vsurie to the pit of hell as God shall cleerely manifest vnto vs what it is and as we alreadie doe so farre as we are come To the second question I answer that if we did permit vsurie yet it cannot stand in equall ballance with a stewes for to sinne against a mans goods is lesse than to sin against a mans person and continuance and chaste preseruation in this world That God that will establish the chaire of estate to superiours in the fifth commandement will giue superiours chiefly in charge the life of man in the sixt next to that that their life may not stinke to heauen will haue it preserued by honestie in the seuenth next to that because honest persons must be maintained by honest meanes will haue iustice in the eighth in the ninth commandement that honest meanes may bee settled vpon honest persons will haue truth vsurie therefore failing against the iustice of the eighth commandement though detestable in it selfe yet from Gods order seemes to me to be of a shorter size than the Stewes which fighteth against the person in the seuenth The last beautie of our religion which I shall speake of is this That our religion needs not policie to maintaine it It hath preuailed in all ages since Iesus Christ against all power against all policie The bloud of the Martyrs hath bin the dung of our Church And as Pharaohs policy when he would work most wisely could not preuaile against Israel so in the greatest Egyptian darknesse vnder the dominion of Antichrist our Church could not be so obscured but that she hath felt the strength of Romes policy the stroke of her power without her subuersion And at the time when it pleased God to make light to shine out of darknesse that our religion might by degrees climbe againe to its wonted glorie what could the power of the Emperour with the policie of the Pope preuaile against a poore weake man Luther who came with the spirit of power in the name of the Lord For the further propagating of our religion it neither hath neither doth it stand in need of policie If wee should hold a Councell wee need none of the trickes of the Councell of Trent We need not either propound our Canons in such ambiguous termes as will admit of diuers constructions Vpsalensis and Armachanus were created Arâ—h bishops as we reade in the Councell of Trent who yet were Nullatâ—ncases like the ancient Oracles of Apollo neither need wee to create either Archbishops or Bishops to fill vp the number that our voyce may be the more full who haue neither Church nor Diocesses Wee need no bloudie Inquisition to clap the title and punishment of an Heretike vpon euerie one who doth smell either by conuersation or conference of a religion opposite to vs wee need not that Idoll sacrifice of the Masse to fill our purses that poore and poeticall conceit of purgatory to warme our kitchins their Auricular confession to make vs terrible by being of the secretest counsell wee defie to purge either Fathers or any other Authors of their true meaning to make them our witnesses or to be so exact in the prohibition of Hereticall bookes Mar. Anto. de Dom. prosectionis consilium p. 8. 9. that carefull Students in Diuinitie yea Bishops may not reade bookes contrarie to our opinion without licence wee say with the Apostle Iudge yee what I say doe not sweare to the truth of our words except ye finde them so yea of the common people into whose hands many Popish bookes doe fall wee doe but desire this fauour that they would reade them with our answers and humbly desire God that they may finde out the truth remembring thaâ— sweet speech of our blessed Sauiour Iohn 7.17 If any man will doe Gods will hee shall know of the doctrine whether it be of God or whether we speake of our selues Pia mendacia We abhorre godly lies as they terme them to worke deuotion blinde obedience equiuocating can finde no countenancing amongst vs yea our religion perswades to die and manfully to confesse the name of Iesus rather than thus to lye Neither these nor any other trickes of policie blessed be God doe we stand in need of but confidently expect the turning of Achitophels wisdome into folly and the ruine of the spirituall Egypt and Sodome of Rome in Gods due time notwithstanding all her politike factors and agents throughout the Christian world Thus haue we considered the first motiue to further our desiâ—es to be and to be still of the true Church amongst vs. The second is that in it we may inquire 2 Matter of direction in it and haue full and sound direction to bring vs to life eternall And that it is thus amongst vs may be seene in two things First in this that we haue the oracles of God to consult withall Rom. 3.2 as the Apostle calleth the Scriptures Euery meane Artizan with vs may winde vp his heart from all the distractions and troubles of this world by a daily conferring with God out of the diuine acts of his owne heauenly wisdome The booke of God is or may be in euery mans house and hands And if the word of the great Cham of Tartarie standeth for a law because he is blasphemously called of his subiects the sonne of God and the shadow of God Filius Dei Vmbra Dei Anima Dei. Colos 3.16 and the soule of God then infinitely more worthily doe we account the word of our God to be a law vnto vs it being the shadow of his wisdome And therefore he commanding the Colossians no vnnecessarie obedience we hold it as necessarie for vs that the word of Christ dwell plentifully in vs. Yea we account it our happinesse that as in the Island Rhodes the Sunne is neuer so masked with a cloud but that once in a day it doth shine vpon it so our worldly imployments doe neuer so dampe and darken our spirituall life light and heat but that there is or may be at the least some little comfortable intercourse betweene vs and the word of God day by day if we be not our owne enemies We are sure that we are bound to follow Gods will and therefore we are not afraid to know it Yea we hold it our dutie as Gods children to looke into our Fathers Will and Testament that we may be the better furnished not to breake it And if at any time we neglect the reading and searching of the holy Scriptures we doe desire God that he would send his fatherly rod to whip vs vp to more diligence and to say vnto vs as Aristippus said vnto one who asked him what was become of the friendship betweene him and Aeschines It is asleepe but I will awake it Can we thinke it a fault deseruing burning to haue and to reade a Bible in our natiue tongue Or can we be so miserable as not to obey God in reading
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
