trust God with their soules then men with their estates the answer of one marchant that was wiser then my selfe by many thousand pounds I deny not but many of them are very punctuall in keeping their words yea have but their bare promise you may as much build upon it as upon my Lord Majors Band much more are their oaths to be taken And yet they make no more conscience of sinne as it is sinne then Herod did of breaking his promise touching Iohn Baptists head Sect. 38. Secondly how common is it with them to straine and â—â—umble at small sins and passe over great ones like Saul who made great conscience of eating the flesh of Shâ—â—p and Oxen with the blood but none at all of sucking and shedding the blood of fourescore and five of the Lords Priests Or Herod who much scrupled the breaking of an unlawfull oath but never stood upon cutting a holy Prophets throat Or lastly those hypocrites the Scribes and Pharisees who were very punctuall in tything of mint and annis and cummin but neglected the weightier matters of the Law as judgement and mercy and fidelity without any trouble to their consciences As for instance They will plead much for order and decency when none live more disorderly pretended lovers of peace they are but profest haters of truth not to be uncovered at the Name of Iesus they hold worse then to sweare by the Name of God They are more severe against the breach of a holy day especially Christmas day then of the Sabbath They make great conscience of keepeing holy dayes but none of keeping those dayes holy Yea they will commit more uncleannesse and be drunk oftner upon such dayes then any in the Calender except the Lords day You cannot hyre them to eat flesh upon a Good Fryday nor to abstain from Adultery upon another day The precept for keeping of Lent they more strictly observe then any in the Decalogue But how They fast from flesh but feed upon more delicious and provoking meats Or if they abstaine from all meat thereby to merit they fast not from one sinne the more Yea your Gallants who esteem the truth of religion a disparagement to their greatnesse and are almost ashamed to say grace to their meat so affect a forme of Religion that going all the yeare besides in Scarlet yet will for the holy time of Lent put on a black out side though their soules remain crimson In all which they resemble the Papists who forbear allowed Matrimony and admit forbidden Adultery Yea while they vow contenency they resolve to deflower Verginity Neither should it be better here then it is at Rome where the Iewes enemies to the Name of Christ doe live in peace but the faithfull Christians are burned And where in time of Lent the Shambles are shut and the Stues are open might these formall hypocrites have their wills And therefore these are the men that straine at a Gnat and swallow a Camel Matth. 23 24. And not the religious who both in small and great matters walke according to rule And have great and weighty reasons for their making scruple of the lightâ—est and smalest sinnes As Sect. 39. First Be the sinne never so small yet God hath forbidden it and Christ suffered for it as well as the greatest An evil thought or a vain word can no more be justified then a wicked action The Law is spirituall and binds the heart from affecting no lesse then the hand from acting Yea it injoines us to shun the very occasions or least appearances or first motions of sinne aswell as actuall sinne it selfe Besides the committing of the least single sinne is the breach of the whole Law Ja 2. 10. and an offence to that God who is almighty in power and infinite in love which is ground sufficient to any that truly fear God who doe not so much scan the weight of the thing as the authority and goodnesse of the commander And certainly if the smallest curse of God be too great to suffer the smallest sinne against God is too great to doe Neither can it stand with repentance to favour our selves in any one sinne though never so small for sound repentance turnes the back upon all sinnes And saith unto God as once Ruth to Naomi Ruth 3. All that thou biddest me I will do be it great or small in the worlds account Now God commands us and I pray mark it to be pure 1 Tim 5. keep thy self pure saith St. Paul to Timothy vers 22. And blessed are the pure in heart for they shall see God Matth. 5. 8. which implies No purity no blessednes And likewise to be holy yea shall be a holy people unto me saith God Exod. 22. 31. and without holines no man shall see the Lord. Heb. 12 14. Yea we are commanded to be holy in all manner of conversation even as Christ was holy 1 Pet. 15. And Paul writing to the converted Corinths useth these words The Temple of God is holy which Temple ye are 1 Cor. 3. 17 And again Seeing we have these premises dearely beloved let us cleanse our selves from all filthinesse of the flesh and spirit and grow up unto full holines in the fear of God 2 Cor. 7. 1. Thirdly We are commanded to bee perfect and that as God is perfect yee shall be perfect as your Father which is in heaven is perfect saith our saviour Matth. 5. 48. And St. Peter Beloved be diligent that ye may be found of him in peace without spot and blamelesse 2 Pet. 3. 14. with many the like And how can wee indeavour aâ—ter or indeed desire this holines purity and perfection in the least if we make not conscience of al sin and of every duty yet thou like a wicked and prophane wretch as thou art dost jeere and scoffe at those that make conscience of small sins and are scrupulous of doing what thou dost and wouldst have them to doe But little dost thou know or consider who sets thee on work and what this thy flouting at purity and holinesse will one day cost thee In the mean time know that such have no good consciences who dare gratifie Satan in committing the least sin or neglect God in the smallest precept I grant there is a first and a second a great and another commandement Matth 22. 38. 39. But that second or other is like unto it vers 39. Therefore sacrifice must not turne mercy out of doors as Sarah did Hagar Nor the flame of zeal consume the moisture of â—harity as the fire from heaven dranke up the water put to Eliahs sacrifice But our Saviours rule is both plaine and home to the point in hand these things ought ye to have done speaking of the greater matters of the law and not to have left the other undone viz. the smaller matters as tything of mint and annyse and cummyn Matth. 23. verse 23 But Sect. 40. Secondly Gods people make conscience of the least sinne because small sins like
