in praying with him yea though his tongue be the pen of a ready writer Truly none in it selfe but as the sighes and grones of the heart are linked together in loue to knocke at the gates of heauen to talke with God to binde and open his hands to goe into Gods treasury and fill our selues of Gods dainties or at the least to view them and by confidence to craue and enjoy them What beauty is there to heare a company of people to cleere their throats and to chant out a Psalme or song yea though spirituall None in it selfe but as by the voice the graces of the spirit in the heart are exercised as faith in promises feare in threatnings loue and joy in mercies humility in arguments of power and the like When melody is thus made to God in the hid man of the heart this is beauty indeed These are also the beauty of the Lord in our Assemblies saue that now they are more beautifull because knowledge abounds as the waters of the Sea Es 11. in a more plentifull and seasoning manner as also now the sacrifice is more excellent being that one once for all appearing before God for vs and presenting his merits to God as a perfect and sufficient attonement in our behalfe in the highest heauens where is glory for euermore Vse 1 Seeing therefore that the house of God hath such beauty in it let vs looke vpon it and so carry our selues that it may not be wronged by vs but that it may haue the best aduantage to doe vs good To presse this I come first to you my fellow labourers in Christ intreating you in the bowels of our common Sauiour not to besmeare this beauty of the Lord to make the people out of loue with it You know that once the sonnes of Ely made the people to abhorre the sacrifices once was too too often God forbid it should be so againe It is true wee ordinarily complaine of our people and truly wee haue too just cause it being the fault of most to seeke their owne and not either Gods by giuing him his duty or ours by giuing vs our due but be we sure that the blacke coale be not in our own hands It is truly said that our fancy first wrought a face in the Moone from the vnequall enlightning of her vnequall substance and that afterward it was thought that the Sunne had a face too as it may seeme because it should not be outfaced of the Moone God forbid that we who should be as the Sunne in glorious presidents amid this crooked generation should haue our blots and spots because they are to bee found in the Moone and other sublunary creatures within the cope and compasse of our lots our earthly heauens It will condemne them not helpe vs if they bee worse than wee Let them goe alone yet with our compassions teares prayers preachings and examples following to reuoke them but for vs take wee heede that we lay not the least blot vpon the beauty of Gods house either by our Preaching or by our Practice We may doe it by preaching when wee doe discouer either Idlenesse or Pride in preaching Sometimes Idlenesse spewes in the face of this beauty when wee speake whatsoeuer commeth next hand and making a shift to out-runne the houre-glasse with some verball discourse neuer aime before we shoot to pierce and batter the throne of Satan that Christ may dwell in our peoples hearts by faith Sometimes pride creepes vp into the Pulpet and doth so ruffle in false colours that the humble hearer cannot see God in his ordinance Hence is it that euery word shall be so marshalled and euery sentence with its apt fall shâ—ll lie in such aequipage as if the owner were cousen German to that proud man of sinne whose name is six-hundred-sixty-six 666 Hence is it that some are content to borrow their preachings from his Chaplaines as Cowesta Bercorius and a rabble of his croaking Postillers wherein they onely magnifie Player-like conceits and Frier-like elegancies and so make themselues like tinckling Cymbals tickling the eare but not turning the heart vnto God Hearken my brother what Zerubbabel answered to the enemies of Iudah who offered their seruice craftily to build the Temple Ezr. 4 3. It is not for you but for vs to build the house vnto our God So let vs say vnto Popish Authors We need none of your helpe to instruct in righteousnesse and to conuert and comfort our brethren that they may be temples of the holy Ghost Doe we not know that it is a Iesuiticall brag that we are not able to stand before them for learning and eloquence and that all Europe is beholding to their Church for her knowledge Do we not see how ready they are to feede our humors by printing and reprinting such moth-eaten Bookes of theirs as the * Such as think that a pâ—ore Amos plaine Preacher is not worth the hearing Amaziahs of the time doe most hunt after Shall wee thus seed our enemies humors and in magnifying our selues make them swell who are too proud already God forbid I know that there may bee vse of Popish Writers to shew that true mens siluer may be in a theeues purse to confute themselues and to shew the confusions of Babel as is told them to their faces while they are driuen to say through want of sufficient answers wee are wounded with our owne weapons saue that they haue this poore and silly sleight Pâ—â—sâ—â—js â—eunis coâ—sigâ—inâ— that all their diuisions in opinion are compounded in the vnity of their monstrous head before whom they will lay their hands vpon their mouthes when he shall determine yet to lay our foundation in them as too too many doe in Aquinas his Schoole and to build our congregations by them with such poore and powerlesse conceits as are spunne out of the word of the spirit by their wisdome of the flesh doth deforme the beauty of Gods house Secondly we may besmeare the beauty of the Lord by practise to wit partly by ordinarinesse partly by worldlinesse and partly by wickednesse First wee may doe it by ordinarinesse when we doe too much frequent the company of our people It is true that Paul himselfe vpon occasion met his friends at the three Tauernes where no doubt there was much passage much people but seldome hath some sauour in it especially in sports and recreations when mirth breeds familiarity and familiarity contempt Oh how much honour doth bowlings cardings dicings and the like steale from the persons and seruice of the Tribe of Leui who willingly forget that all things are lawfull but all things are not expedient whereas seldomnesse doth make the young men when they see vs to hide themselues the aged to arise and stand vp the Princes to stay talke Iob 29.8 9. and lay their hands vpon their mouthes as Iob speaketh of himselfe Secondly it may bee done by our worldlinesse If with Iudas
actiuitie it was in sinning we rushed into wickednesse as a horse into the battaile we drunke iniquitie like as the wilde Asse doth water But now our heat is much abated As it was with Iob when God had brought him to see himselfe hee was cold in his pleadings against God and said Once haue I spoken but I will answer no more Iob 39.38 yea twice but I will proceed no further so it is with all Gods people so that if euer they fall into sinne againe they are very buâ—glers at it they cannot hide it and colour it as they did before they cannot giue it the full strength and force of will and affections yea as there is great difference betwixt the naturall worke of a childe and of a man so is there no lesse difference betwixt sinne in the childe of God in whom it waxeth more cold euery day than other and in the wicked who is a man in sinning and in whom it is vigorous and like the Leuiathan in the sea in its owne proper element Secondly sinne must as it were stinke in our nostrils It must be like Lazarus in the graue Iohn 11. of whom it was said he stinketh alreadie As therefore Dauids enemies said to him Fie vpon thee fie vpon thee so must we with loathing say to sinne The Prophet speaking of those that should be true conuerts from Idolatrie Esay 30.22 saith Yee shall pollute the couerings of the Images of siluer and the rich ornament of thine Images of gold and cast them away as a menstruous clout and thou shalt say vnto it Get thee hence Thus muâ—t all true Conuerts deale with all sin If the righteous man can smell sin and iniquity euen in his holy offerings Exod. â—8 38 â—â—aâ—â—4 â— in which respect our righteousnes is as a menstruous and polluted cloth how much more must a penitent man smell hell in his sinne to make him to abhorre it for euermore Me thinkes now my beloued I haue laid a glasse before you wherein you may view your soules God make it to cause a comfortable â—eflexion vpon you that yee may see your owne pictures My hope is that the more yee view it the more yee shall see that it is none other but what yee feelingly and from experience finde to be wrought in you alreadie towards the eternall death of your cursed enemie 2 Viuification Yet yee must goe one step further as I haue told you for as sinne must die and perish so grace must liue and florish The second gift therefore which we doe receiue in our grafting into Christ 2 Cor. 4.10 â—pheâ— 4.18 1 Pet. 4.2 is a new life This is called the life of Iesus and the life of God and liuing after the will of God and Christs liuing in vs liuing vnto God â—al 2.20 Rom. â— â—7 and obeying from the heart vnto the forme of doctrine to which we are deliuered and the like Looke as when there shall be a new heauens and a new earth wherein righteousnesse shall dwell as Peter speaketh there shall be a new life â— Pet 3.13 and a new mâ—nner of liuing for wee shall not need the ordinarie supplies in this world for our necessities or infirmities when the Lambe shall be all in all vnto vs so when wee are new creatures in Christ Iesus wee doe receiue a new life and a new manner of liuing The old course of sinning cannot agree with this estate Rom. 8.1 He that is in Christ must not walke after the flesh but after the spirit Hence is it that Christ saith He that abideth in mee and I in him Iohn 15.5 the same bringeth forth much fruit And Iohn doth strongly second it saying If we say that we haue fellowship with him 1 Iohn 1.6 and walke in darknesse we lie As therefore when we looke vpon the Impes which we haue grafted and see them bring forth bud leafe and fruit we reioyce in the worke of our hands and say they take well so when we looke vpon our selues who are grafted into Christ Philip. 