of God Now to feare God and obserue his Commandements is the summe of the Law but without the feare of God there is no keeping of the Commandements and that makes a compleat obedience It is not punishment that a man must onely feare but feare God because he is God yea though there were no punishment for offending him and feare the committing of an euill act because it is displeasing to him and contrary to his pure nature which feare in the Corinthians is called the perfection of holinesse and these foure qualities of knowledge faith loue and feare are so linked together as that they are not to be found one without another but make a golden bracelet to adorne Religion withall for out of knowledge a man must be able to giue a reason of his faith as Peter 1. Pet. 3.15 exhorts and loue is the efficacie of faith Gal. 5.6 as Paul affirmes and true feare is distinguished from slauish feare by loue as will appeare by comparing the Prophesie of Zacharias which saies That we being deliuered out of the hands of our enemies Luk. 1.74 might serue him without feare with the conclusion of the Psalmist Psal 119. ve 119.120 who professeth that he loued the Testimonies of God and his flesh trembled before him and hee was afraid of his Iudgements Zacharias frees such as are redeemed by Christ Q. d. non quidem à praesentia tua metuo vt Adam Gen. 3. nam contra illam mihi adesse expeto sed ab infirnutate mea ne prouocem iudicia tua from a seruile feare but the Psalmist sheweth what caused a childlike feare in him namely the loue of Gods Testimonies Tremellius Iunius render this exposition of the feare spoken of by the Psalmist it is as if he had said I feare not thy presence O God as Adam did but contrarily I wish thee alway with me but I feare my owne weakenesse lest I should prouoke thee to iudgement So that a Christian man may bee said to beleeue in God because he spiritually knowes him to loue him because hee beleeues in him and to feare him because hee loues him Besides these proper adiuncts of Religion The common adiuncts of Religion all morall vertues there are common adiuncts of Religion in the number of which are Zeale Mildnesse and Patience and Temperance Iustice and all morall vertues for though these do not so neerely depend vpon Religion as the other do yet where there is true Religion these are in some measure to be found For Zeale take the opinion of Paul Gal. 4.18 That it is good to be zealous alwayes in a good thing For Meekenes take the words of Salomon Pro. 2.34 Surely God scorneth the scorners but giueth grace vnto the lowly For Patience take the precept of Christ Luk. 21.19 In your patience possesse ye your soules For Temperance take our Sauiors inquiry and blessing Mat. 24.45 Who is a faithfull and wise seruant whom his Lord hath made ruler ouer his houshold to giue them meate in due season Blessed is that seruant whom his Lord when he commeth shall find so doing For Iustice Gen. 6.9 take Noah for a Patterne Noah was a iust man perfect in his generations and walked with God And for all manner of morall vertues there are Precepts Promises and Examples to bee found in the Scripture which directs all men to Religion And now out of what hath gone before there may bee a gesse giuen what this Religion is which is taken vpon them by many but found in few To define Religion from its essentiall causes and internall is not so easie it being a difficult thing to find out the matter forme of elementarie substances and distinguish betweene them and their properties much more hard then must it be precisely to set forth the matter forme of incorporall substances and most difficult to giue a definitioÌ„ out of the essentiall causes of a spirituall thing yet from what was taken before to bee the matter and forme of Religion this definition may bee giuen Definition of Religion Zanch. de relig Thes 1. vera religio quae idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vero dei cultu posita est That ReligioÌ„ is the true Worship of God It is first worship it is secondly the Worship of God in truth and this is the definition of Zanchy but where a definition may not be easily gathered a description may giue more light and a description of Religion may be this That Religion A descriptiâ—n of Reliâ—ion is the true Worship of God wrought by God himselfe in man by meanes of his Word which worketh in a man Obedience Sanctitie and Wisedome and is seated principally in the soule of man whence it disposeth of and directeth all the faculties of the mind the actions of the body and the whole estate of man to Gods glory and the saluation of man and is alwayes accompanied with sauing knowledge a liuely faith loue of God and his Saints and feare of God and all vertues Spirituall and Morall in some measure and this description is gathered out of all the consentany artificiall arguments of Logick There was a Heathen man that describes Religion to bee that Cic. 2. Inuent Religio quâ— superioris et iusdam naturam quam diuinam vocaut curam caeremoniem que affâ—rt which workes a care and ceremonious obseruation of some superior nature which saies he they call Diuine but this man seemed onely to point at the outward forme of Religion which indeed was all the Religion they had Caluin in one place saies Cal. in Comment super 2. Cap. Iohan Vera antiquâ— religio quae in Christo sundata est that true and ancient Religion is that which is founded vpon Christ where he seemed to direct onely to the true foundation wherupon the doctrine of Religion was to bee grounded namely Christ Iesus Mel. de simplicibus thematibus religio constat esse cultum Dei Melancton defines Religion to bee the Worship of God and though indeed God is not worshipped but rather dishonoured where he is not truly worshipped and so this definition may stand compleat yet because most pretended Religions acknowledge a Worship of God and many Learned Diuines haue made a definition betweene true and false worship and this Melancton himselfe in a description hee makes of Religion saies that ReligioÌ„ is the Worship of God which consists in the feare of God and beliefe in God including in that description two of the proper adiuncts before named In these regards truth may not bee altogether superfluously called part of the forme of Religion and yet is it not to be conceiued that the forme of Religion is to be deuided but truth to Godward of that worship which was taken to be the matter may be receiued to mans apprehension as a forme of Religion and if these things are all true notwithstanding so many claimes laid to Religion as there are yet it will appeare that Religion is not so conuersant in the world as euery man would haue it It were to be wished that men would not rest content with a bare name of Religion deceiuing themselues whilest many of them thinke to deceiue others certainely some women that vse to paint themselues coÌ„ceiue that the colours which they vse for that purpose when they once are laid on by them are the natural coluors of their faces for else why should they be proud except it be of their skill in painting So men that haue put on a guise of Religion imagine themselues to be such as they outwardly appeare to be for else why should they glory in it except it bee of their art in hypocrising Narcissus seeing himselfe in the water fell in loue with himselfe and was turned into a Flowre so a man when he lookes vpon himselfe in the waterie conceit of his owne swimming fancy is subiect to grow in loue with himselfe who yet shall proue but a fading flowre suddenly conuerting to rottennes but if he view himselfe in the Christall Glasse of the pure Word of God he shall appeare before Regeneration to be a Leper a Swine a Dogge a Diuell yet notwithstanding when this blessed forme of Religion is put vpon him he shall be here like Dauid a man after Gods owne heart and in heauen conformed vnto the likenesse of the Sonne of God his elder Brother and Sauiour Iesus Christ FINIS