speake on this mâ—nner I have giventh m my word and Gospel it hath been preached among them plentiâ—ully and powerfully I have sent my ministers whom I made fishers of men with their nets and baits to catch them but by no meanes will they be taken in their nets or bite at their baits or be caught by their hookes Neither will they be drawn to Heaven by the holy examples of my saints and servants For notwithstanding all meanes they have beene no whit better but rather the worse more stubborne more rebeâ—lious more malicious wherefore now I will lay a stumbling block before them I will suffer some noted professor of religion to fall into some grosse scandalous sinne and that scandall of his will prove such a stumbling block trap or gin for so the word scandall impâ—ies in the Originall that they shall greedily and eagerly run upon it and be snared and held fast for ever getting out againe For which see sundry Book cases as 1 Kings 22. 20. 21. 22. Matth. 18. 7. 2. Pet. 2. 12. Isay 8. 14. 15. Nay who knowes but such a professor at whose life thou stumblest may be tempted by Satan and suffered by God to fall rather for the ruine of thy soule and others of thy condition then his owne As when the wrath of the Lord was kindled against Israel he moved David to number the people 2 Sam. 24. 1. And Satan provoked him thereunto 1. Chron. 21. 1. more to take vengeance of the people of whom seventie thonsand died by the plague then of the King himselfe God may suffer one whom hee deatly loves to fall into some foule sinne for his greater benefit to make him more humble and wary afterward It was Peters case whereas thou art hardned by his fall and made to protest against thine owne conversion Bur admit this be not altogether thy case yet it is a manifest signe that thou art for the present an hypocrite and one of Gods enemies As who but Gods enemies stumbled at Davids fal because thou hast made the enemies of God to blaspheme saith the Prophet Nathan 2 Sam. 12. 14. And indeed all that are friends to God and religion will be sorry and grieve when such offences are given Again hadst thou any grace in thine heart and wert not blinded by Satan thou wouldest pick good out of their evil practises these offences would make thee the more strive and pray for grace that thou mayest be able to stand though others fall What saith David They have destroyed thy Law therefore love I thy Commandements above Gold yea above most fine Gold therefore I esteeme all thy precepts most just and hate every false way Psal 119. 126. 127. 128. Other mens apostacy could not make him forsake his God and abandon his religion Nor will any but hypocrites be discouraged and beaten off by others falling Sect. 35. 4. Fourthly these envyous Cains will judge men hypocrites for some disaster or affliction that befals them Job 13. and 20. 5. Resembling those sottish Barbarians Act. 28. 3. 4. Who seeing the Viper on Pauls hand said no doubt but this man is a murtherer whom though hee have escaped the sea yet vengeance suffereth him not to live Where note by the way their constancy and soliddity before this accident fell out Paul was a God now he is cursed of God When sensuall men passe their vardits upon the godly they are alwaies in extreames It is incident to Nature to be superstitious and superstition for the most part judges of the Goodnesse of the action by the Goodnesse of the successe the cause by the effect whereas contrarily they should judge of the goodnesse of the successe by the goodnesse of the action or the intention of that good tho effect by the cause Againe if they but heare of one that is troubled in mind for his sinnes as commonly all are at their first conversion O then they are greater sinners then other men they have done or committed some strange thing and God hath found them out Not being wise enough to consider that God usually workes joy out of feare light out of darkenesse and brings us to the kingdome of Heaven by the gates of Hell For as when the wicked cry peace peace Heaven Heaven hell and perdition are at hand So when these in their distresse of mind crâ— Hell Hell damnation damnation Heaven and salvation are at hand And I wish our confident ones would take notice that they who never doubted of their salvation their salvation is much to be doubted of And that Satan hath none so sure as those whom he never yet asaulted For as while Iacob continued under Labanâ— tyrannie and would be made his drudge all was well but when once he begins to flie he makes after him with all his might So the Divell when any one parts from him to Christ then he is as a Beare robbed of his whelps and never does he more torment those whom he does possesse then when he knoweth that he must depart But let such dunces as doubt whether all outward and inward afflictions happen not alike to all aswell to the just as to the wicked to the good and pure as to the poluted to him that sweareth as to him that feareth an oath to cleere their sight read Luke 13. 