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
whose corne and wine and oyle increase We shall stand againe before the God of our consciences for though he seeme to frowne and send afflictions and crosses and diseases and death Esai 38.3 yet as Hezekiahs Iurie gaue way to that comfortable prayer O Lord remember I beseech thee how I haue walked before thee with an vpright heart so will ours giue way to our comfortable grasping of God and his promise that we perish not in trouble Thus wee haue viewed these reasoning thoughts as a witnesse propounding the truth A Iudge within vs. and as a Iurie applying it to the parties to be tried we come now vnto it as a Iudge concluding Conclusion without all which three there can be no perfect reasoning Whence I offer this point to consider that Wee haue also in our selues vnder God our Iudges For hence is it that we are said to haue reasonings because as a Iudge wee both open the law that the witnesse may propound fit truths and as a Iudge we determine accordingly in the conclusion As it is with Princes and Kings who are the high Iudges of their kingdomes they haue Iudges vnder them by deputation to whom they commit their iudgements of God and allot their seuerall circuits so though God be the high Iudge of heauen and earth ouer the hearts and consciences of all men yet doth hee depute these inferiour Iudges in the circuit of euery mans brest to passe the conclusion and sentence of God Hence is it that Saint Iohn doth couple God and conscience in the selfe-same action of a Iudge 1 Iohn 3.20 If our hearts condemne vs God is greater then our hearts and knoweth all things To condemne wee know is an action of a Iudge and how good cause wee haue to account our consciences our Iudges will appeare if wee consider these three points First That sentence which is giuen by conscience is confirmed by God wee see that so soone as Adam had sinned though no man pursued him no Angell reproued him and the Lord was not yet come hee found himselfe condemned by the inward Iudge and when God came he ratified the same sentence But wee cannot thinke that God would confirme the sentence of a rebell who hath set himselfe in Gods throne to iudge without God Secondly Such is the maiestie and authoritie of conscience that it stands against all the world Looke as a good Iudge though all the world doe pleade against the truth yet he is for it and will not reuoke his iudgement so is it with conscience Therefore doth the Apostle set the sentence of conscience against the calumnies of all men saying 1 Câ—â—â—â— 4 I passe very little to be iudged by you or of mans iudgement no I iudge not my selfe for I know nothing by my selfe and so forth as if hee should say Yee are very forward in censuring mee both in respect of my gifts and faithfulnesse in my place I weigh your censures little though I will not be the preacher of my owne praise yet I tell you I know nothing by my selfe Thus conscience of his faithfulnesse did beare him out against the slanders of false Apostles Thirdly where conscience terrifieth no creature can comfort the pleasures of Paradise auailed not Adam when he was driuen to hide his head in a bush the pleasures of Canaan did Dauid little pleasure when he was driuen to cry out My sinne is euer before me All the delights of Babylon could not raise vp Belshazzars heart when the hand wrote Gods sentence against him on the wall and in his conscience If the Iudge condemne who shall absolue Excellent is that similitude which an ancient makes to this purpose A man condemned to die trieth his three friends to procure his pardon one saith I haue no grace with the King and therefore I can promise thee no such kindnesse yet this will I doe I will buy thee meat and drinke garments and musicke thou shalt want nothing that may giue thee content while thou art here All this is good and yet it contents not because the poore man wanteth a pardon The second answereth I know not how to get to the King but this I will doe I will bewaile thy miserable hap weepe for thy losse and attend thee to the court gates All this is good kindnesse and yet it contents not because the poore condemned man would haue a pardon The third saith Rest vpon my kindnesse I am one of the Kings fauourites and he will deny me nothing I will goe to the court and before the day of execution I will surely bring thy pardon sealed This is he this is the friend that will make the poore man out-face all his trouble because he answereth to the point indeed Behold the case is ours we are poor condemned wretches who must to hel without our pardon our three friends are the world wife children and kindred and a good conscience The world will prouide all necessaries for our bodies but not a pardon this is not purchased with a corruptible price of siluer and gold Wife and children will lament our losse and goe sighing and sobbing to the graue with vs but they leaue vs to our owne shifts for a pardon But a good conscience will make vs outstand all dangers it will procure our peace and our pardon As the world cannot helpe where conscience hurteth so the world cannot hurt where conscience helpeth Vse Thus wee haue considered this iudging power of conscience Oh that wee had hearts to doe our office to conscience and to presse