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
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
in his ordinances We sinne against Christ in his owne person either when we expect the forgiuenesse of sinnes and iustification from God for the workes of righteousnesse whiâ—h we haue done through the assistance of Goâ—s grace for by how much we flâ—â— to any thing o t of Christ by so much wee derogate from the worth oâ— Christ or when wee doe noâ— learne to know him in his natures and offices and worke as God hath set him forth to be a reconciliation through faith in his bloud Rom 3.25 Hebr. 2.3 to dâ—clare his righteousnesse c. for what is this but to neglect so great saluation or else when we returne to the lusts of our former ignorance as Peter speaketh 1 Pet. 1.14 18 19. for as this is to sinne that the merits of Christ may abound so in a manner wee doe account the bloud of Christ an impure thing and therefore doe rather cleaue to sinne than to it which is alone able to purge our consciences from dead workes to serue the liuing God Secondly wee may sinne against Christ himselfe in his ordinances both in the Word and Sacrament We sinne against Christ in his word either when we despise the ministerie thereof as a poore powerlesse and beggarly means to bring vs to saluation whereof Christ speaketh He that despiseth you despiseth me or when we apply not the promises to our owne soules in particular For what is this but to say that Christ came in vaine In vaine should â—he clouds drop fatnesse if the showres that be sent by God should not be applied vnto the earth so in vaine should our Christ be giuen if he should not be applied to euery soule by it selfe to whom he is giuen I know that Christ haâ—h not spoken vnto me by name but if when a man doth bequeath legacies to all the sonnes of my father I will come in for a share though I am not named how then can I doe lesse than sinne against the will and new testament of Iesus if I that am a sonne of my Father in heauen to whose sonnes all things are giuen doe not come in for a childes part for my selfe in particular Lastly wee sinne against Christ in the Sacrament when we doe receiue it with a prophane and vnworthy heart Yee know the words of the Apostle 1 Cor. 21.27 Whosoeuer shall eat this bread and drinke the cup of the Lord vnworthily shall be guilty of the bodie and bloud of the Lord. If therefore we receiue bare signes of bread and wine and doe not discerne the Lords bodie yea and receiue it according to the spiâ—ituall manner of perceiuing and receiuing wherein God doth offer him and communicate him vnto vs or if wee doe denie the truth of these signes by transubstantiation whereby it is childishly faigned that the substance of bread and wine doth passe away and the very bodie and bloud of Iesus Christ doe come in the roome whereto besides the word of God euen our very senses doe giue the lie or if we come to eat this Lambe but without the herbes of godly sorrow or lastly if we by sealing Christ vnto vs when he belongeth not to vs doe betray him into the hands of an impenitent and vnbeleeuing heart then doe we sinne against our blessed Sauiour in the Sacrament Loe thus my brethren beloued Philip. 4.1 and longed for haue I shewed you in part how we may be said to sinne against Christ that so we may auoid the danger God stirre vs vp and sanctâ—fie our hearts and minds wisely to consider these things How miserable are we if we are not in Christ yet to be in Christ is impossible if we sinne against him Alas Lord what then can we doe to helpe our selues Plow vp we humbly beseech thee ô thou Creator of cleane hearts the fallow ground of our hearts cut vs off from the old Adam by that circumcision which is made without hands glew vs vnto thy selfe in thine only Sonne Iesus Christ by a true and a liuing faith out of his fulnesse let vs all receiue grace for grace open from him a fountaine for vs the house of Dauid for sinne and for vncleannesse that wee hauing abilitie and power of not sinning willingly either against thee our God or against him our Sauiour either in his members or in his owne person either in his ordinances or in himselfe we may doe accordingly that so we assuring our hearts that we are in Christ and new creatures we may liue like Christians and by power from on high prepare our selues for that new estate in heauen which thou at the last wilt bring vs vnto to thy eternall glory and our eternall comfort Euen so Amen A PREVENTER OF SECVRITIE VPON 1 PETER 4.7 By ROBERT ABBOT LONDON Printed by John Haviland for Nathaniel Butter 1623. TO THE RIGHT WORSHIPFVLL SIR THOMAS HENDLEY Knight and to the Lady ELIZABETH his dearely beloued Wife Life Health and Saluation through Christ Iesus our Lord. RIGHT WORSHIPFVLL I DOE not know whether those that doe aduenture to publish bookes in these woefull times wherein we liue doe goe too fast or too slow I remember it was fained of old that Aeolus hauing bestowed a bottle vpon Vlysses wherein all the windes were inclosed his seruants let them out when hee was asleepe to their owne hurt so many times it falleth out that wee doe emptie our owne poore withered bottles by the Presse to our owne preiudice Howsoeuer it proues for mine owne particular I doe humbly commit the successe to God who only knoweth with what heart I doe it and being drawne out by little and little to appeare in publike I being sensible of the many fauours which aboue my expectation or desert I haue reaped both from you and yours can doe no lesse than make you publikely to appeare also together with me your Pastour who ioy in your loue and shall more ioy in the increasing of your graces and the further fitting of your soules and bodies for heauen and happinesse I know not what benefit this poore Sermon can bring vnto you yet so farre as I can be mine owne carner thus much I resolue that whatsoeuer good shal arise by it either to your selues or others it shall beare your Worships names in the forehead of it and thereby speake thus much that the world should neuer haue seene it if the loue of God together with your kindnesses had not drawne out from me who can shew little other such a kinde of fruit and acknowledgement as this is I thought it was enough for me to preach vnto my owne and now and then to lend the best dugge I had to a neighbours childe abroad I well knew mine owne weaknesse and the weight of a presses burthen Yet considering how apt the weake mud-wals of my poore house are euery yeere to fall and withall that it is not altogether impossible that I should doe some small good vnto my good people euen when I am dead
and depth of Gods loue to vs in Christ and seeâ—ng there superabundant store of loue merit power to doe vs euerlasting good our hearts are ouercome to ecche out to God I come Lord I come and so the Father bestoweth the Sonne vpon vs and vs vpon him Vse Now men brethren and fathers hearken what securitanes can perswade themselues that they are of this Church though they hold their heads neuer so high amongst vs none none can doe it Are they that are corrupt and lie rotting in carnall wisedome and proud enmitie against God that goe a whoring after pleasures profits honours according to their seuerall dispositions are they I say cut off from the wilde oliue Are they whose soules were neuer filled with shame sorrow feare for sin and who neuer from a bleeding heart confessed their particular sinnes vnto God or from a melting soule begged pardon resoluing for euer after to be disposed as God shall please are they I say pared and made fit to grow into one bodie with the head Are they who neuer haue had experience of sin-sicke soules who doe neuer see by any comfortable adiudication their wants supplied in Christ who do not pant after him in such meanes as God hath appointed are they I say ingrafted into Christ No no when these things come to passe heauen and hell will be all one kingdome As you will be kind and louing people to your soules therfore apply these three particulars to your hearts and neuer thinke your selues to be of the true Church though you are in it till you find them in some measure wrought in you Gentlemen who are giuen to that studie know that there is an abatement of honour in Heraldrie to him that telleth a lie or is deuoted to the apron or committeth Idolatry to Bacchus And do we not thinke that God will clip the wings of those who thinke to fly aloft to this honour to be of the true Church and yet liue in sinne Yes write this for a truth that as sure as all are not Israel according to the spirit which are of Israel according to the flesh so surely none are vniuocall members of that Church wherof Christ is the head but those who find in themselues this totall alteration from their estate naturall to a feeling and comfortable estate in Christ Iesus But secondly you will now aske me what are those ligatures and ties whereby we are knit vnto Christ that wee may grow together with him For those are of the true Church who are knit vnto Christ by the true bands I answer therefore that they are the sauing and sauourie truths in the word of God This is that alone which makes our faith apt to conglutinate and glew vs to Christ Who is my mother saith Christ and who are my brethren Matth. 