder it how may I further the keeping of it Answ I answer As in generall we must striue to root out ignorance to rent our hearts to come vnto our selues as the prodigall and to be nothing yea hell in our owne eies so in particular I would commend three meanes to this end especially The first is our praiers to God to write the records of his truth in our mindes and hearts An Assize cannot be kept without law nor this without the law of God But if once we can get the law written in our mindes and in our hearts so as it doth not onely gild our vnderstandings but goare our hearts and leaue a new impression of holinesse to the Lord then we shall see a full Court presently and such wounding inditements for sinnes past with such crying out for the Psalme of mercy that we shall haue no rest till we haue rowled our selues vpon God in Christ and haue found our selues in some measure sealed with the spirit of promise against the day of redemption The second meanes is our not disturbing the Court but suffering
by some short Mementoes of what I haue formerly taught I thought that it would become me a little to write something whereby the weake faith of me vnworthy thy Abel might speake being dead and in the publishing of which I might not be altogether vnmindfull of the kindnesses and fauours of my louing friends Hence then commeth this Sermon to appeare which though in respect of the manner it be rude and homely yet it hath matter which is worth our consideration It presseth sobrietie watchfulnesse and prayer which are necessary and vsefull duties euery day and it will stand vp as a little sea-marke to point at those rockes of the Papacie from which it hath pleased God hitherto to preserue you I know that your temptations haue not beene small nor seldome kindred and kinde opportunities haue giuen much aduantage to the tempters but by how much more open you lay by so much greater appeareth the glory of God in your weaknesses which haue beene preserued from the defilements of the filth of Babylon Long and euer may that gratious worke be continued vpon you and yours And I humbly pray God that as the Aegyptians did vse to offer in sacrifice to their cursed gods of the fruit of the Peach-tree which is not altogether vnlike to a mans heart and of the leaues of the same which are like to a mans tongue thereby teaching that God requireth both tongue and heart so you may still continue and abound in offering vp the outward and inward man in publike and priuate seruices to the true God I hope that from sound knowledge you doe throughly hate the many lies wherewith our aduersaries doe seeke to disgrace vs and our cause as of the noueltie impuritie and blasphemie of our Religion and the like and haue learned from the Persian Law after the third lie to enioyne a man perpetuall silence or if that be not in your power yet neuer to beleeue him more I know that as it is said of Aspes they are of a skie colour and hide their inuenomed teeth within soft gummes so yee shall see and haue seene the Proctors of Antichrist veluet-mouthed and like heauen in appearance mustering the Fathers yea and Scriptures in such order and equipage as if in the cause of Religion all were theirs but I remember what we reade of Balme Pozel de Patef Dâ—i that Vipers are nourished with the iuice of it which they turne into poison and that they with their whole broods are delighted with the shadow of the leaues of it yet the iuice of Balme is an excellent remedie against their poyson Euen so the maintainers of Schismes and Heresies doe feed vpon the Balme of Gilead I meane the sacred Scriptures and Fathers abused and doe turne those wholesome viands into poyson and yet that very word of God and vnsophisticated antiquitie are excellent remedies against all their impostures of false doctrine whatsoeuer Let mee therefore beseech you in the entertainment of any doctrine to vse Gods spectacles still that no false colours may deceiue you to the preiudice of your soules and so to prouide for sobrietie and watchfulnesse in prayer in these perilous times that yee may not be like to vnthriftie seruants who hauing their allowance of candle spend it out in gaming and riot and at the last are faine to goe to bed darkling This would be a wofull abuse of that light of knowledge which God hath giuen you From this therefore euen the Father of our Lord Iesus Christ who hath preserued your Worships hitherto keepe both you and yours for euermore Thus he humbly prayeth who heartily desireth the well-fare of your bodies and soules ROBERT ABBOT A PREVENTER OF SECVRITIE 1 PETER 4.7 The end of all things is at hand be yee therefore sober and watch vnto Prayer THIS speech of the Apostle is short in words and long in sense Brevis in verbis longa in sententijs He hath spoken much in a little and the further opening and applying of it shall by the blessing of God bring it close both vnto our heads and hearts As therefore God saith vnto his people Heare O my people Psal 50. and I will speake so say I Open your hearts and eares wide and through Gods assistance I shall not feed you with the winde but offer you the connexion scope and meaning of the words that at the length yee may taste of the good word of God