them to their right obiects and bringing them by degrees to this measure that they are spent vpon Christ without measure Thirdly our faith doth shew it selfe in our wils when the soule hauing many times a blessed experience of Gods loue is perswaded of it Thus Pauls faith shewed it selfe when he said I am perswaded that neither life nor death and so forth shall seperate vs that is Rom. 8.38 39. me and other Christians from Gods loue which is in Christ Iesus our Lord. Which perswasion as I take it doth more naturally belong vnto the will it being more proper to the vnderstanding to be conuicted and to the will to be perswaded So that though the soule be many times tossed with temptations feares and terrours yet more or lesse it is much refreshed with this perswasion Thus we see how faith quickneth the whole soule of the godly man In which respect if wee be quickned from the death of our vnderstandings and not of our desires if we perceiue the inliuing of our desires and not of our wils and affections we haue iust cause to suspect that we haue no faith For faith is in no part of the soule in any measure where it is not in all parts of the soule in some measure For in this doth the life of the soule differ from the life of the bodie that the life of the bodie doth begin in the heart it being that which first liues and doth end there it being that which last dieth but the life of the soule which can neuer perish though it may seeme not to worke for some time like a member deaded with a blow as it is in our first regeneration like light in the aire shed abroad thorow the whole soule so it is alwaies to be found in all the powers of the soule though in some man it be more predominant in the vnderstanding in some in the desires and in some others in the will and affections Now therefore let vs from hence-forth enter into our owne soules to trie whether we haue faith yea or no. If we haue it is our life and if it be our life it quickneth both our vnderstandings to know Christ our iudgements to approue him as our only Sauiour and Redeemer our memories to treasure vp the promises our desires to haue an vnquenchable thirst after him our affections to be spent vpon him our wils in some measure to be perswaded of his loue to vs and our whole soules to droope and mourne in our Christian ioy because we cannot receiue him more fully in the whole to our endlesse comfort Vse 2 Secondly concerning others we learne from this life of faith who are the men that onely may be said to liue to wit the godly man because he only hath faith The great man liueth gallantly the voluptuous man liueth merrily the rich man wealthily the politicke man warily only the faithfull man liueth indeed because he liueth graciously This is true life and all other liues are deaths to this The wealthie mans life is full of care feare griefe but Faith triumpheth That neither life nor death principalitie nor power things present nor things to come shall be able to separate vs from the loue of God in Christ Iesus The poore mans life is full of discontent and penury but Faith can want and abound and in stead of other dainties doth euery day feed vpon Christ The Infants life is full of mourning and crying but Faith glads the heart in the midst of heauinesse and makes it many times reioyce with ioy vnspeakable and glorious The young mans life is full of passion wauering and fickle inconstancie but Faith doth so ballace our soules that we runne a setled course and sweare to keepe Gods righteous iudgements The old mans life is full of deafenesse dulnesse decayednesse but Faith seeth thorow the clouds life in death glory in shame yea it heareth the voice of God in euery sentence and though the outward man perish yet in the inner and hid man of the heart Faith reneweth vs daily Although therefore we must liue other liues both naturall and ciuill yet let vs make more account of this That Christ liueth in vs by faith than of all other liues whatsoeuer Thus haue I brought you along vnto the last thing which I shall obserue from hence that is the exercise and expressement of that power which Faith giueth vs by our communion with Christ in a vertuous and holy life For as hee hath said that wee haue fellowship in his death for our mortification that we are quickned by faith in him for our viuification so that we through that quickning power which wee doe receiue from Christ by faith are made liuely vnto all holy obedience Therefore is it that the Apostle saith It is not I but Christ that quickneth mee concerning the life that we now liue to liue graciously Whence we must marke That it is from the vertue and power of Christ that wee are