Lord had not knowne thee thou had'st not knowne thy selfe not knowne him not knowne heaven If the Lord had not seene thee first with the eye of mercy thou hadst never seene him with the eye of faith So beloved before Gods messengers call us from the darknesse of sinne and ignorance to the marveilous light of Grace and truth the Lord saw us in our danger lying as it were at the gate of hell full of sores full of sinnes uncovered uncured unpityed according to that of David Ps 142 4. there was no man that would know me no man that cared for my soule He then saw us with the eye of mercy and had compassion on us and decreed concerning us to give deliverance according to that charge to his messenger Iob 33.24 Deliver him that he goe not downe into the pitt for I have received a reconciliation If then the Lord know us if the Lord see us with this preventing gift of Grace whilst we imbrace the same wee are so moved that wee doe not onely come to see Christ with Nathaniel nor long only with the Greekes saying Wee would faine see Iesus Ioh. 12 21. But as the faithfull soule speakes Ca. 1.3 wee runne after him in the sweet savour of his Oyntments and so runne that wee obtaine the Saviour yet having obtained we humbly remember that saying of the Apostle Paul what hast thou that thou hast not received 1. Cor. 4 7. O tu ecclesia saith Saint Austine O thou Church S. Au. in pri cap. O thou Israel without fraud if thou art now an holy people and hast knowne Christ by the Word of the Prophets and Apostles as Nathaniel knew him by the guidance of Philip yet miserecordia sua ante te vidit quam tu eum cognoseres cum sub peccato jaceres with his mercy he saw thee before thou knew'st him when thou layest under the burthen of thy sinne where this is not confessed and the Glory of our Convertion not given to the preventing Grace of Christ there is not the true Isralite but the fraudulent and proud-hearted Pelagian An injurious ingratefull fraud it is to arrogate that to our selves which wee have of the meere goodnesse of our Lord therefore in the feeling of the Lords mercy upon us remembrance of our desperate and lost estate Let us thankefully say with the Prophet David Not unto us Ps 115.1 Lord not unto us but to thy Name bee the glory 2. His Direction AS yee have heard how Nathaniel was prevented by a mercifull Call from God so next heare how hee was directed by Philip as a faithfull guide In which two things are remarkable 1 The Power of his Direction 2 The Manner of his Direction For the power of it wee are to know that God hath appointed the ministeriall direction as an Order for the working of faith sanctifying the preaching of the Word to bee the Power and Wisedome of Christ to salvation according to that in St. Iohns gospel Ioh. 17.17 sanctifie them in thy truth thy word is the Truth and to that in the Acts spoken by St. Paul I commend you to God Act. 20.32 and the word of his grace which is able to build further who therefore cals the Gospel the word of Gods grace not onely because it is a gracious word full of comfort to the penitent contrite and borken heart but because it is the Instrument or meanes whereby God conveies his grace to the faithfull hearer Hence Saint Peter exhorteth 1. Pet. 2 2. As new borne babes desire the sincere milke of the word that ye may grow thereby and Saint Iames having said that God of his owne will begat us by the word of truth inferrs presently therefore let every man bee swift to heare Ia. 1.9 And Saint Paul by that question of his How shall they beleeve unlesse they heare Ro. 10.14 Doth manifestly approve the word as the Instrument of faith And therefore in his Epistle to the Galatians Gal. 3.2 he calls the ministry of the word the hearing of faith saying received ye the Spirit by the worke of the Law or by the hearing of faith Let us then acknowledge Gods Order for salvation and that the Church is tyed to the direction of the word let us magnifie Gods Ordinance and not basely esteeme an Instrument so powerfull and divine Next let us not dreame of any other Course from God for our Conversion Lastly let us know that the Spirit of God in that ministration truely effectually infallibly moveth the minds of men and enclineth them to faith and good workes whilst the word is heard of them read and thought upon So that God is never wanting to blesse this his order of ministring the word and our labour in hearing never lost so that we take heed how we heare and neglect not so great salvation For as in receiving the holy Sacrament of our Lords body and bloud if wee doe not set a barre against the grace of that by a purpose to continue in sin we doe infallibly partake of the spirituall