A RELIGIOVS INQVISITION OR A short Scrutinie after RELIGION Wherein the large Cope of true RELIGION is narrowly inquired BY IOHN COPE of Grayes-Inne ESQVIRE LONDON Printed by FELIX KINGSTON and are to be sold by IAMES BOLER at the Marigold in Paules Church-Yard 1629. TO THE RIGHT HONORABLE AND right vertuous Lady ELIZABETH Countesse of Holland Madam I Had and haue buried a good wife since which time God hath not disposed of me in a second mariage by reason wherof I haue not a Child of my body being single I conuerted to my selfe and I know not how my braine became in labour and is deliuered of this I know not what to call it it is not worthy the name of a booke except your Ladiship will deigne to patronage it and giue it desert which fauour if your Ladiship indulge towards me then my Booke like some meane man that hath been entertained by some great personage vnder the protection of your fauorable approbation shall walk abroad without shame of it owne vnworthines and my selfe shall remaine as alwayes I shall haue cause to doe from your former large fauours Your deuoted seruant Iohn Cope TO THE READER COurteous Reader for so you must be to me if you haue patience or will spend time in reading so slight a piece of writing as this is instead of an Epistle I will tell you a tale which is this There was a yong man who after the death of his Parents was minded to venture his fortunes vpon the Seas and was furnished as hee thought with a prety tite vessell which was likewise fraught with commodities that were passable This yong man lanched out into the Ocean where for a long time together he had so faire gales of winde as his heart could desire thus with full sayles he made his way thorow the deepes but being ignorant of the passages of the Sea and would not be ruled by the Pilotes and Mariners of which kind he had some that were skilfull hee suddenly ranne himselfe into a crosse Sea where after hee had beene sorely tossed and troubled and washed with the surging waues his Barke began to leake which wrought in him a sore dismay but the dashing of these angry billowes one against another was a meanes to worke this weather-beaten Vessell into a calmer Sea This Young man resolues to returne home and though with much losse to desist from his adventure or to repaire his decayes but comming into the narrow Seas where he found a boysterous passage he discouered his owne Country and knowing of a safe Hauen that had beene open whence he put forth at his going to Sea where many a tottered shippe had found harbour he intended to put in there but so it was through the neglect of keeping the Hauen in repaire it was so choaked with quicksandes that no ship could venture to make passage into it without danger of shipwracke as it fell out with this yong man who putting to shore split the prore of his barke vpon a sand This yong man had two Iewels giuen him by his Parents in both which they had in their lines a ioynt interest At his going to Sea he lest one of them with his friends to keepe for him the other he wore tied with a string about his necke next his heart and though he had sustained great losse at last a Fisherman light vpon him who finding a Iewell about his neck that seemed of some worth though much blemished with the beating of the salt water vpon it being moued with compassion tooke him into his boate setting him on shore holpe him to land so much of his goods as could be preserued and with much difficulty he saued his broken Vessell If the Reader desire to know any farther meaning of this Fable thus it is applyed The yong man was my selfe my Parents knowne to be deceased the Sea was the world the vessell my estate as well of minde and body as that of my outward meanes the fraught some measure of vnderstanding apprehension and memory some knowledge both in humanity and diuinity farther my health strength of body and vse of sences which were good indowments and part of this aduenture The Ocean may resemble the large scope I gaue my selfe wherein I was carried amaine by the whisteling gales of all manner of pleasures which did so fill the sayles of my empty affections as that I feared not to passe thorow any deepes of hazard My ignorāce in the world was like with the Yong mans vpon the Sea The Pilots and Mariners whose direction I refused to follow were some of my friends that better knew the course of the world then my selfe The crosse Sea I fell into was the incounter betweene prosperitie and aduersity as the incounter betweene plenty and want betweene pleasure and trouble betweene sicknesse and health and so betweene any present good inioyed and any contrary euill that approacheth and now my Barke began to leake amaine when I could not with all the power of my vnderstanding body or estate so fast pumpe out the waters of aduersity as they brake in vpon me which made mee almost heartlesse yet after much tossing and struggling in vaine against the insulting fury of the billowes I was cast vpon a calmer Sea of patience Thē I resolued to returne home to a better vnderstanding of my selfe and see if I could find any meanes to repaire my decay yet when I came neere home I found but an vnquiet passage thorow the narrow Straights I had put my selfe into how-euer discouering where I was I aduētured to put in whence I had hoysed sayle expecting harbour but found the Young mans successe The two Iewels bestowed vpon me by my Parents were Religion and a good name the former I kept as neere my heart as I could which yet had lost much of its lustre being continually dashed vpon with the brinish water of many corruptions which I passed thorow The Fisher-man that tooke mee vp who had good knowledge of my Iewell was such a one as our Sauiour Christ vndertooke to make his Apostles fishers of men Now gentle Reader be pleased out of my Fable with the moral to take my intention in putting forth these few and imperfect Leaues which is to let all that know mee vnderstand what my Religion is which they may well suspect either to be none or not the right after so dangerous passages in the world And in the next place my earnest suite to my friends is that as farre as charity will moue them they would endeauour without apparant cause to suspend their good word or opinion of me to preserue my good name which I therefore desire to leaue in their custody And lastly my purpose in divulging these worthlesse Lines is to tie my selfe by them to the obseruation of my owne directions the frailties of corrupt nature being tolerated withall which successe if I find I shall haue my full desire and so rest a well-wisher to you and all