our consciences to doe their offices to and for vs neither can bee done without our care yet we must doe both We must doe our office to conscience three waies First by praying to God for it Ye know that we must pray for them that are in authoritie ouer vs and shall conscience be neglected God forbid When there was no King in Israel ye know what disorders happened surely lesse or fewer doe not happen where conscience is not in full power Miserable is the condition of the inhabitants of Brasile Sine fide Sine lege Sine rege who are said to bee without religion without law without a King and they are no lesse wretched who are without this religious Iudge and gouernour conscience Therefore let vs pray for it that God would giue it that God would keepe it and keepe it tender that so wee may liue a quiet and comfortable life vnder it Secondly wee must doe our dutie to conscience by giuing it good words Yee know the Word of God Thou shalt not curse the ruler of thy people Oh that we could alwaies remember it in the case of conscience hee that buies with conscience sells with conscience rules with conscience obeies with conscience is commended euen of men that haue no conscience yet if conscience rule in any in the seruing of God and make them tremble at Gods precepts promises or threatnings and the like hee is but
be in Christ we are new creatures as I haue cleared what then must be our care but only to proue our selues to be new creatures that so we may assure our hearts that we are in him How we may proue our selues to be new creatures Yea but now you will say vnto mee How may I proue my selfe to be a new creature I answer Wee may doe it two waies First if we be cut off from the old stocke Secondly if we be grafted into the new 1 Wee must be cut off from the old stocke Ephes 2. The old stocke is Adam corrupted in whom we are by nature and in which condition wee are the children of wrath as much as the most cursed wretch in the world as he is borne and so dead in sinnes and trespasses Now from this stocke we must be cut off for as a sience must be cut off from one tree before it can be concorporated into another so we must be cut off from the wilde Oliue before wee can be planted into Christ If therefore wee can finde our selues to be cut off from the naturall root wherein we are by birth then we may secure our selues that wee are in a good way to be in Christ Perhaps you will say that heere is difficultie still for how shall I know that I am cut off from the old Adam I answer that through Gods blessing I shall giue you two manifest signes of it The first signe is taken from the cause of it 1 How we may know that wee are cut off from Adam Col 2.11 Dan. 2.45 which is God only As our circumcision is made without hands as Paul speaketh so must our cutting off be As our Sauiour Christ is that Stone which was cut out of the mountain without hands as Daniel speaketh so wee that are his members must be cut from the quarrie of Nature Of his owne will begat he vs by the word of truth saith Iames Iames 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3.9 and we that are borne of God are borne not of blouds the highest prerogatiues that births can afford vnto vs cannot make vs more pretious with God nor of the will of the flesh all humane obseruation and outward righteousnesse attained vnto by the power and policie of man Phil. 3.6 7. can stead vs little with God nor the will of man heroicall gifts of wisdome valour noble spirits in which respect men of old haue beene called the sonnes of God which is translated The Sonnes of the Mightie cannot make vs any thing sooner deare to God but we are borne of God saith Iohn Psal 29.1 1 Cor. 1. Iohn 1.13 There are many men seeme to be cut off when they desist from the outragious sinnes of nature who yet are not in Christ because they are cut off with hands for the meanes to restraine them are some of these Sometimes their complexion pulleth them in cholericke Saul finding his opportunitie threw his jaueline at Dauid he would haue writ the malice of his heart in bloud but sanguine Dauid though hee had his opportunitie tooke but Sauls water-pot Speare and lap of his garment and that iustly with touch of Conscience also Though Dauid fell into murther in temptation thinking so to couer his sinne Sometimes Natures impotencie pulleth them in to some sinnes are required the courage of a Lion to some the craft of a Fox to some comelinesse to some strength to some the heat of youth to some the experience of age and the like In any of which when Nature is defectiue there is a restraint Sometimes they are pulled in by knowledge when a man is not giuen vp to a reprobate minde hee seeth dutie and comelinesse and is restrained from thence As some know their masters will and doe it not so there are others that do it not because they are ignorant whereas if they had knowledge but according to that light which Nature can afford it would be a bridle Sometimes they are pulled in by prosperitie He that hath enough will not steale and if he sometimes doe steale by oppression bribery vsury or the like so much the greater is his sinne by how much more violently God pulled him baâ—ke by taking away the cause Sometimes they are restrained by aduersitie Hee that is poore cannot