12.48 Who are those that are knit vnto me by the neerest bond They that heare the word of God and doe it that is Luke 8.21 they that receiue the truth of Gods word by faith and conforme themselues vnto it these are the men Antiquitie cannot knit vs vnto Christ for age is no crowne of honour except it be found in the wayes of righteousnesse Succession cannot doe it except together with it wee depart not from the true faith which was formerly holden Bonum et verum convertuntur Vnitie cannot doe it except it be good and nothing is good which is not true The bare titles of Catholike and Apostolike cannot doe it except together we forsake not the Catholike and Apostolike doctrine and truth Holinesse cannot doe it except it be holinesse agreeable to the truth without which there is none for Christ saith Sanctifie them by thy truth Ioh. 17. Thus you see that truth is that very glew and cyment in the hand of faith that must knit vs vnto our head Vse Oh therfore let vs striue and contend for the faith as Iude speaketh which was once giuen vnto the Saints Iude v. 3. If euer we stroue for it now is the time now more than euer because their destruction is neerer doth the Pope hound out as our Soueraign termeth it great swarmes of Iesuites to disgrace the Scriptures and to steale away the word of truth from vs. Blessed is he that holdeth fast in this fearefull time of temptation Apoc. 16.15 Behold I come as a theefe saith Christ blessed is he that watcheth and keepeth his garments of holy truth and true holines lest he walke naked and men see his filthines Ob. It may be you will say That if truth knit vs to our head truth is at Rome Sol. I answer that it may be so for Antichrist ruffles as God in the temple of God 2. Thes 2.4 which hath the Scripture but the Church of Rome the Popes apostacie consisting of head and members vnited by the doctrine of Trent hath it not Ob. If you say that the truth was once at Rome Sol. I grant it but it doth not follow that therefore it should be there now A fuisse ad esse non sequitur Es 1.21 22. 1. Thess 1.8 the faithfull Citie may become a harlot and her wine may be mixed with water and Thessalonica from whom sounded out the word of the Lord in Macedonia and Achaia and whose faith which was towards God spread abroad in all quarters is now a cabine of vncleane Turkes yea and who knoweth not that a chaste virgin may in time become a stinking harlot Euen so is it with Rome Ob. If you aske mee When went the truth from Rome for some or other must needs obserue it Sol. I answer Is it not gone except I can shew the time An apple may be rotten though I cannot shew the time when it began because it began at the coare A man may be sicke vnto death though I cannot tell when his disease began to preuaile against him So the Church of Rome though by reason of her strength and that good temper shee was in while Martyrs possessed her seat she stood out long before she kept her bed because she was not heart-sicke at the first infecting of her blood in which respect haply her first lying downe cannot be obserued of euerie eye yet hee that hath but one eye may see that she is sicke vnto death by her sicke and powerlesse actions as her surfetting vpon temporall glory Laesae actiones laesas arguunt facultates her vomiting vp of the wholesome food of Gods word her desire not to be stirred from her old rotten couch her pettishnesse if we doe but touch her to trie whether sicke or sound and many the like symptomes not only of a declining but of a desperately consuming estate Ob. Yea but you will say That in other heresies the persons broaching and the time when is obserued Sol. I answer That it doth not therefore follow that this can be done in Poperie for it is a mysterie as the Apostle saith and as Iohn saith Great Babylon the
vsurie to the pit of hell as God shall cleerely manifest vnto vs what it is and as we alreadie doe so farre as we are come To the second question I answer that if we did permit vsurie yet it cannot stand in equall ballance with a stewes for to sinne against a mans goods is lesse than to sin against a mans person and continuance and chaste preseruation in this world That God that will establish the chaire of estate to superiours in the fifth commandement will giue superiours chiefly in charge the life of man in the sixt next to that that their life may not stinke to heauen will haue it preserued by honestie in the seuenth next to that because honest persons must be maintained by honest meanes will haue iustice in the eighth in the ninth commandement that honest meanes may bee settled vpon honest persons will haue truth vsurie therefore failing against the iustice of the eighth commandement though detestable in it selfe yet from Gods order seemes to me to be of a shorter size than the Stewes which fighteth against the person in the seuenth The last beautie of our religion which I shall speake of is this That our religion needs not policie to maintaine it It hath preuailed in all ages since Iesus Christ against all power against all policie The bloud of the Martyrs hath bin the dung of our Church And as Pharaohs policy when he would work most wisely could not preuaile against Israel so in the greatest Egyptian darknesse vnder the dominion of Antichrist our Church could not be so obscured but that she hath felt the strength of Romes policy the stroke of her power without her subuersion And at the time when it pleased God to make light to shine out of darknesse that our religion might by degrees climbe againe to its wonted glorie what could the power of the Emperour with the policie of the Pope preuaile against a poore weake man Luther who came with the spirit of power in the name of the Lord For the further propagating of our religion it neither hath neither doth it stand in need of policie If wee should hold a Councell wee need none of the trickes of the Councell of Trent We need not either propound our Canons in such ambiguous termes as will admit of diuers constructions Vpsalensis and Armachanus were created Arâ—h bishops as we reade in the Councell of Trent who yet were Nullatâ—ncases like the ancient Oracles of Apollo neither need wee to create either Archbishops or Bishops to fill vp the number that our voyce may be the more full who haue neither Church nor Diocesses Wee need no bloudie Inquisition to clap the title and punishment of an Heretike vpon euerie one who doth smell either by conuersation or conference of a religion opposite to vs wee need not that Idoll sacrifice of the Masse to fill our purses that poore and poeticall conceit of purgatory to warme our kitchins their Auricular confession to make vs terrible by being of the secretest counsell wee defie to purge either Fathers or any other Authors of their true meaning to make them our witnesses or to be so exact in the prohibition of Hereticall bookes Mar. Anto. de Dom. prosectionis consilium p. 8. 9. that carefull Students in Diuinitie yea Bishops may not reade bookes contrarie to our opinion without licence wee say with the Apostle Iudge yee what I say doe not sweare to the truth of our words except ye finde them so yea of the common people into whose hands many Popish bookes doe fall wee doe but desire this fauour that they would reade them with our answers and humbly desire God that they may finde out the truth remembring thaâ— sweet speech of our blessed Sauiour Iohn 7.17 If any man will doe Gods will hee shall know of the doctrine whether it be of God or whether we speake of our selues Pia mendacia We abhorre godly lies as they terme them to worke deuotion blinde obedience equiuocating can finde no countenancing amongst vs yea our religion perswades to die and manfully to confesse the name of Iesus rather than thus to lye Neither these nor any other trickes of policie blessed be God doe we stand in need of but confidently expect the turning of Achitophels wisdome into folly and the ruine of the spirituall Egypt and Sodome of Rome in Gods due time notwithstanding all her politike factors and agents throughout the Christian world Thus haue we considered the first motiue to further our desiâ—es to be and to be still of the true Church amongst vs. The second is that in it we may inquire 2 Matter of direction in it and haue full and sound direction to bring vs to life eternall And that it is thus amongst vs may be seene in two things First in this that we haue the oracles of God to consult withall Rom. 3.2 as the Apostle calleth the Scriptures Euery meane Artizan with vs may winde vp his heart from all the distractions and troubles of this world by a daily conferring with God out of the diuine acts of his owne heauenly wisdome The booke of God is or may be in euery mans house and hands And if the word of the great Cham of Tartarie standeth for a law because