food to eternall life So in the hearing of the word we have assured certainety to receive the gift of faith unlesse by our idle and wanton neglect it falls out that the Pearle is cast before swine Mat. 7.6 2. The manner of the Direction HAving heard of the Power now consider the manner of Nathaniels direction wherein wee may observe these three things 1 The Charity of Nathaniels guide 2 The Prudēcy of Nathaniels guide 3 The Fidelity of Nathaniels guide His Charity appeares in desiring speedily to impart unto others of that good which hee himselfe had received Philip was no sooner cal'd himselfe but hee cal'd Nathaniel no sooner had hee experience of the heavenly and incorruptible treasure and tasted how gracious the Lord was but he endeavoured to communicate the same to Nathaniel thas hee also might rejoyce in God his Saviour And it is observable how Cheerefully Philip proceeds in this businesse as a man surpriz'd with Ioy ravisht with Contentment in the voyce of exultation his heart as it were leaping for joy at his new-found treasure breaks forth into these words Iohn 1.45 We have found him of whom Moses spake and the Prophets Iesus the son of Ioseph of Nazareth It is a specious mark of Gods children to be cheerfull in speaking good of the name of Christ and Carefull to acquaint others with that happy good which themselves have found And like as the leprous men having eate and drunke and enrich't themselves 2. Kin. 7.9 when they considered the multitude of the City of Samaria ready to dye for hunger they having enough were touched in their hearts and said one to another Wee doe not well this day is a day of good tidings and we hold our peace So the Messengers of God and every true Convert having bread enough in their fathers house considering the multitude of sinfull
delay breeds danger and opportunity is precious according to that of the heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod opportunity is the best thing If wee were truely wise wee would have a care not to drive away the acceptable time of our salvation but as the Apostle counsells to redeeme the time because the dayes are evill and to thinke that if delay be dangerous in the baser it is madnesse to use it in the best things The Lord Iesus beholding Ierusalem foreseeing her desolation lamenting her misery declares the cause of it in this speech Because thou knew'st not the time of thy visitation Luke 19. So the Holy Ghost ascribes the captivity of the Israelites to their neglect and contempt of the Lords call 2 Chr. 36.15 16. The Lord God of their Fathers sent his messengers unto them rising early and sending for he had a compassion on his people and on his habitation But they abused his Prophets and made a mocke of his messengers till the wrath of the Lord was against them and that there was no remedie The wasting of Israel by the Egyptians is also assign'd to the abusing of Gods grace offered Ier. 2.17 Hast not thou procured this unto thy selfe saith the Prophet because thou hast forsaken the Lord thy God when hee led thee by the way marke how the Lord aggravates their sinne by reproving their ingratitude namely in that they then forsooke the Lord even when he was their guide and leader O how fearefull is that commination of Saint Paul Heb. 6.7 The land which drinkes in the raine that falls oft upon it and brings forth hearbs meete for him by whom it is dressed receiveth blessing from God but if it bring forth bryars and thornes it is reprobate neere unto cursing whose end is to be burned That we are a land which have often received the spirituall raine of Gods Word cannot be denyed whether wee have brought forth fruits meete for him by whom we are dressed our lives may testifie sure I am that whosoever being dressed by the ministry of Gods word doth bring forth still bryars and thornes injurious and noysome workes is certainly neere unto cursing and his end to bee burned The same raine hath divers effects according to the variety of the subjected matter The clay is pierced and softned and made fruitfull the sand is pierced but not softned and remaineth barren the stone is neither pierced nor softned nor yeelds any hope of encrease What mould our hearts are made of our workes demonstrate There is but a little veine of the good earth the fruitfull clay Ceremonious religion lip-labour show of godlinesse without the Truth showes too much of the sandy barrennesse but sacrilegious prophanenes obdurate rebellion ungratefull contempt of Gods grace in these times argues that stony ground where the heavenly raine runnes off as fast as it falls on How neere we are unto cursing for turning the grace of our God into wantonnesse many