we loue the bag better than the Pulpet and we delight more to prare with them for ours than to pray with them for themselues and theirs we are spots and blots in the beautifull assembly of the Saints What beauty is it to see those that should liue in Heauen and draw their people after them to liue in the holes of the earth like Moles and muck-wormes Who will beleeue him that saith Heauen is the best place in the world when all his businesse is to make his nest vpon the earth I dare not say that there ought to be no care for earthly things for we haue bodies that doe depend vpon vs as well as soules but when the thorns do so choake the good seed in vs that the beauty of Gods house decaieth then woe vnto vs. Thirdly it may be done by our wickednesse if the white Nazarites become as blacke as coales if Iacobs smooth voice be accompanied with Esaus rough hands if studies be turned into tap-houses and tauernes and holy tongues which should speake blessings into tongues of wantonnesse and vanity how doth the beauty of Gods house in vs looke like a stinking dunghill to all godly beholders In the feare of God therefore cast we these filthy coales out of our hands we haue sinned against Gods beauty too much already and these miserable times doe call for more beauty in our selues and for more godly care by praying preaching and examples that more of Gods beauty may appeare in those congregations ouer which God hath made vs Shepherds Oh it is a fearefull case to refuse operatiue knowledge Hosh 4 and to forsake the law and fearefull shall be the iudgement vpon such Priests Hosh 10. they shall weepe for want thornes and thistles shall grow vpon their altars Vse 2 Thus haue I spoken vnto you my brethren and so vnto you as I haue not forgot my selfe behold if you will not heare I will turne vnto the people Listen my beloued you haue heard that Gods house hath glorious beautie to draw you to loue it I beseech you by the mercies of God to yeeld vnto two suites which I shall make vnto you My first suit is that you willl bee prouoked and fiered with this beauty I could tell you that the name of this place is the Lord is there that Iesus Christ walketh about this candlesticke that the Holy Ghost is present to second the word in the hearts of all beleeuers that the good Angels doe pry into with admiration the holy fellowship which we haue with God and man but though I doe passe by the beauty of persons the beauty of things may through Gods blessing preuaile with vs. Would you goe to heauen It is the beauty of Gods house which shall lift you vp thither Would you faine see Satan vanquished it is the beauty of Gods house shall doe it the preaching of the Gospell shall make Satan fall downe from heauen like lightning Would you discouer the wickednesse of your owne hearts that you may amend It is the beauty of Gods house that is the discerner of our thoughts and intents of our hearts Heb. 4.12 13. Would you willingly see God in his ordinances and more than an earthen vessell in the congregation of the Saints It is the beauty of Gods house that will manifest the secrets of your hearts vnto you 1 Cor. 14.24 25. and will make you fall downe on your faces and say plainly God is in vs indeed It is true indeed you will say that you can pray and sing Psalmes and that you can haue the word of God at home and therefore this is no such great beauty But let me say with the Apostle Heb. 13.22 I beseech you suffer the words of exhortation for I haue written vnto you in few words as if I should say It is necessary that with a good heart you goe to behold the beauty of Gods house in the preaching of the word because the Scripture is so briefe My second suit is that you would doe your best to make the beauty of Gods house appeare more beautifull through you He that seeth the worth of a thing thorowly will doe his best to make it appeare the more worthy through him both in affection in word and in action he will thinke of it more intirely hee will speake of it with greater praises commendations and if it be within his reach and he be capable he will doe his best to procure it So let vs deale with the house of God and the beauty thereof let vs thinke of it as of the glory of Israel the testimony of Gods presence Let vs not thinke our best words too good for it either in thanksgiuing to God that we haue had it thus long or in praying to him that hee would be pleased for Christs sake to continue it amongst vs still or in commending it to others and perswading them to giue it that right and place in their hearts which it requireth and for our actions ô that we would liue worthy of it Holinesse becommeth Gods house for euer from which if we degenerate what can we expect but that God should take away this beauty and giue vs vp to vile affections to goe a whoring after our owne inuentions What shall I now say vnto you I will put you in minde of a pretty custome in Hungary If an Hungarian bee called a coward he doth neuer wash off the disgrace except he haue proued himselfe in single combat with a Turke I confesse I haue done as much as called you all cowards He that vseth switch and spurre doth as much as tell others that his horse is dull and he that vseth pressing exhortations and motiues doth all one as if he should tell them that they are dull of hearing and too slow to right their owne causes against the propensity of their cursed natures to the contrary You shall neuer wash off this aspersion except you enter Duell with that damnable Turke Security I might tell you how it lulleth vs asleepe in a cursed peace and makes euery one of vs from top to toe neither to minde heauen nor hell how it makes vs pollute our consciences and sinne against them for a friend for a see how it makes the foundations of the earth to be out of course but I passe these things and intreat you only to see how it makes vs prophane Gods Sabbaths pollute his ordinances because it doth blinde vs from seeing the beauty of the Lord. Oh therefore as wee loue God and our soules let vs fight against it by walking as in the sight and presence of our God and as by thinking speaking doing all things in this meeting as if the great king of heauen and earth were with vs in our charge inquiry verdict and sentence so by humbly crauing at Gods hand with the blinde man in the Gospell Lord that I may receiue my sight that wee seeing Gods beauty may admire it we admiting it may
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
vs we are vnprofitable seruants Thus in these and many other points of their false doctrine they will make you beleeue that they haue expresse Scriptures as the Deuill when hee tempted Christ but watch and beleeue them not at their words or first appearance how diuine-like soeuer they appeare There was scarce euer heretike that did not make the like plea shew for himselfe Not as if the Scripture did truly serue euery heretikes turne for as there is but one sense of those Scriptures Sensus literalis est quem author precipuc intendit which we doe call the literall and is that which the Author of it to wit the Holy Ghost doth principally intend so the onely end is by that one sense to serue God and not the Deuill by schisme or heresie If therefore heretikes abuse it to their ends it proceeds from their infatuated iudgements and foolish opinâ—ons which makes the Scriptures to appeare to speake accordâ—ng to their phantasies as a distempered eye dealeth with colours and not from any incertainty that is in the good word of God which is preserued vnto vs for the comfort of our soules 2 Holinesse Secondly they will tell you that they haue great holinesse in their Church amongst them and that wee haue none but counterfeit stuffe that will not endure the triall But watch I pray you against this deceit and concerne these foure things distinctly First Holinesse is a great meanes to draw our affections yea though it be but in appearance The question being asked Luk. 5.1 2 c. why so great multitudes pressed vpon our blessed Sauiour The answer is this both by reason of the diuine sweetnesse of his words Iohn 7.46 Neuer man speaking as he spake euen by the witnesse of his enemies as