he is blasphemously called of his subiects the sonne of God and the shadow of God Filius Dei Vmbra Dei Anima Dei. Colos 3.16 and the soule of God then infinitely more worthily doe we account the word of our God to be a law vnto vs it being the shadow of his wisdome And therefore he commanding the Colossians no vnnecessarie obedience we hold it as necessarie for vs that the word of Christ dwell plentifully in vs. Yea we account it our happinesse that as in the Island Rhodes the Sunne is neuer so masked with a cloud but that once in a day it doth shine vpon it so our worldly imployments doe neuer so dampe and darken our spirituall life light and heat but that there is or may be at the least some little comfortable intercourse betweene vs and the word of God day by day if we be not our owne enemies We are sure that we are bound to follow Gods will and therefore we are not afraid to know it Yea we hold it our dutie as Gods children to looke into our Fathers Will and Testament that we may be the better furnished not to breake it And if at any time we neglect the reading and searching of the holy Scriptures we doe desire God that he would send his fatherly rod to whip vs vp to more diligence and to say vnto vs as Aristippus said vnto one who asked him what was become of the friendship betweene him and Aeschines It is asleepe but I will awake it Can we thinke it a fault deseruing burning to haue and to reade a Bible in our natiue tongue Or can we be so miserable as not to obey God in reading
the Scripture except some holy Father grant vs a licence to doe it No as those blessed instruments who made vs acquainted with Gods voice in our mother tongue might reioyce more than hee that made the Harpe of Thales whereby he did appease the tumult of the Lacedemonians so we account it our ioy our reioycing that God speaks not vnto vs in an vnknowne language but that we can conferre with him as our fathers and mothers doe talke with vs when they either doe or should traine vs vp in the knowledge and seruice of God What shall we say then my brethren Surely as Peter said to CHRIST Whither shall we goe thou hast the words of eternall life so let vs say to the Church of God amongst vs To what Church shall we ioyne our selues seeing here are the words of eternall life If we grow surfetted and weary of so diuine a blessing let me in the feare of God vpbraid you as Themistocles did the Athenians who were sicke of him Are you weary of receiuing so many benefits from one man So Are you weary of receiuing so many comfortable blessings from one booke Well I say no more of this but pray to God to giue you vnderstanding in all things and intreat you all but to thinke vpon this one thing Bona à tergo formosissima that good things are best when they turne their backs and will most wound our soules in their losse when wee are driuen to say Had I wist The second thing wherein the full and sound direction in our Church for them that doe inquire doth stand is this that as we haue the word so we haue the assistance of the learned for the ministeriall declaration and application of this blessed rule Doth Gods carpenter who should square the Church of God by the rule of the word onely dwell at Rome Or hath any one there a commission from God to square out the faith and manners of a Church by his owne propheticall wisdome without direction from the once giuen written rule No surely as we know no such man by the glasse of Gods word so blessed be God wee finde good workmen at home God hath giuen the gift of tongues to our Church whereby she can present vs Gods holy word in our owne language and lest shee should be taxed of keeping the key of knowledge from others as also chiefly to shew her loue to God in executing her office shee hath done it already that Gods name may be great amongst vs and the meanest member of our Church may follow the direction of our blessed Sauiour Iohn 5.39 to search the Scriptures Act. 17.11 and the example of the Bereans to try whether those Texts which we alledge to proue our Doctrines be so or no. Beside the gift of tongues God hath giuen to our Church the gift of Interpretation We pray to God with Dauid Psal 119.18 Lord open mine eyes that I may see the wonders of thy Law We desire and endeuour in our practise to haue an equall respect vnto all Gods commandements Agant orando bene vâ—vâ—ndo ut â—ntelligant and because we cannot doe as we would we are full of that heroicall motion of Dauid Oh that my wayes were so direct that I might keepe thy statutes Psal 119.5 and all because God may not iustly keepe away the light of his word from vs. We yeeld vnto Gods whole truth so farre as we are come and can conceiue it lest God should deliuer vs ouer to beleeue lies We compare spirituall things with spirituall things one place of Scripture with another carrying the sense along according to the scope and circumstances of the place and neuer willingly varying without cleare testimonie from the word of God from the generally receiued sense of the true Church of God Though sometimes in respect of our persons we looke like priuate Elihu rebuking the Ancients Iob 32.6 1 King 22. and like priuate Micaiah defending the truth against many false Prophets yet we speake by the publike Spirit of God as the mouth of the Lord hath spoken in the Scriptures yea we are so carefull that the true sense should be giuen that we subiect the spirit of the Prophets to the Prophets and confidently resolue that whosoeuer shall plead a spirit expounding contrary to the Scriptures is not an administrer but a diminisher of Gods meaning Againe if any controuersie or difficultie doe arise can we say as the Pope that we are Iudges in our owne cases or that we are the Iudges of that which shall iudge vs in the day of Christ No we hate such partialitie such blasphemie We haue the Holy Ghost Act. 15.28 Iohn 16.8 Es 2.4 Psal 119.106 Iohn 12.48 Luke 16.29 who rebukes the world of iudgement and iudgeth amongst the nations and pronounceth righteous iudgements by the word which he hath spoken and speaketh so loud as we may heare him as the hearing heart knowes full well to satisfie vs in our doubts And because we are slow of heart and dull of hearing and must heare by the hearing of the eare to haue the truth of Gods word brought home vnto vs Act. 15.27 therefore as Iudas and Silas were sent to speake by mouth so haue we the ambassadors of God that are in Christs stead to publish and apply the sentence of the Holy Ghost Or if that be not enough as when there was great dissention betweene Paul and Barnabas and them of the circumcision there was a putting ouer to a Councell to determine that question Act. 15.2 so haue we lawfull Synods Councels and Assemblies and all this that the doore of faith may be opened vnto vs so long as they are built vpon the foundation of the Prophets and Apostles Ephes 2.20 Iesus Christ himselfe being the chiefe corner stone Oh blessed be the Father of lights and the God of all consolation who hath giuen vs this comfortable direction How miserable were we if we had not the word whereat wee might inquire And how much comfort should we want if we had not the ministerie of it to declare and apply it vnto vs As therefore it is with the heart of man though naturally it be heauy yet it is not carried downeward but with another naturall motion for the health of the whole bodie it is carried to and fro so though naturally we are carried after nouelties and are too too apt to follow the directions of our owne mindes yet by another naturall motion of grace let vs in our eager desires be carried after our Church where we haue such compleat direction for a godly and humble Christian soule Catâ—â—dra in calis habet qui corda moâ—â—t Thus haue I whetted your desires to pant after the type and the truth It is God that must moue your hearts vnto it To prouoke you therefore to pray vnto him to this end remember that as a white shield was anciently giuen to