will not see being blinded with their lusts An unwise man saith David doth not understand this Psal 92.6 and a foole doth not regard it the godly wise prevent the curse but as the heathen man said wel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod the foole will not perceive till he smart for it 3. His Truth or Sincerity YE have seene the Hast observe the Heart of Nathanael hee comes even in the judgment of Christ himselfe that discernes all commers as a true Israelite seriously without fraud having an earnest desire to see the Glory of Israel He hungers and thirsts after righteousnesse and it is the very joy of his heart to heare of his Saviour Such is the truth and sincerity of all Gods people who come into the presence of God in the hearing of his word and prayer as men that feele their extreame need of Gods blessing of the grace of Christ and so affected with God and his goodnesse in Christ that each one of them in his heart saith with the Prophet David Whom have I in heaven but thee and who is it in earth that I desire in cōparison of thee Thou O God art the thing that I long for There be too many farre from this serious and sincere comming unto Christ Many come unto Christ with prejudicious conceit stiffely holding their fore-conceav'd opinions against the Truth resolved to maintaine them against all the Counsell of God Some againe with a desire of novelty like unto the Athenians that gave themselves to nothing but to heare or tell some newes Act. 17 who seeke not the word of God as a power to save their soules for that is rejected as old stuffe but some new straine of wit some curious conceit to tickle the eare Let but some Eutrapelye some fine-turn'd phrase or acute tricke of wit drop from the Preacher and these take them up as the Manna from Heaven with admiration and great contentment O the wanton childishnesse of our times As if such chaffe such frothe such smoake could feed the soule Such vainely conceited commers had rather have a shell a shale to play withall than the meate the kernell to give strength unto the Heart Some againe come with a mind to calumniate to contradict to carpe at the word like the froward Iewes Acts 13. Many with a politique and proud mind who are so ravisht with the admiration of their owne wisedome and carnall reason that they loath the homelinesse and plainenesse of the Gospell and despise the Counsell of God against themselves as did the Pharisees Luk. 7. If thy heart be stuft with such fraud no mervaile if thou com'st often to no purpose no mervaile if the wisedome of God enter not and thou find no blessing So necessary is the disposition of truth and sincerity in every one that comes to God that he ought to examine his soule and call his heart to account in every action of religion how it stands affected in uprightnesse of intention to that businesse for it is fearefull to dally with God and foolish to trifle in the matter of our salvation and dangerous to thrust in with a false heart 4. His successe BVt as wee have observ'd how Nathanaels heart was disposed with truth in his comming so let us consider of the happy successe of his labour As he comes without fraud so hee comes not without fruit he comes not in vaine to Christ it is no lost labour such heart such hope It is impossible that a true-hearted cōming should goe without a blessing First now having seene and had experience of that to which Philip invited him he hath forgot his curious objection and breaks forth into an earnest free and honourable confession of faith saying Master thou art that Son of God thou art that King of Israel O strange whence Nathanael made a question if any good could come thence hath he found a good so infinite as is confessed to be his Master his King his God A wonderful change from the doubt of
rayment that his filthy nakednes appeare not hath yet a moath in his garment He that turnes his back to the Sunne hath his shadow before him and he that lookes upon the Sunne though his Shadow be not before him yet he hath a shadow He that looks not upon Christ hath no cōfort his sinne being ever before him to torment him and he that lookes upon the Mediatour though his sinne be not before him by way of horrour because there is no condemnation to those that are in Christ Iesus yet he is not without sinne dwelling in him though not raigning over him So farre is Nathanael from the praise of perfection that as Origen saith the just man lives rather in the shadow of vertue than in vertue it selfe There is an insufficiency in the best men Hee that is soundest is not without concupiscence which is as it were naevus in cute a spot in the skinne which though it endangers not