1.11 and see that wee bring forth the fruits of râ—ghteousnesse which are by Iesus wee may reioyce in the worke of Gods hands who hath wrought all our workes for vs and say that we take well Esay 26.12 The Spirit of Christ which in our grafting into him he conueigheth vnto vs is a Spirit of life it is an actiue and operatiue Spirit Rom. 8.2 in which respect the second Adam is called a quickening Spirit What must we doe now I will tell you 1 Cor. 15.45 Seeing those that are new creatures in Christ must liue a new life therefore euery one of vs must trie whether we haue this new life in vs yea or no. I know that the newest life wee can procure cannot deserue Gods presence and fauour yet by Gods gratious acceptation it giues a fit qualification for the entertainment of such a guest as God is For if to bring vs vnto Kings we must not be base and sordid in our persons and conuersations yea we must be acquainted with fit complements for such a presence for Mordecai might not enter into the Kings gate when hee was clothed with sackcloth Host 4.2 much more must we be furnished with fit complements and qualities for the presence of God in Christ and to haue communion and fellowship with him How wee may discouer this new liâ—e Lift we vp our hearts then and let vs consider whether we haue this life in vs yea or no. It may be you will say How shall we know whether we haue this new life of the new creature I answer that this may be discouered vnto vs two waies 1. By our aptnesse in procuring the helps of life 2. By our imployment of our strength in the acts of life First Where there is the life of grace there is an aptnesse to preserue it selfe by procuring the helpes of life Now these helpes doe either respect our selues Helpes of a new life or our enemies That which respects our selues is fit maintenance for grace Fit maintenance Grace thriues not where it cannot bee maintained and wheresoeuer it is it will seeke for more As I said before that in the very entrance of our new birth We will as new borne babes desire the sincere milke of the Word so at that time when our ingrafting into Christ is more manifested vnto our consciences wee still ayme at meanes to maintaine and preserue it Oh how doe we pray to God That God would stablish vs by his free Spirit Psal 51. and not take his holy Spirit from vs How doe we pant vnto God That hee would grant vs according to the riches of his glory â—â—hes 3.16 17. that wee may be strengthened by the Spirit in the inner man that Christ may dwell in our hearts by faith and that wee may bee rooted and grounded in loue How doe we hunger and thirst after
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
all places where we dwell How would our monethly diligence bee laid aside Menstrua diligentia knowing that they are blessed that watch at the gates of wisedome Prou. 8.33 and giue attendance at the posts of her doores The impious Church-robbers can say come let vs take the houses of God into our possession let vs take them into our possessions by a better right and comparing all the glory of the world with them crie out with the Psalmist Why hoppe yee so yee high hils Psal 87.2 3. This is Gods hill in which it pleaseth him to dwell God loueth the gates of Zion aboue all the dwellings of Iacob And shall not we loue his Church Consider what I shall say and God giue you vnderstanding in all things Here euen here in the assembly of the Saints God giues his beloued meat and drinke with other necessarie refreshments for their soules The whole Church of God may be compared to an house where there are places of repast and places of lodging the Church militant may be compared to the Hall where all Gods seruants meet together in seuerall assemblies for their spirituall food the Church triumphant to the lodgings where they rest from their labours As therefore we doe discouer our naturall appetite to meat drinke and cloathing without which we cannot liue so should we discouer the health of our soules by a spirituall appetite to the refreshments of Gods house without which we cannot liue happily It is true indeed that our frequent assemblings to Gods house in many places were enough to make vs iudge that we doe vehemently affect it but all is not gold that glistereth Some come of pride when they so ouerweene themselues I condemne not hearing in season and out of season but this foolish abuse by the superstitious as if the ordinarie imployments of the world were not worthy to be a taske for them and therefore they by their good wils will doe nothing but heare heare heare as if the whole practise of Christianitie stood in nothing but hearing some come of custome some because others come some because it is the fashion some of vaine-glory and some of policie Their motion hitherward is not naturall proceeding from some internall principle of the spirits dwelling in them but violent by some of these outward engines Therefore in the feare of God hearken what I shall say Some Heralds tell vs that none ought to beare gold yellow colour in Armes but Emperors and Kings and such as be of the Bloud Royall Oh that none would beare the glittering shew of profession and holinesse but those that are of the race of Iesus Christ the King of Kings then should we not be as the Priests Prince and people of Israel a snare in Mizpeh to the simple and a net spread on Mount Tabor to catch them that know vs not with an opinion of good men and women faithfull companions and deare friends when nothing lesse To preuent this and to worke the contrary let vs but doe as DAVID desires that is dwell in Gods house which yet he vnderstandeth not of corporall habitation for the house of God is no ordinarie palace for a Prince but in respect of spirituall affection His heart was alwaies there not so much through the loue of the outward fabricke though neuer so glorious as for the presence there and the duties performed Let it be thus with vs let vs not be like the baser sort of people in Swethland who doe alwaies breake the Sabbath saying that it is only for Gentlemen to keepe that day but let our hearts dwell vpon it and vpon Gods house which was principally ordained for it Let our hearts be ready to meet it before it comes and let our hearts follow after it when it is gone If it be thus with vs it is the only way to root out all formalitie in vs and to worke vs to walke in this duty as in the sight and presence of God If it be not thus with vs the house of God will be so farre from doing of vs good that our corporall dwelling in it will doe vs hurt For as it is with a riuer neere Buda in Hungarie it conuerts wood into stone so the word will bee a sauour of death vnto death and make the heart stonie out of Gods iust iudgement for the abuse of it 3. Motiues We haue thus considered the obiect of DAVIDS desires In the applying whereof I haue striued to perswade you to desire as DAVID did And because we are backward to practise good duties we therefore haue need of many motiues But I will not stray take but the two motiues of DAVIDS desires in this place 1. Tâ—e â—â—ith of 〈◊〉 house in â—â—selfe The first is the worth of Gods house in it selfe that is the comely visage sweet presentment or beauty of the Lord. Whence carry this obseruation alwaies with you That The house of God hath worth in it selfe to draw our desires after it How amiable saith Dauid are thy Tabernacles Psal 84.1 O Lord of Hosts Marke here two words first he saith that the tabernacles of God are amiable That is amiable which hath worth in it selfe to draw our loue Loue is in the louer and not in things loued it being wrought in vs and