A Hand of Fellowship to Help Keep Out Sin and Antichrist, Sermon 6
THE TRIAL OF True Religion.
IAMES 1.27.
Pure Religion and vndefiled before God, euen the Father, is this, to viſit the fatherleſſe and widowes in their aduerſitie, and to keepe himſelfe vnspotted of the world.
IT is well obſerued by Diuines, that the Apoſtles, in planting and watering the Churches of Chriſt, laboured two things eſpecially. Firſt, the plaine and powerfull deliuerie of the myſteries of Faith, both by word and writing, tha… ſo both Iewes and Gentiles might be brought to embrace them. Secondly, the plaine and powerfull expreſſing and preſſing of the obedience of Faith, and ſuch a life as becommeth the Goſpell of Chriſt Ieſus.
In both theſe kindes Paul was excellent: but in the latter he was more briefe thorow all his Epiſtles. The other Apoſtles were more briefe in the doctrine of Faith, and in the duties of Chriſtian profeſſion more large and plentiful. Saint Peter principally laboureth for pietie, patience, and conſtancie againſt falſe apoſtles. Saint Iohn for the louelove of God and of the Saints. Saint Iude againſt falſe teachers and hypocrites. And this our Apoſtle Iames laboureth for patience vnderunder the Croſſe and a Chriſtian life. In the performance whereof (as D…uines doe well agree) wee meet with ſomething which doth not occurre in the writings of the other Apoſtles. None doth ſo clearely deliuer the cauſe of ſinne: the neceſſary iſſue of workes from iuſtifying faith: the concatenation and vnion of the whole Law: the imperfection of humane righteouſneſſe from the miſcariage of the tongue: our dependance vponupon the prouidence of God euen in ciuill things: and the carriage of ſicke perſons in thoſe miraculous times. In theſe points (I ſay) this Apoſtle carrieth away the bell from the reſt.
The principall point in this Epiſtle doth ſeeme to be this: That with the faith of Chriſt Chriſtian workes are to be ioyned: Wherein we muſt walke to the end of our Faith, which is the ſaluation of our ſoules. The principall reaſon whereby he vrgeth it, is this: becauſe the faith of Chriſt (which in ſecuritanes is falſely ſo called) without Chriſtian life is but a dead carkaſſe or vaine ſhadow of faith, and not a liuing faith, or that Spirit of Faith, which the Apoſtle ſpeaketh of. Hence therefore doth he take occaſion to vrge to diuers parts of Chriſtian life and good conuerſation. In this Chapter he treateth of three points. Firſt, of the temptations of Chriſtians, both outward by afflictions, and inward by luſts: Secondly, of the hearing and doing of the Word of God: and thirdly, in the two laſt verſes, of true and falſe religion. In the firſt of which hee ſhewes what religion is in vaine: in the ſecond of which he ſhewes what religion will beare the touch and triall.
Wee hauehave to doe with the ſecond at this time: wherein religion is deſcribed; Firſt, by the affections, properties, or adiuncts of it, when it is ſaid to be pure and vndefiled before God: And ſecondly, by the fruits and effects of it; and thoſe both towards others, while it workes vsus to viſit the fatherleſſe and widowes in aduerſitie, as alſo in our ſelues who hauehave it, while it workes vsus to keepe our ſelues vnſpotted of the world.
To conceiue aright of theſe things, for our further vſe and benefit, I muſt open vntounto you, Firſt, the thing ſpoken of; and ſecondly, that which is ſpoken of it. The thing ſpoken of is Religion: and is ſo called, either from our reading againe the defaced or new written law in our hearts;Relegendo. of which writing Ieremy ſpeaketh, ſaying,Ier. 31.33. I will put my law in their inward parts, and write it in their hearts: or from our knitting to God againe from whom wee had made a curſed defection;Religando. becauſe in our regeneration wee are by faith vnited vntounto him againe in Chriſt Ieſus: or elſe from our chooſing of God againe to bee our God and maſter,Reeligendo. when we doe renounce the world, the fleſh, and the deuill. This religion ſignifieth here that worſhip and ſeruice which is proper to God,foreign. which hee will neither hauehave to be giuen to others,foreign. Col. 2.18. foreign. verſ. 2 in which reſpect he doth forbid the worſhip of …els; nor to be inuented or preſcribed by others, in which reſpect he will hauehave vsus caſt away all ſhew of wiſdome in will-worſhip or voluntary religion.
Now touching this religion, the Apoſtle doth firſt call it pure: thereby ſecretly implying that there is an impure religion, as well as that which is pure (there being a Church of the malignant as well as a company of beleeuers and faithfull ones:) but as for true religion, it is Pure, without the droſſe of ſuperſtition, and mixture of humane inuention: it muſt be as it were purged by fire, as haply the Engliſh word Pure doth ſignifie, if it bee lawfull for vsus to gueſſe that it is, with a little alteration, borrowed from that Greeke word which ſignifieth fire:foreign. which well alſo anſwereth to the Greeke here,foreign, à foreign, purgo. which commeth of a word that doth ſignifie to purge.
Againe, hee ſaith that this religion is vndefiled before God: becauſe it is a ſpeciall propertie of true religion to approue it ſelfe to God. Falſe religions are all for ſhew and for outward pompe, as harlo…s are for gariſh and immodeſt attire to allure louers,Pſal. 45. but the Kings daughter is all glorious within, and ſtandeth more vponupon the vprightneſſe of her heart to God, than the ornaments of her body in the ſight of men and Angels.