our health yet it takes away our beauty so that of no man living can that be verified spoken in the Canticles Thou art all faire Can. 4.7 O my love and there is no spot in thee unlesse it be meant of the spots of worldly corruption injustice intemperance prophannesse concerning which St. Iames saith that pure religion causeth a man to keepe himselfe unspotted of the World Iam. 1.27 the soundest Israelite is not without the difficulty of tentation which is as it were morsus in calce a nibling at the heele a bruising and weakning of our strength so that a man cannot pull on the shooes of the preparation of the Gospell of peace without some pinching paine and difficulty Nay the best man is not free from infirmity ignorance negligence passion which is as it were morbus in corpore a hidden disease a sudden fit of distemperature which though it doth not make it deadly sicke because our heart consents not to the evill yet it makes us farre from the perfect soundnes which needs not the Physitian Seventhly this phrase is spirituall not according to the savour of carnall vanity Christ doth not say of him Behold a man skilfull and learned in the Lawes and yet St. Austin calls him eruditum ac peritum legis a learned man But behold a true Israelite in whom is no guile Here is no mention made of Nathanaels learning or of any outward parts but that which Christ commends in him is the sincerity of his heart the truth of his religion and his upright intention in comming to him Prov. 23.26 Therefore God speakes by Solomon saying My sonne give mee thy heart the Lord cares not for thy head be it never so witty nor for thy face be it never so beautifull nor for thy tongue bee it never so eloquent that which God loves and commends in a man is the truth of profession according to that of David Psal 51. Thou requirest truth in the inward parts and againe The Lord taketh no pleasure in any mans legge Ps 147 10.11 but his delight is in them that feare him and put their trust in his mercy So Solomon speaking of the woman saith Favour is deceitfull Prov. 31.30 beauty is vaine the woman that feareth the Lord shee shall be praised Eighthly this praise is by way of admiration Ecce behold shewing that a true Israelite is the wonder of the world a rare and excellent person So speakes the Prophet Esay 8.18 Behold I and the children which the Lord hath given mee as signes and wonders in Israel And yet this praise is common to all the Israel of God for though in respect of the measure of Gods grace there bee extraordinary gifts and one Israelite excells another and though in respect of the world this froward nation the true Israelite shines as a light rare and supernaturall yet to be a true Israelite without the guile of a false heart in the profession of religion is so common that all the people of God every man that is saved is adorn'd with that praise T' is no prerogative in Nathanael but the generall praise of all Christians indeed to bee true Israelites Hence obserue two things 1. The Honour of praise 2. The Rule of praise The Honour of praise is 1. To be commended of God 2. To be cōmended for Truth 1. Of God FOr whatsoever applause the wicked have amongst fooles and flatterers yet they shall never have the Honour of the sonnes of God their names shall wee Prov. 10.7 the Lord will not make mention of them within his lippes Onely the true Israelite shall have his name confest before the Father and his Angels No contumely no reproch in this world can discourage the minde of him that hath the honour of this testimony Let the Iewes thinke and speake of Christ what they will that voice from heaven sufficiently honours him This is my beloved sonne in whom I am well pleased Matth. 3.17 What though vile wantons make a jest of the servants of God and disgrace them with names of scorne yet the holy Ghost hath graced them with sufficient Honour whilst hee makes their hearts his temple sealing them to salvation whilst hee speakes in them comfortably and Christ of them honourably 2. For Truth FOr what wouldst not thou have true thou desirest a true wife a true friend a true servant Dost thou affect that in another which thou regard'st not in thy selfe know that thy profession makes thy soule the Lords Spouse his servant his friend for every soule is either Gods wife or the devills Concubine Now what more precious than Truth in the Spouse of Christ what more necessary in the Lords servant what more honourable in the friend of God 2. The Rule of praise VVHich is first Not to praise our selves for as St. Paul saith hee which praiseth himselfe is not allowed but whom the Lord praiseth If the Lord say unto my soule I am thy salvation I am glad to heare it If it please the Lord to say of me Behold a true Israelite his testimony carries honour and comfort But of my selfe let mee say with the Publican Luke 18.13 O Lord be mercifull to me a sinner Rom. 7.14 1 Tim. 1.15 and with the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am what lost the Apostle Paul by saying of himselfe Christ came into the world to save sinners of which I am the chiefe what lost Saint Iohn the Baptist by counting himselfe unworthy of the meanest office about Christ Matth. 