quickned to all holy obedience Though we haue faith yet we must not pride our selues in it for it is not faith in it selfe that quickneth vs but as it is a diuine power whereby we doe receiue that life which is in Christ Iohn 5.21 Therefore is it said That the Sonne quickneth whom he will Yea and hence is it that the Scripture is so exact in setting downe our weaknesse For whereas there are seuen degrees to be considered for the effecting of a good thing the Scriptures shew that man is weake in all of them Psal Can man thinke good No The Lord knoweth the thoughts of men that they are but vaine and wee are not sufficient of our selues to thinke a good thought 2 Cor. 2.14 Can we vnderstand good 1 Cor. 2.14 Rom. 8.7 No The naturall man perceiueth not the things of the Spirit of God Yea the wisdome of flesh is enmitie against God Can we will and desire good No It is God that worketh in vs both the will and the deed Phil. 2.13 Can we speake good No Prov. 16.1 The wife man may purpose a thing in his heart but the answer of the tongue is of the Lord therefore Dauid prayeth to God that he would open his lips that his mouth might set forth his praise Psal 51.15 If he could not tune his tongue much lesse could he turne his heart Can wee begin to doe good No as Esay saith The children are come to the birth and there is no strength to bring forth so may we say of our inward good for it is God that beginneth this good worke in vs. Philip. 1.6 Can wee doe or worke any good No I know that the way of man is not in himselfe Ier. 10.23 for without Christ we can doe nothing Ioh. 15.5 Can we perfect any thing that good is No To will is present with vs as with Paul when we are sanctified but we haue no power to performe If God should bring
purge sinne as well as pacifie Gods wrath for sinne These and the like odious lies doe they put vpon vs and our religion But blessed and beautifull are we when such men as they are speake all manner of euill against vs falsely We cannot thinke our selues the more deformed for their false charges whose whole Apostacie is a mixture of lying and vanitie from head to taile They call the Pope the Head of the Church when he is neither able to be present with the whole bodie nor infuse capitall spirits into any one member The Pope calleth himselfe A seruant of seruants when yet he seemes to be a prouder Lord than the Turke breathing out nothing but soueraigntie and vnlimited iurisdiction and would thinke foule scorne that any earthly Potentate or King should be preferred before him Their Iesuites will be so lyingly called of Iesus the Truth when as it hath beene often told them and cannot be disproued as Abshalom was vniustly called the Fathers peace being the Fathers warre so they are not without blasphemie so called seeing they doe nothing more than cunnicatch the wealthy gull the poore disloyalize subiects conspire against Princes vndermine States and Kingdomes and vnder the hood of Religion kindle warres and closely lay the cause vpon others Yea and what is their religion but like these grand practisers one thing in shew another thing in truth and none other but a draught of deadly wine in a golden cup. Secondly our Religion striues by all might and maine to keepe the head whole and that is Christ only Yee know that hee is called beautifull whose head is so though hee haue a crooked bodie a withered hand and a gowtie toe so may our Church and Religion well be accounted because we cleaue vnto keepe whole and sound to our power our whole head both God and Man by nature Priest Prophet and King by office that hee might be the alone Sauiour of his people We know how the Church of Rome doth share out his honour with his offices and diuide them betweene Christ and others See of this subiect Dr. Fownes his Trisagion His Kingly Office is parted betweene him and the Pope his Priestly betweene him and the Saints his Propheticall betweene him and their traditionall Church But for vs Ephes 1.23 we desire that he may fill all in all things we doe striue that he may increase though we and all the world perish decrease and come to nothing yea as Dauid said of the sword of Goliah which was laid vp behind the Ephod there is none to it so say wee of our blessed King Priest and Prophet there is none to him neither shall there be any but hee in whom wee will seeke the least dragme of beautie Thirdly our Religion is not only beautifull in the head but scoureth off the least blot from the whole bodie It keepeth all the Commandements entire When wee consider that they were written with Gods owne finger and deliuered with so many miracles we neither dare change the first Commandement See for