bestowed vpon other things vpon our weake apprehensions and opinions but this amiablenesse is in the thing it selfe whereto we looke which hauing worth doth draw our desires and affections after it Secondly hee saith How amiable whereby he doth imply a secret consultation which he doth make with his owne soule concerning the excellency of the house of God and a resolution that it is so excellent that he cannot expresse it But what was this beauty that set on fire Dauids desires Truly there were many excellent rudiments both in the Tabernacle and in the things contained in them pointing at and teaching Christ to come in which there could not but be matter of much beauty yet this was not all nor it may be the principall that Dauid meanes For though no doubt he was an excellent Master of Ceremonies both for signe and sense yet these were not they that hee beheld for euen Kings came but to the outer Court and the beauty of that stood in the common sacrifices the word prayer and praise by the singing voices of men well ordered You will say what beauty was there in the killing and burning of an oxe Surely none in it selfe but as it was the ordinance of God shewing both our guiltinesse and lying in our owne goare and also Iesus Christ dying to acquit vs. What beauty is there in hauing the Word of God read and expounded by a weake earthen vessell Nothing in it selfe but as it is the ordinance of God for the discouering of God seeing of sinne conuerting of soules mortifying of lusts and putting of life into grace What beauty is there in hearing a man of polluted lips to pray or
ministeriall head ouer all the world both for order and iurisdiction ouer all Bishops all Christians to set out the rule of faith lawes dispensations ouer all the world to trample vpon kings and to decree them to butchery or honour as they serue for the good of the Catholike cause Now how this and the like stuffe can bee inferred from the words of Christ to Peter to vphold their monarchicall head I would intreat you to call your best Logicke to an account and to doe your best to iudge Secondly because the Pope pleades more for himselfe than he doth for him from whom he pretends to receiue deputation He is like an vnfaithfull friend who being sent to speake a good word speakes one for his friend and two for himselfe For what is it that doth imbroyle the whole Christian world more than the Popes monarchie All kingdomes must be at his dispose that so such Princes as he can traine vp in dull ignorance may through ambition be prouoked to be his white sonnes that they may attaine to great honours and other mens inheritances vnder him All must be Hereticks that are not within his Pale The word of God must depend vpon his allowance Scripture must be no Scripture except he looke fauourably vpon it and giue it what sense pleaseth him Kings must be no Kings if it pleaseth him to excommunicate them and we must be no ministers because our calues are cow-calues as that blessed Martyr Woodman answered the Bishop of Chichester who wanted the Popes Bull to consecrate or confirme him in his Bishopricke with many other prettie toyes Thirdly because all the notes of the great Antichrist that are in Scripture doe agree to him to wit the Pope as is maintained to his face by our dread Soueraigne and the reuerend Father Bishop Downame in his treatise of Antichrist and in his Diatriba of the same subiect It is true indeed they would make vs beleeue that his chayre is made of Irish wood to which no copwebs of falshood can cleaue nor any venomous creature come neere without death and that his Church is like that which the mariners built in Illiria to Saint Iohn de Maluatia whose very morter was tempered with malmsey a sweet and precious Church but all the water in Tyber will not wash off that imputation except he doe penance for his ambition and opposition and become such a Bishop as the primitiue godly Fathers were Fourthly because it cannot be shewed that Christ hath appointed the Pope to be his Vicar hee often speaketh of the Holy Ghost as when he saith Ioh. 14.26 The Holy Ghost whom the Father will send in my Name he shall teach you all things and againe When he is come which is the Spirit of truth Ioh. 16.13 hee will lead you into all truth but he neuer speaketh of the Pope If he doe let him shew it if he doe not let him consider how hatefull it is for a man to put himselfe into such high commissions without warrant from God and how iustly wee may lay this in his dish No man taketh this honour but he that is called of God as Aaron was Thus I hope you perceiue that we cannot be assured that that is the true Church whereof the Pope is the head Vse Oh therefore my beloued countrey-men leane not to him and to his politicke apostasie lift vp your heads and behold by faith the bowing pillars of his proud monarchy All his diuine vnction cannot foresee nor all his keyes and swords helpe himselfe from that miserie which the Kings of the earth who are and shall fall from him shall bring vpon him As therefore Moselanus a Iew when hee had killed a fowle whose flight the hoast of Alexander expected to prognosticate good or euill successe by said vnto them What a foule shame is it for so many worthy men to seeke knowledge of her that knew not what should happen to her selfe So say I What a shame is it for so many wise men to seeke wisdome and direction from him who is not wise enough for himselfe but rageth now like the deuill because his time is but short and yet cannot see it Surely as he that died of the bite of a weasell lamented because it was not a Lion so will such at the last lament that they haue fallen by that weake one though neuer so great in the eyes of his flatterers whose very throne shall fall as a milstone into the sea to wit with great violence noyse horrour and trouble to the world But now you will say Put case that we account Iesus Christ our head yet if we are not of his body we are not of that Church whereof he is the head It is true therefore that you may know your selues to be of the body I must goe two steps further Richar. Transire in Christum et coalescere cum Christo Membra secundum praescientiam et sâ—cundum praesentem iusticiam First I must shew you how God doth fit vs to be made one with our head and to be members of his body We are falsly charged to require inward qualifications of holinesse in euery member of the Church for there are members in Gods Book before calling as well as such as are called and of such as are called there are members by profession which do admit of a cutting off yet if we would assure our hearts that we are so in the Church as wee are also of it Membra 1. Numero 2. Merito et electione ut corruptè à scholasticis pro opere et electione we must be inwardly coapted and fitted to be made one with him Now for this fitting of vs for our head it must be by three actions of our good and mercifull God First God must cut vs from the wilde oliue that is he must separate vs from corrupted Adam as we are borne after his cursed image To this end God giueth vs by the law a sight of some one sinne which hath haply made deepest gashes in our consciences together with the punishment due vnto it At which sight we suspecting what all our sins may deserue if God shall muster them together through compunction of heart we are brought to a detestation of our former estate and so to a casting off of our transgressions that we may not die Secondly God must pare vs to put vs into the true oliue Christ by humiliation when we see how fearefully wee lie liable to Gods iustice we despairing of all helpe and comfort elsewhere doe humbly lay our selues downe at Gods feet to bee disposed to shame sorrow feare confession prayer and application of spirituall reasons to our carnall hearts to mortifie and dead our corruptions according to Gods Word Thirdly God must ingraft vs into Christ How is this When by the power of the Word and Spirit he doth worke faith in our hearts by which wee comparing the bottomlesse pit of our sinful estate with the height length bredth
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