3.11 even to unloose the latchet of his shoe In the judgement of Christ the one was nere the lesse a chossen vessell Acts 9.15 the other the greatest man that ever was borne of a woman Matth. 11.11 What can I loose by taking the lowest roome if the Lord say Amice ascende superius Luke 14.10 friend sit up higher Yea let mee have part in Christ Iesus though it be but at the hemme of his garment and
plaines without fraudulent Policie 2. Reverent religion without rudenesse 3. Holy devotion without prophannesse 4. Humble confession without pride 5. Constant resolution without faintnes 6. Zealous integrity without corruption 7. A pilgrims life sober Contentment without Luxurie without love of the World The true Israelite is discerned 2. By exemption from fraud THere is a three-fold Fraud from which the true Israelite is free 1. Fraus iniqua the fraud of injustice deceiving others 2. Fraus stuha the fraud of folly deceiving themselves 3. Fraus impia the fraud of impiety deceiving the Lord. The first is in outward Conversation the second in the information of the Conscience the last in the profession of Religion If Nathaniels testimony from Christ saying a true Israelite without fraud be considered according to this difference of guile we shall more plainely perceive who is the true Israelite without fraud First therefore the fraud of couzenage or deceit in the matter of bargaining or trading or outward conversing one with another is hatefull to every true Israelite as being contrary 1. To Iustice 2. To Charity 3. To Piety To Iustice for St. Paul calls it Oppression 1 Thes 3.6 Let no man saith he oppresse or defraud his brother in any matter for the Lord is an avenger of all such things To Charity therefore the Apostle Eph. 4.25 exhorts Christians saying Wherefore cast of lying and speake the truth every man to his neighbour for we are members one of another T is the care of one member to helpe but not to hurt the other Contrary to Piety and Christian profession for St. Paul Col. 3.9 chargeth us saying Lye not one to another seeing yee have put of the old man with his works Now then how should not a true Israelite a true Christian man be ashamed of that worke which hath neither justice nor charity nor godlinesse in it The plainnesse and simplicity of faith in Christ admits neither of false weights false measures nor couzening trickes nor equivocating fraud This deceit is com to that height now that it is admired studied and practised as a great mystery and hee is rejected as a foole that hath it not What an injurious proverbe unto truth and upright dealing is that Plaine dealing is a Iewel but hee shall dye a beggar that useth it whether he shall dye a beggar or no I will not strive one thing I am sure of hee shall live a Saint All the wickednesse of this fraud is now put of with caveat emptor let the buyer looke to it O foolishnesse should the buier take heed of being deceived of suffering losse in his penny and the seller take no heed of being a deceiver and so to loose thereby the Grace of God the Honour of Truth the Hope of a better life Of this deceit speakes the Lord by the Prophet Ieremy Among my people are found wicked persons Iere. 5 26. that lay waite as he that setteth snares they have made a pit to catch men As a Cage is full of birds so are their houses full of deceit thereby they are become great and waxen rich First it is utterly a shame for us that the Lord should complaine that such persons are found among his people those that professe the knowledge of the Truth next very properly and significantly doth the Lord say that deceit is in their house as a bird in a Cage T' is there as imprisoned and cannot get forth they have got such an habit of Couzenage that they cannot leave it Yea their false swearing lying couzening trickes to draw in gain is become to bee a darling a delight unto them a bird that makes them sweet musicke and their shop is the Cage well is he that can get such a bird such a prentise boy that can tune his note artificially to deceive If thou bee'st a true Israelite thou wilt not make thy house a snare a pitfall to catch plaine men nor thy shop a Cage for that