and faggot If it be thought that yet this need not bee feared amongst vs I know it well yet we may see by the former considerations what is like to be the successe and we are not quite without experience in those disputes betwixt Mounsieur de Moulin and the Iesuites of France with whom he had to doe who had still the vpper hand in the report of their faction when time soone after hath brought other truth to light Fourthly though they dispute not by proclamation yet they dispute by print for their bookes doe daily flie abroad and they are occasioned in this kinde to doe more than they doe As B. Abbot D. Whitâ— Parâ—râ— c. while they suffer themselues to be beaten backe after their first assault and leaue our champions triumphing in the field Thus we must watch for those things which they plead against vs that so we may preserue our doctrine next wee must watch for those things which they plead for themselues which otherwise may shrewdly shake vs and moue vs in our minds before we are aware But what are these Marke I pray you They will tell you of their Scripture What the Papists plead for themselues Walsingh search out of the defence of the censure holinesse humilitie learning miracles dangers and other wonderfull conueniences of their religion And oh how plausible are these in the sight of a naturall man First they wâ—ll tell you that they haue expresse Scriptures for a great number of their doctrines which they hold against vs which wee cannot auoid without glosses Scriptures and wee haue no expresse Scripture against them And how faire doth this appeare to him that is willing to rule his conscience by the word of God therefore watch I pray you Concerning the supremacie of Peter and so of the Pope they will tell you that Christ said to Peter Marth 16.18 Thou art Peter and vpon this rocke I will build my Church But these words are not plaine to that end for hee doth not say Thou art rocke and vpon thee rocke I will build my Church but Thou art Peter and answerable to thy name which signifieth a stone thou hast made a confession of Christ which shall be and is a rocke whereupon I will build my Church But as for vs we haue plaine Scripâ—ures against that proud supremacie 1 Cor. 3.11 for other foundation can no man lay than that which is laid which is Iesus Christ And if it be said that Peter and the Pope are successiuely ministers and supporters in the same foundation then the Apostle saith 1 Cor. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there are diuersities of administrations but the selfe-same Lord and for matter of ministerie wee haue it plainly that the Church of God is built vpon the foundation of the Prophets and Apostles Ephes 2.20 as well as vpon Peter that is vpon their doctrines and confessions Iesus Christ himselfe being the chiefe corner stone For their breaden-god in the Sacrament they will tell you that they haue expresly the words of Christ Matth. 26. saying This is my bodie Yet our Sauiour doth not say This is my naturall bodie which was borne of the Virgin Marie or This is my bodie as it shall be when I am glorified because we know that he had his mortall bodie sitting at the table with his Disciples which had not yet suffered death But as for vs though we need not any such phantasticall place as should say This is the signe of my bodie because we doe beleeue that in those words of promise Christ doth expresse his plaine meaning according to the nature of the thing that he hath in hand which is the Sacrament and that hee had not spoken so plainly and so fitly if hee should haue said This is a signe of my bodie because he was to represent in those words vnto his Church that in the faithfull receiuing of those signes and seales they should haue whole Christ with all his merits conueyed and setled vpon them Yet this wee haue in plaine words against Christs corporall presence that the heauen must containe him till the time that all things be restored Act. 3.21 Againe for their iustification by works they will tell you that they haue expresly the words of Iames which say that of workes a man is iustified Iam. 2.24 and not of faith onely Which yet are not so expresse as they dreame for by works the Apostle must needs vnderstand the cause with the effect or a liuing and working faith made manifest by works both because otherwise the Apostle would neuer bring in the Scripture which proueth iustification by faith and say Vers 23. that the worke of his offering vp of his sonne was the fulfilling of that Text which speaketh of faith as also Gen. 15.6 because otherwise it would be an absurd inference to say that because Abraham beleeued God Vers 24. therfore ye see that man is iustified of workes and not of faith onely Any man may see that the Apostle to cut the combes of Securitanes who rested in a naked idle and vnprofitable faith saith that we cannot be saued but by that faith which worketh out our saluation Phil. 2. or proceedeth in the way to heauen by loue because it is onely such a faith that iustifieth vs which of necessitie goeth before saluation But for vs wee haue plaine words which tell vs euen when the Apostle speaketh of purpose of iustification that a man is iustified by faith without the workes of the Law therefore by faith onely Rom. 3.28 Rom. 4.5 and that we must renounce in this case euen the works of righteousnesse which we haue done Tit. 3.5 Ephes 2.9 10. and those workes whereunto we are built in Christ Iesus that we should walke in them Againe for the keeping of the Law they will tell you that they haue the plaine words of Paul which say Rom. 2.13 that the doers of the Law shall be iustified which yet are not so plaine as they pretend because they speake no other but with vs that the Law containeth a patterne of perfect righteousnesse and that if we could doe it we should be iustified by the deed Suppositivè But for vs we heare the Scriptures speake plainly that in many things we sinne all Iam. 3.2 1 Iohn 3.4 and that if we sinne we doe transgresse the Law Againe for that proud and cursed doctrine of merit they will tell you that the Scripture often saith plainly Rom. 2.6 that God will reward euery man according to his works Rom. 4.4 yet we see plainly that there is wages counted by fauour as well as by debt in which respect Gods reward may argue Gods free loue and mercy and promise and not our desert especially considering what Christ who teacheth vs not to lie doth teach vs to say that when we haue done all things Luk. 17.10 which are commanded