passe to the matter propounded pawse wee a while vpon the two phrases in the Text. First Doe yee not or haue yee not iudged in your selues say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe or haue yee not discerned or put a difference in or with your selues say others Let euery man abound in his owne sense where faith is not impeached or destroyed and the Scripture wilfully wronged and neglected The Word is knowne to be passiue and is deriued of a word that signifieth to iudge And whereas iudging doth imply foure acts in it that is hearing inquiring conuicting the wrong doer and passing sentence some doe vnderstand it of the act of all foure when they expresse it thus Are yee not iudged in your selues Others vnderstand it of the sinne against all foure or at the least against the last vpon the abuse of the three former when they expresse it thus Are yee not partiall in your selues Others vnderstand it of the act of conuicting which I am the more willing to follow because of that apt addition In your selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Implying that though they would not passe righteous iudgement yet by diligent inquisition and knowledge of the cause they were conuicted in the Court within As for the second Phrase how shall I expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall I say Iudges of vniust cogitations as if I meant to vaile and obscure it Or Iudges of euill thoughts in more plaine and popular termes Or â—udges wickedly deliberating It may be the words may more fully be expressed That which is translated Thoughts doth signifie a secret reasoning about or discussing of a thing within a mans selfe as with another whereby he doth argue the case and debate the matter both by asking and answering and so resoluing within a mans selfe And therefore as sometimes it is translated thoughts as when Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15.19 Out of the heart come euill thoughts so as aptly is both the word from whence it commeth rendered to reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 5.22 Matth. 16 8. and the word it selfe reasonings as when the Scribes and Pharisees thus argued Christ forgiueth sinnes therefore he blasphemeth Iesus perceiued their reasonings and said What reason you in your hearts Now these reasonings debatings dialogues and discourses are called Thoughts which are the meanings of the minde to and fro about those things which it apprehendeth and are of two sorts For either they are about the nature essence excellencie and vses of things in generall which may be called Theoreticall thoughts or about the same things as they are to be apprehended approued disallowed practised or disauowed of vs in particular which may be called practicall thoughts because by them the soule viewing and staying vpon it selfe and comparing it selfe with the first patterne doth shape a course for the owner to walke in so farre as it apprehendeth and doth comfort and confound accordingly So that indeed these thoughts are only the worke of the conscience vpon the ill cariage whereof in corrupt reasonings the same conscience doth play the corrupt Iudge in withholding the truth in vnrighteousnes as we may see in this particular For the question lying whether a rich man were to haue respect meerely for his riches sake before a godly poore man and their thoughts beating vpon it and chewing it vp and downe by varietie of motion because they saw more outward glory comming by the one than the other and moâ—â— danger preuented they did imprison the â—ruth and 〈◊〉 â—orrupt Iudges concluded gaue sentence against â—he poore Saints and so they became Iudges of euill reasonings Now you see in this Verse the ground of my parable where I would consider two things First the power of practicall conscience Secondly the abuse of that power For as it is with most power it is abused vnto sin namely to serue mens owne turnes and the like so the power of our consciences which is to reason it out and conclude accordingly is abused to iudge wickedly euen against conuiction To speake first of the power of our consciences you must know as I haue said that to dialogue in our selues is to aske and answer in our selues The power of our Consciences and to giue iudgement according to reason And to Reason is vpon two premises to inferre a conclusion and this is a iudiciall proceeding The Proposition like the Iudge doth open the truth and like a witnesse doth beare witnesse vnto it The Assumption like the Iurie doth apply it to the parties to be tried The Conclusion like the Iudge doth giue and passe the sentence This is the summe of what I haue to say from hence For the more cleare deliuerie whereof that we may as fully as we can comprehend the vertue of these reasoning thoughts lay we downe first these two propositions in generall and so we shall fall to the particulars The first generall proposition is this that God hath established an assize for iudgement within our selues Hence is it that we are said to be Iudges To conceiue therefore aright of it consider that there is the Iudgement seat or Court Hall within a mans selfe An Assize within vs. the partie to be tried man himselfe the Iudge witnesse Iurie the conscience which shall proceed according to true allegations and proofes and all these sweetly inwrapped in these reasoning thoughts Yea and that all things may be carried the more fairely there is the law imposed vpon the reasonable creature as apprehended by him to be the rule and records The causes and grounds of this Assize are these two First in respect of God that God may haue an account of the state of man from himselfe and man may be brought to liue in holinesse and righteousnesse vnder God For looke as a King of a country doth ordaine Assizes to be kept in his seuerall Shires and Counties that hee may haue an account of the iustice of his Magistrates estate of his country liues of his subiects and that he may preserue them in peace and loue in their seuerall places so God hath appointed this petty Assize that he may haue an account of the conscience how the minde doth rule and gouerne how the whole man is gouerned in righteousnesse holinesse and sobriety how the state of the body and soule stands before God in the case of life and death and that the desires and affections may be kept from mutinie and rebellion and the whole man may be brought vnder the subiection of Gods will Vel medio huminis naturalis vel medio luminis fidei Our vnderstandings either by the light of reason or by the light of faith should haue the law of God presented vnto them whereby they should suruey both morall duties and the mysticall points of Diuinitie our inuentions should finde out variety of dutie for vs our memories should keepe the records our wils should chuse and command all good actions our
liues Semen humilitatis For first it is a seed of humilitie when we haue the praises and applauses of the world for our ciuill and sober carriages we doe too much blesse and flatter our selues in our securitie To the end therefore that wee may humbly hang downe our heads while other praise vs we haue a witnesse within which telleth vs that we deserue no such thing Secondly It is a seed of compassion wee are apt to exalt our selues aboue our brethren to disgrace them Semen compassionis to witnesse against them and to thinke hardly of them beyond proofes yea and when wee can proue to execute extreme right To the end therefore that we might bee filled with compassion wee haue a witnesse within vs which tells vs that we are as bad as they Thirdly It is a seed of thankfulnesse we are apt to forget Gods benefiâ—s Semen gratitudinis and notwithstanding all his mercies to turne our backes vpon him as if they were not worthy the taking notice of To the end therefore that wee may be driuen to cry out with Dauid My soule praise thou the Lord and forget not all his benefits God giues vs a witnesse of our owne vnworthinesse to say within vs that we are lesse than the least of Gods mercies Fourthly It is a seed of pietie and true godlinesse For when wee doe consider the prouidence of our heauenly Father in sending this trustie and discreet seruant conscience to watch ouer vs and informe him of our amisse Semen pietatis we are prouoked to liue holily and in the sight of God and as we haue committed many faults without shame so to doe many good things not looking for the praise of men 5 Semen câ—â—solâ—tâ—â—â— Lastly it is a seed of comfort For Gods children practising much good which the world knoweth not of or if it doe know it which it slighteth or is apt to forget or to misinterpret as the act of an Hypocrite therefore God hath put a sufficient witnesse within our selues As it breedeth horror in a wicked man to haue the witnesse of God the witnesse of the creatures whereof Ioshuah speaketh The stone hath heard all Iosâ— 24 27. and shall be a witnesse And Iames The rust of your gold and siluer shall rise vp in iudgement against you Iames 5.2 and also the witnesse of his conscience which he cannot stop so it breedeth comfort in a good man not only to haue a witnesse in heauen a witnesse of words a witnesse of doings a witnesse of sufferings as Iob speaketh That his wrinckles and leanenesse were a witnesse Iob 16.19 Testâ—mâ—â—um dâ—cti per vâ—câ—m â—â—ngua â—â—cti per vocem of cris Iob 16.8 Numerus sâ—pplâ—â— defectum but also the witnesse of his owne heart which being in stead of a thousand if others should faile might with the number supply the defect and make a sufficient testimonie for our eternall clearing Vse Now therefore giue me leaue to speake to Conscience and to presse vpon it to doe its office Many things betweene man and man depend vpon witnesse and cannot otherwise be cleared The bargaine betweene Abraham and Abimelech did depend vpon Beershebah Gen. 21.31 that is the well of oath so likewise that betweene Iaacob and Laban did depend vpon Galeed or Iagar-sahadutha Gen 31.47 that is the heape of witnesse Thus is it also in many things that doe depend betweene God and vs. It is pitie therefore that Conscience should be lulled