this Hispa Refor Bellar. Ample declaration of Christian Doctrine nor dash out the second as the Church of Rome doth We dare not admit of the Masse for feare of hauing any other god saue the true God We dare not embrace Popish Traditions for feare of giuing God that worship which is not his owne our consciences will not so farre abuse vs as to giue vs leaue to entertaine a seruice vnknowne lest we should serue God in vaine and not giue him his worship in the right manner we cannot spend the Lords day in seeing Masse or only in praying though it be the sweetest of our seruice knowing that because God doth in the Commandement of the Sabbath chiefly aime at our edification Es 2.3 we must goe vp to the house of the Lord that he may teach vs his waies and wee may walke in his paths We settle the Chaire of State vpon Princes renouncing a superiour power among men to excommunicate them and put case the Pope doe to his vtmost hunge them with his Bulls we renounce and hate the not accounting of them Kings and the executing of them as delinquents to him and to his Pope-holy-Church Yet lest wee should flatter them we tell them that they must be Fathers not Tyrants that so they may not be wilfull hinderers of that honour which is due vnto them Hauing thus pressed vpon the head for orderly politique gouernment we learne of God to presse vpon the heart the seat of valour that there be no taking away of life through base cowardise Can we thinke of poisonings stabbings vnderminings strengthning the hands of wickednesse sadding the hearts of the good by lies and impostures We can sooner looke vpon the persons of our enemies without malice their wrongs without desire of reuenge their prosperitie without enuie and digest all our griefes by venting them into Gods bosome by feruent and faithfull prayer We presse vpon the seat of Lust and teach our appetites that as we must liue so we must liue honestly lest we be a burthen to the earth We cannot abide the slighting of Fornication the blanching of Priests Minions and Concubines the stinke of Stewes with that cursed caution If thou canst not liue chastly yet carrie it warily Si non castè tamen cautè We teach that honest persons must haue honest maintenance by possessing their owne that they must maintaine their right by truth As we cannot maintaine our Religion by lying Legends or our persons and causes by equiuocation so can we not but be carefull to presse and teach that there be no lyer amongst vs for gold or gaine yea wee will not suffer the whole soule to be at rest with her concupiscence Can wee flatter the heart with the neglect of the first motions of sinne by the flesh though the spirit doe not consent as if a knaue be not a knaue because an honest man reproues him for it No wee will labour that there be peace at home without mutinie that there be such soundnesse of minde and such a peaceable possession of our owne soules in the enioyment of God as nothing that is others may or doe disquiet vs. Thus doth our Religion rub off the rust of all sinne pressing this as a note of an vpright man to haue an equall respect to all Gods Commandements yea that the least rubbish of Hypocrisie may not by our good wills sticke vpon our Church wee aime at and endeuour the through mortification of the whole bodie of sinne and reformation of all our hearts The Popish Church whatsoeuer it talke of mortification and what glorious shewes soeuer it doth make to that end either by whippings wherein yet Baals Priests went beyond them or by drawing their bloud like Pharisee draw-blouds or by going bare-foot like the Heathens in their bare-foot solemnities Nudepedalia sacra or by their precious Pilgrimages forced Fastings and the like yet it is farre
Christ The dead shall heare the voice of God and shall arise Both which places doe speake of a gracious arising from sinne As therefore the holy Ghost saith All must first die and then comes the resurrection to iudgement So all must first die to sinne or they shall neuer arise to liue godlily Sometimes againe it is called a Quickning Psal 119.25 as when Dauid saith Quicken me according to thy Word As therefore the Apostle saith 1 Cor. 15. O foole that which thou sowest is not quickned except it die So neither are our soules quickned except they thus die Secondly if we respect the malice of sinne it is such a deadly aduersarie that we cannot be deliuered from death in sinne but by the death of sinne if we doe not kill sin sinne will kill vs. As AZahel pursued Abner like a swift Roe so doth sinne vs euen vnto the graue and will neuer giue vs rest till it be quite vanquished in the perfect mortification of the bodie against