and I pray God they may see it from true mortification and reformation of heart For doe but consider that either they doe not know or will not know the right enemie wherewith they should fight to this end that is the cursed Flesh which is in our bosomes For when the Scripture speaketh of the lusts of the flesh which we must mortifie they doe sometimes vnderstand our bodies and therefore for the suppressing of it Vnderstand me not as if I did condemne Fasting and other laudable bodily exercises but onely as shewing by these principall weapons what principall aduersarie they fight against to wit the bodie Ephes 5.28 29. they doe presse vpon bodily exercises as Fastings whippings Haire-cloth bare-foot visitings of Temples Shrines and the like whereas the bodie and the spirit may well goe hand in hand as the Apostle saith No man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord the Church to wit so farre forth as it may be done without making Nature either proud or wanton Sometimes againe they doe vnderstand the brutish and inferiour facultie of the soule whereby it affecteth and desireth profits pleasures as meats drinkes cloathing and procreation But euen this also in it selfe cannot be said to be our enemie which being well manned is of so good and necessarie vse in the life of man that without it there would neither be preseruation of particulars nor kindes Nature would neither preserue it selfe nor the succession thereof in its like In both these they misse the marke and shoot at a friend in stead of an enemie In which respect a man may goe to the height of their taught deuotion and yet be as arrant hypocrites as euer were But as for our Church the whole bent of it tends to perfect our sanctification in the feare of God 2 Cor. 7.1 It makes the flesh to be the corruption of our whole nature both in our bodies and soules The corruption of our mindes by enmitie and ignorance of our consciences by stupiditie and furie of our cogitations by vanitie of our wils by rebellion of our desires by disorder the like So that we teach and presse that the minde must goe to the pot as we say as well as the appetite yea the wisdome of it whereby we exalt our owne righteousnesse and set vp our holinesse and other worth as cursed idols as well as the brutish folly that is in our carnall desires We doe not flatter the minde with an aptnesse to spirituall wisdome or the will with an aptnesse to will good if it be excited by the Spirit that so we may dishonour Gods worke of grace and make our selues something when we are nothing but as we doe giue the greatest glory of good as it is wrought in and by vs to the minde sanctified for which cause the whole worke of our conuersion as it is well obserued is called the changing of the minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3.2 so in sinning we make it the arch-rebell in yeelding it selfe so freely to thinke of wickednes so fully to discourse of the profit pleasure and honour of it so friendly to parly with euery suggestion which offereth it selfe to our corrupt hearts that it is euen basely bribed and blinded to giue way to the consent of our wills to the greedinesse of our desires to the swift mouing of our affections and to the eagernesse of our actions to doe those things which are wicked in the sight of God and man Oh how doth this make vs to denie our selues and flie vnto him that is made wisdome 1 Cor. 1.30 righteousnesse sanctification and redemption to vs while the Popish Church liuing in a seeming holinesse in some of her choise members doth yet vnholily rest vpon her owne wisdome though it be to the tolerating of Stewes to the filling of Rome it selfe with the cries of Sodome But say they what are their vnholy Stewes more than our vnholy Vsury For if Stewes be collerated amongst them to preuent a greater mischiefe so is Vsury amongst vs. But stay a while As Leontines pointing to his gray haires said to the Antiochians Hac niue liquefacta multum erit luti When this snow is thawed there will be much dirt so when this blister is pricked may we say there will appeare much vlcerous matter For the clearing therefore of our Church in this point of Vsury that the Stewes of Rome may the more stinke in the nostrils of good men consider two Questions First whether England doe permit Vsury as the Church of Rome doth the Stewes Secondly whether if wee did it might stand in equall ballance with a Stewes To the first I answer two things First that England doth not permit Vsury but restraine the abominable griping that was brought in by the Iewes For if you looke into the Law you shall finde it called a Statute against Vsury yea it calleth Vsury a vice and sinne and saith it is detestable as you may see in tâ—e Statutes at large where the Prefaces are yea I haue heard as I take it men skilfull in the Law say that if it can be proued by bond that a man doe but take ten shâ—llings in the hundred for Vsury hee forfaits the whole summe Therefore the Vsurers are so craftie as to make their Creditours vpon the lending of an hundred pound to become debtors to them for an hundred and ten or eight or seuen or the like by bond and not to binde them to giue ten pounds for the meere vse of an hundred Secondly England dealeth not with Vsury as Rome doth with the Stewes for shee doth blanch and excuse it and therefore sometime they say that it is but a permission of a lesse euill to auoid a greater as Sodomy Buggery and the like when yet vnder this cloake Ely might without blame haue suffered the sins of his sonnes in the porches of the Tabernacle to preuent more hainous sinnes and further degrees of Sodomy Sometimes againe they tell vs that they doe not permit them without meanes to reclaime them both by punishments and preachings as if it could excuse them to permit houses of sinning that they may exercise their censures they are mad men that build houses for theeues and burne them downe when they haue done Sometimes againe they will tell vs that the rents and pensions so gotten are imployed to maintaine penitent harlots as if God delighted in the price of a harlot or it were lawfull for vs to doe euill that good might come thereof Thus would the Church of Rome like a harlot put a beautifull complexion vpon an vgly face yea from such like and other filthinesse euen in their holy Fathers the Popes See Bellar. in his preface to his bookes De Pontif. Rom. they can draw an argument of glory and renowne to Peters chaire as being a signe of Gods speciall hand that it hath endured so long But as for vs we are readie to condemne