also by reason of the holinesse of his waies of which they gaue testimonie that said He hath done all things well Mar. 7.37 And how the holinesse of others doth gaine vpon our hearts we see by daily experience yea though it be but fained As when Artimisia knew not how to conquer Latmum shee did it by performing religious seruice in a wood not farre from that Citie dedicated to Berecynthia the fained mother of the gods so wee know the multitudes in many places which the Pope hath drawne and conquered to himselfe by a vaile a Cowle a triple Crowne a Cardinalls Hat by a pompous solemnitie and rituall deuotion by Cloysters and titular Virgins together with many other the like toyes Secondly shew of holinesse may much deceiue vs except we sound into the truth of it We know that the scriptures doe imply that false prophets weare rough garments to deceiue that is Zach. 13.4 vntrimmed and vndressed skins in a carelesse manner as if their liues were as simple as Adams newly fallen Heb. 11.37 or as those that wandred vp and downe in sheepes skinnes and goats skins In which respect Christ saith Matth. 7.15 Beware of false prophets which come to you in sheepes clothing Therefore we ought to be wise and not beleeue euery one that comes with a shew of the neglect of the world mortification and holinesse Thirdly it is but an idle brag that holinesse doth dwell in the Romish and Popish apostacy There is indeed great shew of holinesse in their Temples Altars Priests Images Pilgrimages Shrines bare feet hard knees and the like for what will not an vnquiet conscience doe to haue but some hope of peace and comfort hereafter but doe but marke what true holinesse they who haue come out from amongst them haue learned from the doctrine of that Church The Lord Cobham who of old suffered for the truth Booke of Hiâ—t 〈◊〉 by Mâ—â—â—â— pag. 133. 1â—â— first weepingly cried out against the Popish Church saying Loe good people for breaking Gods lawes they neuer cursed me but for their owne lawes they most cruelly handle me and others Afterward in further discourse with Papists he did say I will say before God and man Before I knew the despised doctrine of that vertuous man Wickliffe who was a faithfull Preacher of the Gospell I neuer abstained froÌ„ sin but since I trust I haue done otherwise so much grace could I neuer finde in any of your glorious instructions saith he to them 〈…〉 pag. â—â—â— Againe that blessed Martyr Roger Holland made this free confession before Bonner My Lord I was of your blinde religion vntill the latter end of King Edwards reigne and hauing that libertie vnder your auricular confession I made no conscience to sinne but trusted in the Priests absolution and he for money did some penance for mee which money after I had giuen I cared no more what offence I had done than the Priest cared after hee had got my money whether he fasted with bread and water for me yea or no so I accounted lechery swearing and other vices no offence of danger as long as I could haue them absolued I so straightly saith hee to the Papists obserued your rules of religion that I would haue ashes vpon Ash-wednesday though I had vsed neuer so much wickednesse at night and albeit I could not of conscience eat flesh vpon Friday yet in swearing drinking or dicing all night long I made no conscience at all Thus was I brought vp and continued till now of late that God of his grace by the light of the Word called mee to repentance of my former Idolatry and wicked life Oh learne we but from these two examples of dying men what holinesse doth arise in the Popish Church euen from their very doctrine And truly what else can we expect but vnholinesse froÌ„ that doctrine which doth most teach that holinesse which is furthest from the heart and publish most the merit of those works which are of the outward man as pilgrimages gifts building of Churches Monasteries and the like Fourthly if we haue not more holinesse in our Church then they in theirs wee desire to haue no partakers They themselues confesse that there are vnholy persons enough amongst them as well as amongst vs for thus they stop our mouthes when we obiect the detestable powder-treason And for our doctrine though they haue laboured long and caught nothing except wee will giue them leaue to say that we hold that we doe not or in that sense which we doe not yet they cannot iustly charge vs if they say truly what wee teach to teach either against the Beleefe the Lords Prayer or ten Commandements which they themselues make the summes of Faith Hope and Charitie Wee would not for a thousand worlds teach that wee are able to keepe the commandements and to doe more than God requires or that we could merit as they doe lest we should be charged to nourish pride of heart We would not teach the least toleration of Priests concubines lest one should say with that blessed Martyr Holland Masons abstr of Mart. p. 358. I know some Priests very deuout that haue six or
knowledge of the truth nor with his truth who hath promised to leade his Church so long as it is so not by diuine vnction only as others say but by ordinarie meanes into all supernaturall truths Therefore as our blessed Sauiour put his doctrine vpon this triall From the beginning it was not so euen so doe we It is true that truth must stand though it haue no outward thing to commend it euen naked truth When therefore we appeale to the times before Veritati credimus non quia cana sed quia sana we doe it not as if Antiquitie could make a truth or as if we had no other cause to embrace it for the Deuill was froÌ„ the beginning though God was before him In which respect as Aristippus said to one who bragged of his swimming Art not thou ashamed to boast of that which euery sprat can doe so may we answer the great braggers of Antiquitie that they may be ashamed to boast of that which the Deuils may claime as well as they but we doe it as outwardly commending that which is already truth vnto vs. Now because our aduersaries tell vs that the truth we boast of hath not this badge but is of yesterday of Luthers and Caluins hatching I humbly beseech you but to inquire into three points First whether that which is new be alwaies to be reiected Vide Musc h. comm We cannot affirme it because it is not euill in it selfe and in it owne nature for who desires not a new house rather than an old and a new garment rather than one consumed with age I know there is difference betweene earthly and heauenly things but euen in these things newnesse in it selfe is not to be disallowed For Christ compares his doctrine to new wine Matth 9. and saith A new commandement giue I vnto you Ioh. 13. and giueth a new testament Luk. 22. whereof the cup in the Sacrament is a signe and seale It remaineth then that we doe distinguish of newnesse and finde out two kindes of it The first we may call cursed Noueltie when by intrusion of errour to those that are in the right way truth and goodnesse are iustled out of the way Deut. 32. as when the Iewes brought in new and strange gods which their fathers knew not the false Apostles another Gospell Gal. 1.6 and the like The second wee may call gracious newnesse when diuine truth is brought in to those that are in sinne and errour 1 Cor. 5. Thus those that are in the old leauen of sinne are prouoked to newnesse 2 Cor. 5. Eph. 4. Col. 3. Mar. 1.27 Act. 17.19 and our