seuen children by foure or fiue seuerall women See my Serm. vpon Psal 27.4 These and all other doctrines of the like stampe which I haue touched in another place we renounce and presse both in publike and priuate 2 Cor. 7.1 the cleansing of our selues from all filthinesse of the flesh and spirit and growing vp vnto full holinesse in the feare of God together with the approuing of our selues to be liuely professors of the truth by a liuing faith bringing forth fruits vnto God Thirdly they will tell you of the humilitie of their religion 3 Humilitie Oh how they reuerence their Priests Altars and Images How doe they come to God by Angels and Saints and how doe their sackcloth and ashes appeare to the world but watch ouer these things and thinke vpon these two things First that the humilitie of the Popish religion is not such as they pretend They proudly will haue some share in their owne conuersions and therefore they will haue their owne free wills part-stakes with the grace of God yea and why should wee not say that they will proudly be ioynt-purchasers of heauen with Christ seeing they teach the doctrine of merits Roma Irrec §. 9. pag. 88. Vno ex meritis Christi sibi per gratiam communicatis altero ex meritis proprijs Bellar. lib. 5. de Iustific cap. 7. In which respect if my memorie faileth mee not Bellarmine is charged to say That a iust man hath a double right to the same glory the one from the merits of Christ communicated to him through grace and the other from his owne merits And though he saith indeed that hee who would haue any confidence in his owne merits must not be proud yet as it is most likely he espying pride in their greatest humilitie resolueth that it is safest for vs to put our trust in the mercie of God May we not also see pride euen in the head of their religion the Pope 2 Thess 2. who doth exalt himselfe aboue all that is called God and that is worshipped Yea we doe see it and we hate to thinke that he that calleth himselfe The seruant of seruants and should be an humble Father in the Church of God should so Lord it ouer the whole Church which is a burden vnsupportable and ouer the consciences of men which is Gods prerogatiue Secondly put case their humilitie were as they say doe we not know that they of old haue crept into the Church of God who haue beene the patron and defenders of falsehood vnder this pretence Yee know how it was in the Church of the Colossians there were some who brought in worshipping of Angels and other traditions vnder â—hat pretence Coloss 2.18 but the Apostle saith Let no man beare rule ouer you by humblenesse of minde What though it make a great shew in the eyes of men I confesse saith the Apostle that these things speaking of the worshipping of Angels and other traditions haue a shew of wisdome in voluntarie religion and humblenesse of minde and in not sparing the bodie Vers 23. not hauing it in any estimation in regard of the flesh as the Papists who doe boast of fasting sack-cloth and other penances yet they must neuer the sooner be approued or practised of vs. Fourthly they will tell you of their learning miracles and great dangers which they doe vndergoe Learning euen for Religion sake But watch distinctly ouer these things that they gaine not vpon vs to entertaine that doctrine with which they may infect and poison vs. As for their learning remember these things First we haue heard them of old crie out against the basenesse of our vnderstandings Rhem. Testam in Heb. 5.9 and boast of the deepenesse of their learning and profoundnesse of the mysteries of their Religion as if the feeblenesse in the Faith Rhem. Test in Heb. 5.11 and weaknesse of vnderstanding in the Primitiue Church were not able to comprehend them and that therefore belike they were reserued in sacred tradition til the more ripe age of the Church Thus they boast of the deepe mysteries of their Idoll-Masse that they may the better thrust it vpon the Church without warrant from God in his word Secondly though we hate and abhorre all traditionall learning that is against Gods word and can call it none other than our blessed Sauiour called the learning of that Prophetesse Iezabel namely The deepenesse of Satan Apoc. 2.24 what shew soeuer it carrieth to outward view yet we freely acknowledge their learning wherein it appeareth in truth and wish that they would vse it better than to make it an instrument to fight against the truth Thirdly put case that their learning were neuer so great yet it should not moue vs against the truth I know it was cast as a choake-peare in the teeth of those officers who gaue good testimonie of Iesus Christ Iohn 7.48 Doe any of the Rulers or of the Pharisees who are wise and learned men beleeue in him But when we doe remember the thanksgiuing of Iesus Christ vnto his Father Matt. 11.25 26. Because he had hid the mysteries of the Gospell from the wise and men of vnderstanding and opened them vnto babes euen because his good pleasure was such and when we doe withall consider what Paul saith That not many wise men after the flesh 1 Cor. 1.26 27. not many mightie not many noble are called but God hath chosen the foolish things of the world to confound the wise we cannot thinke that learning and religion cannot be diuorced or that we must presently embrace the doctrine of them who bring learning in their mouthes Miracles To come in the second place to their Miracles which they so much pretend wee know that they are powerfull to perswade people yet when we doe consider that the miracles of the Primitiue Church are sufficient to confirme primitiue doctrine Iohn 10.41 and that all that Iohn preached may be true though he did no miracle and also that the Church of Rome were not Antichristian if it should not pretend miracles 2. Thess 2.9 Apoc. 13.13 we cannot presently conclude that he is no dreamer or inticer to false gods Deut. 13.1 2. who can giue a signe or wonder that commeth to passe Sufferings Lastly as for their sufferings for religion we know that many Heretickes haue died in a stiffe maintenance of their cursed conceits 1 Cor. 13. and that the Apostle implieth that it is possible for a man to giue his bodie to be burned and not haue charitie In which respects though sometimes wee see Priests and Iesuits like Pharisees compassing sea and land to winne a Romish proselite and at the last to come to the Gallowes iustly prouided for them when they haue fallen out of the way of Religion into the way of Rebellion yet wee cannot thinke their doctrine which they teach against vs to be more true Oh therefore let neither
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