good Christians IOHN COPE A SHORT SCRVTINY AFTER RELIGION THe Poets tell of a Minerua The raritie of Religion whereby is vnderstood the knowledge of Arts and Sciences begotten of Iupiters braine The Philosophers speak of a first matter which must be part of euery thing and it selfe nothing being without forme which matter is so efficacious as nothing can bee without it and yet of it selfe so pure and simple as it is not to be found in any thing He that vndertakes to set forth Religion what it is seemes to goe about the Fiction of a Minerua or the description of a first matter for the holy Ghost who is the worker of all grace in a man may not altogether vnfitly be resembled to the brayne or conceiuing faculty of God as a man may with reuerence speake and this first matter Religion is presumed in euery man to be in himselfe and yet is not to be found perfect in any man Luke 1.28 Religion persecuted In the Euangelist Saint Luke the Angell Gabriel pronounceth the Virgin Mary to be blessed amongst women and yet examine her condition vpon earth you shall hardly find a woman more miserable at the birth of our Sauiour she had not a house to put her head in but was constrained to take vp her Lodging in a back Stable no sooner was shee deliuered of that King which was the cause why she was pronounced blessed but shee must fly to saue her Sonnes life into Egypt and all the time of our Sauiours being vpon earth was a sharer with him in his persecutions whilst here shee liued she was suspected of her best friend Ioseph of incontinency since she departed hence yea to this day is accused of sacriledge to rob God of his Worship in being praied vnto and of blasphemy to vndertake to command God to performe her own will Thus fareth it with blessed Religion when it comes into any Countrey or City it findes euery dore shut against it except it steale in at some backe dore into the heart of some poore Christian and if it make not the more speedy flight into some vnknowne Countrey or Desart Wildernesse sudden waight will be laid to cut off the very life of Religion as we see it at this day chased out of its natiue countrie of Iury and out of the seates of forraine Monarkes into an Iland or two and the confines of the earth next as it fell out with the Virgin Mary so this Religion shall bee reputed a harlot yea suspected by her owne friends and supplanted by the Strumpet of Heresie if God should not assist her and that sacriledge and blasphemy haue been euer layd to her charge will appeare by the accusations of her aduersaries Neither is good and true Religion reiected as odious impious and erronious Religion produced for the maintenance of errors but called to the patronage of all errors vicious liuers wicked practices The Papist because he holds the Catholike faith though stuffed with all manner of corruption he must be accounted Religious the Brownist because he will not endure the corruption of Church-discipline though hee forsake the Church yet he must be counted Religious the Anabaptist the Family of loue the Pelagians and all the rabble of the like Heretikes because they acknowledge Christ though neuer so full of erronious opinions yet they must be accompted religious nay the Turke that worships Mahomet the Infidels that worship the Sunne the Moone or other creatures yea some Nations that worship the Deuill himselfe for feare of him because they worshippe something though neuer so much against reason or common sence yet they account themselues to be Religious Religion the excuse of wicked liuers Tell the Drunkard that Adultery is a sinne he thankes God he is no adulterer and he is of the right Religion and he hopes it will goe well with him Tell the Oppessor that Drunkennesse and Adultery are sinnes he thankes God he is neither Drunkard nor Adulterer and he is of the right Religion and hee hopes it will goe well with him Tell the Swearer that Drunkennesse Adultery and Oppression are sinnes hee thankes God he is neither Drunkard Adulterer nor Oppressor and he is of the right Religion and he hopes it will goe well with him Tell any man of one sinne in another man that he findes himselfe not giuen ouer vnto though he liue in all other sinnes yet he hopes he is not so badde as that man that liues in that sinne and hee is of the true Religion and hopes God will be mercifull to him in Christ it will go well with him But there is a kinde of man that goes to Church vpon Sundayes receiues the Communion once a yeere at the least and that is at Easter because hereby hee hopes to goe to heauen beleeues the Articles of the Creed because he is taught so to doe that hopes God is mercifull because he lookes for a share in his mercy that sweares not but small oathes because to be a great swearer is of ill report that will not drinke extraordinary because it is chargeable that is very painefull and diligent in his calling because he desires to grow rich that keepes touch in paiment of money because he expects others should doe so to him or if they do not he will lay them as close as the Prison can keepe them that giues to the poore at his doore because he would not be hardly spoken of that hath few suites in Law because as neere as he can he will wrong no body that is either able or likely to goe to Law with him in a word he that liues the life of an ordinary ciuill man and holds himselfe to be a good Protestant And this man if you esteeme him not a religious man will thinke you doe him great wrong And yet there is another that goes beyond this ciuill man and that is hee that is vpright in his dealing for iustice sake he that is a true pay-master of his debts for honesties sake hee that is industrious for Prudence sake he that is absteynious for temperāce sake and he that is morally vertuous in any kinde which is his Religion for vertues sake who for point of faith is content with a generall beliefe as the Church beleeues and this man holds himselfe to haue climed vp to a high degree in Religion Religion the pretence of euill practices Farther what is made the colour of most sedicious bloudy wars and horrid practices but Religion As Sir Francis Bacō in his Essayes wittily obserues they bring downe the holy Ghost in sted of the likenes of a Doue in the likenes of a Vulture or Rauen out of the Barke of S. Peter set forth the flagge of a Barke of Pirates When Demetrius the Siluer-smith with all his fellow workemen found their trade like to go downe if the Gospell of Iesus Christ were receiued at Ephesus thē they cry out that the magnificēce of the great
goddesse Diana would bee destroyed Act. 19.27 And what was pretended the cause of that tumultuous sedition but the preseruation of their Religion to their great goddesse Diana Liu. in Historiâ Romanâ Existimauit Ancus Marcius quâ—niaâ— Numa in pace religiones instituisset à se bellicae ceremoniae producerentur c. Liuie in the Historie of the Romanes relates of Marcus Ancus of the Progeny of Numa and his successor that when he had receiued some iniury from the Latines as vnlawfull taking away the commodities of his Realme and holding diuers of his subiects captiue and receiuing as he thought an insolent answer vpon demand of them to be restored being minded to recouer them by warre all his labour is to find out a faire pretence and giue a faire challenge and vpon these considerations he beginnes that since his predecessor Numa had founded Religion in peace it concerned him to ground his warre vpon Religion whereupon his Ambassador being dispatched with Commission to proclaime warre Audi Iupiter ego sum pulibcus nuncius populi Romani iustè piéque venio si ego impiè illos homines dedier nuncio populi Romani mihi exposco tum Patriae compotem me nunquam sinas esse haec quicunque ei obâ—ius fuit haec portum ingrediens haec forum ingressus peragit thus runs his message Heare O Iupiter I am sent by the generall consent of the Roman people and that what I do as Ambassador is iust and religious