a by word among the multitude But blessed conscience incourage thy friends and discourage them that flout at thee with that true but fearefull saying Esa 66.5 Heare the Word of the Lord all ye that tremble at his Word your brethren that hated you and cast you out for my Names sake said Let the Lord be glorified but hee shall appeare to your ioy and they shall be ashamed Lastly we must doe our dutie to conscience by paying tribute to it and yeelding to it honourable meanes of maintenance Giue tribute to whom tribute belongeth shall wee haue a gouernour and will wee starue him for want of maintenance God forbid Decke therefore the table of thy conscience richly with the Word of God let thy conscience vse it as in the sight and presence of God attend with all the parts and powers of thy bodie and soule in state vpon this honourable gouernour and if thou canst not giue it entertainment answerable to its place weepe to God for more grace that as one said to Saint Augustines weeping mother Non potest perire tantarum lachrymarum filius A sonne for whom so many teares are shed cannot perish So thy conscience for which thou doest weepe to God may not be corrupted or want necessary meanes of maintenance Secondly Conscience as a Iudge must doe its office to and for vs both in our selues and to God for looke as a Iudge doth a double dutie a dutie of iustice in the country and a dutie of account in the Court so likewise hath the conscience a double dutie to performe In the Court within we must expect a fourefold action of a Iudge frō it The first is Remurmuration As a Iudge doth or should fret and grudge at euery euill cause that comes before him and cannot abide that any Gallio should either plead the excuse or defence of it so conscience must worke an inward repining when any of the aduocates of sinne doth blanch the least wickednesse The least sinne is hellish in its sight the greatest is ten times damnable The second is Instigation Looke as a Iudge doth or should prouoke to euery good occasion for the repressing of vice and encouragement of vertue so conscience must goad vs vp and stirre vs forward to take euery good opportunitie to doe good vnto our bodies and soules to the honour of God The Iewes who were as the swift Dromodaries were not more eager to commit wickednesse than conscience must be to doe that which is good in Gods sight The third is Condemnation Euen as a Iudge doth condemne the guilty and pronounce definitiue sentence against him whatsoeuer he be whether friend or foe rich or poore because he heareth causes speake and not persons so dealeth conscience yea euen against the owner of it if he doe offend Therefore the Apostle speaketh of those who are selfe-condemned Or looke as if a souldier demeane himselfe not well in battell the Iudge Martiall may cause his Escocheon to be pierced Euen so conscience must pierce the heart of the offender by a full pronouncing of the iudgements of its God The fourth is Absolution As a Iudge doth absolue the guiltlesse and when his innocencie doth once appeare doth make no delayes or demurres or the like to keepe him from the comfort of his cause so when conscience findeth innocencie it crieth out Well done good and faithfull seruant enter into thy Masters ioy Know thine office conscience And as thou wilt answer it to him from whom thou hast thy most immediate deputation see thou deale righteous-Iudge-like in all these particulars Secondly there is a dutie of account that the conscience oweth vnto God also Euen as a Iudge doth giue an account vnto his Soueraigne of the state of his countrey liues of his people and iustice of his inferiour Magistrates and the like so must our consciences giue an account to God what state our soules are in and how our wills and affections doe rule and obey within vs. See therefore O conscience that thou doe it faithfully Goe to the Court of heauen after euery daies Assize tell God how it stands with thee in the case of life and death Helpe O King I haue found rebellion in thy kingdome without thy pardon all will perish with thy pardon without thy wisdome to plant religion to order thy subiects and to preuent future mutinies all will come to naught Thus deale faithfully with thy soule And as good Iudges will not trust particular Iustices with the gouernment of the Countrey lest they should make their owne gaines and aime at their owne priuate ends more than at the publike good but will diligently search into their proceedings that so their account may be the more current so the good conscience will not commit the gouernment of the soule to the will and affections but will euery day search into their courses that so they may giue the more through and honest account vnto our God and King Thus hauing viewed the power of practicall conscience in these reasoning thoughts which are in vs 2 The abuse of the power of Conscience we come to the abuse of this power in iudging euilly and partially euen against conuiction Whence we may note That it is no newes that there is disorder and corruption in the iudgements of our owne hearts and consciences Yee know that Paul found out this wickednesse of old To withhold the truth in vnrighteousnesse Rom. 1.18 euen so is it still The prisoner to be tried within vs is Truth the case to be tried is whether Truth should be set at libertie to be a guide to our actions yea or no Truth pleades for her selfe as the cause of poore Christians in this place but the Iurie of will and affections heareth not they are corrupted with carnall wisdome pleasure profit or the like and therefore in commeth the fore-man Will and saith I will doe as I haue done and I will be perswaded as I haue beene perswaded and so Reason like a corrupt Iudge giueth the sentence that Truth must into prison and rebellion and wickednesse flourish If now you will aske me what are the reasons of this corruption in our inward iudgings I answer that I shall giue you foure reasons of it First the want of the loue of God If we loued God we would loue his honour if wee loued his honour wee would carrie an equall and vpright course in passing sentence yea though it were to the crushing of that which is most deare vnto vs. Deut. 33.9 Thus Leui is said to say to his father and mother I haue not seene thee neither knew he his owne brethren nor his children when hee was to execute the iudgements of God Secondly want of vnion in our selues An armie put to rowt cannot keepe order so neither can a man that is diuided in himselfe As it is in the cursed Alehouse businesse it thriues the better for a proud separation that is found amongst those that should helpe
to that of the Prophet Oh thou that art drunken but not with wine so sobrietie is not onely shewed in the moderating of the appetite in the vse of drinkes but in a repressing of our account and loue and libertie to all outward things as meats drinks and clothing houses and lands profits and pleasures of what kinde soeuer When wee looke vpon them and vse them as a sicke man who is dieted doth his victuals to cure the ineuitable miseries of this life that is moderately When we so behold them as our inward peace is not hindered by any of the worlds glories and that sweet contentment which we should haue in God is not abated nor our hearts so bewitched with any outward thing as to be wrought not to make that account of God and godlinesse which we should It is as it were a second nature to the things of this world which haue a cunning merchant about them that is the Deuill to set them forth to our greatest disaduantage to bewitch our soules and to gaine ground of vs daily but when we can possesse them as if we possessed them not and vse them as if we vsed them not and being assisted with power from on high preserue our inward peace and comfort in God and godlinesse in thâ— midst of the confluence of all outward thingâ— this is Sobriety Vse 2 Thus wee see wherein it standeth Now in the second place to stir vs vp to practise sobrietie consider 4. things Motiues to Sobriety First by this meanes wee shall learne to liue without these outward supplies If we should haue no meats nor drinks no houses nor lands no profits nor pleasures yet if we had beene formerly sober we should be the better able to liue such a life during Gods pleasure Behold when the end of all things is come all these outward supplies shall be taken from vs. Gods consuming fire shall consume our clothes that should couer our nakednesse our meats that should satisfie our hunger our drinks that should quench our thirst our houses and lands gold and gaine which filled vs with inward pride and outward contentment What shall wee doe in such a case How will the glutton fast who hath fatted the prison walls of his soule with varietie of delicates How will the drunkard endure thirst who hath made himselfe liue the life of a flie by his continuall sucking How will the proud man endure nakednesse before the throne of God who hath made a continuall sinne of the couer of his shame How will the couetous man endure pouertie who hath made his siluer his hope and red clay his confidence Surely it must needs be with great griefe and vexation of spirit Oh therefore to preuent this miserie let vs be sober Secondly by this meanes we shall shew our selues to be such as delight in God and therefore such as shall be rich when all outward things are perished from off the face of the earth Hee that surfets of the things of this world either in minde or in heart either in affection or in action doth either make the world his God or his belly his God or his backe his God and so goeth a whoring after other Gods But he that is sober reserues his heart for God will not clog himself with the chains fetters of this world no tho of gold that so he may haue