fathers who were in the old way of errour had the new doctrine of the Gospell preached vnto them Secondly put case that that which is new is alwaies reproueable Illud novum est quod antea nec fuit unquam nec visum est nec auditum hactenus sed jam primùm coepit in lucem emersit is the truth in our Church new No surely that did not then begin to be when the fresh preaching of it was renewed For it is that which the Patriarchs Prophets and Apostles haue taught and beleeued and from thence we fetch it We carry it along in that little flocke of all times who according to the measure of meanes which God vouchsafed haue kept their garments in the midst of Popish tyrannie and at the length after much corruption contracted through the want of watchfulnesse in a secure prosperous estate we present it vnto the Church againe in that blessed manner wherein we now enioy it As the Law of Moses was not new when it was published vnto Israel but the renewed law of nature and the Gospell was not new when it was preached by the Apostles but the renewed doctrine of faith so the truth of our Church was not new when it was published by Luther and Caluin and the other Worthies of God but the renewed truth which appeared more gloriously after the desperate sicknesse of errour in the Church vnder the more preuailing power of Antichrist If you shall here say that it did appeare new to the wise of that age I yeeld it did so to the wise men after the flesh but in the third place through whose default was that Surely through the default of our beguiled Fathers who being ouercome with glorious titles with outward splendor with the mysterie of the abhominations in the golden cup and with the custome of many yeeres which grew vpon them by degrees like rottennesse at the coare of a beautifull apple thought that our change brought in a noueltie Hence it came that the ancient Apostolique truth was not acknowledged of her children Euen as if a true mother should be banished from her house and returning after a long season should not be knowne of her owne children So truth being banished by that vnholy chaire and falshood admitted through the neglect of our improuident fathers was scarce confessed of them that were her children at her returne These three points being thus considered we say Act. 24.14 that after the way which they call heresie and noueltie we worship the Lord God of our fathers but that our truth and doctrine is noueltie wee leaue it vnto them that can to proue Especially considering that we take but his libertie who being vrged with what a Father thought Sed pater patrum Apostolus aliter sensit Mihi antiquitas Iesus Christus cui non obedire manifestus est irremissibilis interitus said But the Apostle the father of Fathers hath thought otherwise and resolue with another that Iesus Christ is our antiquitie whom not to obey is apparent and irremissible ruine Now for the second part of the charge that we walke not in the traces of our forefathers may it please your Worships to consider thus much First that we hearken to the voice of God in the Scriptures which doe blame Gods owne people for sticking too close vnto the examples of their fathers Iâ—r 44.16 17. Ezek. 20.18 19 30. where the word of God giues no warrant and doe threaten them who follow their fathers who haue forsaken the Lord and walked after other gods Ezek. 16.11 12 13. and doe charge them that they should not be as their fathers vnto whom the Prophets said Zach. 1.4 Turne from your euill waies but they would not heare Secondly we haue tender and child-like affections to our forefathers And therefore wee cheerefully imitate their manifest vertues we doe in reuerence to their persons burie their errors in obliuion of their doubtfull actions wee doe admit of the most fauourable construction the blemishes of their religion wee wash from their vnderstandings wills and affections with remembring their miserable times wherein the key of knowledge was kept from them and the blindnesse of their guides who kept them in darknesse that they might the better make their owne games and concerning their eternall estate with God we haue thoughts of comfort both because their
to rowle themselues and to doat vpon the partie loued Thirdly they are practicall for the obtaining of what they desire Those desires that are not practicall but vanish without endeuours to bring them to perfection neuer possessed the soule wherein they were for good as wee may see in Balaam for good desires looke to the meanes and will doe any thing to accomplish them and not rest vntill in some measure they haue embraced the desired good Now call ouer what hath beene said againe Vse concerning this constancie and practicall disposition of gracious desires and compare it with ours I warrant you it will discouer vnto vs the vanitie of our desires which goe vnder the name of good and yet are blasted before perfected and doe end in shadowes There is nothing more comfortable vnto vs than to be brought within the compasse of the couenant of grace A posteriori we know that none can conclude their interest in it but such as haue faith and repentance When we fall to the examining of these things we comfort our selues with this That they are blessed who hunger and thirst after righteousnesse Matth. 5. for we by the power of our consciences assuming that we are as hungrie after them as DAVID and his souldiers when they eat the Shew-bread and as thirstie as Sampson after his fight who cried out Giue me water I die for thirst doe conclude that we haue faith and repentance Seeing therefore that we doe rest vpon our desires is it not fit that wee should trie them Yes surely Lay then then to DAVIDS and we shall finde that his were officiously constant and ours are negligently fickle Doe wee desire faith If our desires be gracious we will not only doe it for a fit as a jade will goe vpon speed for a plunge but as a woman is at deaths doore till she haue her longing we will be heart-sicke till we haue it Oh how we pant to God Lord that I may beleeue Lord increase my faith How doe wee presse vpon the meanes and will neuer giue rest till we finde Iesus Christ dwelling in our hearts by faith there killing sin and quickening grace Doe we desire repentance If our desires be gracious we will neuer rest till in some measure we finde it yea when we enioy it in a lesse measure we will not suffer our selues to be at peace till we finde it in a greater yea wee will feare alwaies lest wee haue not repented enough and therefore we will rowle our repentance together and renew it daily Thus should our desires be constant and as heauie things doe naturally tend downeward to the Center Plutarch so should our desires tend to practise and perfection But as one doth write of young Marius that by reason of the stoutnesse of his talke and gesture hee obtained to be called the sonne of Mars but when hee came to proofe hee gained a new name and was called the sonne of Venus so may wee write of our desires that by our words they appeare gracious but by our actions they are led by our soules which liue in our senses to be too basely effeminate and fickle As we are wise-hearted Christians let vs be carefull not to be deceiued in them To this end let vs neuer forget their offices both for choice and constancie that when they are brought vnto their triall before the iudgement seat