asleepe with the profits pleasures and honours of this world It is a thousand pities that Discretion as we call it and Policie should cut the throat of a witnesse that should stand vs in such stead O conscience conscience awake in time vrge thy minde to a diligent inquirie that thou maist giue witnesse according to knowledge It is a base thing for a witnesse to be asleepe or willingly to suffer himselfe to perish when he should speak the truth so it is for thee O Conscience In such a case wee may say as Leosthenes said of Alexanders armie when their Captaine was dead That thy owner is like a blinde Cyclops groping with his hands when he hath lost his eye It is a more base thing for a witnesse to be afraid to vtter the truth or when he speakes to testifie not as the thing is or not as his minde is or not to those ends for which he should speake that is Sermonem non adaequatum rebus vel menti vel fenibus to maintaine charitable truth and so to beare false witnesse so it is for thee O Conscience That therefore thou maist be a competent witnesse doe but marke that as witnesses before men must be fitted so must thou to be a witnesse before God First therefore 1 Conditio Azor. Iust mor. praecep 9. Alsted Theol. Cas cap. 21. as in a witnesse is required a certaine condition of life he may not be a seruant because he may be a partie either by feare or hire so thou must not be a slaue to sinne The bloud of Iesus Christ must purge thee from dead workes to serue the liuing God The Spirit of God must rest vpon thee to bring libertie to that soule where thou art and then witnesse when thou wilt thy witnesse shall be taken Secondly as in a witnesse is required a certaine Sexe 2 Sexus because in some criminall causes a woman hath not of old beene admitted so if thou beest timorous effeminate and of a reuengefull nature thou shalt be shut out from Gods barre But if thou art as bold as a Lion if like a man indeed thou canst looke vpon the person of thine aduersarie without anger vpon his prosperitie without enuie vpon his wrongs without desire of reuenge then speake and welcome thou wilt neither smother impietie to God nor vncharitablenesse to man Thirdly as in a witnesse is required Age 3 Aetas in so much as a childe is not admitted who can neither feele the working of a lying soule or the danger of a false testimonie or is caried more by affection than by iudgement so if thou beest childish more diligently attending vpon the butterflies babies and rattles of this world than thy owne reflecting vpon thy selfe to present iustly thy owne estate to God take thy hand from the booke thou art no fit witnesse But if thou art growne to a full age in Christ and canst discouer the hid man of the heart in thee who will easily giue a true testimonie of his owne estate then come before the Iudge of heauen and earth and speake thy minde 4 Discretio Fourthly as in a witnesse is required discretion for an Idiot or mad man is not fit he is not his owne man and therefore he cannot freely giue himselfe to the King and the countrey in any faithfull seruice so if thou be a beast by knowledge Gal. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the foolish Galatians without
prosperitie ease and the like No surely For what worldling hath not such a peace ordinarily but a peace in sicknesse pouertie persecution death to haue peace when the foundations of the earth are out of course and shaken and shake at vs and when all worldly contentment is taken from vs is peace which passeth vnderstanding And whence comes all this but from this excusing power of conscience which saith of vs not guilty in our soules Dauids confidence was such as he was sure of his hand and durst put himselfe vpon Gods triall Iudge me ô Lord Psal 7.8 Inâ—â—tia â—â—se non personae Psal 26.1 2. Psal according to my righteousnesse and againe Iudge me o Lord for I haue walked in mine innocencie Proue me and try me examine my reines and my heart and againe Try me and examine me whether there be any way of wickednesse in me Guilty Rachel will be vnmannerly and sit downe before her father rather than she will be tried The wicked in the day of wrath vvill rather call vpon the mountaines to fall vpon them than come to triall but Dauid will lift vp his head and not be confounded Now whence doth this confidence proceed but from this acquitting Iurie Gods childrens comfort is constant amid all discouragements It sometimes fainteth it neuer faileth It giueth vs such a first-fruits of heauen in our hearts that we passe along with our hands vpon our mouthes vnder good report and ill report honour and dishonour want and abundance and through all the changes and chances of this present world As hell were no hell without an accusing conscience so heauen no heauen without an excusing one That therefore the godly man before he enter into Canaan might haue a taste of the grapes of Canaan this good spie doth bring a cluster which yet it could not doe if it were not an acquitting Iurie Vse What shall I say then I will presse vpon all our soules to empanell this Iurie Let vnderstanding like a good Iudge open the law of God vnto vs. Let memorie like a good Clarke of Assize open all our particular facts and inditements Let no affection like a corrupted Lawyer presse an euidence or witnesse further than truth lest they iustifie the wicked for a reward and take away the righteousnesse of the righteous from him Make the whole Iurie to say as Dauid I haue sworne to keepe thy righteous iudgements Put them apart into the presence of God and see what verdict they will bring in and whether they will not finde according to truth Secundùm praesentem justitiam I warrant thee if God haue any part in thee thou shalt speed according to faithfull euidence The Iuries that are empaneled in this world before the Iudgement seats of men sometimes will too much incline to the affections of the Iudge So that as Alexanders Courtiers did imitate his stooping Platoes schollers his crookednesse Aristotles followers his stammering and Dionysius his hearers his dim-sightednesse so as they would stumble one vpon another so well they incline to the weaknesses of them before whom they stand Sometimes againe they will be carried by their owne passions and serue their own turnes vpon them vpon whom their spleenes will not giue them leaue to laugh except in hypocrisie as if they were warned to execute vengeance vpon enemies and not shew iustice vpon all Sometimes againe they will be swayed to serue the turnes of those particular men vpon whom they doe depend as if they had forgotten their names to be Iurers and had assumed the names of parasites and flatterers yea worse of spaniels to quest about for others games and gaines In Heraldry they tell vs A nominibus ad aâ—iâ—a borâ—m de ducâ—ur argumentum that a good argument is drawne from Names to Armes but so is it not alwaies in Iuries here as if an oath had no teeth and could not bite if we did offend it Sometimes againe they would faine do something but that they are choaked by letters suits or threats of friends foes or superiours or if not thus then the weakest horse beares the burthen and they that are worst able to manage such affaires are drawne vp the more sufficient meane while hauing their heads hid in the Sheriffes or Bailiffes pocket In all which respects we may say to our temporall Iuries as Cyprian of the fine schismatikes who had taken shipping for Rome with their mart of lies Quasi veritas post eos navigare non posset They are gone as if truth could not follow them so the truth followes them and shall one day be discouered though they faile neuer so fast with lying verdicts But as for the Iuries in our hearts though some things are passed here with a doubtfull and deceiueable conscience because we know in part and with a regret of conscience because wee make not conscience enough of offending it yet when God sendeth out his summons there shall be no frowning Iudge to feare no great man to pleasure no passions to stop the mouth of conscience no penall statute of the God of heauen whereof we shall be ignorant no let to such a bold and faithfull Iurie as shall fill heauen and earth with Guilty Guilty to the confusion of the bad and not guiltie to the eternall comfort of the good The schollers of Pythagoras were to suffer themselues rather to be slaine than to stirre their foot and tread downe a beane and this Iurie will rather not be which is impossible than not take notice of euery act and euery circumstance which may make the iustice and mercy of God shine in the eternall disposition of all the children of Adam Oh therfore harken to this work of conscience If it deale with vs as the word of Peter with the Iewes that is pricke vs at the heart beware in time God doth then deale with vs as with Saul when he cast him into a dead sleepe and sent Dauid to take away his speare water-pot and the lap of his garment that is he giueth vs a remembrance to tell vs that we are in Gods hand who if we will take no warning will further punish vs. But if it speakes peaceably vnto vs killeth that worme within and bindes vp our wounds with wine and oyle I meane with the pacifying and purging bloud of our blessed Sauiour then shall wee be able to stand before our owne consciences and bâ—fore the God of our consciences We shall stand I say beforâ— our consciences for though in the winter of our hearts it may be with vs as with Iob in whom were the terrours of the Lord and the venome thereof as he termed it drinking vp his spirit or as with Dauid who roared all the day because Gods hand was heauy vpon him day and night and his moisture was like the drought in summer yet in the spring when the voice behinde vs shall say that Christ is our saluation we shall haue more ioy in heart than they