his conuersatioÌ„ in heauen And how can such a man feare that God hath not reserued a place for him in heauen Therfore be sober Thirdly By this meanes we shew our selues not to delight in the world In truth we haue no cause to set our hearts vpon it For if wee respect worldly things themselues they are as well in the hands of those whom God hates aâ— whom he loues and what wise honest woman will set her heart vpon beauty when God giues it to a strumpet as well as to her If we doe respect our selues we are either fooles or children as naturall men wee are fooles and so the world is too apt to draw vs to behang and dresse our selues all our times with the weake and powerlesse flowers of profits pleasures and honours of this life as we are better men we are but children and so we are too too apt to catch the butterflies of this world and to quench the spirit with the bitter waters of worldly contentments If wee respect others they trust in their goods saith Dauid and boast themselues in the multitude of their riches yet a man can by no meanes redeeme his brother he cannot giue his ransome to God that he may liue still for euer Psal 49.6 7 9. and not see the graue If we respect our Christ hee is not come vnto by any thing in this life but by faith Non qâ—aeritur Christus argento sed fide and if we haue faith then as a penny purse with a most precious Iewell is better than the richest purse that is empty so the most despicable man who hath faith in his heart is more precious than he who hath all the trappings of the worlds wantons without it Seeing then that wee haue so little cause to loue the world oh that we would shew it And how can wee doe it better than when wee restraine our hearts from it by sobrietie Rowze wee vp our hearts therefore Suffer them not to rot with wallowing in the dung of this life All creatures haue their place in the great workmanship of God according to their worth and dignitie the Angels in heauen the Sunne Moone and Stars in the firmament the Elements as they are more pure superiour one to another the dearely beloued mettals gold and siluer in the intrals of the most grosse creature the Earth and doe we thinke that we are put into the earth to hunt and hunger after earthly things No No this is not our proper place we looke for a Citie whose Maker and Builder is God here is but the place of our banishment Heauen is our home Oh therefore let vs bee sober Fourthly by this meanes wee shall better attaine to watchfulnesse When a mans belly is full his bones would be at rest hee is vnfit to watch therefore Christ saith Take heed lest at any time your hearts be oppressed with surfetting and drunkennesse and cares of this life Luke 21.34 lest that day come vpon you at vnawares So when a man is full fed of things of this life his soule is readie to sleepe and snort in securitie Whereas euen as a spare diet doth make vs lesse sleepie so sobrietie is a great meanes to watchfulnesse which is the next vse which is to be pressed as the Apostle saith Be sober and watch Vse 2 In the second place therefore seeing the end of all things is at hand And watch let vs be exhorted in the feare of God to watch Now because watchfulnesse doth referre it selfe vnto two heads of Diuinitie first to Faith and secondly to Loue or first to
Doctrine and secondly to Manners and because both these are in danger in these last and perillous daies In which respect Iesus Christ saith Apoc. 16.15 Behold I come as a theefe Blessed is he that watcheth and keepeth his garments of faith and loue lest he walke naked and men see his filthinesse therefore we must watch for the health and securitie of them both First we must watch in respect of Doctrine that so we be not nuzled vp in falshood and errour There is a stabbing of our soules as well as a staruing of them and that is by false doctrine against which wee must watch For the pressing whereof I shall keepe the same course which I did in the former namely to shew you wherein it standeth and how we may be stirred vp to the practise of it If first you aske me wherein this watchfulnesse in doctrine standeth How wee must watch in doctrine Philip. 3.2 1 Thess 5.21 I answer It standeth in a holy care to obserue that rule of the Apostle to the Philippians Beware of dogs beware of euill workers beware of the concision And that to the Thessalonians Trie all things and keepe that which is good 1 Iohn 4.1 And that of Iohn Trie the spirits whether they are of God When we are thus vigilant and watchfull ouer that doctrine which is taught vnto vs as the men of Berea who as they receiued the Word with all readinesse so they searched the Scriptures daily whether those things were so or no Act. 17.11 which were taught vnto them when wee are carefull not presently to admit of euery point that is shrowded vnder the authoritie of a Teacher 2 Cor. 1.24 Who hath not dominion ouer our faith when we are not sluggish to enquire and search into euery doctrine that is offered vnto vs but doe humbly resigne our selues vnto Gods teaching Psal 25.9 14. Psal 119.18 34 Iohn 7.17 doe pray that God would open our eyes that we may be taught doe striue to doe the will of God that wee may know of the doctrine whether it be of God or no and doe get a forme of doctrine or the doctrine of the beginning of Christ Hebr. 6.1 2. or the doctrine of Baptismes and laying on of hands or whatsoeuer else you will call the grounds of Religion laid downe by way of Catechismes and vse all other meanes appointed for the finding out of the truth then may wee be said to watch in doctrine If in the second place you shall aske me what may stir vs vp to be watchfull in doctrine Motiues to watch in doctrine I doe humbly offer vnto your considerations diuers motiues First by this meanes we shall discouer those drugges of falshood which by the deceit of euill workers are gilded ouer as if they were no other than Gods truth It is possible that the Deuill should transforme himselfe into an Angell of life and that falshood should bee so washed ouer with craftie distinctions and a seeming allowance of Scriptures and hore-headed antiquitie that it may be taken by the simple hearted for no lesse than truth Ye know that though God be the Ancient of daies yet the deuill hath beene from the beginning and that both truth and falsehood got into Paradise and that the deuill hath had a succession of his seruants as well as God of his Ministers and that it hath beene an old tricke of the deuill to them that rested in the Scriptures to alledge Scriptures Scult Delit. Euang cap. 30. pag. 109. as to Christ whether by mutilation or deprauation as some dispute it it is no matter That we may not be deceiued therefore and drinke the poison of Antichrist in stead of the wholesome liquor of Gods truth and that without suspicion it is necessarie that wee watch in respect of doctrine Secondly by this meanes we shall be brought to reuerence and obey our Pastors and Teachers I know that our aduersaries will tell vs that this watchfulnesse in doctrine is the next way to make the people which are as sheepe to be Iudges of their Pastors who are as shepherds which is as much as if wee should say that by setting a watch in the night-season to examine all passengers wee make them Iudges of Superiours who are many times stayed by them the folly whereof is apparent to the simple For though the people doe examine according to their charge yet they are so farre from passing iudgement otherwise than by the helpe of such meanes as God hath appointed by applying the rule of the Word to the Doctrine to be ruled that it breedeth vnspeakable respect when the people shall see that their Teachers teach them no other doctrine than that which is warranted by the word of God Thirdly to this end God hath giuen the gift of tongues and interpretation to the Church that we might haue translations whereby we might be enabled to doe it Euen as when a King doth will a Proclamation and cause it to be published he doth it to this end that his subiects may examine their actions sutable to that matter in hand and reforme or conforme accordingly So when God doth giue authoritie and power vnto men to publish his will in the Scriptures in our vulgar tongues he doth it vnto this end that we should examine our doctrines and deeds by it and know and liue accordingly Except therefore that we will not answer Gods end and expectation we must watch ouer Doctrine Fourthly this is one reason why the Apostles did confirme their doctrine by the Scriptures of the old Testament to wit not because they wanted authoritie to put what they deliuered vpon the word of God but because we might be drawne on and encouraged to see the consent of the Prophets and Apostles and to search with the men of Berea in the Scriptures for those doctrines which wee doe entertaine Fiftly and lastly we may be moued to watch ouer that doctrine which is deliuered vnto vs by considering what glorious meanes in appearance the aduersaries of the truth haue to gaine vpon our affections that they may infatuate our iudgements For doe but marke what vsually they plead first against vs and secondly for themselues Against vs what is more frequent in their mouthes and writings What the Papists plead for themselues Walsingh search into matters of Religion than to vrge these two things first that we haue no other doctrine opposite vnto them than that which hath beene taught vs by vicious deformers of religion such as Luther was who as they say besides his notorious wickednesse receiued by his owne confession some of his doctrines from the deuil secondly that as it seemes out of the guilt we haue in our consciences and suspicion of the badnesse of our cause we refuse disputations and other publike trials Oh what faire pretences are here if they were true to draw our hearts to hearken to their Antichristian doctrine But as we loue our