uncleane bird O rather let the voice of the Turtle Dove be hard in thy house Can. 2.12 mourning for sinne thankesgiving to God devout praiers comfortable instruction words of truth and love that is the true Israelites bird the true Christians musicke 2. Foolish fraud AS wee have seene the fraud of injustice from which the true Israelite is free so in the next place observe the fraud of folly by which the minde deceives it selfe from which the true Israelite is also exempted This deceit is in the information of the mind a couzenage of a mans owne heart of which St. Iames speakes Be ye doers of the word Iam. 1.22.26 and not hearers onely deceiving your owne selves and again in the same Chapter If any man saith he among you seeme religious and refraineth not his tongue but deceiveth his owne heart that mans religion is vaine Of this fraud there may be three branches observed 1. Vaine excuse to lessen sinne 2. A blasphemous cloake to cover sinne 3. A presumptuous security to lye in sinne 1. Vaine excuse FIrst it is a profitable sinne saith one it is the very means wherby I live O vaine folly O damnable fraud Is the certaine way to eternall death become the meanes of life Is it gainefull Open thine eyes O thou vaine man and consider the summe of thy gaine thou gainest drosse and loosest the true treasure thou winnest the world loosest thine owne soule thou gettest earth and loosest heaven thou art joyned to Mammon and divided from God I but saith another my children will find the good of it my posterity will praise my doings O fraud Thou shalt be prays'd saith Chrysostome where thou art not and tormented where thou art What profits it thee to be commended of thy posterity for leaving riches and to bee condemned eternally for getting them Can thy sonnes pleasure on earth ease thy paine in hell Oh that the scales of this fraud would fall from the eyes of these earthly men that they might discerne between things that differ the riches of Gods grace and the drosse of this world that in the love of the one and contempt of the other they may truely say Christ is to us both in life and in death advantage Philip. 1.21 But I heare the Wanton put his trick upon us saying the sinne is full of delight and what is a man but his pleasure And is it true Is it a sport for thee to offend the everliving God Canst thou dally with the consuming fire with the Maiesty of GOD into whose whose hands to fall is a fearefull thing Woe be unto thee thou hast thy Comfort here And yet alas 't is but the Comfort of an hogge in a stye a bird in a cage thou laughest and sing'st in the midst of thy slavery 't is but from the teeth outward no sound Joy the worme of remorse gnawes thee within thou hast not a Crumme of true Consolation much lesse that continuall feast with the sonnes of GOD. I but it is a
Malachy Mal. 1.14 Cursed is the deceiver that hath in his flock a male and offereth a corrupt thing 2 Pet. 2 7. If thy righteous soule bee grieved at sin with just Lot If thou mourn'st because men keepe not Gods Law with zealous David Ps 119 136. If thou art weary of thy life for the daughters of Heth with Rebecca Ge. 27.46 If thou canst cry with Samson for that well of life Iudges 15.18 give me drinke or I die with thirst then art thou free from fraud and thou art knowne of God for a true Israelite O let us raise up our hearts from this fraud remembring that of the Apostle Gal. 6.9 Be not weary of well-doing knowing that ye shall receive if yee faint not and let us carefully follow the councell of the holy Ghost Reu. 3.2 Be awake and strengthen the things which remain that are ready to die 3. The fraud of fained Religion THe third fraud in profession is counterfeit religion which stands in outward show without intention of the heart drawing neere unto God in the lipps the mind being far from him This deceiver showes himselfe in the Feathers of the Swan but secretly wallowes in the mire of the Swine and though hee seemes to be a very hoorder of the Manna yet is he found feeding at the Prodigalls trough These deceivers saith Nazianzen weave Penelopes web what they make in the day they marre in the night Like they are unto Plinies bastard Eagle that hath the face of an Eagle but the foote of a Goose Ezech. 