is able to receiue it for the nourishment of his soule which communion doth in this differ from a bare spirituall communion Signis adhibitis vel non that all sacramentall communion is spirituall but all spirituall is not sacramentall because this is in the lawfull vse of Gods signes to this purpose So we haue a spirituall fellowship with Chirst when the spirit of God doth apply Christ vnto vs by faith and doth so bring home and concorporate him vnto vs that from the fountaine of his holinesse in whom all fulnesse dwelleth we finde our selues inclined and quickned to all holy obedience and can feelingly say That in that we forsake sinne it is from the power of Christ and in that wee purpose and endeuour good it is by the same power also And of this spirituall communion doth the Apostle speake in this place The fourth phrase is in these words I liue in the flesh He doth not say that he liued of the flesh or after the flesh as if he danced after natures pipe but In the flesh As all are not Israel that are in Israel so all are not of the flesh or after the flesh that are in the flesh What therefore is it to liue in the flesh It is to liue in the body for as flesh is taken for corrupted man when the Apostle saith That flesh and bloud cannot inherit the kingdome of heauen and for the corruption of man as when the holy Ghost saith The flesh lusteth against the spirit so is flesh taken for the body of man by an elegancy of speech when a member is taken for all the parts integrall or for the whole And thus it is taken in this place I liue in the body The fifth hard phrase is in these words I liue by the faith of the Sonne of God What doth he meane by this I liue by faith which doth its right office to spie out to run vnto and to receiue the Sonne of God For whereas vpon the former speech that Iesus liued in him it might be said Must not the heauens containe him Yes saith the Apostle for he liueth in me by faith not by sight But you will say why is it called the faith of the Sonne of God Not because wee should conceiue that faith which Iesus Christ had in himselfe but that faith in vs whereby he is had and possessed of vs and is so called for three reasons First because the Sonne of God hath purchased it for vs. The Father would not haue willed it vs the Holy Ghost would not haue wrought it in vs if Christ had not bought it for vs. Secondly because only the Son of God in Christ doth make our faith to be lawfull and laudable As Christ is man he is a creature and we must not flie to any creature for life and saluation and therefore not beleeue in him This then is it which makes our faith in him to be warrantable that hee is the onely Sonne of God Thirdly because it is not beleefe in any other person in the diuine nature that doth conueigh life vnto vs. As veines arteries sinewes muscles and the like doe not conueigh life sense and motion into the parts of a mans body but as they doe receiue them from their owne proper head and heart from whence they are shot so faith doth not conueigh spirituall life but as it doth receiue it from our spirituall head Christ Iesus Thus you may see our faith Relativè Obiectivè Instrumentalièr called the faith of Christ in respect of that relation which is betwixt him and it he being the sauing obiect of it and that being the instrument to conueigh life from him to euery beleeuer Thus we haue the seuerall phrases of the Text which in their totall sum make vp the Apostles meaning to be thus much Summe of the Text. Doe not thinke that by the doctrine of Iustâ—fication by faith alone in Christ I doe abolish the doctrine of Sanctification by the same Christ for by vertue of my vnion with Christ by faith I doe finde that from the fountaine of his holinesse out of whose fulnesse I doe receiue grace for grace my sinful lusts are crucified and I perceiue my selfe so quickned in the inner man translated from one glory to another into the Image of God that I dare say It is not I that now liue but my Sauiour who liueth in me by faith whereby hee purifieth my heart to make mee a peculiar Christian to himselfe chosen vnto good workes We hauing now stayed long enough vpon the sense may it please you from the seuerall deductions to desire further benefit And to this end in these words let vs consider two things First Paul his method which is this He was first killed and then he was made aliue Secondly Paul his matter in which he doth in his owne person set downe a double estate of ours First our estate in nature which is implied and may â—e thus expressed that vntill we haue faith we are but dead men For if wee liue only by faith in Christ then before we haue it we are but dead men Secondly our estate in grace which is expressed and may be set downe in three chiefe points of doctrine First that wee haue communion in the death of Christ Secondly that by vertue of this communion we liue by Faith Thirdly that it is from the vertue of Christ that we are quickned vnto all holy obedience To come first to Pauls method we are to obserue that as Paul saith He is crucified before he liueth So We must die before we can be made aliue I might here distinguish betwixt death naturall death ciuill as it is termed in Law death spirituall and death eternall that so I might signifie what death I meane but that it is plaine enough without that labour Only remember that it is one thing to die for sinne as malefactors who are put to death another thing to die in sinne as finally impenitent sinners and another thing to die vnto sinne as the godly In which sense we must die before we can be made aliue As it is with the bodie we must all die or all be changed 1 Cor. 15. before we must liue for euer which the holy Ghost maketh plaine by the similitude of Wheat or some other graine so is it with the soule Hence is it that God doth both exhort vnto this death Coloss 3.5 when he saith Mortifie your earthly members and also promiseth life vpon that death when hee saith Rom. 8.13 If yee mortifie the deeds of the bodie by the Spirit yee shall liue Neither may we wonder at this truth whether we consider the goodnesse of grace or the malice of sinne First if we respect the goodnesse of grace it is expressed by two effectuall words for this purpose For sometimes it is called a Resurrection Apoc. 20.6 Iohn 5.25 as Iohn saith Blessed are those that haue part in the first Resurrection And
shoot in diuine spirits and infuse holinesse into his members But saith the beleeuer I haue beleeued in Christ yet I finde not my bloudy issue of sinne to be staied with this touch Listen therefore a while It is possible for vs to haue spirituall life and not to discerne it And if yet further thou doe inquire how this our communion with Christ may so be aduanced that we may finde life deriued into our soules from our spirituall touch of Christ I answer In the vse of three ordinarie meanes of saluation First in prayer Aske and I will giue If the spirit of supplication commeth once then as it bindeth Gods hands as when God said Now Moses let me alone so it openeth Gods hands as Elias did when he obtained showres yea and openeth all the passages betwixt Christ our head and vs his members whereby spirituall life is deriued into vs. Which of Gods children haue not felt sinne stabbed and dying in this dutie and Christ liuing to controll sinne and to comfort vs against all discouragements Secondly in the word of God preached Heare and your soules shall liue Where is he who hath heard of conscience and not of custome who hath not found Christ in this dutie lashing the seared conscience quickning the dead affections inclining the rebellious will and drawing out resolutions from the whole man to follow Christ Thirdly in the Sacrament the bread and cup is the spirituall communion of the bodie and bloud of Christ What faithfull man hath not felt Christ cast an inward shame vpon the soule for entertaining him into so foule an house Yea and how easie is it in that seale of Gods fauour to finde him pricking the soule for sinne past and strengthning the weake hands of faith against sin to come As thou wouldst haue comfort to thy soule markâ— how Christ deriueth holinesse in these meanes of saluation that thou maist finde it drop by experience that so thou perceiuing him to be such a