and faggot If it be thought that yet this need not bee feared amongst vs I know it well yet we may see by the former considerations what is like to be the successe and we are not quite without experience in those disputes betwixt Mounsieur de Moulin and the Iesuites of France with whom he had to doe who had still the vpper hand in the report of their faction when time soone after hath brought other truth to light Fourthly though they dispute not by proclamation yet they dispute by print for their bookes doe daily flie abroad and they are occasioned in this kinde to doe more than they doe As B. Abbot D. Whitâ— Parâ—râ— c. while they suffer themselues to be beaten backe after their first assault and leaue our champions triumphing in the field Thus we must watch for those things which they plead against vs that so we may preserue our doctrine next wee must watch for those things which they plead for themselues which otherwise may shrewdly shake vs and moue vs in our minds before we are aware But what are these Marke I pray you They will tell you of their Scripture What the Papists plead for themselues Walsingh search out of the defence of the censure holinesse humilitie learning miracles dangers and other wonderfull conueniences of their religion And oh how plausible are these in the sight of a naturall man First they wâ—ll tell you that they haue expresse Scriptures for a great number of their doctrines which they hold against vs which wee cannot auoid without glosses Scriptures and wee haue no expresse Scripture against them And how faire doth this appeare to him that is willing to rule his conscience by the word of God therefore watch I pray you Concerning the supremacie of Peter and so of the Pope they will tell you that Christ said to Peter Marth 16.18 Thou art Peter and vpon this rocke I will build my Church But these words are not plaine to that end for hee doth not say Thou art rocke and vpon thee rocke I will build my Church but Thou art Peter and answerable to thy name which signifieth a stone thou hast made a confession of Christ which shall be and is a rocke whereupon I will build my Church But as for vs we haue plaine Scripâ—ures against that proud supremacie 1 Cor. 3.11 for other foundation can no man lay than that which is laid which is Iesus Christ And if it be said that Peter and the Pope are successiuely ministers and supporters in the same foundation then the Apostle saith 1 Cor. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there are diuersities of administrations but the selfe-same Lord and for matter of ministerie wee haue it plainly that the Church of God is built vpon the foundation of the Prophets and Apostles Ephes 2.20 as well as vpon Peter that is vpon their doctrines and confessions Iesus Christ himselfe being the chiefe corner stone For their breaden-god in the Sacrament they will tell you that they haue expresly the words of Christ Matth. 26. saying This is my bodie Yet our Sauiour doth not say This is my naturall bodie which was borne of the Virgin Marie or This is my bodie as it shall be when I am glorified because we know that he had his mortall bodie sitting at the table with his Disciples which had not yet suffered death But as for vs though we need not any such phantasticall place as should say This is the signe of my bodie because we doe beleeue that in those words of promise Christ doth expresse his plaine meaning according to the nature of the thing that he hath in hand which is the Sacrament and that hee had not spoken so plainly and so fitly if hee should haue said This is a signe of my bodie because he was to represent in those words vnto his Church that in the faithfull receiuing of those signes and seales they should haue whole Christ with all his merits conueyed and setled vpon them Yet this wee haue in plaine words against Christs corporall presence that the heauen must containe him till the time that all things be restored Act. 3.21 Againe for their iustification by works they will tell you that they haue expresly the words of Iames which say that of workes a man is iustified Iam. 2.24 and not of faith onely Which yet are not so expresse as they dreame for by works the Apostle must needs vnderstand the cause with the effect or a liuing and working faith made manifest by works both because otherwise the Apostle would neuer bring in the Scripture which proueth iustification by faith and say Vers 23. that the worke of his offering vp of his sonne was the fulfilling of that Text which speaketh of faith as also Gen. 15.6 because otherwise it would be an absurd inference to say that because Abraham beleeued God Vers 24. therfore ye see that man is iustified of workes and not of faith onely Any man may see that the Apostle to cut the combes of Securitanes who rested in a naked idle and vnprofitable faith saith that we cannot be saued but by that faith which worketh out our saluation Phil. 2. or proceedeth in the way to heauen by loue because it is onely such a faith that iustifieth vs which of necessitie goeth before saluation But for vs wee haue plaine words which tell vs euen when the Apostle speaketh of purpose of iustification that a man is iustified by faith without the workes of the Law therefore by faith onely Rom. 3.28 Rom. 4.5 and that we must renounce in this case euen the works of righteousnesse which we haue done Tit. 3.5 Ephes 2.9 10. and those workes whereunto we are built in Christ Iesus that we should walke in them Againe for the keeping of the Law they will tell you that they haue the plaine words of Paul which say Rom. 2.13 that the doers of the Law shall be iustified which yet are not so plaine as they pretend because they speake no other but with vs that the Law containeth a patterne of perfect righteousnesse and that if we could doe it we should be iustified by the deed Suppositivè But for vs we heare the Scriptures speake plainly that in many things we sinne all Iam. 3.2 1 Iohn 3.4 and that if we sinne we doe transgresse the Law Againe for that proud and cursed doctrine of merit they will tell you that the Scripture often saith plainly Rom. 2.6 that God will reward euery man according to his works Rom. 4.4 yet we see plainly that there is wages counted by fauour as well as by debt in which respect Gods reward may argue Gods free loue and mercy and promise and not our desert especially considering what Christ who teacheth vs not to lie doth teach vs to say that when we haue done all things Luk. 17.10 which are commanded
all of these nor any one or more of them preuaile with vs to admit of that doctrine which wee haue not receiued in our Church but watch we against all false doctrine whatsoeuer what pretence soeuer the Teachers may make shew of They that serue not the Lord Iesus but their owne bellies Rom. 16.18 may with faire speech and flattering deceiue the hearts of the simple like the Popish shauelings by Benedictions Absolutions Sacrifices and the like By how much more carefull therefore they are to plead against vs and for themselues and to liquor their speeches with sweet though deadly words by so much more diligent let vs be to watch ouer doctrine But we must not leaue here for as our watchfulnesse doth referre it selfe to faith so likewise to loue and that it may be in this place more principally Hearken therefore to this second branch of watchfulnesse that we must watch in respect of manners For the pressing whereof I shall not vary from my couâ—se in the former first to shew you what it is and secondly how wee may be stirred vp to practise it I conceiue watchfulnesse to be a dutie which lookes to a double obiect namely to sinne and to grace What watchfulnesse in manners is Watchfulnesse about sinne is a holy care either to preuent or to crush it be it neuer so small Euen as if the plague were about vs carnall wisdome it selfe would make vs to looke to our feet and to beware that wee come not neare those dwellings Ephes 5.15 Hebr. 12.13 So doth watchfulnesse make vs walke cicumspectly