it to wit when what one Iustice sets vp another pulleth downe and what one pulleth downe another setteth vp so is it with these cursed disorders within from that iarre betwixt Reason Will Affections and Desires that is found in vs. Thirdly selfe-loue For as in the Common-wealth many persons of vile conditions are maintained or some profit which is reaped from them and many houses of notorious disorder are vpheld as if they were the very life-bloud of societies wherein we liue for the greatnesse of that rent which they may bring vnto vs so is there much disorder in our inward iudiciall proceedings because wee loue our selues too well All our Logicke is too little to conclude for our selues and all our reason imployed to bring sackes to our owne mills for the time by profits pleasures honours and the like and for after times let come what can come we care not Fourthly skilfulnesse in subtill euasions for as it is in the Common-wealth because almost no bond lease conueyance or will is so sure but a cunning head can finde a hole to make worke for vncharitable persons and because no cause is so good but an innocent man who is confident in his cause and carelesse in the meanes to cleare it may by subtiltie be ouerthrowne therefore there are many disorders in Courts of outward Iustice so because there are infinite subtilties to daube ouer the conscience for a time there are many disorders in the inward court of our hearts Religion did neuer thriue worse than when the Schoole-men had perplexed euery part with varietie of questions and multitudes of quaeres whereby Religion was drawne from the heart to the head and the kinde worke of conscience neuer went on lesse to our comfort than since we healed the hurt of it with sweet words and stopped vp the mouth of it with politicke euasions Vse These and all other causes of this fault of corrupt reasonings in our selues must be rooted out what though we can please our selues for a time in the want of the loue of God discord in our selues selfe-loue and cunning trickes which are the cause of it yet one day neither all these any of these nor any others shall order our consciences from roaring the truth in our eares In the Proâ—ince of Cottie in Scotland We reade of a stone in Scotland about thirteene foot in height which if we may beleeue it wil so dampe the roaring of a Cannon that if it be shot off on the one side the report cannot be heard on the other But we shall finde no such defence from the cries of conscience when before the iudgement seat of God the secrets of our vnderstandings memories wills affection Rom. 2.16 and bodies yea all secrets shall be iudged by Iesus Christ according to the Gospell Oh therfore ye that are witnesses to propound the truth looke vnto conscience speake the whole truth and nothing but the truth for conscience sake Let not malice ill will priuate gaine make you to offend conscience for a world Yee that are the Iurie to apply this truâ—h according to law take heed that yee incline not to the looke to the word to the profit to the pleasure of any man whatsoeuer what or who can doe you good when your consciences are wounded when yee are called to an account for the breach of the peace of your consciences Then surely as Seneca when he came to his Farme and saw the house which he had builded decayed a tree which he had planted rotten a Boy which hee had brought vp with gray haires Quocunque oculâ—â— conuertoâ— deo documentance aetatis said whithersoeuer I looke I behold the monitors of my age so yee shall see on euery side the remembrancers of your woe Your honours the Iudges watch ouer the peace of your consciences in your conclusions Ye may often reade and thinke of that Iudge whom your Fortescue mentioneth Saepius ipse mihi fassâ—es est quâ—d nunquam in 〈◊〉 iâ— animum cius de hoc sacto â—pâ—purgaâ—et who hauing condemned a Gentlewoman to death for the murther of her husband vpon the bare accusation of her man which was afterwards found false Often confessed vnto him that hee should neuer during his life be able to purge or cleare his conscience of that fact And to conclude that conscience may be the better furthered in all others we that are men of God men of conscience looke we to conscience Haue we another way to heauen than we teach others that we should teach them to keepe a good conscience and neglect it our selues In the feare of God please we our consciences and not our passions or the lusts of your youth and as Seneca willed Lucilius to doe all things as if graue Cato were present so let vs doe all things as if our consciences looked vpon vs yea as Hierome whether he did eat or drinke or walke and so forth he thought he heard that fearefull voice Arise ye dead and come to iudgement so let vs heare the voice of conscience We presse our people to walke in the presence of their consciences at the least once a day but for vs as at the bankes of Euboia the sea doth ebbe and flow seuen times a day so let vs doe it seuen times a day also Oh how would this as the Prophet speaketh make vs Priests after Gods owne heart How would it kill pride passion contention selfe-loue couetousnesse and the like which make vs many times lesse profitable to Gods people yea and to account them which haue many graces the scum of our assemblies Is not this to be iudges of euill reasonings Well let all of vs thinke how this power of conscience abused will pay vs home at the last Call to minde the example of Iames Abbes the Martyr Fox Acts and Monuments who being drawne by craftie reasonings to fall from the Gospell was pitiously vexed in conscience and could haue no rest till he went and told the Bâ—shop that it repented him that euer he had consented to their wicked perswasions Remember Thomas Whittle who being constrained through imprisonment to yeeld to the Bishop of London afterwards felt such a hel in his conscience that he could scarcely refrain from destroying himselfe and could be at no rest till he was vnder the crosse againe Forget not also that which we reade of Archbishop Cranmer who writing for feare of death contrarie to truth was more troubled in conscience for it than for all that euer he did and therefore because his hand writ contrary to his heart he would burne that first The like wee reade also of William Sparrow who after submission to Popish Idolatrie went with a troubled soule and could not be quiet till hee had preached against it and professed that if euery haire of his head were a man he would burne them all rather than goe from the truth againe Let vs alwaies haue fresh in our memories these and the like examples