of God we may pleade Lord we haue carried and spent our desires according to thine assignement Thus we passe from their office to their obiect as it is set downe in this place namely the house of God which is to be considered two waies 1. In the type that is as that place which God did then ordinarily allow for his publike seruice 2. In the truth that is as the true Church of God the body of Christ whereof this house of God whereof DAVID speakes in this place was but a shadow If we consider it as the Tabernacle which was the place whither the Saints of God did assemble for the publike worship and seruice of God then in the obiect of DAVIDS desires I would haue you to obserue this point That The godly mans heart is caried after nothing more vehemently than after the house of God The Hebrewes had a prouerbe Blessed is he that dusteth himselfe in the dust of the Temple by which out of the height of their desires they bare witnesse to DAVIDS speech Blessed are they that dwell in thy house Psal 84.4 and shewed that they were glad with him when others said vnto them We will goe into the house of the Lord. Psal 122.1 It is true indeed that DAVID did earnestly desire life at Gods hand when hee saith Returne O Lord deliuer my soule But why was it For in death saith he there is no remembrance of thee Psal 6.4 5. in the graue who shall praise thee Marke I pray that which set DAVIDS desire on float was not the kingdomes and glories of the world but that hee might praise God after the manner of the liuing with them that keepe holy day He doth as it were set his owne glory vpon one hand and the worship of God in the assembly of the Saints on the other and his heart was more violently carried after this than after that Thus also was it with Paul though he desired to be dissolued and to be with Christ yet when he saw his place in the house of God and the vse which the Church would haue of him he knew not what to choose Phil. 1.22 Hence is it also that the Church in the first and chiefe place crieth out to Christ Cant. 1.1 Let him kisse me with the kisses of his mouth You will aâ—ke me what are these I answer There are two sorts of kisses betwixt Christ and vs First those which we giue to Christ that is obedience and subiection whereof the Psalmist speaketh Psal 2.12 Kisse the Sonne lest he be angrie Secondly those which Christ giueth to vs which are not the kisses of his lips as if ordinary outward and bodily Prouerbs but of his mouth what are those God hath a wisdome which is also sometimes called Ioh. 1.1 The Word and this is the Christ the Sonne of the liuing God He hath a word to signifie it and this is the Scripture which is therefore called the signe of his good pleasure to vs Voluntas signi and hee hath a mouth to declare and expresse it which is the Ministery of the Word in the Church therefore the Prophets vsed this phrase Esay 1.20 The mouth of the Lord hath spoken it This then was that which the Churches heart was so violently carried after that God would intimate and manifest his dearest loue vnto her in his garden of Spices in his Wine-seller in the assembly of the Saints by the Ministery of the Word Vse Oh that this might quicken our dead and dull hearts to the house of God in
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
the Scripture except some holy Father grant vs a licence to doe it No as those blessed instruments who made vs acquainted with Gods voice in our mother tongue might reioyce more than hee that made the Harpe of Thales whereby he did appease the tumult of the Lacedemonians so we account it our ioy our reioycing that God speaks not vnto vs in an vnknowne language but that we can conferre with him as our fathers and mothers doe talke with vs when they either doe or should traine vs vp in the knowledge and seruice of God What shall we say then my brethren Surely as Peter said to CHRIST Whither shall we goe thou hast the words of eternall life so let vs say to the Church of God amongst vs To what Church shall we ioyne our selues seeing here are the words of eternall life If we grow surfetted and weary of so diuine a blessing let me in the feare of God vpbraid you as Themistocles did the Athenians who were sicke of him Are you weary of receiuing so many benefits from one man So Are you weary of receiuing so many comfortable blessings from one booke Well I say no more of this but pray to God to giue you vnderstanding in all things and intreat you all but to thinke vpon this one thing Bona à tergo formosissima that good things are best when they turne their backs and will most wound our soules in their losse when wee are driuen to say Had I wist The second thing wherein the full and sound direction in our Church for them that doe inquire doth stand is this that as we haue the word so we haue the assistance of the learned for the ministeriall declaration and application of this blessed rule Doth Gods carpenter who should square the Church of God by the rule of the word onely dwell at Rome Or hath any one there a commission from God to square out the faith and manners of a Church by his owne propheticall wisdome without direction from the once giuen written rule No surely as we know no such man by the glasse of Gods word so blessed be God wee finde good workmen at home God hath giuen the gift of tongues to our Church whereby she can present vs Gods holy word in our owne language and lest shee should be taxed of keeping the key of knowledge from others as also chiefly to shew her loue to God in executing her office shee hath done it already that Gods name may be great amongst vs and the meanest member of our Church may follow the direction of our blessed Sauiour Iohn 5.39 to search the Scriptures Act. 17.11 and the example of the Bereans to try whether those Texts which we alledge to proue our Doctrines be so or no. Beside the gift of tongues God hath giuen to our Church the gift of Interpretation We pray to God with Dauid Psal 119.18 Lord open mine eyes that I may see the wonders of thy Law We desire and endeuour in our practise to haue an equall respect vnto all Gods commandements Agant orando bene vâ—vâ—ndo ut â—ntelligant and because we cannot doe as we would we are full of that heroicall motion of Dauid Oh that my wayes were so direct that I might keepe thy statutes Psal 119.5 and all because God may not iustly keepe away the light of his word from vs. We yeeld vnto Gods whole truth so farre as we are come and can conceiue it lest God should deliuer vs ouer to beleeue lies We compare spirituall things with spirituall things one place of Scripture with another carrying the sense along according to the scope and circumstances of the place and neuer willingly varying without cleare testimonie from the word of God from the generally receiued sense of the true Church of God Though sometimes in respect of our persons we looke like priuate Elihu rebuking the Ancients Iob 32.6 1 King 22. and like priuate Micaiah defending the truth against many false Prophets yet we speake by the publike Spirit of God as the mouth of the Lord hath spoken in the Scriptures yea we are so carefull that the true sense should be giuen that we subiect the spirit of the Prophets to the Prophets and confidently resolue that whosoeuer shall plead a spirit expounding contrary to the Scriptures is not an administrer but a diminisher of Gods meaning