I call thee to witnesse and if I do herein vniustly or impiously then neuer suffer me to be a man thought fit for seruice or worthy regard in my Country and these things the Legate buzzed into euery mans eare that met him thinking that when hee had made Religion the colour of his Masters warre and inuoked God that then hee might fairely denounce warre for the effecting of his particular end When the Pharises were almost ready to burst with malice against our Sauiour Christ and could finde no rest within themselues till they had committed that deuillish matchlesse and colourlesse murther vpon him for Pilate confesseth he could find no cause they pretend he was a Sabbath-breaker he was a Deuill hee was a Blasphemer he was a mouer of Sedition and these things could not be tolerated in their Religion therefore away with him crucifie him crucifie him So that here the maintenance of Religion is the cloak of this horrible fact But there are too many witnesses of later dayes before our eyes of this truth What vnsheathed the sword of so many Massacrers in France not long since to the taking away of so many Christian soules in one night They will tell you Religion What gaue boldnesse to that desperate Villaine to make his Soueraignes the late King of France his bowels the Scabberd for his poison'd dagger If he were aliue he would tell you Religion What sharpened the wits and steeled the hearts of our Englishmen lately that if there had bene a Councell called in Hell and a company of grand Diuels sent vpon earth for the executing of their designes they could not haue found out a more damnable Plot nor with greater resolution haue prosecuted it then they did the Gun-powder Treason All their excuse would be that it was in the cause of Religion What hath plucked of late the louing Husband from his Wifes tender imbraces the beloued Sonne from his Parents carefull gouernement the diligent Seruant from his Masters serious imployment and the Loyall subiect from his Kings peaceable Dominions and all from their natiue Country either to make way for their enterprises thorow the bowels of men women and children or expose themselues to vnauoydable slaughter Is it not because men pretend Religion the colour of their warre though they intend nothing but the getting of some Towne or Country So that looke into men of all nations and conditions you shall find euery man claime an interest in Religion and yet how hard a thing it is to find sincere and true Religion planted in any Nation our owne excepted or particular mans heart Wherefore it is not altogether vnexpedient for a man as well as hee may to informe himselfe what true Religion is Some will haue the word Religion to be deriued from a Latine word RÄ•lÄ•go which signifies to reade ouer againe or to remember but this seemeth not to bee so proper a deriuation because reading is an act of the tongue and conuersant aswell about falshood as truth and Religion is chiefly seated in the mind and imbraceth nothing but truth Againe for remembrance it is of somthing forepast but neuer man yet knew what belonged to Religion before it is wrought in him by the holy Ghost and therfore cannot remember that of which hee neuer had so much as a notion Farther if it should haue this former deriuation it should onely intimate a bare remembrance of a thing and no way giue light to the nature of the thing There is a word which more fitly offers it selfe and signifies in Latine Religo August de vera relig religat ergo nos vera religio vni omnipotenti Deo vnde religio dicta est to bind or tye True Religion sayes an ancient Writer doth tye vs to the onely and Almightie God and from this tying doth Religion take its name Adam had no sooner transgressed the commandement of God but takes his flight seekes shelter vnder the trees of the Garden to hide him selfe from the presence of the Lord God but when God apprehends him with his cal there is no longer keeping out Adam being arraigned and hauing receiued the sentence of his punishment hee might yet bee like to many children or seruants that when they haue once gotten a custome of running away from their Fathers or Masters they shall neuer keepe them at home without they shackle or tie them fast and therfore God to preuent this runnagacy in Adam and his posteritie hath prouided this bond of Religion to tie them fast to himselfe as the reuerend Father sayes Ierem. super nonum cap. Amos. Ecclesia est fasciculus vnâ Domini religione constrictus vnde ipsa religio à religando in fascem domini vinciendo nomen accepit The Church sayes another is a bundle tyed together with the wreath of Religion whence saies he religioÌ„ takes the name from binding Till the comming of our blessed Sauiour the Church of God was only amongst the Iewes but they when he came into the world refused subiection to him Whereupon our blessed Lord sends his Apostles throughout all the World to gather vp as it were heere a sticke and there a Christian sticke which being presented to God hee makes a bundle and tyes it vp with this wreath of Religion and so hath made himselfe a new Church and this latter word binding giues some insight into the nature of Religion which is either a binding to or a binding from a thing a binding to is a
binding to faith and obedience a binding to faith in all that is declared in Gods Word and obedience to all that is commanded by Gods Word the binding from is from all errour and heresie in point of doctrine contrary to Gods Word and from all impiety in course of life forbidden by Gods Word And this latter deriuation of the word religion seemes to make it more full for as in the word reluctation which signifies a strife or strugling there is an opposition implyed so this aduerbe re in religion doth seeme to intimate an auersenesse in the nature of man to what hee is required vnto by the Word of God Whereupon consequently followes a third tye or binding which is to repentaÌ„ce for the pronenesse of mans nature to euery thing contrary to Gods will and the wicked actions hee cannot chuse but fall into out of that naturall and depraued inclination Caluin in 23. cap. Iob. Iobus adijcit se non ab ea recessisse eo significaâ— homines semper pruâ—itis quodam deflectendi à recta via sollicitari To which purpose Caluin in his coment vpon the 23. Chapter of Iob out of Iob's resolution to walke in the way of God adding these words that he had not gone out of the same hath this obseruation that there is a certaine kind of itching desire in euery man to swerue and decline from that certaine way and therefore he had neede to be kept in with this hedge of Religion There are three words amongst others which the Grecians haue giuen to signifie Religion the one signifies right or true worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not enough to haue knowledge nor to beleeue in God though these are neuer seuered from Religion but there must be a worship and this worship must not be euerie worship but a true worship Another of these words signifies the worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that in this name of Religion is included a worship but not the worship of man or any other creature but the worship of God The third word is thought to take its deriuatioÌ„ from the name of the Thracians Vers 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is vsed by the Apostle in the first Chapter of Iames his Epistle But because the perfectest knowledge man can haue of any thing is from the causes thereof therefore