1. to 6. Eccles 9. 1. 2. Sect. 36. 5. Fiftly sometimes for want of other exceptions they will censure us for some bodily blemish or naturall defect which rather reflects upon the Creator then the Creature Wherein they imitate those ill taught Children 2 Kings 2. 23. who having learnt it from their parents twitted Elisha with his bald head forgettiug how God had crowned that head with vertue and honour Or Peninnah who continually upbraided Hannah with her barrennesse especially when she went up to the house of the Lord that so she might both vex her spirit and hinder her devotion A small fault you will grant God having made her barren for his own glory and her greater good 1 Sam. 1. 6. 7. 6. Sixtly They will judge the godly Puritanes meaning Hypocrites for things indifferent I call them indifferent because they call them so As if they use a different posture to them doe sit at the Lords table or a different gesture as in case they will not bow to the Altar or be uncovered at the name of Jesus or a different Vesture put not on a white Surplice or differ from their customes omit to crosse the forehead in baptisme to observe an Holy day especially Christmas day as strictly or more solemnly then the Sabbath or Lords day though God hath said Six dayes shalt thou labour and doe all thy wâ—rke But thâ— seventh day iâ— the Sabbath of the Lord thy God in it thou shalt doe no worke Exod. 20. 9. to 12. And many the like Ceremonies and Superstitious customes Which not to observe is a great quarrell Though our Saviours words are In vaine doe they worship me teaching for doctrines
most prank up our selves and detract from God is the false Nor would their scoffing adversaries accuse the religious of this crime were they not stupidly blind or divelishly malicous for how can it be thought that they are pure in their own eyes when ministers or other faithfull Christians can hardly comfort them or perswade them of Gods favour whereas their prophane accusers snatch the comfort of every promise they heare as belonging to them and find nothing amisse in themselves as commonly they think best of themselves that have least cause yea how afraid are the one to approach unto the Lords Table by reason of their unworthines whereas the other cannot be kept from it though they are told from the word that they eate and drinke damnation to themselves as not dâ—cerning the Lords body nor once examining their owne hearts 1 Cor. 11. 27. 28. 29 30. Sect. 5. I confesse there are a generation whom the blind world suspects for religious that think too well of themselves whom the holy Ghost hath well painted out Pro. 30. 12. Isa 65. 5. Luke 18 9. they are as righteous as Christ himself they cannot sinne or be n Christ and then sin if you can they neede not â—ray nor repent God can see no sin in them nor be â—ngry with them c. namely your Antinomians â—ut farre be it from me to acknowledge them religious a people who will not allow the Law either to â—e a schoole-master unto Christ or for a rule â—o walk by yea if I speak for or spare to speak against these white devils let my words be underva ued and my errors aggravated for such take the â—eady way to plucke up all piety and the power of Religion by the rootes yea they shame Religion by professing it and make Gods truth suspected â—hough iâ— men were wise they would not accuse the sober for what drunken men do nor the wise for what fools do True they have a forme of Religion and a feâ—orish kind of zeal but hear them discourse and you shall soon see that an ignorant pride hath frighted them out of their wits and that they are a people whom Satan hath reserved for there last times and violently stirred up to disturbe the peace of our Church and to hinder that blessed reformation so much fought after and hoped for which nothing could hinder so much as errors on the right hand and Satans transforming himself into an Angel of light â— Cor. 11. 14. And so much to prove that the accused doe not in the least justifie themselves Now bring we their accusers to the tryall and you shall see it is far otherwise with them As Sect. 6. First How common is it with all that are in their naturaâ—l condition that are scoffers at Religion or that at any time use the name Puritan in â—â—risiâ—n to have all their thoughts yea and their words too taken up with other mens faults and their owne perfections Luk 18. 11. c. yea whatsoever their words and actions be they thanke God they have good hearts and mean aswell as the best and they have so strong a faith that they never doubted in all their lives yea it were pitty they should live if they did not beleeve in Christ and hope to be saved by him never considering how that perswasion only which followes sound humiliation is faith that which goes before it presumption for as Saint Ambrose speaks none can repent of sin but he that beleeves the pardon of sin nor none can beleeve his sins are pardoned except he hath repented No they have not the wit to know that as faith is wrought by Gods spirit so where it is wrought it brings forth the fruits of the Spirit mentioned Gal. 5. 