Againe if any controuersie or difficultie doe arise can we say as the Pope that we are Iudges in our owne cases or that we are the Iudges of that which shall iudge vs in the day of Christ No we hate such partialitie such blasphemie We haue the Holy Ghost Act. 15.28 Iohn 16.8 Es 2.4 Psal 119.106 Iohn 12.48 Luke 16.29 who rebukes the world of iudgement and iudgeth amongst the nations and pronounceth righteous iudgements by the word which he hath spoken and speaketh so loud as we may heare him as the hearing heart knowes full well to satisfie vs in our doubts And because we are slow of heart and dull of hearing and must heare by the hearing of the eare to haue the truth of Gods word brought home vnto vs Act. 15.27 therefore as Iudas and Silas were sent to speake by mouth so haue we the ambassadors of God that are in Christs stead to publish and apply the sentence of the Holy Ghost Or if that be not enough as when there was great dissention betweene Paul and Barnabas and them of the circumcision there was a putting ouer to a Councell to determine that question Act. 15.2 so haue we lawfull Synods Councels and Assemblies and all this that the doore of faith may be opened vnto vs so long as they are built vpon the foundation of the Prophets and Apostles Ephes 2.20 Iesus Christ himselfe being the chiefe corner stone Oh blessed be the Father of lights and the God of all consolation who hath giuen vs this comfortable direction How miserable were we if we had not the word whereat wee might inquire And how much comfort should we want if we had not the ministerie of it to declare and apply it vnto vs As therefore it is with the heart of man though naturally it be heauy yet it is not carried downeward but with another naturall motion for the health of the whole bodie it is carried to and fro so though naturally we are carried after nouelties and are too too apt to follow the directions of our owne mindes yet by another naturall motion of grace let vs in our eager desires be carried after our Church where we haue such compleat direction for a godly and humble Christian soule Catâ—â—dra in calis habet qui corda moâ—â—t Thus haue I whetted your desires to pant after the type and the truth It is God that must moue your hearts vnto it To prouoke you therefore to pray vnto him to this end remember that as a white shield was anciently giuen to
passe to the matter propounded pawse wee a while vpon the two phrases in the Text. First Doe yee not or haue yee not iudged in your selues say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe or haue yee not discerned or put a difference in or with your selues say others Let euery man abound in his owne sense where faith is not impeached or destroyed and the Scripture wilfully wronged and neglected The Word is knowne to be passiue and is deriued of a word that signifieth to iudge And whereas iudging doth imply foure acts in it that is hearing inquiring conuicting the wrong doer and passing sentence some doe vnderstand it of the act of all foure when they expresse it thus Are yee not iudged in your selues Others vnderstand it of the sinne against all foure or at the least against the last vpon the abuse of the three former when they expresse it thus Are yee not partiall in your selues Others vnderstand it of the act of conuicting which I am the more willing to follow because of that apt addition In your selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Implying that though they would not passe righteous iudgement yet by diligent inquisition and knowledge of the cause they were conuicted in the Court within As for the second Phrase how shall I expresse it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall I say Iudges of vniust cogitations as if I meant to vaile and obscure it Or Iudges of euill thoughts in more plaine and popular termes Or â—udges wickedly deliberating It may be the words may more fully be expressed That which is translated Thoughts doth signifie a secret reasoning about or discussing of a thing within a mans selfe as with another whereby he doth argue the case and debate the matter both by asking and answering and so resoluing within a mans selfe And therefore as sometimes it is translated thoughts as when Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15.19 Out of the heart come euill thoughts so as aptly is both the word from whence it commeth rendered to reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 5.22 Matth. 16 8. and the word it selfe reasonings as when the Scribes and Pharisees thus argued Christ forgiueth sinnes therefore he blasphemeth Iesus perceiued their reasonings and said What reason you in your hearts Now these reasonings debatings dialogues and discourses are called Thoughts which are the meanings of the minde to and fro about those things which it apprehendeth and are of two sorts For either they are about the nature essence excellencie and vses of things in generall which may be called Theoreticall thoughts or about the same things as they are to be apprehended approued disallowed practised or disauowed of vs in particular which may be called practicall thoughts because by them the soule viewing and staying vpon it selfe and comparing it selfe with the first patterne doth shape a course for the owner to walke in so farre as it apprehendeth and doth comfort and confound accordingly So that indeed these thoughts are only the worke of the conscience vpon the ill cariage whereof in corrupt reasonings the same conscience doth play the corrupt Iudge in withholding the truth in vnrighteousnes as we may see in this particular For the question lying whether a rich man were to haue respect meerely for his riches sake before a godly poore man and their thoughts beating vpon it and chewing it vp and downe by varietie of motion because they saw more outward glory comming by the one than the other and moâ—â— danger preuented they did imprison the â—ruth and 〈◊〉 â—orrupt Iudges concluded gaue sentence against â—he poore Saints and so they became Iudges of euill reasonings Now you see in this Verse the ground of my parable where I would consider two things First the power of practicall conscience Secondly the abuse of that power For as it is with most power it is abused vnto sin namely to serue mens owne turnes and the like so the power of our consciences which is to reason it out and conclude accordingly is abused to iudge wickedly euen against conuiction To speake first of the power of our consciences you must know as I haue said that to dialogue in our selues is to aske and answer in our selues The power of our Consciences and to giue iudgement according to reason And to Reason is vpon two premises to inferre a conclusion and this is a iudiciall proceeding The Proposition like the Iudge doth open the truth and like a witnesse doth beare witnesse vnto it The Assumption like the Iurie doth apply it to the parties to be tried The Conclusion like the Iudge doth giue and passe the sentence This is the summe of what I haue to say from hence For the more cleare deliuerie whereof that we may as fully as we can comprehend the vertue of these reasoning thoughts lay we downe first these two propositions in generall and so we shall fall to the particulars The first generall proposition is this that God hath established an assize for iudgement within our selues Hence