it will not be amisse for the vnderstanding of the nature of Religion to inquire into the causes of it more at large som of which are shortly coÌ„tained in the words before Amongst causes God the efficient cause of Religion the efficient cause takes the first place as well does this efficient of Religion deserue it which was truly the first yea before the first thing in the World God was before all things Psal 19.2 so that the efficient cause and worker of true Religion either in a publike estate or priuate mans heart is no other then God himselfe God is the worker of all grace Iam. 1.17 all good giftes proceede from aboue And Saint Paul one of the master-workemen in this plantation of Religion hath these words in his Epistle to the Corinthians 2. Cor. 12.4 No man can say that Iesus is the Lord but by the Spirit There are diuersities of gifts but the same Spirit there are differences of administrations but the same Lord and there are diuersities of operations but it is the same God that worketh all in all In Ezekiel God first vndertakes to clense them of their false religion but leaues them not there for then they were neuer the neerer but in the next words saith Ezek. 36.27 A new heart will I giue you and also a new Spirit will I put within you and I will put my Spirit within you and cause you to walke in my Statutes so that God takes to himselfe the worke of framing them to true Religion and the whole Scripture is very full of proofes to this purpose There was a worthy man who out of his obseruation vpon these words of our Sauiour I am the way the truth and the life brought in Christ speaking to the Christian soule in this manner August in tract 22. Ambulare vis Ego sum via Falli non vis Ego sum veritas Mori non vis Ego sum vita haec dicit Saluator tuâ—â— Non est quò eas nisi ad me non est quaÌ„ eas nisi per me and answering himself Wilt thou walke saith Christ I am the way Wilt thou not be deluded I am the truth Wilt thou not die I am the life This saith the learned Man is the speech of our Sauiour to this silly soule Thou hast not whither to goe but to me nor any way to come to me but by me so that if we will walke in the way of Religion we must walk with Christ for he is the way if wee will not bee seduced by errour which is contrarie to Religion we must be directed by him for he is the truth if wee will liue religiously here and gloriously hereafter we must liue by him and in him and he in vs for hee is the life The same Author sayes in another place Ipsum donum Dei Spiritus cum Patre Filio aequè incoÌ„mutabile colere tenere nos conuenit Wee ought to imbrace the gift of the Spirit of God equally dispensed and vnchangeable from the Father and the Son Another reuerend Father sayes in his Comment vpon the first Chap. of Amos vpon these words God Ierom super primum cap. Amos Deus versatur in vera religione non in Jsrael vrbibus or the Lord will roare from Sion and vtter his voyce from Ierusalem God is conuersant saies he in true Religion professed in Ierusalem not in the Cities of Israel So that from both these may be gathered that as Religion is the gift of God yea of the whole Trinitie so where Religion is God is where he is not there is no true Religion and from that that doth precede the conclusion will easily arise that God is the efficient cause of religion Neither is he only the efficient God the only efficient cause but the onely efficient cause Man is a meere patient No not so much as a patient for all matter is held to haue an aptitude or an appetite or at least a possibilitie to receiue a forme But such is the indisposition of mans depraued nature that it hath no capacity nay it hath a contrary affection to the receiuing of the forme of Religion which God puts vpon him The Apostle Paul to the Romanes saith Rom. 8.7 that the wisdome of the flesh is enmity against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word is very expresse and signifies the best thoughts and affections the same Apostle in his Epistle to the Ephesians saith that all men by nature are dead in sinnes and trespasses Ephes 2.1 And in the second to the
subiect for â—ithout all the elements there is no body could subsist and yet this warre amongst the elements is the ruine of euery body in which warre they are all conquerers and yet all ouercome for the fire dries vp the water and the water quenches the fire the aire moulders the earth and the earth expels the aire and yet they haue a mutuall concord for the fire and aire agree in heate the aire and water agree in moistnes the water earth agree in coldnesse and the earth and fire agree in drienesse they all agree in this that none of them will depart the field till they haue destroyed the subiect of their contention which is the body of a man and in this is to be admired the wonderfull workmanship of God But yet for all this search the knowledge of God is not to bee found for he is incomprehensible and how can a man comprehend an incomprehensible He is a Spirit and how can flesh and bloud apprehend a Spirit God is infinite not to be limited in time he is euery where and yet no where either circumscriptiuely or definitiuely how can a man circumscribed within two yards receiue a notion of him that fils all things and all places He is omnipotent and how can the weake braine of a man conceiue what He is He is onely good and how can a man that is onely euill be able to vnderstand what He is that is all good He is Wisedome Strength Iustice Fortitude and all Vertue diuine and morall yea in Him are comprehended all Arts and Sciences what man is He is what any other liuing creature is He is yea what is in heauen and earth He is for euill it is a priuation and therefore is not nor cannot haue any being in him and this is all the knowledge man can haue of God that what he himselfe or any other creature is not that God is yea God onely is and man is nothing but what he is in God God is in man and yet no part of maÌ„ man is in God and yet no part of God yea God is absolute without man man is nothing without God and this knowledge of God as imperfect as it is is yet sufficient to direct man to worship God in whom he liues moues and hath his being But how shall man worship him whom he hath not knowne The manner how to worship God which is part of the forme of Gods worship is in truth Seneca a heatheÌ„ man could make a distinction betweene Religion and Superstition or Idolatry Religio Deos colit superstitio violat when he sayes That Religion is an obseruation of God in his Worship whereas Superstition is a violating of his Worship in drawing it from truth and sincerity but what the true Worship of God is man can no way come to the knowledge of but from God himselfe because no man doth in any degree of perfection know what God is Now there are two Bookes that God hath giuen man to study vpon the Booke of Nature and the Booke of the Word In the Booke of Nature although man may reade sufficient to condemne himselfe yet there he shall finde nothing but what will confound him In the Booke of his Word God hath beene graciously pleased more at large to open himselfe vnto man and thereout to affoord him not onely instruments to frame him fit for his Worship but directions how to worship him aright Euery naturall man walkes in darkenesse as is wrriten by the Prophet Isaiah â—saiah 9.2 The people that walked in darkenesse haue seene a great light that is in the Gospell of Iesus Christ The Word sayes the Prophet in the Psalme Psal 119.105 Is a Lampe or