22. whereas presumption as it is of the flesh so it brings forth the fruits of the flesh vers 19. But the better to know the purity of their hearts Aske them are you proud a good question to try whether a man be spiâ—â—tuall and his knowledge experimentall whether he be acquainted with his own heart c. they will answer proud no not they none are proud but fooles and they hate a proud man c. And yet it is pride only mixt with ignorance that makes the answer they condemn pride but it is with a greater pride Men that care only to seem Christians if they can get Gods livery on their backs and his name in theiâ— mouthes if they can keep their Church give an Almes bow their knee say their prayers pay their tithes and once a year receive the Sacrament not caring how corrupt hearts how filthy tongues how false hands they have they thinke themselves as compleat Christians as live and that they may out-face all reproofes when the truth is they are so far from being Christians that they have not made one step towards Christianity for the first step to Religion is to love Religion in another whereas these men generally hate scoff at and persecute the power of Religion wherever they perceive it And doth not God hate them so much more then pagans by how much they being pagans pretend themselves and might be excellent Christians But Sect. 7. Secondly Let a Minister come to any ignorant worldling and such are all that are not Religious and question withthem upon their death-beds about their estate or ask them how their soules fare and what peace they have What is their manner of answering especially if they have not been notorious offenders are they a whit troubled for sinne either originall or actuall or will they acknowledge themselves to be in a lost condition without Christ no their consciences are at quiet and they are at peace with themselves and all the world and they thank God no siâ—ne troubles them they have been no mâ—râ—herers no Adulterers no common drunkards neither have they been oppressours yea will such an one say I doe not know that I have wronged man woman or child I have been a Protestant and gone to Church all my dayes c. The middle sort of Christians so called have a notable way to delude their owne soules and to put of all reproofes and threatnings namely by comparing themselves with such as are worse then themselves counting none wicked but such as are notorious for wickednesse as for example because they are not so drunke as Nabal they thinke themselves sober because not so proud as Haman therefore they be humble because not so bloodily minded as Doeg therefore they are mercifull because not so trecherous as Judas therefore loyall because neither Gallowes nor pillory can take hold of them therefore they are honest and square dealers Nor can there be a more plausible deceit for as the swarthy compared with the Blackmore thinkes himselfe fair so civiâ—l men looking upon the prophane admire their owne holinesse But such should do well to mind what our Saviour â—aâ—â—h Matth. 5. Except your rightâ—ousnesse exceeds the rightâ—ousnesse of the Scribes and Pharisees ye shall
but not themselves without a glasse so they looke to others not to themselves and they have much the more quiet for so doing an evill conscience beeing like a bad wife that will either bee gadding abroade or scolding at home Sect. 26. But could I prevaile with these men I would wish them to be sure that what they heare of such a professor be true because First report and that from the Devils servants is not a witnes of sufficient credit to make them passe sentence upon a servant of God Indeede if thou wilt bee led by report no marvell that thou condemnest them to the pit of hell for thou shalt be told that such a puritane will not sell a pennie-worth of Aqua-vite upon a sabbath to save a mans life That another will refuse to receive mony npon a bond or morgage to day being the Lords day that he may take the forfeiture or a good round composition to morrow That another hath undone such a man by extortion and sutes and being desired to let him out of prison makes answer No hee shall rot there for he is a wicked man and it is Gods will I should punish him In fine thou shalt be told that all professors will ly and Cozen though they will not sweare and judge all to bee damned reprobates who are not of their own sect with a multitude of the like Every one of which reports is as true as that Naboth was a blasphemer of God and the King Ieremiah an enemy to the State Paul a polluter of the Temple Steeven a destroyer of the law all the Disciples deceivers and Christ himselfe a wine bibber a Sabath breaker a seducer of the people a Belzebub c. Which slanders were generally reported and confidently beleeved in their severall times as the like are at this present Wherefore go not by heare-say except thou lovest lyes more then the truth Yea in this case if thou didst but know what wicked and malicious hearts some have against the Godly and how full they are of the Serpents venom as being Satans seede and partaking of his nature thou wouldest acknowledge that report joyned with the relaters own oath that he saw it and knows the same to be true is too weake a ground whereon to build so heavy a sentence as the imputation of an hypocrite As I could instance from experience did not the scripture afford examples thereof as in the case of Naboth Steven our Saviour Christ c. But Sect. 27. 2. Secondly For I will yet goe farther with thee Suppose thou art an eye and an eare witnesse of one mans being drunke of anothers swearing or lying of a third convicted of adultry and the like Each of them making an holy profession and shew of godlynesse yet this is not a sufficient ground for thee to conclude they are Hypocrites for to conclude any man an Hypocrite for one or two single acts of impiety when the tenor and maine course of his life is a current of honesty and goodnesse is against the rules both of Divinity Physick Experience and Philosophie Yea if one or a few sinfull acts were a demonstrance of an Hypocrite what would become of those Champions and Worthies recorded in holy writ where we read that Noah was drunke that Lot committed incest that Abraham told lyes that Ioseph swore prophanely that Jacob used indirect meanes to get the blessing that Aaron mutined against Moses and made a molten Calfe for the people to worship that David committed both adultry and muâ—ther that Peter denyed and forswore his master and the like of many other the deare Saints and servants of God My mâ—ttter leads me to produce these instances the better to aswage their malice and stop their mouths who are so rash and uncharitable in judgeing their brethren in the like cases Nor should I deal uprightly if I passed them over But I grieve to thinke what a desparate woefull and contrary use many of them will make of it for as sundry of St. Pauls hearers Spider like wrested his Epistles and other Scripture unto their own destruction 2 Pet. 3. 