to that of the Prophet Oh thou that art drunken but not with wine so sobrietie is not onely shewed in the moderating of the appetite in the vse of drinkes but in a repressing of our account and loue and libertie to all outward things as meats drinks and clothing houses and lands profits and pleasures of what kinde soeuer When wee looke vpon them and vse them as a sicke man who is dieted doth his victuals to cure the ineuitable miseries of this life that is moderately When we so behold them as our inward peace is not hindered by any of the worlds glories and that sweet contentment which we should haue in God is not abated nor our hearts so bewitched with any outward thing as to be wrought not to make that account of God and godlinesse which we should It is as it were a second nature to the things of this world which haue a cunning merchant about them that is the Deuill to set them forth to our greatest disaduantage to bewitch our soules and to gaine ground of vs daily but when we can possesse them as if we possessed them not and vse them as if we vsed them not and being assisted with power from on high preserue our inward peace and comfort in God and godlinesse in thâ— midst of the confluence of all outward thingâ— this is Sobriety Vse 2 Thus wee see wherein it standeth Now in the second place to stir vs vp to practise sobrietie consider 4. things Motiues to Sobriety First by this meanes wee shall learne to liue without these outward supplies If we should haue no meats nor drinks no houses nor lands no profits nor pleasures yet if we had beene formerly sober we should be the better able to liue such a life during Gods pleasure Behold when the end of all things is come all these outward supplies shall be taken from vs. Gods consuming fire shall consume our clothes that should couer our nakednesse our meats that should satisfie our hunger our drinks that should quench our thirst our houses and lands gold and gaine which filled vs with inward pride and outward contentment What shall wee doe in such a case How will the glutton fast who hath fatted the prison walls of his soule with varietie of delicates How will the drunkard endure thirst who hath made himselfe liue the life of a flie by his continuall sucking How will the proud man endure nakednesse before the throne of God who hath made a continuall sinne of the couer of his shame How will the couetous man endure pouertie who hath made his siluer his hope and red clay his confidence Surely it must needs be with great griefe and vexation of spirit Oh therefore to preuent this miserie let vs be sober Secondly by this meanes we shall shew our selues to be such as delight in God and therefore such as shall be rich when all outward things are perished from off the face of the earth Hee that surfets of the things of this world either in minde or in heart either in affection or in action doth either make the world his God or his belly his God or his backe his God and so goeth a whoring after other Gods But he that is sober reserues his heart for God will not clog himself with the chains fetters of this world no tho of gold that so he may haue his conuersatioÌ„ in heauen And how can such a man feare that God hath not reserued a place for him in heauen Therfore be sober Thirdly By this meanes we shew our selues not to delight in the world In truth we haue no cause to set our hearts vpon it For if wee respect worldly things themselues they are as well in the hands of those whom God hates aâ— whom he loues and what wise honest woman will set her heart vpon beauty when God giues it to a strumpet as well as to her If we doe respect our selues we are either fooles or children as naturall men wee are fooles and so the world is too apt to draw vs to behang and dresse our selues all our times with the weake and powerlesse flowers of profits pleasures and honours of this life as we are better men we are but children and so we are too too apt to catch the butterflies of this world and to quench the spirit with the bitter waters of worldly contentments If wee respect others they trust in their goods saith Dauid and boast themselues in the multitude of their riches yet a man can by no meanes redeeme his brother he cannot giue his ransome to God that he may liue still for euer Psal 49.6 7 9. and not see the graue If we respect our Christ hee is not come vnto by any thing in this life but by faith Non qâ—aeritur Christus argento sed fide and if we haue faith then as a penny purse with a most precious Iewell is better than the richest purse that is empty so the most despicable man who hath faith in his heart is more precious than he who hath all the trappings of the worlds wantons without it Seeing then that wee haue so little cause to loue the world oh that we would shew it And how can wee doe it better than when wee restraine our hearts from it by sobrietie Rowze wee vp our hearts therefore Suffer them not to rot with wallowing in the dung of this life All creatures haue their place in the great workmanship of God according to their worth and dignitie the Angels in heauen the Sunne Moone and Stars in the firmament the Elements as they are more pure superiour one to another the dearely beloued mettals gold and siluer in the intrals of the most grosse creature the Earth and doe we thinke that we are put into the earth to hunt and hunger after earthly things No No this is not our proper place we looke for a Citie whose Maker and Builder is God here is but the place of our banishment Heauen is our home Oh therefore let vs bee sober Fourthly by this meanes wee shall better attaine to watchfulnesse When a mans belly is full his bones would be at rest hee is vnfit to watch therefore Christ saith Take heed lest at any time your hearts be oppressed with surfetting and drunkennesse and cares of this life Luke 21.34 lest that day come vpon you at vnawares So when a man is full fed of things of this life his soule is readie to sleepe and snort in securitie Whereas euen as a spare diet doth make vs lesse sleepie so sobrietie is a great meanes to watchfulnesse which is the next vse which is to be pressed as the Apostle saith Be sober and watch Vse 2 In the second place therefore seeing the end of all things is at hand And watch let vs be exhorted in the feare of God to watch Now because watchfulnesse doth referre it selfe vnto two heads of Diuinitie first to Faith and secondly to Loue or first to
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