a Lanterne to my feete and a light vnto my pathes And Dauid sheweth how he got vnderstanding and was growne to a hatred of false-hood and errour namely by the Precepts and Word of God Salomon or Christ is said to ride vpon the Word of Truth Psal 45.5 as one that would ride in triumph ouer all Heresie Now euery man is content to haue some forme of Religion but this true worship doth so strictly tie the conscience to that forme and practcie of Religion which is taught out of the Word of God as that a man is ready to frame to himselfe any kinde of Religion whereby he might haue some dispensation for his euill course of life rather then to be held to so hard termes and hence it comes to passe that so many fall to Popery who when they are loth to deny and crosse themselues in the lusts of the flesh and yet are desirous to go to heauen they imbrace this Religion wherein they beleeue that though they commit neuer so great sinnes yet if they can get Pardons of Indulgences from the Pope or absolution from the Priest or do some workes of Charity or such as are meritorious in their owne opinion or procure some intercession of Saints or some prayers to be made for them after they are dead they thinke God to be well satisfied for their sinnes and well pleased with them Nay such is their grosse stupidity as that they thinke the sprinkling of a little holy water to be salutary for soule and body which appeares plaine in those conjuring words spoken by the Priest in diuine Seruice In Manual ad vsum ecclesiae Sarisburiensis Exorcise te creatura salis per Deum ✚ viuum Sis omnibus te sumentibus sanitas animae carporis effugiat atque discedat ab eo loco quo aspersum fuerit omnis nequitia I exorcise or conjure thee O creature of Salt that thou beest to all that shall partake of thee sanitie of soule body and that all euill shall depart from that place where thou art sprinkled And farther he saith I exorcise or coniure thee O creature of water that thou mayest serue to the casting out of Diuels Exorciso te creatura aquae in nomine Dei Paâ—â—ris vt fias aqua exorcisata ad effugandam omnem potestatem inimici c. Ad abijciendos daemones morbósque pellendos vt quicquid in domibus vel in locis fidelium haec vnda respersit careat omni immunditiâ liberetur à noxa non illîc resideat spiritus pestilens non aura corrumpens c. to the expelling of diseases that vpon whatsoeuer thou art sprinkled in any house of the faithfull it may haue taken from it all vncleannesse it may be freed from all obnoxitie that no pestilent spirit may remaine vpon it nor any corrupt ayre Let all the trecheries of the hidden enemy depart and if there be any thing aduerse to the health or quiet of the inhabitants let it be chased away by the aspersion of this water And then the Priest casts the salt into the water crosse-wayes after the manner of the Crosse and sayes priuately Let there bee an equall coÌ„mixture of salt and water And thus is their Holy water made and
sprinkled And who would not be a Papist to haue this benediction of Holy water And the like benediction is there of the Bread Nay such is their horrible blasphemy as that they hold the wax Candles to be inlightned with the light of Gods heauenly Benediction as they call it and kindled at the fire of his most sweet clarity and who would not be a Papist to partake of this light Farther some of their Prayers for the dead are these We commend vnto thee O Lord the soules of thy Seruants that being dead they may liue with thee for euer and what sinnes they haue fallen into through the frailtie of their worldly conuersation doe thou wipe them away by the Pardon of thy most mercifull goodnesse Another is this God which art the giuer of Pardon and louer of mans saluation we implore thy Clemency that those Brothers and Sisters of our Congregations which are gone out of this world may come to the societie of thy euerlasting blessing by the intercession of the blessed Mary for euer a Virgin of Michael the Archangel and of all the Saints A third is this Make good we beseech thee O omnipotent and mercifull God that the soules of our Brethren and Sisters of our Congregations for whom we offer vp to thee this sacrifice of Praise being expiated by vertue of this Sacrament from all their sinnes may receiue the blessing of thy euerlasting light And who would not be a Papist to haue these Prayers said for him after his death if they were effectuall The Heathen since they could not be so religious to God as the light of Nature informed them they ought to be framed to themselues gods of men that since they could not or would not bee like God they would make gods like themselues And thus Saturne and Iupiter and diuers other men being famous vpon earth for some extraordinary qualities or exploytes were called gods after their deaths Seneca obserues that amongst Heathen men that worshipped Iupiter one will haue him to be winged another will haue him to beare hornes another accuses him of Adultery another complaines that hee is cruell towards the gods In all which sayes the Authour they intend nothing but to take away the shame of sinning from men who beleeued such gods as these and conceiued it no shame for them to do as their gods did And hereby appeareth the truth of the Worship of God declared in his Word in that it opposeth sinne and the reason why Idolatry and false religion draw away so many is because they either giue a liberty to sinne or a Pardon of sinne vpon easie conditions but these men which are thus seduced are of another mind then Dauid was who hid the Word of God in his heart that hee might not sinne He found no safety so long as he continued in sinne nor any meanes to auoid sinne but the Word of God which is the Touchstone to trie all metals of Religion If a man doubt of the doctrine of Religion let him bring it to this Touchstone and he shall soone discerne whether it be currant or no If he bring his life and actions to this Touch-stone he shall quickly know whether they be good or no If he bring his faith and repentance to this Touchstone it will quickly shew whether they be sound or no If hee bring his honesty and iustice to this Touch-stone he shall easily discouer whether they be counterfeit or no. It is the speciall care of euery good Schoolemaster to see that his Schollers performe all their exercises truly so this Schoolemaster the Word which vndertakes to teach the Worship of God directs to the true Worship of God And this truth is not onely required in the outward practice of Religion but in the heart and inward soule of a man Behold Psal 51.6 thou requirest truth in the inward parts saith the Psalme and it is the complaint of God in Isaiah Isai 29.13 That the people drew neere vnto him with their mouthes and with their lips did honour him but had remoued their hearts farre from him A man may be a great Scholler well read in all controuersies able to distinguish betweene true Religion and false opinions well grounded and of good vnderstanding in the doctrine and discipline of Religion orthodoxall in point of faith a carefull obseruer of diuine worship a iust dealer amongst men ciuill in his course of life well reported of for hospitalitie diligent in all his affaires true in all his Words and of a faire demeanor in all his actions and yet if this inward vprightnesse to God and man for conscience sake of Gods Commandement be wanting to this man hee may be wanting of true Religion Ioshua 24.14 For Ioshua requires the people to feare the Lord and serue him