15. 16. So these being of a serpentine nature aâ—d Satan by his policie working upon their depraved judgements and corrupt hearts when they heaâ—e of the slips and falls of these holy men will â—oâ—thwiâ—h decoâ—kt the mercy of God into poyson and applâ— them as presiâ—ents for imitation yea as warrants for their continuing in their evill courses For alâ—hough evill was never made to bee imitated but goodnesse yet they will follow them in what they did amisse imitate none of their vertues nor once take notice of their repentance And although God never intended one tittle of his word for a temptation yet what is recorded therein of the Saints falls and his unspeakable mercy in pardoning the foulest sins hath proved by accident the losse of many thousanâ— soules But let such know that there cannot be a more grosse and sottish delusion for what indeed is an argument of â—eare they make an argument of presumption in sinning and what they hope shall excuse them doth but more properly condemn them because they had that warning before them What Pilote that were in his right wits when he seeth Seamarkes purposely set to give warning of Rocks Sands Shelves where on others have made shipwrack will take occasion therby to run his Ship upon them So what wise man that tenders the safety of his owne soule when he heareth these examples which are recorded for our warning wilâ— not make them as so many monitors to warne him to take â—eed For if they being so godly had their slips and falls let him that thinketh he stands take heed least â—e fall Nor will any that have grace make their sinnes and the mercy of God in pardoning them any incouragement to goe on more securely in a sinfull course but rather a caveat aud a spurr to worke out their salvations with fear and trembling as the Apostle exhorts Phil. 2. 12. And whosoever doth otherwise is like w th that foolish builder Lu. 14 28. to 31. to come short of his reckoning For their falls are written to raise us up when we are downe nor to cast us downe when we are up And appointed for our consolation afterward not for one presumption before They sinned that thou mightest not presume they were pardoned that thou mightest not dispair Sect. 28. Besides there is a mighty difference between the same sinnes in thee and in them whom thou so uncharitably censurest Namely between entertaining an evill once and often between falling into sinne and wallowing in it like a filthy swine or continuing therein a long time Between an action and an occupation between sins of infirmity and the common practice of sinne Betweene that which we strive against and grieve for and that wherein our whole delight is Between hating what we doe and our selves for doing it together with griefe and sorrow afterward And being glad of it
these Wolves come evermore in sheeps cloathing And the more foule their intent or project is the fairer shall their pretence be Sect. 81. Now the best way not to bee deceived is to try before you trust them And seeing mens hearts and tongues are not ever relatives beleeve not words alone for words of themselves are no good tryall of profession The worst men may speak well and actions have only the power to discry Hypocrites Yea when all a mans religion lies in his tongue and his hands either doe nothing or ill his profession is but wind as his words Yea the noyse which their tongues make in a formality of profession shall in the silence of their hands but condemn them for hypocrites And no better argument of an empty barrell then loudnes 2. Neither lâ—t outward shews overcome thee for an hypocrite is a thing fair to the eye pleasing to the eare harsh to the understanding resembling Alcibiades Tables which were fair without foule within And nothing more common then for men to pluck a fair glove upon a foule hand and under divers sutes to wear the same skin Yea over fair shews are a just argument of unsoundnes for no naturall face haâ—h so fair a white and cleare a redde as that which is painted And while wee see men notoriously zealous in some things remisse in others we may be charitably suspitious many a sorry Tapp house white limes and glasses the front towards the streete and setts out a costly painted signe when there is nothing in the inward parts but sticks and clay and ruines and cold earthen flowers and sluttery 3. Touching practice the best way is not to judge of men by this or that single action as ignorant worldlings do but by all together as wise Christians doe Observe what they are abroad and what at home for many of them are Angels abroad Divels at home at least in their own breasts and worse when Angels then when Divels compare the severall circumstances of their words and actions private and publique past and present considering that whiles the mettle is the same the form of each Cup may be divers And so doing thou shalt bee able to answer such an one as Alexander did Antipater Thou wearest a white garment but it is lined with purple thou art no more the man thou seemest then the fouler who under the shape and likenesse of an Ox lyeth in waite for Partridges that so hee may take and kill them is that simple creature which he would be thought to be And having once discovered him have no more to do with him Yea accept not of the greatest curtesie from him for they that are such serve not the Lord Jesus Christ nor seeke not thy good but their own profit and with fair speâ—ch and flattering gifts deceive the hearts of the simple Rom 16. 