fountaine opened to the house of Dauid for sinne and for vncleannesse maist runne vnto him for cleannesse and follow after for comfort and stabilitie in all thy courses Thus we haue considered our miserie to lament it and our deliuerance to worke in vs thankfull hearts As therefore the Iewes vowed If I forget thee ô Ierusalem let my right hand forget her cunning so with an humble resolution depending vpon the power of Christ for performance let vs determine to write Christ in red letters in the tables of our hearts and neuer forget him to be the well-spring of life and holinesse that all things may be losse and dung vnto vs in respect of that treasure which is in him to our endlesse ioy Soli Deo gloria THE TRIAL OF True Religion VPON IAMES 1.27 By ROBERT ABBOT LONDON Printed by John Haviland for Nathaniel Butter 1623. TO HIS MVCH RESPECTED FRIENDS Master PETER CVRTHOPE Gentleman and Mistresse IANE his most deare and beloued Wife Grace in this world and glory in the world to come through Christ our common SAVIOVR My right worthy friends HOW can I be vnmindfull of you who finde you still mindfull both of me and mine My studies are much refreshed by you both if then amid my studies I acknowledging others kindnesses should be forgetfull of yours my thankfulnesse would bee neere a wracke Receiue therefore this my poore Preseâ—t and if I cannot shew my selfe in what I would I hope you will accept of what I can Bookes were neuer more plentifull as knowledge they doe abound as waters of the Sea yet there was neuer more need of good ones as being one speciall meanes to pull downe sinne and Antichrist I cannot commend mine to be such yet as Gods gifts I can commend my desires to be forward as I am able to doe God seruice both by tongue and pen. I see the iustice of God giuing ouer some who had no loue to the truth to beleeue the lies of the Man of Sinne. And God hauing made me a poore Watchman in his Church I would willingly warne mine owne sheepe of the danger both by word and writing yet before it goeth to others it doth come vnto you both acknowledging your furtherances of it and crauing your fauours both to entertaine and vse it as your owne We poore Schollers doe wearie our bodies many waies by writing amongst the rest But a valiant man will not stand vpon the breach of his weapon so he may get the victorie nor we vpon the wearying and wearing of our bodies if we may gaine what we fight for to wit the acceptance of our labours by them to whom wee doe intend them together with the saluation of their soules How-euer the successe may be my hope shall lift vp my head amid all my faintings Neither doe I feare but that good people will giue approbation to what I haue rather laboured to doe than done My aime is but to striue for Religion and for that Religion which will giue vs comfort before God I haue considered many times the danger of Idolatrie as first that Idolaters are a sottish people who through Gods iust iudgement Esay 46.6 7 8. Esay 54.9 c. withhold the truth in vnrighteousnesse and will not walke in the light of reason Secondly that they are a cruell people Dan 3. like Nebuchadnezzar who garded his Idoll with a fiery fornace and heat it seuen times hotter for the true worshippers of God and like the ancient persecutors vnder the Romane Emperours who put Christians vpon crosses and stakes who did teare and scratch their sides with nailes and clawes who cast them vnto beasts and burnt and broyled them with fire and the like Thirdly that they are an alluring people who haue their vermilion Images like those that tempted Ierushalem and their great rewards like the Deuill Matth. 4. All this will I giue thee saith he to Christ if thou wilt fall downe and worship mee In which respects as Images or Idols are called Louers so Idolaters Whore-mongers who will spare for no cost or paine to satisfie their lusts like Nebuchadnezzar who made his Image of gold Dan. 3. and countenanced it with varietie of musicke to wooe the minds of the simple and to stirre vp superstitious affections And hauing laid vp these things with my selfe and seeing withall that Poperie cannot with all its subtill euasions wash it selfe from deepe staine in this kinde equalling if not exceeding euen Heathenisme it selfe in varietie of Idolatrous louers as we may see by comparing the multiplicitie of heathenish and Romish Idols When I haue considered I say Vide Wolfgang Muscul in Psal 16. Episc Der. in diat de Antichr cap. 7. l. b. 3. cum multis alijs that as the Heathens had protecting Idols for Nations as Belus for the Babylonians Isis and Osyris for the Aegygtians Neptune for the Africanes the Sunne for Rhodes Iuno for Samos Venus for Paphos Apollo for Delphos Quirinus for Rome Minerua for Athens and
Diana for Ephesus So Rome hath Saint Iames for Spaine Saint Dennis for France Saint Peter and Paul for Rome Saint Ambrose for Millane Saint Marke for Venice the three Kings for Collen Saint Lewis for Pannonia and Saint Mary for Heluetia And as the Heathens had guardians for the Elements as Iupiter for the Heauen and Fire Iuno for the Aire Neptune for the Sea and Pluto for the Earth So Rome hath Saint Agatha for the Fire Saint Nicholas for the Sea and Saint Theodulus for Tempests And as the Heathens had guardians for the Fruits of the earth as Bacchus for Wine and Ceres for Fruit So Rome hath Saint Iodocus for Fruits and Saint Vrbanus for Wine And as the Heathens had guardians for their Cattell as Apollo and Pan So Rome hath Saint Wendaline for Sheepe Saint Eulogius for Horse Saint Pelagius for Oxen and Saint Anthony for Swine And as the Heathens had their protectors for Trades Arts and Sciences as Minerua for Learning Vulcan for Smiths Aesculapius for Physitians Mars for Warriours Diana for Hunters Castor and Pollux for Sea-faring-men and Flora Venus and Lupa for Harlots So Rome hath Saint Catherine and Gregorie for Schollars Saint Luke for Painters Saint Cosmas for Physitians Saint Maurice for Souldiers Saint Eulogius for Carpenters Saint Crispine for Shoo-makers Saint Gutmane for Taylors Saint Magdalen and Afra for Harlots And lastly as the Heathens had their guardians against Diseases as Apollo against the Plague Lucina against the paines of Womens trauailes and Hercules against the Falling-sicknesse So Rome hath Saint Sebastian against the Plague Saint Petronel against an Ague Saint Marke against sudden Death Saint Margaret against the paines of Womens labours S. Otilia against the diseases of the Eyes S. Apollonia against the Tooth-ache and the like The consideration of all these and many other obiects of Idolatrie none of which were of Gods making hath made me many times to search into the cause of Religion and to striue both with my selfe and others that all insinuating Idolatrie being laid aside and abhorred the truth may take place both in our heads and hearts I know that deepe decisions of controuersies are not so easily apprehended in our ordinary assemblies I haue sought therefore to bring the truth vnto the easiest triall in remouing such ordinary exceptions as it is subiect vnto by the wise men of the world Whatsoeuer it be I doe offer it vnto both your hands desiring God that it may confirme you in the truth of our true Religion It shall be my reioycing to see you and yours alwaies walking in the truth and so humbly resigning your selues to the diuine wisdome of Gods word both for the direction of your soules and bodies that God may neuer haue iust cause to giue you ouer to Schisme Heresie Vanitie or any other wickednesse whatsoeuer Euen so humbly prayeth he who hath some few yeeres had experience of your great loue and who desireth to continue Your faithfull Shepherd ROBERT ABBOT THE TRIAL OF True Religion IAMES 1.27 Pure Religion and vndefiled before God euen the Father is this to visit the fatherlesse and widowes in their aduersitie and to keepe himselfe vnspotted of the world IT is well obserued by Diuines that the Apostles in planting and watering the Churches of Christ laboured two things especially First the plaine and powerfull deliuerie of the mysteries of Faith both by word and writing thaâ— so both Iewes and Gentiles might be brought to embrace them Secondly the plaine and powerfull expressing and pressing of the obedience of Faith and such a life as becommeth the Gospell of Christ Iesus In both these kindes Paul was excellent but in the latter he was more briefe thorow all his Epistles The other Apostles were more briefe in the doctrine of Faith and in the duties of Christian profession more large and plentiful Saint Peter principally laboureth for pietie patience and constancie against false apostles Saint Iohn for the loue of God and of the Saints Saint Iude against false teachers and hypocrites And this our Apostle Iames laboureth for patience vnder the Crosse and a Christian life In the performance whereof as Dâ—uines doe well agree wee meet with something which doth not occurre in the writings of the other Apostles None doth so clearely deliuer the cause of sinne the necessary