but how In sincerity and truth And Samuel commands them not onely to serue the Lord but it must be done in truth and with all their hearts Religion then appeares from the efficient cause thereof to bee the worke of God from the materiall cause to bee worship The finall causes of Religion the glory of God and mans saluation Nihil sit frustrà and from the formall cause to be true and onely and properly applied to God But the Naturall Philosopher could reach so farre as to apprehend that nothing could be made in vaine and therefore if in that inferiour workmanship of God in the framing of all the creatures was expressed a rare Art and in this worke there was intended an end then certainely much more in the framing a man after Gods owne Image Man must beleeue an end yea a more speciall end by how much the effect is of a more excellent nature There are two finall causes of Gods Workes the one communicated to man with all other creatures which is the last the vttermost and chiefest end the other onely for mans sake the former of these ends is the glory of God to which end he made all that is made and doth dispose of all things that are done to which purpose are the words in the Reuelation Thou art worthy O Lord to receiue glory and honour and power for thou hast created all things c. If God had not made the world to our apprehension he had lost the glory of his power if he had not made man perfect he had lost the glory of his goodnesse if man had not fallen though God was not the Author thereof he had lost the glory of his Iustice if he had not redeemed man hee had lost the glory of his Mercy if he had not continued man he had lost the glory of his Prouidence and if he had not beene the worker of Religion in man he had lost all his glory vpon Earth For to what end was it to make a world if man had not bene placed as a Gouernour ouer it To what end was it to make man perfect but to trie his obedience To what end was it to
found out vnder the Sunne hath had the generall applause of all that knew him for an vnderstanding a iust a temperate and a liberall man hath had continuall health hath neuer knowne what the least misery is To see this man all on a sudden in the middest of his happinesse perplexed and troubled within himselfe complaining of the miserable estate he is in laying to his owne charge blindnesse of mind iniustice of his actions a want of gouernment in his course of life and neglect of charitable workes accusing himselfe of all manner of sinne and finding no comfort at all till the same power hath raised him vp that before had thus cast him downe and then to see him changing his vaine company disregarding his superfluous wealth laying aside his vnprofitable and time-consuming pleasures contemning popular applause labouring for the true knowledge of God and of the meanes how to serue him aright performing all good workes in obedience to the Commandement of God which before he obserued onely in a ciuill respect and abstaining from those euill actions for conscience sake which haply before he had forborne the practice of for some sinister or outward regard and making a sanctified vse of all Gods blessings as of health peace libertie and the like Is not this a wonderfull alteration which in some measure is found in euery man so soone as true Religion enters into his heart The third effect of Religion is Wisedome this is either Sapience or Prudence In definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethic. lib. 6. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapience is defined by Plato to be a simple or incompounded Science or the knowledge of Diuine and Eternall things or a knowledge that proceeds from contemplation of the cause of things And Aristotle his Scholler defines Prudence to be a true habit working with reason vpon those things that are good or euill to a man but the chiefe Preacher and Teacher of Wisedome hath included them both in one verse where he saies that Sapience is the reuerence of God and Prudence the communion of Saints as Tremellius interprets it so that out of a true knowledge of God infused by God himselfe proceeds this reuerence of God which is Sapience and the vertuous carriage of a mans selfe towards men especially the Saints is Prudence The obiect of Sapience is ens or being and the obiect of Prudence is the chiefe good Now God is the onely Being or I AM and he is the chiefe yea the onely Good and therefore Religion containing the true knowledge and worship of God workes this Wisedome in a man There are foure things which accomplish a mans happinesse pleasure profit honour and long life to enioy them in all which Solomon comprehends in Wisedome where he saies that All other delights of a man are not to be compared vnto her Prou. 3.15 16. and length of dayes is in her right hand and in her left hand riches and honour But there is no speaking of any thing vnder God Man the subiect of Religion but it must haue a place of residence So Religion must haue a subiect to reside in which is man that hath beene so often named And here Religion sits like a Queene in her Maiestie she keepes her Court in the soule of man and her chaire of State is the heart of man so that to man may be well said Let your doores stand open you euerlasting gates and let the Queene of glory come in She is so wise of her selfe and so powerfull as that she needes no counsell onely she hath continually waiting vpon her two Secretaries of State and a Recorder or Register the first of these Secretaries is Vnderstanding to this she referres the examining of all suites preferred and the information of what nature they are The second Secretary is the Will and to this she referres the returning of Answer to all Petitions made the Recorder to this great Queene is Memory and here are registred all Petiions with their answers to the end that man might not be without a president for whatsoeuer he shall be a suitor if here he can find that such and such things haue beene to such and such persons at such and such times and in such and such a place gtanted he may haue hope to obtaine his desire in that kinde but if he finde that such things haue beene denied and thought altogether vnfit to be asked or granted let him desist from Petitions in this nature In this office of the Memory likewise are recorded all the Letters Patents that euer haue bin granted vnto any man so that if he chance at any time to lose his euidence or assurance here he may take out a new Copie of it when hee will In this Office likewise are entred all the Actions of man that if at any time hee haue done any memorable seruice hee may craue reward for this is a bountifull Queene or if he haue committed any crime he may sue for his Pardon for God that hath placed Religion his Vicegerent vpon earth is a mercifull God Now the houshold seruants of this Queene are the affections so that where shee commands to loue the Religious man loues where she commands to hate he hates where she commands to reioyce hee reioyceth where she commands to sorrow he sorrowes where she commands to feare he feares where she commands confidence he is bold so that all the actions are ready at her command The common subiects of this Queene for she admits no Peeres in her Dominions are all the parts of the body the eye the eare the hand the foote and all the members of a Christian mans body are gouerned by her and receiue protection and direction from her she feedes the hungry mouth clothes the naked backe strengthens euery weake part and sustaines the whole The reuenue of this Great Queene is all that a man hath in this world no sooner was shee entred into the hearts of the Christians in the Acts but they came and laid all they had at the Apostles feete where she bids Giue man must giue yea if she call for his children or himselfe hee must bee ready with the answer which Seneca reports Demetrius to make to the gods Seneca lib. cur bonis viris mala fiunt Hanc quoque animosam Demetrij fortissimi viri vocem audiffe me mominisse hoc vnum inquit Dij immortales de vobis queri possum quod non antè mihi voluntatem vestram notam fecistis prior enim ad ista venissem ad quae nunc vocatus sum vultis liberos illos vobis sustuli vultis aliquam partem corporis Sumite Non magnam rem promitto cito totum relinquaÌ„ Vultis spiritum quidni nullam moram faciam quò minus recipiatis quod dedistis à volente recipietis quidquid petieritis quid ergo est maluâ—sseÌ„ offerre quà m tradere Quod opus fuit anferre accipere potuistis sed ne nunc quidem