is it that we are said to be Iudges To conceiue therefore aright of it consider that there is the Iudgement seat or Court Hall within a mans selfe An Assize within vs. the partie to be tried man himselfe the Iudge witnesse Iurie the conscience which shall proceed according to true allegations and proofes and all these sweetly inwrapped in these reasoning thoughts Yea and that all things may be carried the more fairely there is the law imposed vpon the reasonable creature as apprehended by him to be the rule and records The causes and grounds of this Assize are these two First in respect of God that God may haue an account of the state of man from himselfe and man may be brought to liue in holinesse and righteousnesse vnder God For looke as a King of a country doth ordaine Assizes to be kept in his seuerall Shires and Counties that hee may haue an account of the iustice of his Magistrates estate of his country liues of his subiects and that he may preserue them in peace and loue in their seuerall places so God hath appointed this petty Assize that he may haue an account of the conscience how the minde doth rule and gouerne how the whole man is gouerned in righteousnesse holinesse and sobriety how the state of the body and soule stands before God in the case of life and death and that the desires and affections may be kept from mutinie and rebellion and the whole man may be brought vnder the subiection of Gods will Vel medio huminis naturalis vel medio luminis fidei Our vnderstandings either by the light of reason or by the light of faith should haue the law of God presented vnto them whereby they should suruey both morall duties and the mysticall points of Diuinitie our inuentions should finde out variety of dutie for vs our memories should keepe the records our wils should chuse and command all good actions our
the good Word of God which is able to saue our soules As wee doe wry our mouthes with the new borne babe after the dugge of Gods Word so with the growne man we haue a good stomacke and appetite vnto it The huskes of mans wisdome and humane traditions are hunted after of those of whom the Apostle saith Beware of dogges Phil. 3.2 but the man of God hungreth to heare God speake And because he knowes that he is borne againe for the kingdome of God therfore though when he meets with the things of this world he doth thankfully embrace them vse them as if he vsed them not yet he seekes after the things aboue Col. 3.1 aboue the world the Church aboue nature grace aboue the fauour of Princes the grace of God aboue sinne a Sauiour aboue earth heauen If therefore it be thus with our soules that as all creatures do seek their meats sutable to their natures the Lion flesh the Horse grasse the Fowles Wormes the Catts Mise and the Bees hony so we doe hunt after these things then haue we entred into this life Secondly Those helpes that doe respect our enemies are our naturall vigilancy and watchfulnesse against that which doth thwart and oppose life And from this head I shall commend vnto you two signes of life The first is Sensiblenesse of the least degree of death or opposition of life He that is in an irrecouerable estate 2 Sensiblenesse of death findes not the least degrees of death creeping vpon him and when hee is readie to die saith He is well whereas he that is well is sensible of the least distemper but if a man be dead he doth not feele death it selfe he heares no alarum to battaile sees not the approach of any enemy nor smels the stinke of any wound So if we be in a spiritually-dead estate we feele not killing sinne to approach Prou. as Solomon saith of the foole Hee casteth fire-brands arrowes and mortall things and saith I am not in iest So we make sport vnto our selues in the committing of sinne and say Doe we not liue Yea if we be dead let God send one letter of defiance vnto vs after another for our sinnes we heare and heare not we know and vnderstand not and though from â—he crowne of the head to the sole oâ— the foot there be no part whole 〈…〉 nothing but botches and blaines full of corruption yet wee smell not the stinke of the corruption of our wounds we runne not to the bâ—lme of Gilead wee desire not the good Samaritane to helpe vs but if wee are aliue oh how doe we scud from death as the fearfull Hare from the greedie Hound How doth the least approach of this death by the least sinne make vs cry out with Paul Wretched man that I am Rom. 7. who shall deliuer mee from the bodie of this death Poore Christians who are deiected and cast downe at the fearefull fight of their owne guiltinesse the more sensible they are of the death of sinne the more they cry out of themselues as of dead men whereas if they would passe righteous iudgement they should conclude that the spirit of life is in them 3 Fiâ—hing against death The next signe of life is fighting against that which would take it away The liuing worme being trod vpon will turne vp the taile Heare O worme Iacob so wilt thou if thou haue any life in thee When the worme feeleth the earth to be shaken presently it commeth running out of the earth fearing the approach of the mole so if thou liue when thou feelest the shaking of the cabbin of thy ease and securitie thy bodie I meane by paineâ— acheâ— and diseases then thou dost presently startle come to the doore to see what newes meet thine enemy death disarme him and pull out his sting that at the last â—he conquest may bee thine Againe is there life in vs then the Spirit of life doth fight against the flesh â—om â— â— lest wee liuing after it do die Oh how doe liuing men striue against the whole bodie of sinne and death How doth the spirit lust agaâ—nst the flesh Yea Gal. 5.17 how doth the liuing spirit get the vpper hand and sight more manfully euery day than other especially against that sinne which doth most crosse it I haue kept me from my wickednesse saith Dauid that is Pâ—â—l 18.23 that sinne whereunto hee was most inclined euen so must we if we haue this new life This is the way to finde all liuing grâ—â—es to increase all sin to be in a decaying estate For we know that there is no equall match betweene the old man the new as God smites the enemies of his people on the checke bone that is Psâ—l 3.7 hee deales not with them as with men but as with boyes in stead of opposing them with swords and stauâ—â— hee sends them away with a boxe on the eare so will the liuing spirit deale with the dying flesh it will master it at the last as a growne man would a childe and ouercome it with lesse difficultie though not without all danger to it selfe Secondly Where there is the life of grace there will be an imployment of our strength in the acts of life The actions of liuing men are proper to men that are aliue so are they to these new men From this head therefore I shall giue you further two sorts of signes either such as doe concerne a mans owne indiuiduall person or those which are shewed for succession in propagating their kinde They which doe concerne a mans person are two 4 The breath of the new man First if we can freely draw the breath of the new man It is a signe of life to men of the world if wee can freely draw that breath which God doth offer for the prolonging of naturall life so likewise is this a signe of this new life if wee can freely draw the breath of Gods mouth which God doth breathe vnto the hid man of the heart And what breath is this but the Spirit of the Lord in the Scriptures Marke therefore if wee can draw in the Word of God to the cooling comforting and refreshing of our weary hearts which pant vnder the burden of sinne and if we can put it out againe both to coole the violence and fierie courses of sinfull men and to heat and warme the lukewarme and frozen hearted sonnes of men this will assure vs that we liue the life of God 5 Seruice of God The second signe which doth concerne our persons is this If wee doe put ouer our whole bodies and soules to the seruice of God For as then wee doe liue a naturall life when we doe imploy all our strength to the seruice of nature and as then wee doe liue a loyall life to our Soueraigne when wee are wholly taken vp for his honour and maintenance in good so then wee liue the life of