10.14 or to Ezechiels vision with many faces of Angell of Man of Beast these shew themselues Cherubims in the Church in company men beasts in secret Suidas Pasetes the Iuglers feast full of varieties in show vanishing all away when they should be tasted was but a mock-belly the goodliest building the fairest house without Inhabitant to give reliefe that poore men call but a mocke-beggar and the most ostentant professors which have a shew of godlinesse without the power therof a counterfeit Israelite is but a mocke-God these are reeds shaken with every winde of tentation smooth but yet hollow without the pyth and substance of godlinesse This fraud the holy Ghost found in the Angel of the Church at Sardis saying Reve. 3 1. I know thy workes that thou hast a name to live but indeed art dead From this guile was David free who cheerefully appeales to Gods view saying Ps 138.23 Examine me O Lord and prove me try out my reines and my heart T' is with every true Israelite as St. Ierome speakes of a good Priest Christiani Sacerdotis lingua manus mens concordent A true Israelites tongue and his hand and his heart goe together 4. The fraud of forced Religion SErvile and compel'd religion is the fourth fraud in professiō and that is when men attend the exercises of religiō without freedome of soule spirit Where appears the main difference betweene religion inspired and religion cōmanded the one leades by cheerefulnes love the other draws by feare and force I will offer saith David unto the Lord free-will offerings Psal 110.3 Psal 45 6. that is offerings of a ready and cheerefull mind A speciall mark of a true Israelite for where the spirit of God is there is liberty saith Saint Paul 2 Cor. 3.17 I was glad saith David whē they said Come we will goe into the house of the Lord. But these deceivers reckon the Lords service as a very torment to their pleasures profits a cooling of their delights and as the devills in the Gospell was affected with the presence of Christ so these with the exercise of godlinesse what have they to doe with them they come to torment them before the time Mat. 8.29 5. The Fraud of forged Religion ARbitrary and devised Religion is the fifth fraud in profession which magnifies private inventions to the neglect of the councell of God which being urged as necessary parts of divine worship argue the Word of God of Insufficiency but it is the wantonnes of mens wits and luxury of their mind that rove out beyond the limits of God and are not content with his Wisdome This fraud Christ spied in the Pharisies Mat. 15 6. who made the Commandements of God of no effect to establish their owne traditions This fraud also is observed to be in the Romish Church who have equalled their traditions to the Scripture and have devised a new Creede making their fancies Articles of Faith needfull to salvation This fraud some also impute to the Church of England though injuriously for it urgeth no humane invention as an essentiall part of Gods worship or as needfull to salvation but onely for order for comlinesse for signification From this fraud the true Israelite is free who is so bound to the word of God that he makes it the warrant the honour of his actions the warrant that secureth the rule that directeth the honour that graceth his Religion 6. The Fraud of carnall Gospelling THe last fraud in profession I call flattering or carnall Religion which doth not crucifie the flesh with the lusts therefore they say of their lusts as Pilate said to Christ what evill have they done These deceivers admit nothing that savours either of labour or restraine of the appetite tell them of mourning for sinne of watching in prayer of fervency in devotion of fasting and abstinence of mercy and almes deedes to the poore and such like and they will put of all to the hearing of a Sermon an easie worke and for the rest seeme to say as the Devills did to the sonnes of Sceva Iesus wee know and Paul we know Act. 19 13. but who are ye Sporting they may say we know feasting we know but what is fasting what mourning what almes Of this fraud speaks the Apostle S. Iude saying Iude 1.4 there are certaine men crept in Vngodly men which turn the grace of our God into wantonnes These men instead of building that Spirituall Tower mount up a narrow and overtopping Chimny Luke 14.28 instead of sound religion a smoaky vaine and foule singularity These fly not like doves to their windowes Esay 60.8 as the Prophet describeth the Godly mans celerity spirituall contemplation but hop like frogs raising themselves a little from the earth in a ceremonious hearing of the word praier the weight of their belly of their lusts puls thē down to their pond to their filth againe and there though they croake of Religion of the Gospel of Christ yet in truth they can not abide to enter into the streight gate the narrow way that leadeth unto life Quintus Cicero perceiving his brother Mark to sue for the Consulship counselled him that continually he should think upon these words Novus homo es Consulatum petis Roma est Thou art but a strāger thou suest for the Consulship and t' is Rome where