auseretis quia nihil eripitur nisi retinenti There is one thing O ye immortall gods I haue to complaine of you that you would not let me know your pleasure before-hand for I would haue first offered my selfe to what I am now called by you will you haue my children I haue bred them vp for you will you haue any member of my body Take it I promise no great matter for within a short time I shall leaue the whole Will you haue my life what else I will make no delay to hinder you from receiuing what you haue giuen you shall willingly receiue whatsoeuer you require I had rather offer all to you vnasked then deliuer it to you being demanded you shall not need to vse any violence you may take them nothing is said to be taken away from him that doth not withhold it and I deny you nothing where shee bids Keepe man must keepe if she call for all a man hath he must part with it if she bring neuer so great an increase she must haue the disposing of all yet she does not alwayes turne her Tenants out of possession onely shee will haue them know that they are but Tenants at will and as this Religion is onely an adiunct to man no man hath it borne with him so it is a subiect to diuers adiuncts The adiuncts of Religion The proper adiuncts of Religion knowledge faith loue and feare are either proper or common the proper adiuncts of Religion some of them may be these knowledge faith loue and feare This knowledge which is a proper adiunct of Religion is not an Historical knowledge but a sauing knowledge such a knowledge as is taught by him that workes Religion in the heart which our Sauiour verifies Mat. 1 1.27 in saying That no man knowes the Father but the Sonne and he to whom the Son reuealeth him And this was the knowledge that Paul was infused withall 2. Cor. 12.4 when he was caught vp to the third heauen so that it is wrought together with Religion and without which there is no Religion The Philosopher obserues a twofold knowledge A priori posteriori the one proceeding from the precedent causes which are for the most part vnknowne the other from the subsequent effects and adioyning qualities and the latter of these is all the knowledge a man can likely haue in naturall things but this is a certaine distinction in Diuinity wherein both parts are to be noted for the naturall man by obseruation experience and discourse may out of effects and qualities gather some knowledge of God and his Diuine being and a worship to bee due to him and an infinit power to be in him and he may grope out so much according to the words of the Author of the Acts of the Apostles as will direct him to seeke out the true knowledge of God and his worship Acts 17. â—7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from God himselfe but this sauing knowledge here spoken of is such a one as that no man can haue it in him without the same God that giues it reueale it to him out of those hidden principles wrought in the heart of man which are not possible to be expressed The next proper adiunct is faith which is so linked to the former of knowledge as that who hath not the one hath not the other and who hath not true Religion hath neither and therefore the Apostle ioynes them together as things vnseparable and infallible tokens or signes one of another where he exhorts the Corinthians to try themselues whether they were in the faith or no but how should they try themselues by no way but by their knowledge and therefore he asks them in the next words 2. Cor. 13.5 Do you not know your selues and shewes them farther how they come by this knowledge namely Because Iesus Christ was in them except they were Reprobates Is it not a strange thing that Herod should send the Wise men to the Pharises to informe themselues where Christ should be borne and they could direct them to Bethlem and shew them what had beene prophesied and yet could not beleeue in him But this shewes the difference betweene that knowledge and faith grounded thereupon which was reuealed to the Apostles by Christ himselfe and that other of the Pharises which is none of this sauing knowledge or faith which is proper to Religion The third proper adiunct of Religion is loue and that loue is not euery loue but the loue of God and our brethren for Gods sake which loue is wrought in man by the same Spirit that Religion it selfe is wrought The Apostle saies Rom. 5.5 That the loue of of God is shed abroad into our hearts by the holy Ghost which is giuen to vs. And in another place hee acknowledges great thankes to be due to God for the increase of faith and abundance of loue which was in the Thessalonians 2. Thes 1.3 where hee ioynes faith and loue as the gifts of God that go alwayes together neither let a man deceiue himselfe in this loue of God for many men thinke they loue God when indeed they loue onely themselues as Christ vpbrayded them that followed him onely for loue of the loaues Diuers HeatheÌ„ people haue worshipped the Sunne the Moone the Starres Ceres the goddesse of Corne Bacchus the god of Wine and the like for the benefit they haue receiued from these creatures and no question herein had some generall notation of a deitie but this loue of God which flowes from true Religion must not be onely a loue of him for his goodnesse towards vs no not for that great gift of saluation to mankinde but a loue of him because he is so holy and absolute perfection yea though we receiued none of these mercies yet this Religion will cause vs to loue him for himselfe and his children in obedience to his Commandement and for the communion they all haue in Christ which is deliuered by Iohn 1. Epist Ioh. 3.21 in these words And this comfort haue we from God that he who loueth God loueth his brother also And the Communion which all the Saints haue in Christ requires the loue which the Apostle to the Ephesians Ephe. 4.15 saith Is the knitting of the ioynts of Christs body from whence it receiueth growth and is built vp The last of the proper adiuncts is Feare and this againe must bee the Feare of God which feare is neuer separated from true Religion nor euer to be found where true Religion is not In the Scriptures Wisedome and Religion are oftentimes taken in the same signification and therefore it is said The feare of the Lord is Wisedome Iob 28.28 And when a man is said to finish that great worke of his saluation which is an end of his Religion he is aduised by the 2. Cor. 7.3 Apostle to do it in the feare of the Lord. Religion consists in the obseruing of the Law