issue of workes from iustifying faith the concatenation and vnion of the whole Law the imperfection of humane righteousnesse from the miscariage of the tongue our dependance vpon the prouidence of God euen in ciuill things and the carriage of sicke persons in those miraculous times In these points I say this Apostle carrieth away the bell from the rest The principall point in this Epistle doth seeme to be this That with the faith of Christ Christian workes are to be ioyned Wherein we must walke to the end of our Faith which is the saluation of our soules The principall reason whereby he vrgeth it is this because the faith of Christ which in securitanes is falsely so called without Christian life is but a dead carkasse or vaine shadow of faith and not a liuing faith or that Spirit of Faith which the Apostle speaketh of Hence therefore doth he take occasion to vrge to diuers parts of Christian life and good conuersation In this Chapter he treateth of three points First of the temptations of Christians both outward by afflictions and inward by lusts Secondly of the hearing and doing of the Word of God and thirdly in the two last verses of true and false religion In the first of which hee shewes what religion is in vaine in the second of which he shewes what religion will beare the touch and triall Wee haue to doe with the second at this time wherein religion is described First by the affections properties or adiuncts of it when it is said to be pure and vndefiled before God And secondly by the fruits and effects of it and those both towards others while it workes vs to visit the fatherlesse and widowes in aduersitie as also in our selues who haue it while it workes vs to keepe our selues vnspotted of the world To conceiue aright of these things for our further vse and benefit I must open vnto you First the thing spoken of and secondly that which is spoken of it The thing spoken of is Religion and is so called either from our reading againe the defaced or new written law in our hearts Relegendo of which writing Ieremy speaketh saying Ier. 31.33 I will put my law in their inward parts and write it in their hearts or from our knitting to God againe from whom wee had made a cursed defection Religando because in our regeneration wee are by faith vnited vnto him againe in Christ Iesus or else from our choosing of God againe to bee our God and master Reeligendo when we doe renounce the world the flesh and the deuill This religion signifieth here that worship and seruice which is
againe vnto the Lord 2 Chro. 19.4 the practise of which wee may see in Iosiah who while he was yet a childe began to seeke after the God of Dauid his father 2 Chro. 34.3 And this example ought to be a monitor from generation to generation of what euery one of vs ought to doe Thirdly we must with care and conscience attend vpon the meanes of saluation as they are offered vnto vs in the ministery of the Church of God that so wee may know the vertues and powers of this couenant to doe thereafter 2 Cor. 1.24 For though wee haue no dominion ouer your faith in which respect the Apostle saith to the Corinthians 1 Cor. 10.15 Iudge ye what I say yet wee are helpers of your ioy and are ministers by whom yee beleeue 1 Cor. 3.5 As therefore Moses said of the bush which burned and not consumed Ex. 3.3 I will turne aside now and see this great sight So must wee say of the Church which is afflicted and yet is not quite ouer-borne I will turne aside now and heare what this great message is which it bringeth to direct me to heauen and happinesse Fourthly we must openly professe our selues to be in couenant with God Titus 1.1 This the Apostle calleth an acknowledgement of the truth which is according to godlinesse and euery one of vs must labour for it both by encreasing our knowledge in the things of God as also by labouring for a good and a godly life and preparing our selues to giue a reason of the hope that is in vs 1 Pet. 3.15 through the vse of such meanes of knowledge and holinesse as God hath appointed I know that euery one of vs cannot attaine vnto the like measure in this kinde For some of vs are so slow of heart and dull of hearing Luke 24.25 that when as concerning the time we ought to be teachers Hebr. 5.11 12. yet wee haue need againe to be taught the first principles of the word of God and are become such as haue need of milke and not of strong meat yet for all that wee must aime at and striue that through long custome in hearing meditation and conference Hebr. 5.14 we may haue our wits exercised to discerne both good and euill that so wee may with more boldnesse appeare before the greatest enemies of truth and profession Fiftly we must renue our couenant with God in the Sacrament of the Lords Supper so often as conueniently we can and with feare and trembling desire God to assure vnto vs the comforts of the Gospell according to the sinceritie of our hearts Yee know that Sacraments are called seales and the reason is because in their lawfull and holy vse they haue a confirming conueying and concluding nature They doe confirme because they doe as pledges visibly strengthen our faith in the promises They doe conuey because as written instruments by the ordinations of Princes are conueyances of houses and lands and inheritances vnto vs though we are many miles from them so by the ordination of God the Sacraments are no naturall but voluntary instruments to settle and assure Iesus Christ vpon and vnto vs being fitly prepared according to his will though he be ascended into heauen and sits at the right hand of God They doe conclude because as sealing and deliuering is the latter end of a bargaine and doth shut it vp so the Sacraments doe conclude and shut vp the couenant betweene God and vs to our endlesse comforts if according to those abilities which God hath vouchsafed vnto vs we keepe touch with him In this regard as we do publikely enter couenant with God in Baptisme and manifest our consciences in the same when we turne from our wicked waies to serue the liuing God in vprightnesse and truth so we doe or should renue our couenant in the Lords Supper to our more watchfull and warie walking in the waies of pietie and godlinesse Per delicta quotidianae incursionis Lastly because through the treacherie of the flesh wee cannot but faile through daily errours in a greater measure than wee would therefore if wee will be of a religion wee must humbly dâ—pend vpon God by prayer for pardon against sinne past and for spirituall power against sinne to come and that euery day Thus I haue taught you what wee must doe to haue a religion But yet we are not the nearer to God if wee be not of that religion which is pleasing to him and therefore we must now leaue this point and passe along to the next The second ground then to bee considered is this That We must be of that Religion which doth most approue it selfe to God For this is the reason that this Religion We must haue that Religion which doth most approue it selfe vnto God which we must haue is described to be pure and vndefiled before God thereby implying that the true Religion doth most labour for that And that it must be so will appeare by diuers considerations First In shew the religion of Hypocrites hath equalled the true Religion It hath equalled it in sacrifices for Kain brought an oblation to God of the fruit of the ground Gen. 4.3 So likewise in prayer for the hypocriticall Iewes stretched out their hands and made many prayers vnto God Esay 1.15 So likewise in preaching for we haue Iudas a Preacher as well as Peter and many hypocrites will say Matth. 7.22 Haue wee not by thy name prophecied So likewise in hearing for as God saith to hypocrites by Esay Yee seeke me daily to wit Esay 58.2 in the Ministerie of the Word and will know my waies euen as a Nation that did righteously So by EZâ—kiel My people fit before thee Ezek. 33.31 and heare thy words but they will not doe them for with their mouths they make iests and their hearts are after couetousnesse So likewise in profession for euen they shall say Lord Lord who shall not enter into the Kingdome of heauen Matth. 7.21 And the foolish Virgins who receiued this doome Matth 25. I know you not hâ—d lampes of profession and said Lord Lord. So likewise in fasting for the Prophet speaketh of such dissembling wreâ—ches who fasted vnto strife and debate and to smite with the fist of wickednesse that they draw neare to God on the day of their Fast and say Esay 58.2 3 4. Wherefore haue we fasted and thou seest it not We haue punished our selues and thou regardest not as if they were the sincerest fasters in the world So likewise euen in giuing of almes for euen the hypocrites of old did giue almes Matth. 6.2 and that with a great grace when they made the trumpet to be blowne before them Thus the hypocrites religion in shew hath beene as good as the best Secondly in shew the religion of open wicked men hath beene as good as the true 2 Sam. 15. Matth. 2. Absolon will
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