exercise the outward acts of pride he cannot ordinarily ambitiously climbe to honour hee cannot be actually couetous in keeping seeing he hath not what to keepe So that in these cases his pouertie is a bridle Sometimes they are held in by Education and imployment A Citizen will carry himselfe more grauely in habit complement and conuersation than a Courtier for his credit sake and who seeth not that imploiment doth hold backe from many sinnes Vellem si non of sem imperator Scipio could say when an Harlot was offâ—red vnto him I would haue her if I were not a Gouernour Sometimes they are restrained by the power of naturall conscience for though it bee much wounded and weakened in the offices of it yet euen naturall men cannot be rid of those blowes which it doth giue in secret In which respect they haue beene and are kept from many sinnes made knowne from the light of nature Sometimes againe they are restrained and pulled backe by policie because they might the better conceale and couer their aimes and intentions Thus was Iezabel restrained from the open murther of Naboth and of Haman it is said Hester 5.10 that though he was full of indignation yet he refrained himselfe All these bridles we may obserue to be in the hand of Nature to restraine Or thus These eight kniues are in Natures pocket to cut vs off from the old stocke But all this is but a seeming cutting off for it doth but cut off from the outward practise of sinne it weakneth not the root one iot The habits of sinne are no lesse powerfull the will no lesse willing the affections no lesse vehement and the desires no lesse violent Vnder all these Nature sinneth not either because Nature cannot or because Nature dare not and not because there is disabilitie either in the seeds and spâ—wne of sinne or in a willingnesse to sinne if it either could or durst Durst I say because naturall conscience may plie a man with club-law and awe him from that which with all his heart he would be doing But now on the contrarie when our cutting off is wrought without hands and is such as Nature with all her bridles and kniues cannot reach vnto then we doe not only desist from the practise of sinne but we doe weaken the power of sinne wee doe not only not commit sinne bâ—cause we cannot or dare not but because we will not And though sometimes through the power of the flesh fighting against the spirit in our mindes wills affections and desires we are against our wills ouer-taken with sinne yet because sinne doth defile vs who are the temples of God and doth
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
in praying with him yea though his tongue be the pen of a ready writer Truly none in it selfe but as the sighes and grones of the heart are linked together in loue to knocke at the gates of heauen to talke with God to binde and open his hands to goe into Gods treasury and fill our selues of Gods dainties or at the least to view them and by confidence to craue and enjoy them What beauty is there to heare a company of people to cleere their throats and to chant out a Psalme or song yea though spirituall None in it selfe but as by the voice the graces of the spirit in the heart are exercised as faith in promises feare in threatnings loue and joy in mercies humility in arguments of power and the like When melody is thus made to God in the hid man of the heart this is beauty indeed These are also the beauty of the Lord in our Assemblies saue that now they are more beautifull because knowledge abounds as the waters of the Sea Es 11. in a more plentifull and seasoning manner as also now the sacrifice is more excellent being that one once for all appearing before God for vs and presenting his merits to God as a perfect and sufficient attonement in our behalfe in the highest heauens where is glory for euermore Vse 1 Seeing therefore that the house of God hath such beauty in it let vs looke vpon it and so carry our selues that it may not be wronged by vs but that it may haue the best aduantage to doe vs good To presse this I come first to you my fellow labourers in Christ intreating you in the bowels of our common Sauiour not to besmeare this beauty of the Lord to make the people out of loue with it You know that once the sonnes of Ely made the people to abhorre the sacrifices once was too too often God forbid it should be so againe It is true wee ordinarily complaine of our people and truly wee haue too just cause it being the fault of most to seeke their owne and not either Gods by giuing him his duty or ours by giuing vs our due but be we sure that the blacke coale be not in our own hands It is truly said that our fancy first wrought a face in the Moone from the vnequall enlightning of her vnequall substance and that afterward it was thought that the Sunne had a face too as it may seeme because it should not be outfaced of the Moone God forbid that we who should be as the Sunne in glorious presidents amid this crooked generation should haue our blots and spots because they are to bee found in the Moone and other sublunary creatures within the cope and compasse of our lots our earthly heauens It will condemne them not helpe vs if they bee worse than wee Let them goe alone yet with our compassions teares prayers preachings and examples following to reuoke