the day of the Resurrection As therefore wee doe desire that grace may liue so wee must striue that this deadly enemie of grace may die Vse 1 We hauing thus considered the truth of this point may deriue from it both matter of doctrine and matter of exhortation As for doctrine it learneth vs that there must be a thorow change in all the children of God before they can be termed gracious Iohn 11. As when Lazarus who stunke in his graue was raised from death to life there was a thorow change in him a change in his parts essentiall and a change in his parts integrall in which respect a man might well haue said here is not the same man euen so is it with euerie one of vs when God makes vs gracious which change that we doe not conceiue to be substantiall we must marke as we are often taught that as there are three things to be considered in an instrument the bodie the strings and the harmonie wrought by the skill of the player So in man there is the bodie and soule the faculties and the worke of them Now touching this change the bodie soule and faculties remaining intire the change is made in the last when discord thorow the whole man is changed into concord and anomie in all the powers of man into conformitie to Gods will For this cause sanctification may be compared vnto our sense of touching If of blinde wee are made seeing there is a change but in the eye if of deafe wee are made hearing there is a change but in the eare if our smelling be restored there is a change but in the nose if our tasting be brought to vs againe there is a change but in the pallat but if our feeling be lost and restored there is a change in the whole bodie So is it with this spirituall Resurrection and quickning which worketh a change in the powers of the whole bodie and soule in putting them ouer to Gods vse There must be a new vnderstanding quickned to know Gods will a new heart quickned to incline vnto it and imbrace it new bodily instruments quickned to be weapons of righteousnesse vnto holinesse yea and the whole man 2 Cor. 5.17 or a new man or a new creation both in the whole soule and bodie and spirit to be kept blamelesse vntill the comming of our Lord Iesus 1 Thess 5.23 Thus in the first place let vs take notice of this point that so we entring into our selues and viewing the whole man may discerne by a change or no change whether we are sanctified and quickned yea or no. Vse 2 Secondly this point serueth also to exhort euery one of vs to a conscionable care to trie whether we haue life in vs yea or no. If we liue we can say as the father of his prodigall sonne This my sonne was dead and is aliue So I was dead yea I am dead vnto sinne and am aliue Wee haue no more assurance that we are aliue than we haue certaintie that we are dead If England and Ireland lay claime to one peece of ground the triall must be this Put a snake into it if it liues it belongs to England if it dieth it is Irish ground Right so if there be a controuersie betweene God and the Deuill whose possession man shall be the triall shall be thus Put the Serpent sinne into him if it liue he is the Deuils if it pine away and die he is part of Gods heritage Will you inquire then how we shall know whether sin die in vs yea or no I answer as a man may know whether another be dead vnto nature by the antecedent of death to wit sicknesse by the concomitants of death namely the decay of senses and pangs of death and by the consequents which are coldnesse and putrefaction So answerably we may know whether we are dead vnto sinne these three waies First by this antecedent which goeth before it namely See these three more largely in my Sermon on 2 Cor. 5.17 if we be sicke of sinne If as a man surcharged with grosse humours is neuer at ease till he haue abated them by vomit or purge so we oppressed with our sinnes can haue no rest in our soules till wee haue discouered sinne to our selues by examination opened it to God by confession executed reuenge vpon it by godly sorrow and purged it by faith in Christ then sinne is in a good degree to death Secondly by these two concomitants which goe with it First the sense of sinne must decay If therefore our eyes doe feebly behold vanitie and not with that vigour and content as before if our eares cannot endure to heare of it if we flie from the garment spotted of the flesh as from a Serpent if we finde no rellish and sauour in it but with an honest heart can say to it as to an vnprofitable thing Get thee hence then are wee in a second degree in the death of sinne But if secondly wee are come to the pangs of this death and doe finde that our sins through our lothnesse to forsake them haue striued and