life but as it doth vnite and knit vs vnto Iesus Christ Notwithstanding because without faith we cannot be knit vnto him who is our life therefore wee are said to liue by faith Which to conceiue you must know that there is a threefold life of man First that which doth consist of being life motion and sense and thus wee are said to liue a sensitiue life Secondly that which doth consist of being life motion sense and reason and thus wee liue a reasonable life Thirdly that which doth consist of being life motion sense reason and religion and so faith giueth vs our gracious liuelihood For therefore is the Church called The land of the liuing because it is the company of beleeuers Psal 142.5 and that word which is called the word of faith is therefore called the word of life Hence also Christ saith Iohn 6.47 that he that beleeueth hath life and Peter calleth Christians 1 Pet. 2.5 Liuing stones because by faith they grow vp into a holy building yea and they are said to be begotten to a liuing hope 1 Pet. 1.3 or a liuely hope that is a hope proceeding from faith our life and receiuing liuelihood from thence to issue out into the acts of life Neither need it seeme strange vnto vs that faith in Christ should be our life if we doe consider these three grounds First That by faith alone wee haue interest in our Sauiour Christ who is the onely way truth and life Iohn 14.6 For God hath set him forth to be a reconciliation through faith in his bloud Rom. 3.25 and wee are righteous before God by the faith of Iesus Christ If therefore we call that our liuing which is the instrumentall cause of our naturall liuing good much more faith which is the instrument of our spirituall good Secondly By faith alone we haue right to those meanes of saluation wherein we haue communion and fellowship with Christ in this world As first for the Word it will not profit if it be not mixed with faith in them that heare it Hebr. 4.2 that so they may take it home and apply it as a good plaister to their infected soules As to the Sacraments they doe not seale a blanke Rom. 4.11 but are signes and seales of the righteousnesse of faith and when we come vnto them wee draw neere vnto God which must be done with a true heart in assurance of faith Hebr. 10.22 yea we must be at peace with God for God doth not vse to bestow such sauoury blessings vpon his enemies but no peace without iustification by faith Rom. 5.5 As to prayer Iam. 1.6 we must aske in faith nothing wauering We therefore hauing right vnto these things only by faith it is not vnworthily said to be our life Thirdly faith giueth vnto vs a right title yea a coÌ„fortable vse of all the things of this life In faith that is hauing my person in Christ and my warrant allowance from God in his word I eat my meat put on my clothes till my ground take profit of my cattle whatsoeuer is not of faith is sin that is whatsoeuer is done with a trembling Rom. 14.23 wandring gaine-saying conscience Dubitante Errante Repugnante consâ—ientâ—a when we haue not both warrant in our hearts that our persons are reconciled vnto God in Iesus Christ that our actioÌ„ is agreeable or not repugnant vnto Gods wil is sinful Seeing therfore that our faith only giueth vs a comfortable right both to the principall and instrumentall causes of our spirituall naturall liuing good we may rightly conclude that the iust man doth liue by his faith Hab. FroÌ„ which doctrine we may learne two profitable lessons Vse 1 first concerning our selues and secondly concerning others Concerning our selues we learne that as the life of a man doth take possession of the whole man and quicken all the parts of him and by degrees driueth out all the death which there it findeth so faith possesseth quickneth driueth out death from the whole soule As when water is set ouer the fire that heat which doth come vnto it doth by degrees possesse warme driue out the cold of it or as when the sap doth in the spring arise out of the root of the tree into the bodie and branches it doth take away all the vnfruitfulnes of it by degrees doth make it bring forth bud leafe and fruit so faith dealeth with our soules For as the life of man is a power diffused through the whole man so faith being the life of the soule is a power diffused thorow the whole soule So that faith must be both in the minde and in the heart It must shew it selfe in the minde in three things First in the knowledge for there is something euen in the very inlightning of the vnderstanding which is of the nature of faith Therefore the Prophet saith Es 53.11 that the knowledge of thy righteous seruant that is CHRIST shall iustifie many which yet cannot be wrought without faith Secondly in the iudgement when we being inwardly conuinced doe clearely resolue that Christ is the way to bee happy and therefore the onely good tidings which our hearts can rest vpon This made the Apostle say Phil. 3.8 9. Doubtlesse I thinke that is this is my resolute iudgement that all things are losse and dung in respect of Christ Thirdly in our memories when the greatest care in vs is among other things to lay vp the words of our blessed Sauiour Luk. Psal 119. and to hide his promises in our hearts Againe faith must shew it selfe in the heart when the heart beleeueth Rom. 10.9 Act. 8.39 yea when wee beleeue with all our hearts and this it doth in three things also First in the appetite and desires when a man is so farre exercised in the spirituall seeking of Christ that he desires rather to part with all the world if he had it than not to haue some comfortable assurance of Gods loue in Iesus Christ And whosoeuer shall thus sell all to buy the pearle hath true faith for God heareth the desires of the poore Psal 10.17 yet he heareth not to our comfort our prayers except they be faithfull Matth. 5.6 And they are blessed that hunger and thirst after righteousnesse yet none are blessed with Abraham but they who are of the faith of Abraham Secondly in the affections when the soule is confident and resteth vpon the promises of God in Christ as the onely ground of happinesse For when there are no arguments drawne from a mans sense and feeling which may perswade him of Gods loue in Christ yet he doth confidently relie vpon it then is he said to liue by faith not by sight as Ioh who professed that though God killed him yet would he trust in him Iob. Thus also doth faith quicken other affections as ioy feare loue and the like directing