18. The Bird that accepts of the Fowlers meat buyes it full deetly with the losse of her owne life And Rat catchers use to mingle good Bread with Poyson that they may more easily deceive Wherefore when thou meetest with these Greeks play thou the Trojan who sayes I much doe feare the Greeks when they bring gifts Take their meaning from a similitude In leaping we use to go back that wee may leap the further and in striking wee lift up our hand the higher that our stroak may be the greater which is the guise of all Hypocrites and Polititians And so much touching this sort Sect. 82. 4. Fourthly To bring all ignorant persons I mean ignorance of the best things to this tryall who no lesse raile against Puritans then the wisest If hee bee a Puritan and an hypocrite whose profession and practice is contrary then are they also notorious hypocrites and Puritans For first if you mark them they not only professe religion in ordinary but in apearance they are extream devout I mean by their devotion superstition for as they call themselves Christians and true Protestants and Baptise their children as the children of beleevers which cannot well be justified so they duely frequent the house of God both Sundayes and Holy daies I do not mean beggers or the common sort of poore people for they as if they had no soules are without God in the world and scarce hear a Sermon in 7. years though these also have God Christ in their mouths more then any and are the surest to goe to Heaven because they have their Hell here Yea the summa totalis of their beleefe is that all rich men shall go to Dives all poore people rest with Lazarus in Abrahams bosome yea if there be prayers read in their parish Church every morning at 5. of the Clock your ignorant formall titular statute neighbourly and well meaning Christians will not goe to the Ale-house before they have beene in Gods house And then are they so blest that God wrongs them if they speed not the better for it all that day especially if they have a lucky hansel so soone as they come home the obligation is both sealed and delivered For thus heathnish and blindly superstitious are most men notwithstanding our so much meane of grace But admit they love their profit more then praying to God saying of such as goe to Church on the week dayes as Pharoah did of the Israelites they are Idle and as Judas of the Ointment what wast of time iâ— this Yet upon the Sabbath especially in the forenoone they never faile going to Church accompained with a great part of their Families where they are no sooner come but having first bowed and cringed to the Communion Table done reverence to the minister and the rest of their rich neighbours you shall see them down upon their knees and heare them say over all their Prayers bee the minister speaking from God to them or the people joyntly praysing God or praying to him Which being solemnly ended they joyn with the Congregation in praying singing and hearing and therein seeme more devout in lifting up their eyes elevating of their voyces sighing c. then ordinary And when they heare the name of Jesus read bee it but the son of Sirach they doff their Hats and scrape such a legge as shall disturbe the whole Parrish When the Gospel is read they stand up all the while but sit when they pray and so when the Creed is pronounced or rehearsed which denotes that they will bee ready to justifie stand to and maintain those cansins of their faith against all opposers And then with the like zealous confidence they proâ—â—sse in words that they beleeve in God c. when thâ—y aâ—â— as ignorant what God is as the child in the womb The sacrament of the Lords suppâ—r thâ—y so adore that the only receiving oâ— it upon their kâ—ees upon gâ—od Fryday or Easâ—er day and in theiâ— best â—â—oaths mâ—kâ—s thâ—m as holy as David though they dâ—â—fâ—r noâ—â—â—om beasts more thâ—n in speaking Anoâ—â—er while they sing in the words of the Psalmist
doâ— liâ—t up my soul Psal 25. 1. when their soules aâ—e no sitter to mount â—p in meditation 〈◊〉 heavenly thingâ— then a Cow is â—iâ— to fly Againe they cry out As the Hart br â—yâ—th for the Rivers of waâ—â—r so pâ—â—â—eth my soulâ— after thâ—e O God Psal 4â— 1. Thâ— word is more sweet â—nto my mouth thâ—n the hoâ—y and the hony comb c. Psal 119. when they moâ—e regard the gâ—tting of five shillings in mony then the Joy of the holy Ghost or the peace of Conscience and more prize the fâ—lling of thâ—ir Baâ—â—s and Bâ—llies then the bread and water of life or the light of Gods countenance Sâ—ct 83. Again if Authority commands a Fast to bee kept they will obseâ—ve it with the rest of their neighbours yea like those hypoâ—â—itâ—call Jews Isay 58. 