in the application of it for the benefit of your soules For the Connexion Connexion conceiue it thus The Apostle Peter from the beginning of this Chapter goeth forward to exhort vnto holinesse and to this purpose he vseth diuers arguments The first is drawne from that communion and fellowship which we haue with Iesus Christ our Head in his sufferings Christ hath suffered for vs and in our roome in the flesh that is in his humane nature As therefore he that hath suffered in the flesh hath ceased from sinne So it behooueth vs hauing suffered that from hence forth wee should liue not after the lusts of men but after the will of God That faith which vniteth vs to Iesus Christ is a liuing faith which liueth both to kill sinne and to quicken vs to grace As wee reade of a certaine tree which bringeth forth such leaues as doe goe when they fall to the ground as if they were aliue so the godly man as from the tree of Faith he doth bring forth leaues of profession so when they fall off for the vse of themselues and others they doe not proue dead and vnprofitable but going and liuing for the ruine of sinne and the vpholding of the kingdome of Christ The second Argument is drawne from that wrong which we haue done vnto God already by our vnholinesse in times past It is sufficient for vs that we haue spent the time past of the life after the lusts of the Gentiles as if he should say we haue done wrong enough vnto God alreadie in liuing wickedly let vs not for shame goe on still but let vs now liue vnto God Esay 59.15 Or as others reade it Hee that departeth from euill is counted trad Dr. Cur. Ser. pag. 41. f. But yee will say meane while we are made a by-word to the wicked as the Prophet saith Hee that refraineth himselfe from euill maketh himselfe a prey Like enough saith the Apostle they carrie themselues like strangers because ye runne not with them into the same excesse and they speake euill of you but yet know that they shall giue an account to him that is readie to iudge quicke and dead As if he should say Looke as it is with a Bat or Flinder-mouse it is in kinde like a bird and it flieth like a bird but it doth not bring forth young like a bird nor feed them like a bird nor feed it selfe like a bird So yee that are the children of God though in respect of kinde yee be men though in ciuill and
Diana for Ephesus So Rome hath Saint Iames for Spaine Saint Dennis for France Saint Peter and Paul for Rome Saint Ambrose for Millane Saint Marke for Venice the three Kings for Collen Saint Lewis for Pannonia and Saint Mary for Heluetia And as the Heathens had guardians for the Elements as Iupiter for the Heauen and Fire Iuno for the Aire Neptune for the Sea and Pluto for the Earth So Rome hath Saint Agatha for the Fire Saint Nicholas for the Sea and Saint Theodulus for Tempests And as the Heathens had guardians for the Fruits of the earth as Bacchus for Wine and Ceres for Fruit So Rome hath Saint Iodocus for Fruits and Saint Vrbanus for Wine And as the Heathens had guardians for their Cattell as Apollo and Pan So Rome hath Saint Wendaline for Sheepe Saint Eulogius for Horse Saint Pelagius for Oxen and Saint Anthony for Swine And as the Heathens had their protectors for Trades Arts and Sciences as Minerua for Learning Vulcan for Smiths Aesculapius for Physitians Mars for Warriours Diana for Hunters Castor and Pollux for Sea-faring-men and Flora Venus and Lupa for Harlots So Rome hath Saint Catherine and Gregorie for Schollars Saint Luke for Painters Saint Cosmas for Physitians Saint Maurice for Souldiers Saint Eulogius for Carpenters Saint Crispine for Shoo-makers Saint Gutmane for Taylors Saint Magdalen and Afra for Harlots And lastly as the Heathens had their guardians against Diseases as Apollo against the Plague Lucina against the paines of Womens trauailes and Hercules against the Falling-sicknesse So Rome hath Saint Sebastian against the Plague Saint Petronel against an Ague Saint Marke against sudden Death Saint Margaret against the paines of Womens labours S. Otilia against the diseases of the Eyes S. Apollonia against the Tooth-ache and the like The consideration of all these and many other obiects of Idolatrie none of which were of Gods making hath made me many times to search into the cause of Religion and to striue both with my selfe and others that all insinuating Idolatrie being laid aside and abhorred the truth may take place both in our heads and hearts I know that deepe decisions of controuersies are not so easily apprehended in our ordinary assemblies I haue sought therefore to bring the truth vnto the easiest triall in remouing such ordinary exceptions as it is subiect vnto by the wise men of the world Whatsoeuer it be I doe offer it vnto both your hands desiring God that it may confirme you in the truth of our true Religion It shall be my reioycing to see you and yours alwaies walking in the truth and so humbly resigning your selues to the diuine wisdome of Gods word both for the direction of your soules and bodies that God may neuer haue iust cause to giue you ouer to Schisme Heresie Vanitie or any other wickednesse whatsoeuer Euen so humbly prayeth he who hath some few yeeres had experience of your great loue and who