make shew of performing a Vow at Hebron Herod of worshipping Christ and of another Herod hearing Iohn gladly Prou. â— yea the Harlot her selfe hath made her peace offerings and payed her vowes and Christ doth so discouer the rich Gluttons wickednes that we may yet see the religion of his linage saying They haue Moses and the Prophets Lâ—ke 16. What wicked man doth not frame a religion to himselfe in appearance and shew to stop the mouth of his conscience and gloze with the world None shall bow lower than he none shall looke more sowre in the day of fasting and in all the kindes of superstition none shall more glister with deuotion in the view of men especially in the day of affliction and houre of death Thirdly in shew euen false religion may imitate the true Let God haue a Temple so hath the Deuill yea where God hath his Church the Deuill hath his Chapell and Synagogue Apoc. 2.12 as his Throne in Pergamus and Antichrist with his apostacie in the Temple of God 2 Thess 2.4 If God answer from betweene the Cherubims the Deuill will haue his oracles Let him haue his Priests the Deuil also will haue Arch-flamines and Flamines his Druids Sophists Sacrificers and the like The Deuill and his instruments haue still beene seene to be Gods apes to imitate him so farre as it hath been permitted vnto them in the great workes of his creation and prouidence Fourthly in shew false religion may not only imitate but outstrip the true If true religion haue golden Priests and woodden Chalices false religion will haue with woodden Priests golden Chalices Let true religion haue a sacrifice of beasts the false will haue a sacrifice of men If the true haue washings the false will haue abundance of washings and other ceremonies which shall goe vnder the name of the traditions of the Elders In which respect they who reade the exceptions of Atheists and Heathen against the true religion shall â—â—nde this to be one that it was farre behinde the heathenish religion in the beauty of their Temples array of their Priests gestures and significant representations in their deuotions Thus let vs carry with vs these foure meditations and conclude from them thus much that seeing the religion of hypocrites and wicked men may equall and false religion may imitate and outstrip the true religion in shewes therefore we must iudge righteous iudgement wee must not chuse religion according to appearance and shewes but striue to be of that which doth most approue it selfe to God What vse shall we make of this point now but this to learne to cleaue to that religion which we shall finde to be more in heart than in shew I know that we must not neglect such shewes as God hath appointed as praying preaching hearing reading bowing the knees lifting vp the hands and eyes together with a decent course and cariage in Gods whole seruice Of these we say as Christ to the Pharisies These ought yee to haue done Matth. 23.23 yet the sincere seruice and glory of the heart ought not to be left vndone the principall end of a good religion being to approue the heart vnto God Gods seruice doth chiefly consist in the holy exercise and vsage of the vnderstanding and affections of the heart according to Gods will What hypocrite cannot draw neere to God with the lips What carnall wretch cannot make a crucifix or other image to be a mouer of fleshly deuotion Objectum motivam vehiculum devotionis and as it were a popish chariot of desires to the persons whom they doe represent What Idiot whose vnderstanding is idle cannot giue God a knee and a knocke vpon the breast at the Popish Latine seruice and Masse of humane inuentions Alas for them whose religion is in shewes If the shew and outside of religion were ordained by God yâ—â— as it might sometimes be omitted without sinne as Circumcision and the Passeouer yea and the feast of Tabernacles for a thousand yeeres together Neh. 8.17 if my Chronologer deceiue me not euen so also may it be practised of vs without grace Oh therefore beleeue not neither trust in shewes but cleaue vnto that religion whose grace and glory doth stand in inward worship which cannot be omitted without sinne nor practised without grace We draw neere to God with our hearts we heare the word with faith feare loue and full assurance we pray in the Holy Ghost yea though wee vse the helpe of others yet we make such prayers our owne by a thorow applying them to our wants and graces when we sing Psalmes we make melodie to God in our hearts and when we doe receiue the Lords Supper we doe it in remembrance of Christ and shew forth his death till he come yea like true worshippers we are so farre from delighting in shewes that as God said of old They shall say no more The Arke of the couenant of the Lord Ier. 3.16 for it shall come no more to minde neither shall they remember it neither shall they visit it so doe we willingly forget all the typicall rites and ceremonies wherewith the Church of Rome did Iewishly and heathenishly abuse our forefathers and doe striue to build vp the hid man of the heart and to worship God in spirit and truth Ioh. 4. not neglecting such outward expressments as are warranted either by generall or particular rules and examples out of the holy word But as for garish shewes let children and babies delight in such rattles We account our selues to haue iust cause to suspect the religion of Rome which is all for shewes They know right well that euery man would be accounted godly and that the wickedest wretch and wisest politician of the world would faine goe to heauen To this end therefore as it may seeme namely to please the wise men of the world and desperate sinners who know by nature that they must frame a kinde of religion to procure Gods fauour they haue patched together as the secure times of the world and their preuailing faction would giue them leaue an outward seruice glorious in shew to stop the mouth of conscience for a time Their faith is resolued into a glorious and pompous Church for shew Their repentance stands only in contrition confession and satisfaction by visible penances which being performed in shew receiueth an absolute forgiuenesse of sinne They boast of their altars sacrifices washings and anointings they adorne their altars images priests and temples They haue their Iubilees processions pilgrimages to their ridiculous Ladies vigils trentals diriges and requiems and all for shew still They haue musicke and chaunting for the eare without the exercise either of vnderstanding or heart They haue golden and veluet silken and taffatie Images for the eye They haue Incense or other sweet perfumes for the nose They haue iuncates and banquets on their falsly called fasting daies for their pallates though they will not ordinarily eat