them but for vs take wee heede that we lay not the least blot vpon the beauty of Gods house either by our Preaching or by our Practice We may doe it by preaching when wee doe discouer either Idlenesse or Pride in preaching Sometimes Idlenesse spewes in the face of this beauty when wee speake whatsoeuer commeth next hand and making a shift to out-runne the houre-glasse with some verball discourse neuer aime before we shoot to pierce and batter the throne of Satan that Christ may dwell in our peoples hearts by faith Sometimes pride creepes vp into the Pulpet and doth so ruffle in false colours that the humble hearer cannot see God in his ordinance Hence is it that euery word shall be so marshalled and euery sentence with its apt fall shâ—ll lie in such aequipage as if the owner were cousen German to that proud man of sinne whose name is six-hundred-sixty-six 666 Hence is it that some are content to borrow their preachings from his Chaplaines as Cowesta Bercorius and a rabble of his croaking Postillers wherein they onely magnifie Player-like conceits and Frier-like elegancies and so make themselues like tinckling Cymbals tickling the eare but not turning the heart vnto God Hearken my brother what Zerubbabel answered to the enemies of Iudah who offered their seruice craftily to build the Temple Ezr. 4 3. It is not for you but for vs to build the house vnto our God So let vs say vnto Popish Authors We need none of your helpe to instruct in righteousnesse and to conuert and comfort our brethren that they may be temples of the holy Ghost Doe we not know that it is a Iesuiticall brag that we are not able to stand before them for learning and eloquence and that all Europe is beholding to their Church for her knowledge Do we not see how ready they are to feede our humors by printing and reprinting such moth-eaten Bookes of theirs as the * Such as think that a pâ—ore Amos plaine Preacher is not worth the hearing Amaziahs of the time doe most hunt after Shall wee thus seed our enemies humors and in magnifying our selues make them swell who are too proud already God forbid I know that there may bee vse of Popish Writers to shew that true mens siluer may be in a theeues purse to confute themselues and to shew the confusions of Babel as is told them to their faces while they are driuen to say through want of sufficient answers wee are wounded with our owne weapons saue that they haue this poore and silly sleight Pâ—â—sâ—â—js â—eunis coâ—sigâ—inâ— that all their diuisions in opinion are compounded in the vnity of their monstrous head before whom they will lay their hands vpon their mouthes when he shall determine yet to lay our foundation in them as too too many doe in Aquinas his Schoole and to build our congregations by them with such poore and powerlesse conceits as are spunne out of the word of the spirit by their wisdome of the flesh doth deforme the beauty of Gods house Secondly we may besmeare the beauty of the Lord by practise to wit partly by ordinarinesse partly by worldlinesse and partly by wickednesse First wee may doe it by ordinarinesse when we doe too much frequent the company of our people It is true that Paul himselfe vpon occasion met his friends at the three Tauernes where no doubt there was much passage much people but seldome hath some sauour in it especially in sports and recreations when mirth breeds familiarity and familiarity contempt Oh how much honour doth bowlings cardings dicings and the like steale from the persons and seruice of the Tribe of Leui who willingly forget that all things are lawfull but all things are not expedient whereas seldomnesse doth make the young men when they see vs to hide themselues the aged to arise and stand vp the Princes to stay talke Iob 29.8 9. and lay their hands vpon their mouthes as Iob speaketh of himselfe Secondly it may bee done by our worldlinesse If with Iudas
a by word among the multitude But blessed conscience incourage thy friends and discourage them that flout at thee with that true but fearefull saying Esa 66.5 Heare the Word of the Lord all ye that tremble at his Word your brethren that hated you and cast you out for my Names sake said Let the Lord be glorified but hee shall appeare to your ioy and they shall be ashamed Lastly we must doe our dutie to conscience by paying tribute to it and yeelding to it honourable meanes of maintenance Giue tribute to whom tribute belongeth shall wee haue a gouernour and will wee starue him for want of maintenance God forbid Decke therefore the table of thy conscience richly with the Word of God let thy conscience vse it as in the sight and presence of God attend with all the parts and powers of thy bodie and soule in state vpon this honourable gouernour and if thou canst not giue it entertainment answerable to its place weepe to God for more grace that as one said to Saint Augustines weeping mother Non potest perire tantarum lachrymarum filius A sonne for whom so many teares are shed cannot perish So thy conscience for which thou doest weepe to God may not be corrupted or want necessary meanes of maintenance Secondly Conscience as a Iudge must doe its office to and for vs both in our selues and to God for looke as a Iudge doth a double dutie a dutie of iustice in the country and a dutie of