5. they will hang downe thâ—â— heads like bâ—lrâ—sâ—es when yet their hearts stand upright enough And â—ast they will from meat by all means which is but the shell oâ— out sâ—de but not from sinne the Kernell or soule of fasting Yea they will hold out that whole day that they may be able afterwards to bragge how many sermons they heard and how many houres each Minister was in praying Yea so pious are they that they daâ—e not passe through Pauls with their hatts on or out oâ— it before they have kneeled downe to a pillar though they be in hast and their company waiâ—e the while I need not tell you how zealous this blind and superstitious swarme are for the Booke of Common prayer The Apocrypha the Crosse Surplice the Ring rails c. Holy dayes procâ—ssion and the like rites and superstitious Customs for experience shewes that they will loose their Lawes Liberties râ—ligion and dearest blood rather then their goddesse Diana shall not still be worshipped and had in honour Againe observe them at home they can upon occasion â—epeat so much of the sermon as concerns their wives children and â—ervants if it make for their owne ends what was spoken against Idlenessâ— Wastfulnes Stubbornesse Lying and the like though all the â—est of the sermon goes in at one eare and out at the other so pointing to them the right way of living well while by their practice they lead them the cleane contrary As that Actor in the Coâ—edy said with his mouth O Coelum but with his finger pointed to the Earth Yea they give their Children such ill â—xample that not seldome of parents to their bodies they become murtherers of their soules as Barnard observes For notwithstanding all this their profesâ—ion no generation of men are more notoriously disâ—olute for they are as prophane as very Turks notorious Drunkards Common Adulterers Quotidian swearers and Cursers Malicious scoffers at religion and accusers of the Godly and indeede what not For no place but hell it selfe can yeeld worse creatures then these And yet no people under Heaven thinke better of themselves For as Micah could dotingly say Now I know that the Lord will be good unto me seeing I have a Levite to my Priest Judges 17. 13. Or as those hypocrites Jâ—r 7. 4. injoying the Oracles of God and having received the cognizance of Circumcision could boastingly cry out the Temple of the Lord the Temple of the Lord when they even hated the Lord of that Temple so these thinking themselves sanctified by some outward works and priviledges Isay 66. 3. 4. will boast that they were borne of Christian parents have been washed with holy water and are dayly fed with the spirituall Maâ—na of the word and sacraments c. though in effect they renounce their Christendom and are become profest enemies to the Crosse of Christ and persecuters of his members Sect. 84. True as the pretended Mother that stole away the live child 1 Kings 3. 16. to 28. professed before King Solomon as great love to it and pleaded as hard for it as the naturall mother could do and yet so little did she care for it that she was content to have it devided which shewed plainly that love of strife and envie to the true mother prevailed more with her then true affection to the thing striven for so these men pretend as great love to the true religion as her best and truest friends but when it comes to the tryall she hath no greater enemies For for matter of Religion they are much like the Romans whom a sensualist would suspect to be very religious and conscionable for they allowed of the service of all gods and to that end built a Temple to all gods calling it Pantheon yet it was evident they were not because they would never admit of the true God to wit Iehovah So these men and indeed all the former are very religious for they will conforme to any religion the State shall establish were it popery it self resembling shel-fish that increase when the moon increaseth and decrease as it doth Where note by the way that onely dead fish are carried away with the stream As when superstition and idolatty were re-advanced in England by Queen Mâ—ry what was mens greatest care but to serve the times were not nineteen or rather ninety nine parts of the land ready to say as once Hushai to Absalom Nay but whom this people and all the men of Israel chose herâ— will I be and of her religion will I be of 2 Sam. 16. 18. Or as Naomi to Ruth Thy people shall be my people and thy God my God Râ—th 1. 16 And indeed men that scoffe at the power of godlines are for any religion so they may enjoy their immunities Let them have the favour of great ones and gain well by it any religion shall serve their turn for you shall never know them to suffer for a good conscience No they will rather worship a calf with the Israelitâ—s Exod. 32. 4. Or a golden Image with the Caldeans Dan. 3. 7. Or a filthy strumpet with the people of Rome wâ—o worshipped dame Flora a common harlot for a goddesse because she made them her hair of a great sum of money which she had got by common bawdery Yea if the divel himselfe should but say unto these men as he did once to our Saviour Matth. 4. 9. all this will J give thee they would straightwaies fall down and worship him Nor can you wonder at this their indifferency for notwithstanding they have enjoyed the meanes this 20. 30. or 40 years they are still as ignorant of God of themselves and all saving truths as the very heathen if ye doubt it do but ask them a reason of their faith their own tongues will tell you I speak but the truth And the reason is this they perform holy duties in formality onely and out of custom without reverence and feeling Ezâ—k 33. 31. which by little and little does cauterize their consciences and blind their minds Sect. 85. I confesse many of them are honest infidels harmlesse beasts or if you will good negative christians or second table