struggled as for life haue disturbed the peace of our soules haue sadded the flesh as those that mourne for the death of their friends haue comforted the spirit as those that reioyce at the death of enemies and so haue made the paines of the new birth the greater then are we a degree further in the death vnto sinne Thirdly we shall know it by these consequents which follow vpon it to wit coldnesse and putrefaction If therefore the heat of sinne be ouer Esay â— and the spirit of burning doe by degrees take possession of the place to consume it and if it rot and stinke in our account and make vs a burthen to our selues so long as it retaineth liuelihood in any corner of our bodies or soules then this is a fourth degree in the death of sinne and that which may assure vs of
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
Doctrine and secondly to Manners and because both these are in danger in these last and perillous daies In which respect Iesus Christ saith Apoc. 16.15 Behold I come as a theefe Blessed is he that watcheth and keepeth his garments of faith and loue lest he walke naked and men see his filthinesse therefore we must watch for the health and securitie of them both First we must watch in respect of Doctrine that so we be not nuzled vp in falshood and errour There is a stabbing of our soules as well as a staruing of them and that is by false doctrine against which wee must watch For the pressing whereof I shall keepe the same course which I did in the former namely to shew you wherein it standeth and how we may be stirred vp to the practise of it If first you aske me wherein this watchfulnesse in doctrine standeth How wee must watch in doctrine Philip. 3.2 1 Thess 5.21 I answer It standeth in a holy care to obserue that rule of the Apostle to the Philippians Beware of dogs beware of euill workers beware of the concision And that to the Thessalonians Trie all things and keepe that which is good 1 Iohn 4.1 And that of Iohn Trie the spirits whether they are of God When we are thus vigilant and watchfull ouer that doctrine which is taught vnto vs as the men of Berea who as they receiued the Word with all readinesse so they searched the Scriptures daily whether those things were so or no Act. 17.11 which were taught vnto them when wee are carefull not presently to admit of euery point that is shrowded vnder the authoritie of a Teacher 2 Cor. 1.24 Who hath not dominion ouer our faith when we are not sluggish to enquire and search into euery doctrine that is offered vnto vs but doe humbly resigne our selues vnto Gods teaching Psal 25.9 14. Psal 119.18 34 Iohn 7.17 doe pray that God would open our eyes that we may be taught doe striue to doe the will of God that wee may know of the doctrine whether it be of God or no and doe get a forme of doctrine or the doctrine of the beginning of Christ Hebr. 6.1 2. or the doctrine of Baptismes and laying on of hands or whatsoeuer else you will call the grounds of Religion laid downe by way of Catechismes and vse all other meanes appointed for the finding out of the truth then may wee be said to watch in doctrine If in the second place you shall aske me what may stir vs vp to be watchfull in doctrine Motiues to watch in doctrine I doe humbly offer vnto your considerations diuers motiues First by this meanes we shall discouer those drugges of falshood which by the deceit of euill workers are gilded ouer as if they were no other than Gods truth It is possible that the Deuill should transforme himselfe into an Angell of life and that falshood should bee so washed ouer with craftie distinctions and a seeming allowance of Scriptures and hore-headed antiquitie that it may be taken by the simple hearted for no lesse than truth Ye know that though God be the Ancient of daies yet the deuill hath beene from the beginning and that both truth and falsehood got into Paradise and that the deuill hath had a succession of his seruants as well as God of his Ministers and that it hath beene an old tricke of the deuill to them that rested in the Scriptures to alledge Scriptures Scult Delit. Euang cap. 30. pag. 109. as to Christ whether by mutilation or deprauation as some dispute it it is no matter That we may not be deceiued therefore and drinke the poison of Antichrist in stead of the wholesome liquor of Gods truth and that without suspicion it is necessarie that wee watch in respect of doctrine Secondly by this meanes we shall be brought to reuerence and obey our Pastors and Teachers I know that our aduersaries will tell vs that this watchfulnesse in doctrine is the next way to make the people which are as sheepe to be Iudges of their Pastors who are as