Diana for Ephesus So Rome hath Saint Iames for Spaine Saint Dennis for France Saint Peter and Paul for Rome Saint Ambrose for Millane Saint Marke for Venice the three Kings for Collen Saint Lewis for Pannonia and Saint Mary for Heluetia And as the Heathens had guardians for the Elements as Iupiter for the Heauen and Fire Iuno for the Aire Neptune for the Sea and Pluto for the Earth So Rome hath Saint Agatha for the Fire Saint Nicholas for the Sea and Saint Theodulus for Tempests And as the Heathens had guardians for the Fruits of the earth as Bacchus for Wine and Ceres for Fruit So Rome hath Saint Iodocus for Fruits and Saint Vrbanus for Wine And as the Heathens had guardians for their Cattell as Apollo and Pan So Rome hath Saint Wendaline for Sheepe Saint Eulogius for Horse Saint Pelagius for Oxen and Saint Anthony for Swine And as the Heathens had their protectors for Trades Arts and Sciences as Minerua for Learning Vulcan for Smiths Aesculapius for Physitians Mars for Warriours Diana for Hunters Castor and Pollux for Sea-faring-men and Flora Venus and Lupa for Harlots So Rome hath Saint Catherine and Gregorie for Schollars Saint Luke for Painters Saint Cosmas for Physitians Saint Maurice for Souldiers Saint Eulogius for Carpenters Saint Crispine for Shoo-makers Saint Gutmane for Taylors Saint Magdalen and Afra for Harlots And lastly as the Heathens had their guardians against Diseases as Apollo against the Plague Lucina against the paines of Womens trauailes and Hercules against the Falling-sicknesse So Rome hath Saint Sebastian against the Plague Saint Petronel against an Ague Saint Marke against sudden Death Saint Margaret against the paines of Womens labours S. Otilia against the diseases of the Eyes S. Apollonia against the Tooth-ache and the like The consideration of all these and many other obiects of Idolatrie none of which were of Gods making hath made me many times to search into the cause of Religion and to striue both with my selfe and others that all insinuating Idolatrie being laid aside and abhorred the truth may take place both in our heads and hearts I know that deepe decisions of controuersies are not so easily apprehended in our ordinary assemblies I haue sought therefore to bring the truth vnto the easiest triall in remouing such ordinary exceptions as it is subiect vnto by the wise men of the world Whatsoeuer it be I doe offer it vnto both your hands desiring God that it may confirme you in the truth of our true Religion It shall be my reioycing to see you and yours alwaies walking in the truth and so humbly resigning your selues to the diuine wisdome of Gods word both for the direction of your soules and bodies that God may neuer haue iust cause to giue you ouer to Schisme Heresie Vanitie or any other wickednesse whatsoeuer Euen so humbly prayeth he who hath some few yeeres had experience of your great loue and who desireth to continue Your faithfull Shepherd ROBERT ABBOT THE TRIAL OF True Religion IAMES 1.27 Pure Religion and vndefiled before God euen the Father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world IT is well obserued by Diuines that the Apostles in planting and watering the Churches of Christ laboured two things especially First the plaine and powerfull deliuerie of the mysteries of Faith both by word and writing thaâ— so both Iewes and Gentiles might be brought to embrace them Secondly the plaine and powerfull expressing and pressing of the obedience of Faith and such a life as becommeth the Gospell of Christ Iesus In both these kindes Paul was excellent but in the latter he was more briefe thorow all his Epistles The other Apostles were more briefe in the doctrine of Faith and in the duties of Christian profession more large and plentiful Saint Peter principally laboureth for pietie patience and constancie against false apostles Saint Iohn for the loue of God and of the Saints Saint Iude against false teachers and hypocrites And this our Apostle Iames laboureth for patience vnder the Crosse and a Christian life In the performance whereof as Dâ—uines doe well agree wee meet with something which doth not occurre in the writings of the other Apostles None doth so clearely deliuer the cause of sinne the necessary issue of workes from iustifying faith the concatenation and vnion of the whole Law the imperfection of humane righteousnesse from the miscariage of the tongue our dependance vpon the prouidence of God euen in ciuill things and the carriage of sicke persons in those miraculous times In these points I say this Apostle carrieth away the bell from the rest The principall point in this Epistle doth seeme to be this That with the faith of Christ Christian workes are to be ioyned Wherein we must walke to the end of our Faith which is the saluation of our soules The principall reason whereby he vrgeth it is this because the faith of Christ which in securitanes is falsely so called without Christian life is but a dead carkasse or vaine shadow of faith and not a liuing faith or that Spirit of Faith which the Apostle speaketh of Hence therefore doth he take occasion to vrge to diuers parts of Christian life and good conuersation In this Chapter he treateth of three points First of the temptations of Christians both outward by afflictions and inward by lusts Secondly of the hearing and doing of the Word of God and thirdly in the two last verses of true and false religion In the first of which hee shewes what religion is in vaine in the second of which he shewes what religion will beare the touch and triall Wee haue to doe with the second at this time wherein religion is described First by the affections properties or adiuncts of it when it is said to be pure and vndefiled before God And secondly by the fruits and effects of it and those both towards others while it workes vs to visit the fatherlesse and widowes in aduersitie as also in our selues who haue it while it workes vs to keepe our selues vnspotted of the world To conceiue aright of these things for our further vse and benefit I must open vnto you First the thing spoken of and secondly that which is spoken of it The thing spoken of is Religion and is so called either from our reading againe the defaced or new written law in our hearts Relegendo of which writing Ieremy speaketh saying Ier. 31.33 I will put my law in their inward parts and write it in their hearts or from our knitting to God againe from whom wee had made a cursed defection Religando because in our regeneration wee are by faith vnited vnto him againe in Christ Iesus or else from our choosing of God againe to bee our God and master Reeligendo when we doe renounce the world the flesh and the deuill This religion signifieth here that worship and seruice which is