and make straight steps to preuent the plague of sinne Or as if a Wolfe were about our houses euen naturall wisdome would make vs carefull to kill him so will spirituall watchfulnesse make vs watchfull to crush sinne yea euen as if wee should see a Boy creepe in at our windowes we would watch him as narrowly as if he were a man because though he could not doe vs much hurt himselfe yet he could let in men which might depriue vs of our goods and liues so if we apprehend the least sin gaining vpon vs we must be as diligent in watching against it as if it were of a greater size because it doth open the soule and prepare it for the greatest sinnes that are Secondly watchfulnesse about grace is a holy care to nourish the spirit and to take all good occasions to bring forth and practise grace and godlinesse As a man that doth desire and will to be rich doth cherish in himselfe all endeuours to that end and wait all occasions to be fingring the pence So watchfulnesse doth worke in a man an attendance vpon all holy meanes to increase grace with the increasings of God Where we must watch If now you shall aske me where this watch must be set Let me tell you that your listening to this will make you the better to conceiue and see what it is It must be kept in all the parts powers and faculties of soule and bodie First we must watch in our hearts Prou. 4.23 as Salomon saith Keepe thine heart with all diligence A negligent watch is for the most part set in this place because wee walke not as in Gods sight and presence but when wee doe consider that the heart is the principall commander in this little world and that according to the charge of the heart the tongue speaks Luke 8.45 Matt. 15.18 19. the hand workes and the eye sees by how much more authoritie the heart hath in vs by so much more carefull we must be to watch ouer the faithfulnesse of it Secondly we must watch in our minds that they do not roaue about vnprofitable and vnnecessarie things Though we labour to know other things which are of vse in this world yet we must watch that this be our chiefe care to know Iesus Christ and him crucified 1 Cor. 3.2 Si Christum benè scis satis est si caetera nescis si Christum nescis nihil est si caetera discis Malum seminatum Malum innatum Iob 31.1 For as ignorance in other things can doe vs little hurt if wee doe soundly know Christ so knowledge of others can doe vs little good if wee are ignorant of Christ Thirdly we must watch in our senses for they are the cinqueports of the soule both to let in that euill which the Deuill doth sowe in the creatures and to let out that inward corruption in our hearts to strengthen our outward enemies Hence is it that as Iob made a couenant with his eyes Psal 119.37 so Dauid prayed that God would turne away his eyes from beholding vanitie Fourthly we must watch in our tongues in which point Dauid hath giuen vs a good president when he said I will take heed to my waies Psal 39.1 that I sin not with my tongue If he was so watchfull ouer his tongue Psal 57.8 which notwithstanding he calleth his glory much more must wee seeing wee may well call ours our shame Remember therefore what Dauid saith in another place Psal 34.13 Keepe thy tongue from euill and thy lips that they doe speake no guile especially considering what Iames saith If any man amongst you seemeth religious and refraineth not his tongue but deceiueth his heart this mans religion is vaine Lastly Iam. 1.26 2 Tim. 4.5 wee must watch in all things whether for our soules or bodies whether in our spiritual or corporal imployments In our commerce and trading with men in our talking walking buying selling we must be carefull that no iniustice vncharitablenesse or deceit doe creepe in and then we watch in bodily things In our reading praying conference hearing and receiuing the Sacrament Luke 8.18 wee must take heed how wee heare how we pray how we receiue and the like that no wandering thoughts either wicked or good besides the purpose that no hypocrisie dulnesse or securitie doe hinder our comfort in these things and then we watch in spirituall things Now at the length yee may fully conceiue what it is to watch It is to haue through Gods working a holy care and diligence in all the parts powers and actions of our soules and bodies against all sinne and for the doing of all good as in Gods sight and presence If now yee will aske me how we may be stirred vnto practise it Motiues to watchfulnesse I answer by a through considering of these foure points That when the end of all things commeth the righteous shall scarcely be saued In which respect mens hearts shall faile them for feare and for looking after those things which shall come on the world Luk. 21.26 for the heauen shall be shaken 1 Pet. 4.18 Oh where then shall the vngodly and sinner appeare We are too easily lulled asleepe with the facilitie of our attaining to heauenly happinesse And hence it comes to passe that sometimes we dreame not of entring into the way of heauen
life but as it doth vnite and knit vs vnto Iesus Christ Notwithstanding because without faith we cannot be knit vnto him who is our life therefore wee are said to liue by faith Which to conceiue you must know that there is a threefold life of man First that which doth consist of being life motion and sense and thus wee are said to liue a sensitiue life Secondly that which doth consist of being life motion sense and reason and thus wee liue a reasonable life Thirdly that which doth consist of being life motion sense reason and religion and so faith giueth vs our gracious liuelihood For therefore is the Church called The land of the liuing because it is the company of beleeuers Psal 142.5 and that word which is called the word of faith is therefore called the word of life Hence also Christ saith Iohn 6.47 that he that beleeueth hath life and Peter calleth Christians 1 Pet. 2.5 Liuing stones because by faith they grow vp into a holy building yea and they are said to be begotten to a liuing hope 1 Pet. 1.3 or a liuely hope that is a hope proceeding from faith our life and receiuing liuelihood from thence to issue out into the acts of life Neither need it seeme strange vnto vs that faith in Christ should be our life if we doe consider these three grounds First That by faith alone wee haue interest in our Sauiour Christ who is the onely way truth and life Iohn 14.6 For God hath set him forth to be a reconciliation through faith in his bloud Rom. 3.25 and wee are righteous before God by the faith of Iesus Christ If therefore we call that our liuing which is the instrumentall cause of our naturall liuing good much more faith which is the instrument of our spirituall good Secondly By faith alone we haue right to those meanes of saluation wherein we haue communion and fellowship with Christ in this world As first for the Word it will not profit if it be not mixed with faith in them that heare it Hebr. 4.2 that so they may take it home and apply it as a good plaister to their infected soules As to the Sacraments they doe not seale a blanke Rom. 4.11 but are signes and seales of the righteousnesse of faith and when we come vnto them wee draw neere vnto God which must be done with a true heart in assurance of faith Hebr. 10.22 yea we must be at peace with God for God doth not vse to bestow such sauoury blessings vpon his enemies but no peace without iustification by faith Rom. 5.5 As to prayer Iam. 1.6 we must aske in faith nothing wauering We therefore hauing right vnto these things only by faith it is not vnworthily said to be our life Thirdly faith giueth vnto vs a right title yea a coÌ„fortable vse of all the things of this life In faith that is hauing my person in Christ and my warrant allowance from God in his word I eat my meat put on my clothes till my ground take profit of my cattle whatsoeuer is not of faith is sin that is whatsoeuer is done with a trembling Rom. 14.23 wandring gaine-saying conscience Dubitante Errante Repugnante consâ—ientâ—a when we haue not both warrant in our hearts that our persons are reconciled vnto God in Iesus Christ that our actioÌ„ is agreeable or not repugnant vnto Gods wil is sinful Seeing therfore that our faith only giueth vs a comfortable right both to the principall and instrumentall causes of our spirituall naturall liuing good we may rightly conclude that the iust man doth liue by his faith Hab. FroÌ„ which doctrine we may learne two profitable lessons Vse 1 first concerning our selues and secondly concerning others Concerning our selues we learne that as the life of a man doth take possession of the whole man and quicken all the parts of him and by degrees driueth out all the death which there it findeth so faith possesseth quickneth driueth out death from the whole soule As when water is set ouer the fire that heat which doth come vnto it doth by degrees possesse warme driue out the cold of it or as when the sap doth in the spring arise out of