shepherds which is as much as if wee should say that by setting a watch in the night-season to examine all passengers wee make them Iudges of Superiours who are many times stayed by them the folly whereof is apparent to the simple For though the people doe examine according to their charge yet they are so farre from passing iudgement otherwise than by the helpe of such meanes as God hath appointed by applying the rule of the Word to the Doctrine to be ruled that it breedeth vnspeakable respect when the people shall see that their Teachers teach them no other doctrine than that which is warranted by the word of God Thirdly to this end God hath giuen the gift of tongues and interpretation to the Church that we might haue translations whereby we might be enabled to doe it Euen as when a King doth will a Proclamation and cause it to be published he doth it to this end that his subiects may examine their actions sutable to that matter in hand and reforme or conforme accordingly So when God doth giue authoritie and power vnto men to publish his will in the Scriptures in our vulgar tongues he doth it vnto this end that we should examine our doctrines and deeds by it and know and liue accordingly Except therefore that we will not answer Gods end and expectation we must watch ouer Doctrine Fourthly this is one reason why the Apostles did confirme their doctrine by the Scriptures of the old Testament to wit not because they wanted authoritie to put what they deliuered vpon the word of God but because we might be drawne on and encouraged to see the consent of the Prophets and Apostles and to search with the men of Berea in the Scriptures for those doctrines which wee doe entertaine Fiftly and lastly we may be moued to watch ouer that doctrine which is deliuered vnto vs by considering what glorious meanes in appearance the aduersaries of the truth haue to gaine vpon our affections that they may infatuate our iudgements For doe but marke what vsually they plead first against vs and secondly for themselues Against vs what is more frequent in their mouthes and writings What the Papists plead for themselues Walsingh search into matters of Religion than to vrge these two things first that we haue no other doctrine opposite vnto them than that which hath beene taught vs by vicious deformers of religion such as Luther was who as they say besides his notorious wickednesse receiued by his owne confession some of his doctrines from the deuil secondly that as it seemes out of the guilt we haue in our consciences and suspicion of the badnesse of our cause we refuse disputations and other publike trials Oh what faire pretences are here if they were true to draw our hearts to hearken to their Antichristian doctrine But as we loue our
soules let vs watch and these things shall not moue vs. For first we depend not vpon any priuate man or spirit for that doctrine which we allow but vpon the publike Spirit of Iesus Christ speaking in the Scriptures We embrace not the Scriptures for mans sake as the Papists doe so farre as the Pope approueth but man and his opinions for the Scriptures sake and so farre as we finde them agreeable to them so farre we consent vnto them Secondly we may not thinke it strange that Luther and other gracious reformers should be railed at by his and their enemies who felt his priuie and powerfull blowes to the shaking of the Popish Monarchie It is ordinarie to faithfull Teachers to be subiect to the disgracings of their aduersaries both in respect of their persons and doctrines Tertullus said of Paul Acts 24.5 Ierem. 18.18 Seâ— for thiâ— also these places Iohn 8 48. Iohn 10.20 Acts. 6.11 Act 10.20 21. Certainly we haue found this man a pestilent fellow a moouer of sedition Ieremiahs enemies say of him Come and let vs imagine some mischiefe against him come and let vs smite him with the tongue Why vpon what ground will they deale thus with Ieremie Surely they doe not say because the Pope for whom we work cannot erre and the Church whereof wee are members cannot want the spirit to guide it yet they speake something like it when they say For the Law shal not perish from the Priest nor Counsell from the wise nor the Word from the Prophet So that we may not thinke it a new thing that learned and resolute Luther should when he is with God be thus trampled vpon by men Thirdly it is very likely yea in its kinde certaine that a As certaine as those things whiâ—h come vnto vs by humane relation Luther was a reuerend and holy man For though his professed enemies such as Coclaeus Parsons and the rest of the Iesuites are doe declaime against him yet in his daies he had the testimonie both of God