account in the Court so likewise hath the conscience a double dutie to performe In the Court within we must expect a fourefold action of a Iudge frō it The first is Remurmuration As a Iudge doth or should fret and grudge at euery euill cause that comes before him and cannot abide that any Gallio should either plead the excuse or defence of it so conscience must worke an inward repining when any of the aduocates of sinne doth blanch the least wickednesse The least sinne is hellish in its sight the greatest is ten times damnable The second is Instigation Looke as a Iudge doth or should prouoke to euery good occasion for the repressing of vice and encouragement of vertue so conscience must goad vs vp and stirre vs forward to take euery good opportunitie to doe good vnto our bodies and soules to the honour of God The Iewes who were as the swift Dromodaries were not more eager to commit wickednesse than conscience must be to doe that which is good in Gods sight The third is Condemnation Euen as a Iudge doth condemne the guilty and pronounce definitiue sentence against him whatsoeuer he be whether friend or foe rich or poore because he heareth causes speake and not persons so dealeth conscience yea euen against the owner of it if he doe offend Therefore the Apostle speaketh of those who are selfe-condemned Or looke as if a souldier demeane himselfe not well in battell the Iudge Martiall may cause his Escocheon to be pierced Euen so conscience must pierce the heart of the offender by a full pronouncing of the iudgements of its God The fourth is Absolution As a Iudge doth absolue the guiltlesse and when his innocencie doth once appeare doth make no delayes or demurres or the like to keepe him from the comfort of his cause so when conscience findeth innocencie it crieth out Well done good and faithfull seruant enter into thy Masters ioy Know thine office conscience And as thou wilt answer it to him from whom thou hast thy most immediate deputation see thou deale righteous-Iudge-like in all these particulars Secondly there is a dutie of account that the conscience oweth vnto God also Euen as a Iudge doth giue an account vnto his Soueraigne of the state of his countrey liues of his people and iustice of his inferiour Magistrates and the like so must our consciences giue an account to God what state our soules are in and how our wills and affections doe rule and obey within vs. See therefore O conscience that thou doe it faithfully Goe to the Court of heauen after euery daies Assize tell God how it stands with thee in the case of life and death Helpe O King I haue found rebellion in thy kingdome without thy pardon all will perish with thy pardon without thy wisdome to plant religion to order thy subiects and to preuent future mutinies all will come to naught Thus deale faithfully with thy soule And as good Iudges will not trust particular Iustices with the gouernment of the Countrey lest they should make their owne gaines and aime at their owne priuate ends more than at the publike good but will diligently search into their proceedings that so their account may be the more current so the good conscience will not commit the gouernment of the soule to the will and affections but will euery day search into their courses that so they may giue the more through and honest account vnto our God and King Thus hauing viewed the power of practicall conscience in these reasoning thoughts which are in vs 2 The abuse of the power of Conscience we come to the abuse of this power in iudging euilly and partially euen against conuiction Whence we may note That it is no newes that there is disorder and corruption in the iudgements of our owne hearts and consciences Yee know that Paul found out this wickednesse of old To withhold the truth in vnrighteousnesse Rom. 1.18 euen so is it still The prisoner to be tried within vs is Truth the case to be tried is whether Truth should be set at libertie to be a guide to our actions yea or no Truth pleades for her selfe as the cause of poore Christians in this place but the Iurie of will and affections heareth not they are corrupted with carnall wisdome pleasure profit or the like and therefore in commeth the fore-man Will and saith I will doe as I haue done and I will be perswaded as I haue beene perswaded and so Reason like a corrupt Iudge giueth the sentence that Truth must into prison and rebellion and wickednesse flourish If now you will aske me what are the reasons of this corruption in our inward iudgings I answer that I shall giue you foure reasons of it First the want of the loue of God If we loued God we would loue his honour if wee loued his honour wee would carrie an equall and vpright course in passing sentence yea though it were to the crushing of that which is most deare vnto vs. Deut. 33.9 Thus Leui is said to say to his father and mother I haue not seene thee neither knew he his owne brethren nor his children when hee was to execute the iudgements of God Secondly want of vnion in our selues An armie put to rowt cannot keepe order so neither can a man that is diuided in himselfe As it is in the cursed Alehouse businesse it thriues the better for a proud separation that is found amongst those that should helpe
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