the root of the tree into the bodie and branches it doth take away all the vnfruitfulnes of it by degrees doth make it bring forth bud leafe and fruit so faith dealeth with our soules For as the life of man is a power diffused through the whole man so faith being the life of the soule is a power diffused thorow the whole soule So that faith must be both in the minde and in the heart It must shew it selfe in the minde in three things First in the knowledge for there is something euen in the very inlightning of the vnderstanding which is of the nature of faith Therefore the Prophet saith Es 53.11 that the knowledge of thy righteous seruant that is CHRIST shall iustifie many which yet cannot be wrought without faith Secondly in the iudgement when we being inwardly conuinced doe clearely resolue that Christ is the way to bee happy and therefore the onely good tidings which our hearts can rest vpon This made the Apostle say Phil. 3.8 9. Doubtlesse I thinke that is this is my resolute iudgement that all things are losse and dung in respect of Christ Thirdly in our memories when the greatest care in vs is among other things to lay vp the words of our blessed Sauiour Luk. Psal 119. and to hide his promises in our hearts Againe faith must shew it selfe in the heart when the heart beleeueth Rom. 10.9 Act. 8.39 yea when wee beleeue with all our hearts and this it doth in three things also First in the appetite and desires when a man is so farre exercised in the spirituall seeking of Christ that he desires rather to part with all the world if he had it than not to haue some comfortable assurance of Gods loue in Iesus Christ And whosoeuer shall thus sell all to buy the pearle hath true faith for God heareth the desires of the poore Psal 10.17 yet he heareth not to our comfort our prayers except they be faithfull Matth. 5.6 And they are blessed that hunger and thirst after righteousnesse yet none are blessed with Abraham but they who are of the faith of Abraham Secondly in the affections when the soule is confident and resteth vpon the promises of God in Christ as the onely ground of happinesse For when there are no arguments drawne from a mans sense and feeling which may perswade him of Gods loue in Christ yet he doth confidently relie vpon it then is he said to liue by faith not by sight as Ioh who professed that though God killed him yet would he trust in him Iob. Thus also doth faith quicken other affections as ioy feare loue and the like directing
them to their right obiects and bringing them by degrees to this measure that they are spent vpon Christ without measure Thirdly our faith doth shew it selfe in our wils when the soule hauing many times a blessed experience of Gods loue is perswaded of it Thus Pauls faith shewed it selfe when he said I am perswaded that neither life nor death and so forth shall seperate vs that is Rom. 8.38 39. me and other Christians from Gods loue which is in Christ Iesus our Lord. Which perswasion as I take it doth more naturally belong vnto the will it being more proper to the vnderstanding to be conuicted and to the will to be perswaded So that though the soule be many times tossed with temptations feares and terrours yet more or lesse it is much refreshed with this perswasion Thus we see how faith quickneth the whole soule of the godly man In which respect if wee be quickned from the death of our vnderstandings and not of our desires if we perceiue the inliuing of our desires and not of our wils and affections we haue iust cause to suspect that we haue no faith For faith is in no part of the soule in any measure where it is not in all parts of the soule in some measure For in this doth the life of the soule differ from the life of the bodie that the life of the bodie doth begin in the heart it being that which first liues and doth end there it being that which last dieth but the life of the soule which can neuer perish though it may seeme not to worke for some time like a member deaded with a blow as it is in our first regeneration like light in the aire shed abroad thorow the whole soule so it is alwaies to be found in all the powers of the soule though in some man it be more predominant in the vnderstanding in some in the desires and in some others in the will and affections Now therefore let vs from hence-forth enter into our owne soules to trie whether we haue faith yea or no. If we haue it is our life and if it be our life it quickneth both our vnderstandings to know Christ our iudgements to approue him as our only Sauiour and Redeemer our memories to treasure vp the promises our desires to haue an vnquenchable thirst after him our affections to be spent vpon him our wils in some measure to be perswaded of his loue to vs and our whole soules to droope and mourne in our Christian ioy because we cannot receiue him more fully in the whole to our endlesse comfort Vse 2 Secondly concerning others we learne from this life of faith who are the men that onely may be said to liue to wit the godly man because he only hath faith The great man liueth gallantly the voluptuous man liueth merrily the rich man wealthily the politicke man warily only the faithfull man liueth indeed because he liueth graciously This is true life and all other liues are deaths to this The wealthie mans life is full of care feare griefe but Faith triumpheth That neither life nor death principalitie nor power things present nor things to come shall be able to separate vs from the loue of God in Christ Iesus The poore mans life is full of discontent and penury but Faith can want and abound and in stead of other dainties doth euery day feed vpon Christ The Infants life is full of mourning and crying but Faith glads the heart in the midst of heauinesse and makes it many times reioyce with ioy vnspeakable and glorious The young mans life is full of passion wauering and fickle inconstancie but Faith doth so ballace our soules that we runne a setled course and sweare to keepe Gods righteous iudgements The old mans life is full of deafenesse dulnesse decayednesse but Faith seeth thorow the clouds life in death glory in shame yea it heareth the voice of God in euery sentence and though the outward man perish yet in the inner and hid man of the heart Faith reneweth vs daily Although therefore we must liue other liues both naturall and ciuill yet let vs make more account of this That Christ liueth in vs by faith than of all other liues whatsoeuer Thus haue I brought you along vnto the last thing which I shall obserue from hence that is the exercise and expressement of that power which Faith giueth vs by our communion with Christ in a vertuous and holy life For as hee hath said that wee haue fellowship in his death for our mortification that we are quickned by faith in him for our viuification so that we through that quickning power which wee doe receiue from Christ by faith are made liuely vnto all holy obedience Therefore is it that the Apostle saith It is not I but Christ that quickneth mee concerning the life that we now liue to liue graciously Whence we must marke That it is from the vertue and power of Christ that wee are quickned to all holy obedience Though we haue faith yet we must not pride our selues in it for it is not faith in it selfe that quickneth vs but as it is a diuine power whereby we doe receiue that life which is in Christ Iohn 5.21 Therefore is it said That the Sonne quickneth whom he will Yea and hence is it that the Scripture is so exact in setting downe our weaknesse For whereas there are seuen degrees to be considered for the effecting of a good thing the Scriptures shew that man is weake in all of them Psal Can man thinke good No The Lord knoweth the thoughts of men that they are but vaine and wee are not sufficient of our selues to thinke a good thought 2 Cor. 2.14 Can we vnderstand good 1 Cor. 2.14 Rom. 8.7 No The naturall man perceiueth not the things of the Spirit of God Yea the wisdome of flesh is enmitie against God Can we will and desire good No It is God that worketh in vs both the will and the deed Phil. 2.13 Can we speake good No Prov. 16.1 The wife man may purpose a thing in his heart but the answer of the tongue is of the Lord therefore Dauid prayeth to God that he would open his lips that his mouth might set forth his praise Psal 51.15 If he could not tune his tongue much lesse could he turne his heart Can wee begin to doe good No as Esay saith The children are come to the birth and there is no strength to bring forth so may we say of our inward good for it is God that beginneth this good worke in vs. Philip. 1.6 Can wee doe or worke any good No I know that the way of man is not in himselfe Ier. 10.23 for without Christ we can doe nothing Ioh. 15.5 Can we perfect any thing that good is No To will is present with vs as with Paul when we are sanctified but we haue no power to performe If God should bring
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