desireth to continue Your faithfull Shepherd ROBERT ABBOT THE TRIAL OF True Religion IAMES 1.27 Pure Religion and vndefiled before God euen the Father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world IT is well obserued by Diuines that the Apostles in planting and watering the Churches of Christ laboured two things especially First the plaine and powerfull deliuerie of the mysteries of Faith both by word and writing thaâ— so both Iewes and Gentiles might be brought to embrace them Secondly the plaine and powerfull expressing and pressing of the obedience of Faith and such a life as becommeth the Gospell of Christ Iesus In both these kindes Paul was excellent but in the latter he was more briefe thorow all his Epistles The other Apostles were more briefe in the doctrine of Faith and in the duties of Christian profession more large and plentiful Saint Peter principally laboureth for pietie patience and constancie against false apostles Saint Iohn for the loue of God and of the Saints Saint Iude against false teachers and hypocrites And this our Apostle Iames laboureth for patience vnder the Crosse and a Christian life In the performance whereof as Dâ—uines doe well agree wee meet with something which doth not occurre in the writings of the other Apostles None doth so clearely deliuer the cause of sinne the necessary issue of workes from iustifying faith the concatenation and vnion of the whole Law the imperfection of humane righteousnesse from the miscariage of the tongue our dependance vpon the prouidence of God euen in ciuill things and the carriage of sicke persons in those miraculous times In these points I say this Apostle carrieth away the bell from the rest The principall point in this Epistle doth seeme to be this That with the faith of Christ Christian workes are to be ioyned Wherein we must walke to the end of our Faith which is the saluation of our soules The principall reason whereby he vrgeth it is this because the faith of Christ which in securitanes is falsely so called without Christian life is but a dead carkasse or vaine shadow of faith and not a liuing faith or that Spirit of Faith which the Apostle speaketh of Hence therefore doth he take occasion to vrge to diuers parts of Christian life and good conuersation In this Chapter he treateth of three points First of the temptations of Christians both outward by afflictions and inward by lusts Secondly of the hearing and doing of the Word of God and thirdly in the two last verses of true and false religion In the first of which hee shewes what religion is in vaine in the second of which he shewes what religion will beare the touch and triall Wee haue to doe with the second at this time wherein religion is described First by the affections properties or adiuncts of it when it is said to be pure and vndefiled before God And secondly by the fruits and effects of it and those both towards others while it workes vs to visit the fatherlesse and widowes in aduersitie as also in our selues who haue it while it workes vs to keepe our selues vnspotted of the world To conceiue aright of these things for our further vse and benefit I must open vnto you First the thing spoken of and secondly that which is spoken of it The thing spoken of is Religion and is so called either from our reading againe the defaced or new written law in our hearts Relegendo of which writing Ieremy speaketh saying Ier. 31.33 I will put my law in their inward parts and write it in their hearts or from our knitting to God againe from whom wee had made a cursed defection Religando because in our regeneration wee are by faith vnited vnto him againe in Christ Iesus or else from our choosing of God againe to bee our God and master Reeligendo when we doe renounce the world the flesh and the deuill This religion signifieth here that worship and seruice which is
God The third ground whereto the doctrine of this Text is referred is this that True Religion is a mercifull Religion It maketh vs saith Iames here to visit the fatherlesse and widowes in their aduersities Religion is as it were an order and seruice after Gods owne heart who is a God of loue and mercie When God promiseth to giue his people Priests who should pitie them and haue a mercifull care of them he calleth them Priests after his owne heart that is Ierem. who shall be mercifull as he is mercifull Religion therefore being an issue of Gods will and nature it must needs sauour of mercie and compassion Againe the fruits of Religion are Loue Ioy Peace Long-suffering Gentlenesse Galath 5.22 Goodnesse which all are either mother daughter members or companions of that which wee call Mercie And how can Religion be other which is the exercise of a mother The Church is called the Mother of vs all and we know Galath 4. from that ancient iudgement of Salomon that shee who had most affection to the childe was the true mother that the exercise of a mother is mercie Now from this ground I would inforce two things Vse 1 First that euery one of vs must striue to be mercifull as our heauenly Father is mercifull This is that which will assure vs that we are truly religious No mercie no religion God is immediatly mercifull to vs himselfe when he sends his