by some short Mementoes of what I haue formerly taught I thought that it would become me a little to write something whereby the weake faith of me vnworthy thy Abel might speake being dead and in the publishing of which I might not be altogether vnmindfull of the kindnesses and fauours of my louing friends Hence then commeth this Sermon to appeare which though in respect of the manner it be rude and homely yet it hath matter which is worth our consideration It presseth sobrietie watchfulnesse and prayer which are necessary and vsefull duties euery day and it will stand vp as a little sea-marke to point at those rockes of the Papacie from which it hath pleased God hitherto to preserue you I know that your temptations haue not beene small nor seldome kindred and kinde opportunities haue giuen much aduantage to the tempters but by how much more open you lay by so much greater appeareth the glory of God in your weaknesses which haue beene preserued from the defilements of the filth of Babylon Long and euer may that gratious worke be continued vpon you and yours And I humbly pray God that as the Aegyptians did vse to offer in sacrifice to their cursed gods of the fruit of the Peach-tree which is not altogether vnlike to a mans heart and of the leaues of the same which are like to a mans tongue thereby teaching that God requireth both tongue and heart so you may still continue and abound in offering vp the outward and inward man in publike and priuate seruices to the true God I hope that from sound knowledge you doe throughly hate the many lies wherewith our aduersaries doe seeke to disgrace vs and our cause as of the noueltie impuritie and blasphemie of our Religion and the like and haue learned from the Persian Law after the third lie to enioyne a man perpetuall silence or if that be not in your power yet neuer to beleeue him more I know that as it is said of Aspes they are of a skie colour and hide their inuenomed teeth within soft gummes so yee shall see and haue seene the Proctors of Antichrist veluet-mouthed and like heauen in appearance mustering the Fathers yea and Scriptures in such order and equipage as if in the cause of Religion all were theirs but I remember what we reade of Balme Pozel de Patef Dâ—i that Vipers are nourished with the iuice of it which they turne into poison and that they with their whole broods are delighted with the shadow of the leaues of it yet the iuice of Balme is an excellent remedie against their poyson Euen so the maintainers of Schismes and Heresies doe feed vpon the Balme of Gilead I meane the sacred Scriptures and Fathers abused and doe turne those wholesome viands into poyson and yet that very word of God and vnsophisticated antiquitie are excellent remedies against all their impostures of false doctrine whatsoeuer Let mee therefore beseech you in the entertainment of any doctrine to vse Gods spectacles still that no false colours may deceiue you to the preiudice of your soules and so to prouide for sobrietie and watchfulnesse in prayer in these perilous times that yee may not be like to vnthriftie seruants who hauing their allowance of candle spend it out in gaming and riot and at the last are faine to goe to bed darkling This would be a wofull abuse of that light of knowledge which God hath giuen you From this therefore euen the Father of our Lord Iesus Christ who hath preserued your Worships hitherto keepe both you and yours for euermore Thus he humbly prayeth who heartily desireth the well-fare of your bodies and soules ROBERT ABBOT A PREVENTER OF SECVRITIE 1 PETER 4.7 The end of all things is at hand be yee therefore sober and watch vnto Prayer THIS speech of the Apostle is short in words and long in sense Brevis in verbis longa in sententijs He hath spoken much in a little and the further opening and applying of it shall by the blessing of God bring it close both vnto our heads and hearts As therefore God saith vnto his people Heare O my people Psal 50. and I will speake so say I Open your hearts and eares wide and through Gods assistance I shall not feed you with the winde but offer you the connexion scope and meaning of the words that at the length yee may taste of the good word of God in the application of it for the benefit of your soules For the Connexion Connexion conceiue it thus The Apostle Peter from the beginning of this Chapter goeth forward to exhort vnto holinesse and to this purpose he vseth diuers arguments The first is drawne from that communion and fellowship which we haue with Iesus Christ our Head in his sufferings Christ hath suffered for vs and in our roome in the flesh that is in his humane nature As therefore he that hath suffered in the flesh hath ceased from sinne So it behooueth vs hauing suffered that from hence forth wee should liue not after the lusts of men but after the will of God That faith which vniteth vs to Iesus Christ is a liuing faith which liueth both to kill sinne and to quicken vs to grace As wee reade of a certaine tree which bringeth forth such leaues as doe goe when they fall to the ground as if they were aliue so the godly man as from the tree of Faith he doth bring forth leaues of profession so when they fall off for the vse of themselues and others they doe not proue dead and vnprofitable but going and liuing for the ruine of sinne and the vpholding of the kingdome of Christ The second Argument is drawne from that wrong which we haue done vnto God already by our vnholinesse in times past It is sufficient for vs that we haue spent the time past of the life after the lusts of the Gentiles as if he should say we haue done wrong enough vnto God alreadie in liuing wickedly let vs not for shame goe on still but let vs now liue vnto God Esay 59.15 Or as others reade it Hee that departeth from euill is counted trad Dr. Cur. Ser. pag. 41. f. But yee will say meane while we are made a by-word to the wicked as the Prophet saith Hee that refraineth himselfe from euill maketh himselfe a prey Like enough saith the Apostle they carrie themselues like strangers because ye runne not with them into the same excesse and they speake euill of you but yet know that they shall giue an account to him that is readie to iudge quicke and dead As if he should say Looke as it is with a Bat or Flinder-mouse it is in kinde like a bird and it flieth like a bird but it doth not bring forth young like a bird nor feed them like a bird nor feed it selfe like a bird So yee that are the children of God though in respect of kinde yee be men though in ciuill and