that raiseth their spleen in that it â—oth plainly though silently reproove and condemn tâ—eir sinfull and ungodly courses 1 Pet. 4. 3. 4. Nor can they be so sottish as to think Religion and the service of God to be all lyning no outside There is a power of Godlinesse and a form there must be He that hath but a form of Religion is an hypocrite but he that hath not a forme is an at heist Again they will call upon us to hear lesse and pra ctise more but it is not so much out not practizing of what we hear that troubles them as our much hearing which shames them for hearing so little they cry up practice to cry down preaching as the Papists extoll St. Iames that they may disparage Saint Paul But for resolution herein It is not to be expected that religion should be spoken against under the name of Religion or holinesse under its own name for the divel is no dunce but under the name of profession puritanisme hypocrisie c. But when any use these tearms and know also that they will be taken in an evil sence it is a manifest signe that they hate and speak against Religion under these names and notions and so against holines it self under the name of profession for otherwise they would not persecute honest and orthodox christians and say they mean base and dissembling hypocrites so imitating the Romans who in detestation of proud Tâ—rquine that had tyrannized over them banished a good Citizen onely because he bare that name Sect. 91. And so much to prove the necessity of profession That true beleevers cannot but shew the power of grace both in their words and actions not to have them seen and heard by men as did the hypocriticall pharises Matth. 6. 2. and 23. 5. noâ— thereby to merit from God as do the Pharisaicall papists They do good works not because they should be seen yet such as may be seen Wherein they observe this rule good actions they will not forbear let the malignant world be pleaâ—ed or displeased but if they can conceal themselves so neither God nor others loose thereby they will like one that sent a letter and a box with 500. pounds in it to Sir Edwine Sands to be bestowed for the education of Children in Virginia and for the propagating of the Gospel there And concluded with Your brother in Christ dust and ashess But hear their reasons and why they do it for all Gods people walk by rule Indeed men of the world think we can alleadge no other ground for our proâ—ession but humor but we have no lesse then six solid reasons for it for 1. First God as strict y commands us to professe him with our mouths as to beleeve in him with our hearts These words which I command thee this day shâ—ll be in thine heart Deut. 6 6 and what follows thou shalt teach them diligently and talk of them when thou siâ—test in thine house and when thou walkest by the way when thou liest down and when thou risest up Thou shalt bind them for a signe upon thine hand and they shall be as frontliâ—s between thine eyes yea thou shalt write them upon the posts of thine house and on thy gates vers 7. 8. 9 Yea our Saviour commands it upon pain of damnation Matth 10. v. 32. 33 whichis a terrible place for cowards and scoffers And as the word of God commands it so the holy Ghost commends it Mark 15. 43. And highly condemns the contrary in those chief rulers John 12 42. who durstnot confesse Christ though they did beleeve in him Sect. 92. 2. Secondly they do it that God may have glory by it Let your light so shine before men that they may see your good workes and glorisie your Father which is in heaven Matth. 5. 16. A father gains much honour by the vertuous and good demeanour of his children And the glory of a King doth much consist in the multitude of his known and loyall subjects Yea Christ hath therefore made us a chosen generation a royall priesthood a peculiar people c. that we should shew forth the prayses of him who hath called us out of darknesse into his marvelous light 1 Pet. 2. 9. So that to be good and not to appear or to appear good and not to be is not the way to glorifie God or for him to glorifie us Sect. 93. 3. Thirdly We professe Christ openly that we may win others to the same truth St. Paul wisheth the Philippians to shine as lights in the midst of a naughty and crooked Nation by a blamelesse and pure life thereby to winne others amongst whom they lived Phil. 2. 15. And St. Peter the like to his converts 1 Pet. 2. 12 A holy life is like a precious and sweet persume whose savour spreads it selfe and is pleasant to all that come near A godly man by his vertuous example though he otherwise be silent yet by that dumb Oratory he preacheth to the world and doth not seldom win others to imitate the same We read that many infidels were won to the Christian faith by seeing the vertous lives of the Christians Yea Zozomen reports that the devout life of a poor Captive Christian maid made a King and all his Family imbrace the faith of Christ And the like memorable president we have in St. Alborn who receiving a poore persecuted Christian into his house and seeing his holy devotion and unblameable life was so much affected therewith that hee became both an earnest professor of the faith and in the end a glorious martyr for the Faith And what saith our Saviour No man lighteth a Candle and putteth it in a privy place neither under a bushell but on a Candle stick that they which come in may see the light Luke 11 33. Yea a Candle in the house gives light not only to them that are within but also to passengers in the street No matter how close evils bee nor how publique good is Yea to conceale goodnesse is a vice and vertue is better by being imparted Yea so much the better by how much the more it is communicated and to keep it private is the only way to be deprived of it Sect. 94. 4. Fourthly Because when ever we receive mercy or are delivered out of trouble it is to this very end Psal 50. 15. Luke 8. 38. 39. And to praise God and professe his name in the presence of others is all we can returne to him in way of thankfullnesse Yea if I may so speak how can we requite the Lord better Then in bringing him more customers to buy wine milk without mony without price Isaey 55. 1. Whence holy David so often inculcates these aud the like vowes O God thou hast taught me from my youth even until now Therefore will I tell of thy wondrous workes Thy righteousnesse O God will I exalt on high for thou hast done great things for mee Psal 71. 17. 18. 19. and