flesh on Fridaies And that the wise men of the world may be led vp and downe as men without wit by the nose they haue a glorious Latine seruice in an vnknowne tongue though it be impossible for him that hath the roome of the vnlearned to such a seruice to say Amen 1 Cor. 14.14 15 16 17. Here is a gay religion indeed O let vs haue our eyes in our heads and which of our religions doth most approue it selfe vnto God let euery one of vs with care and conscience iudge This must the rather be obserued and taken care of because to an heart and eye that is not sanctified and guided by God these shewes are fit allurements How doe they preuaile vpon the rotten and putrid members of the Church from time to time As Labans sheepe did conceiue by the eye so is it with many Christians also Hence is it that ye shall heare some plead the Iesuites causes thus Doe not those reuerend men leaue country and kindred and hazard their liues for religion and expose themselues to a thousand dangers Here is a great shew indeed yet there is many a theefe who can plead so much for himselfe before the Iudge My Lord haue not I broke my sleepe to be vpon the high way left the embracings of my louing wife and hazarded my life and estate and yet I hope the Iudge liketh not his cause the better nor thinketh him the more honest man Some againe plead the Popish cause thus Doe not they shew you thousands of religious persons who doe renounce the world and giue themselues wholly to prayer and contemplation They haue a shew of such indeed but all is not gold that glistereth Wee can shew them thousands of true Christian Nazarites who are Recluses from the world in Vniuersities and Colledges where they doe wholly giue themselues to prayer studie and conference with other good exercises that they may be further fitted for the seruice of the Church of God But as for their religious persons as when they are shut vp their light doth not shine before men to the glory of God their Father as it should so they are blasphemers of the Gospell in seeking perfections out of Christ and are cloakes of a foule deale of hypocrisie Humiles sine despâ—ctâ— paâ—pâ—â—â—s sine defectu â—â—vites sine labore while they are humble without deiection poore without want rich without labour or that I may vse the words of the Duke of Saxonie of old as Melancthon hath them There are three things saith he in the Citie of Lypsia which are worthy of admiration and they are three kinds of Monks The first who had much corne and no possessions The second who had much money and no reuenues The third who had many children and no wiues Loe these are they who doe renounce the world and giue themselues to prayer as they are discouered by those who haue liued amongst them Others againe plead for them thus Doe not they canonize Saints and giue good works and workers due honours These things indeed haue a great shew amongst them If we had beene but at Madrid this last yeere Merc. Gallob in anno 1622. lib. 2. tom 14. and seene the canonization of Ignatius Loyola the ancient founder of the Iesuites order in the solemnizing whereof all the Churches glittered with gold and precious hangings the statue of their dead Saint was bedecked with gold and precious stones by no meane hands it was carried in a glorious procession with a wonderfull troope and traine of many degrees with musicke for the eares and for the eyes with thirtie banners and fourescore siluer crosses If I say that we had seene this shew of honour of works and workers how could wee haue done lesse in reason than to haue said with that French Dame when shee saw a stately procession to passe by the streets O what a fine religion is ours meaning Poperie Quo vadis sect 4. pag. 15. yet in truth we doe not enuie them this finenesse Our Saints are in this world many times in ragged coats and when God hath taken them to heauen they need none of our pictures and solemnities neither doe we need such Aduocates We haue an Aduocate with the Father Iesus Christ the righteous and care for no other particular Aduocates in heauen 1 Ioh. 2.1 And for our works though in the doctrine of Iustification wee hate to giue them any honour because our well-doing extends not to God Psal 16.2 Iob 22.3 and what is it to God that wee are righteous yet in the doctrine of sanctification wee doe humbly acknowledge the honour which God doth giue vnto them 1 Pet. 1.22 Prov. 16.6 in making of them meanes as contrary acts to mortifie and represse sinne in making them qualifications to sit vs for Gods residence Apoc. 3.20 and to be that sanctified way wherein wee must walke vnto glory Heb. 12.14 and the like yet wee must adde this that wee haue most comfort of those works which are least seene as of confidence loue feare humility mercy compassion c. which yet will manifest themselues in such fit fruits as God requireth Thus is our religion a walking in simplicitie and godly purenesse 2 Cor. 1.12 and not in fleshly wisdome and teacheth vs principally to approue our selues to God and to abandon that religion which stands in shewes and outward pompe I will say but three things more and so I shall passe to the next ground First a bulrush is greene and smooth he is curious to a miracle that can finde a knot in it yet within it hath but a vselesse and spongie pith in it in which respect God compareth hypocriticall fasters to such Es 58.5 Secondly the harlot goeth beyond the modest woman in garish attire yea shee will make such shewes as the honest woman shames Her adorning is not outward but in the hid man of the heart 1 Pet. 3.3 4. Thirdly the Deuill finding that of all the senses the eye is the fittest for the working of his proiects he doth vse it much Euah saw that the tree was good for meat and shee tooke it and did eat Dauid saw Bathsheba and you know what followeth Ierushalem saw vermilion Images and she affected them God doth vsually call vs vnto him by the eare hee that desireth to lodge among the wise must prepare his Eare to hearken to the instruction of life Prou. 15.31 But the Deuill doth vsually call men by the eye it is the eye which is his ordinary broker and strikes the bargaine for him My conclusion is this that seeing faire shewes in Religion may be without sinceritie and that those may make greater shewes than ordinarie who are furthest from God and that yet the Deuill doth seeke to abuse vs and draw vs to his part by shewes wee must not choose our religion by shewes but cleaue vnto our owne which we shall finde most to approue it selfe to