and man Of God in that miraculous successe which he had in his preaching for the spreading of the truth against the power and policy of the Emperour and Pope and what euer other enemies he had which were neither few nor of small place and respect in the world Dr. White his Way Caâ—sa Regia Couent Liâ—hf Episc cap. 3. sect 16. pag. 119. Of man in the testimonie of Erasmus which is often laid on the trencher of our aduersaries and cannot be wiped off Notwithstanding which testimonie we doe freely acknowledge both that his many oppositions and multiplicitie of troubles made him more pettish and rash in words than hee should haue beene as also that hee had two other faults as Erasmus is said wittily to passe his iudgement concerning him to the Duke of Saxonie to wit That he medled with the Popes Crowne and with the Monkes bellies Fourthly put case that Luther and the rest of those godly Reformers were wicked shall we not haue the same libertie which the Church of Rome hath When we obiect the horrible and outragious wickednesses of many Popes who were for the time Heads of their Church vnder Christ to conuey spirituall life into the whole bodie they doe answer in effect that we need not take so much paines as to cast it in their teeth for they doe of their owne accords acknowledge it and are not ashamed to make the most brutish and cursed villanies of the Popes Bellarm. in his Preface to his Bookes De Pontif a proofe of the excellencie of that Chaire and of the prouidence of God ouer it If then they proue the holinesse of their Religion from the vnholinesse of their Popes why should they proue the impietie of our Religion from the impietie of Luther if it were true Fiftly as for Luthers learning from the Deuill I answer two things distinctly First put case that Luther had said that the Deuill did preach vnto him the true doctrine of the Sacrament Is it any newes that the Deuill should preach the truth to disgrace it Doth nor Iesus Christ for this cause hinder the Deuil from saying that he knew him Marke 1.34 because he needed not his testimonie though he was readie enough to giue it which could doe him no good And did not the woman who had the diuining Deuill say of Paul and Silas Acts 16.17 That they were the seruants of the most high God shewing the way of saluation In which the truth was spoke and yet saith the Text it grieued Paul because by this meanes it might seeme that the Deuill and the Spirit of God taught one doctrine So that we may conclude that the Deuill will preach the truth for his owne aduantage But secondly the truth is that this is but the slander of an enemie For all of vs that haue beene vrged with it as we cannot thinke Luther such a foole as to bewray his owne secrets and openly to professe that the Deuill was his master to the so great disaduantage of his cause So vpon diligent search we can finde but this to be the vpshot of what he saith in this kinde namely that he hauing learned the true doctrine of the Sacrament in the Schoole of Christ the Deuill vrged it strongly against his former practise of Massing to draw him to despaire because he had so often dishonoured God Lastly concerning our refusall as they please to tearme it of disputation with them First we see their pride in boasting of their learning among their blinded disciples as if it were so great that our side were afraid to looke â—hâ—m in the faces Secondly we cannot thinke ouâ— cause to be â—he worse because we do not dispute with them for the garland Who knoweth not that a quicke wit a nimble tongue a confident spirit and a bold face will goe beyond a good cause at such a time Doe we not see that a wrangler will haue the last word what euer his cause be and I am sure it had beene better with Eue if she had neuer disputed the case with the deuill and it would bee better with all of vs if in arguments against the truth wee could attaine to Pauls Logicke Rom. 3.4 5 6. to hold the conclusion whatsoeuer the premises are Thirdly the world hath beene well acquainted with Popish disputations and vpon what aduantages they haue beene vndertaken Iohn Hus and Ierome of Prage and Luther can witnesse against whom there was more power than arguments and wee cannot forget how holy Bradford coâ—plained that they would dispute with him Fox his Maâ—tyrol Abstâ— by Mâ—sâ—â— to wit that hee should dispute against the things which they had alreadie determined whereby it appeared that they sought not the truth but his destruction and their owne glory yea and wee see still that where the Popish power reacheth whatsoeuer be the propositions the conclusion is the Inquisition and the mercy of those holy Fathers by fire