Spirit into our hearts to teach vs correct and comfort vs according to our necessities and hee maketh all the creatures of heauen and earth to be liberall vnto vs and helpfull in some kinde or other and all to this end that we being knit vnto him by true religion may be prouoked to be mercifull also yea we must be so euen vnto the enemies of religion We see many times that no ciuill cause maketh a more seuere and cruel warre than Religion doth When the Reubenites Gadites and Manassites had set vp an Altar by Iordan their brethren thinking that it had beene to separate religion presently mustered their forces against them The Iewes and Samaritanes being of diuers religions euen Peter could smell of this naturall crueltie saying Master call for fire from heauen to consume the Samaritanes but Christ crushed it saying Yee know not of what Spirit you are Yea saith Christ speaking of them who shall take his Disciples to taske for religion sake They shall excommunicate you and kill you and in so doing they shall thinke that they doe God good seruice But we must striue against this crueltie and exercise mercie as the proper fruit of religion If we shall beleeue the declamations of the Iesuits they will tell vs that yet wee are not mercifull and therefore they crie out against our crueltie exercised vpon the Pope-holy Catholikes in tearing chopping and burning of them together with the making of their members a prey to the fowles of heauen and the like Is this mercie say they No surely as it is barely looked vpon without searching into the cause Yet when wee doe see many knowne Papists in the Land and none capitally punished but Traitors and when we doe see that such are punished no otherwise than traytours were punished when Popery vsurped vpon vs and when withall we doe consider that we haue no law to put any Papist to death for his conscience sake or if wee haue a law in that ancient Statute of their owne concerning the burning of Heretikes by vertue whereof they consumed vs that yet none of their bodies euer felt those flames when we doe see I say and consider these things we do reioice in our religion finding mercie in it and doe encourage our selues to goe on still both to proceed mildly against them to pitie and to pray for them and by walking holily before them to trie if yet God will haue mercie on them and bring them to know the Truth Vse 2 Secondly Wee learne also from the former ground that wee haue iust cause to suspect that the religion of the Church of Rome is not the true Religion We know that Rome is spirituall Aegypt Apoc. 11. and that shee letteth the corpses of the Saints lie dead in the streets We see that her instruments are fire and sword and that her meanes are power and policie by hooke and crooke as we say Euery time the fifth of Nouember returneth it calleth to our minde enough of this kinde if we could forget the Popes practises against the Emperours We know that their partie would haue destroyed our whole State euen the breath of our nostrils and creame of our Land at one blow Wee see also so farre as their close policie will giue vs leaue the crueltie of their Inquisitions They aske vs where is our religion saue in little nookes and corners of the world We answer that they might soone see if they would for it would burst out as the noone day in the midst of their darkest darknesse if their Holy-houses as they wrongfully call them did not deuoure the professors of it so soone as euer they looke out We see also how many men women young men and maids were by the cursed Idoll of the Masse brought to their buriall in their owne ashes They dare not for their liues lay this their crueltie aside lest liuing so like open and innocent Doues as we doe in respect of their Iesuited Papists they should soone bring their multitudes into a bunch or two after the Vintage or a gleaning after the haruest As therefore Iaacob said of Simeon and Leui Gen. 49.6 7. in whose habitations were the instruments of crueltie so let vs say to Popery Into their secret let not my soule come my glory be not thou ioyned with their assembly Cursed be their wrath for it was fierce and their rage for it was cruell Ob. It may bee you will say Are they not full of workes of mercy in respect of vs Sol. It is true indeed that they are full in shew yet consider with me three things First If wee should neuer so much abound in them if we should exhaust our goods estates lands and liuings yet it would be nothing in their eyes They account them but morall and not religious workes euen such as Heathens doe worke and all because we are not Papists No maruell therefore though they cannot see what good we doe See Doctor Will. Cat. of good W. in the end of his Synop Heb. 6.10 Secondly Blessed be God there are thousands amongst vs of whom according to their abilities we may say as the Apostle to the Hebrewes God is not vnrighteous that hee should forget their worke and labour of loue which they haue shewed toward his name in that they haue ministred to the Saints and yet minister There are many I say whose bowels of mercy doe carry them to counsell the giddy Consule castâ—ga solare remitte fâ—r ora correct the obstinate forgiue the penitent comfort the wounded