beare with the weake and pray for all to be praied for Visito poto â—ibo redimo tego colligo condo There are many who doe visit the sicke giue drinke to the thirsty feed the hungry redeeme the captiues cloath the naked reduce the wandring and build houses of reliefe for the aged and impotent There are many and many such I say and I pray God that there may bee more knowledge of the Lord Es 11.6 7 8 9. euen as the waters that couer that sea that the Lions may eat straw that is that the cruell oppressors may not liue vpon rapine but innocently and that the Wolfe the Lion the Leopard and the Beare may bee lead by the little childe that is that the meanest of Gods Ministers may finde those that are most cruell by nature so obedient to the doctrine of Iesus Christ that they may be altered and lead to workes of mercy in such kinds as the Gospell requireth that so the mouthes of them of Gath and Ashkalon may be stopped and they may euer be ashamed to barke against vs againe Thirdly who are these that except against vs I am sure we haue more iust cause to except against the Popish works of mercy because whatsoeuer they doe it is in pride and vaine-glory to merit an eternall estate Their works proceed not from faith neither are they sanctified by faith because they tend to maintaine idlenesse and pride against God and Christ in Monasteries of perfection as they dreame which God doth not allow Ob. Yea but you will say herein doth the mercy of their religion appeare that in the daies of Poperie good house-keeping did more abound Sol. I answer first to the persons who doe obiect it and secondly to the obiection it selfe To the persons that plead thus I answer two things That such are either idle vnprofitable and ale-house drones who could be content for the most part to liue vpon other mens costs and to be maintained at other mens tables or else that they measure God and religion by the belly like the vnbeleeuing Israelites who because they had not plenty in the wildernesse where they were in the way to libertie would returne into Aegypt againe to their flesh-pots with Idolatrie To the obiection it selfe I say Put case that there were better house-keeping and greater plenty of all things is this a note of the true religion or of the mercy of it No surely For first plenty of all things is giuen to godlesse persons Psal 73.3 4 5. It was Dauids temptation that the foolish had no bands in their death but were lustie and strong and were not in trouble like others neither plagued like other men It was Iobs trouble Iob 21.7 8 9 10 11 c. that the wicked did grow in wealth that their houses were peaceable without feare that their bullocke gendred and failed not that they sent forth their children like sheepe well clad and their sonnes danced c. It was Ieremies griefe Ier. 12.1 2 c. that the way of the wicked did prosper and that they were in wealth who did rebelliously transgresse Secondly greater plenty may be in the times of Idolatrie than when true Religion is practised and embraced Neuer forget that of the Prophet Ieremie Ier. 44.16 17 18 19. Full. Misâ—eâ—â— lib. 1. cap. 13. He bringeth in the Idolaters who had gone a whoring after Ashteroth the queene of heauen that is the Moone pleading thus that they would burne incense to the queene of heauen and powre out drinke-offerings vnto her because when they did so they were well and had plenty of all things and felt none euill but since they left it they had scarcenesse of all things and were consumed with the sword and with famine Thirdly they who are void of loue may be good house-keepers and liberall persons This Paul seemes to imply when he saith 1 Cor. 13.3 Though I feed the poore with all my goods and haue not loue it profiteth me nothing and wee know that vaine-glory and the praise of men doe ordinarily produce these effects euen in Pharisies Matth. 6.1 2. Lastly we may not wonder that there should be worse house-keeping now than in former times of Idolatry For the poore receiue the Gospell and the things of this world which are the matter of hospitalitie are more generally giuen as the rewards of this life to them that haue no assurance of a reward in heauen There are many conuinced of the truth of the Gospell but few are conuerted and so they are not filled with mercy and compassion as they should be And yet wee are not to blame our religion which is mercifull but such hard-hearted persons that doe not make that vse of it which they should but had rather spend their estates in garish pompe pride and prodigalitie than in releeuing the Saints of God Loe thus doth it still stand good that our Religion rather than Poperie hath this marke of mercy vpon it notwithstanding these shewes The last ground which I propounded to be considered from hence is this that Pure religion will keepe vs from open and professed tainture This is that which the Apostle implieth when he saith that it keeps our selues vnspotted of the world to wit if wee hearken and yeeld vnto it for the ruling of our hearts For otherwise it will doe vs no more good than physick which is presently vomited vp againe Religion in the very essence of it is a doctrine of liuing well called 1 Tim. 3.16 The mysterie of godlinesse 1 Tim. 6.3 and the wholsome words of our Lord Iesus Christ and the doctrine which is according to godlinesse The knowledge of it is of the truth which is according to godlinesse Tit. 1.1 Tit. 3.8 and the fruit of it is a carefulnesse to shew forth good workes all which doe imply that where true religion is it will keepe vs from open and professed tainture So long as Nicholas and Iezabel were ruled and swayed by true religion they were not spotted of the world but when they fell from that then was the one the founder and the other the protector of that cursed sect of the Nicolaitanes Psal 45.8 All Christs garments smell of Myrrhe Aloes and Cassia saith the Psalmist It may be he would signifie thus much vnto vs from the nature and vse of these three things named that those garments or ornaments wherewith he couereth vs his bodie in the sight of his Father are Comfortatiue Compurgatiue and Conseruatiue that is that the riches of Gods glorious grace which are communicated to vs from Christ will comfort vs against the guilt of sinne will purge vs from the filth of sin and will preserue vs from the dominion and power of sinne In which respect God speaketh vnto the religious not only as to those that are comforted 1 Ioh. 5.21 but to those that are purged Flie from Idols 2 Cor. 6.17 and goe out from