Duo foreign v…rae reli…ion…s, unam juvans proximum, alterum ſ…rv…is ſei…ſum.But doth true religion altogether make vsus to approue our ſelues to God? Principally it doth: yet withall it worketh a helping of our neighbour, and a ſauing of our ſelues from the tainture of a wicked generation. In reſpect of others, it doth viſit the fatherleſſe and widowes: ſignifying thereby thus much, that it putteth vsus into the honourable imployment of works of mercy to them that are in miſery. For though he nameth onelyonly theſe two obiects of mercy, (both becauſe no works of mercy are more eagerly or more often preſſed than the defence of orphanes and widowes; as alſo becauſe ſuch perſons are t…y times moſt miſerable and moſt neglected) yet I am not without the iudgement of the learned, if I comprehend all workes of mercy vnderunder it.
Againe, in reſpect of our ſelues, it preſerueth or keepeth vsus ſafe from the defilements, or the blots and ſpots of the world. Signifying thereby, that religion will keepe vsus from the wilfull breaches of the law, which do make vsus like ſpotted Leopards, ſcandalous in the eyes of others, & couered with garments ſpotted of the fleſh. Ob. Yea but all this while (you will ſay) the Apoſtle hath not deſcribed the very life of true religion, which ſtands in beleeuing and knowing by a comfortable experience that Ieſus is the Chriſt the Sonne of the liuing God. Sol. It is true, that the Apoſtle deſcribes it not by the intrinſicall forme and eſſence of it, but by the outward badges and markes whereby it is diſcouered. Hee knew well enough that eueryevery one that profeſſeth religion will be apt to boaſt of theſe things: concerning which, becauſe they are in the heart, eueryevery hypocrite may goe away with his owne brag without controll: therefore as it was with the Pſalmiſt, when he asked who was a true member of the Church vponupon earth, and who ſhould goe to heauen?Pſal. 15.1, 2, &c. hee giueth almoſt all outward notes drawne from the ſecond table, which fall into other mens apprehenſions: euen ſo it is with our bleſſed Apoſtle; he giueth viſible and palpable notes of religion, which doe occurre to the ſenſes of ordinary men, and are the recognizances of pure religion.
Thus I hauing opened, and (in ſome meaſure) cleared the words, wee come vntounto the doctrine contained in the ſame, the whole whereof (ſo farre as I ſhall touch) I ſhall ſtriue to referre to theſe foure grounds:
Firſt, That eueryevery one of vsus muſt hauehave a religion.
Secondly, Wee muſt be of that religion which doth moſt approue it ſelfe vntounto God.
Thirdly, …his religion is a mercifull religion.
Fourthly, This religion will keepe vsus from profeſſed and purpoſed tainture.
We muſt hauehave a religion.As to the firſt point: We may be ſure of this, that God would not learne vsus to know religion, if he did not withall require that wee ſhould be of it. In that therefore he marketh it out, he doth imply that we muſt hauehave it, to profeſſe and cleaue vntounto both in life and death, and to try the truth of it by theſe notes which God offereth. To preſſe then the hauing of a religion vntounto vsus, doe but conſider three grounds.
Firſt, Religion is that which aſſureth our hearts, that we hauehave right in God and Chriſt, and ſo are the temples of the holy Ghoſt, Chriſts members, and Gods children, who may expect maintenance from him. Who hauehave right in a King, but they who are knit vntounto him by ſubiection and loyaltie? So none but they who are knit vntounto God by religion, can ſay that they hauehave either right in God, or in the things of God. He that is without God and without Chriſt, (as if hee ſhould ſay, without religion) is an aliant from the common-wealth of Iſrael, Epheſ. 2.12.and a ſtranger from the couenants of promiſe, and hath no hope.
Secondly, Religion is that which is the mother of all diuine vertue, whereby we are made like vntounto God. Religion (ſaith Iames here) will make vsus doe good to others and preſerue our ſelues. Prou. 1.7.The feare of God (that is, religion) is the beginning of wiſdome. The religious Proſelites followed Paul and Barnabas for heauenly inſtructions:Act. 13.43. The religion of Daniel made him to determine in his heart that hee would not defile himſelfe with the Kings meat: Dan. 1.8.The religion of Shadrach, Dan. 3.Meſach, and Abednego, made them to refuſe to bowe to that accurſed Idol; And the religion of Ioſeph preſerued him from vnchaſtitie, and made him ſwallow downe (as it were) without ſenſe the vnkindneſſes of his brethren:Gen. 50.19. Feare not (ſaith he to his timorous brethren) am I in Gods ſtead, to take vengeance out of his hand? or am not I vnderunder God? Both which ſpeeches doe manifeſt his religion, and that it was that which brought forth this his vertuous carriage.
Thirdly, Where there is no religion, there can bee nothing but licentiouſneſſe and diſorder: all the wickedneſſe of men, who goe ſhrowded vnderunder the religious title of Chriſtians, is practiſed by them for want of religion. So profeſſed Atheiſts (if it were poſſible that they ſhould be ſuch at all times) doe commit all their outrages for want of religion: and for want of religion is it alſo that they who profeſſe they know God, but by workes deny him, Tit. 1.16.are abhominable and diſobedient, and vntounto eueryevery good worke reprobate. As without a counterfeit religion, there could bee no ciuill vertue (in which reſpect they who knew not the true God would ſtill faine a religion to reſtrain nature:) ſo without the true religion there will be nothing but coloured vertue or outragious vice. In the old world religion was corrupted, and therefore it was no wonder, that the wickedneſſe of man was great in the earth. Gen. 6.5.Abraham ſaw that in the court of Abimelech there was no feare of God, that is,Gen. 20.11. no true religion, and therefore he thought iuſtly that they would ſlay him for his wiues ſake. The Gentiles turned the glory of the incorruptible God, Ro. 1.23, 24, &cto the ſimilitude of an image of a corruptible man, and of birds, and foure-footed beasts, and creeping things; and therfore we doe not wonder though they were giuen vp in their hearts luſts to vncleanneſſe, and to other abhominable and hatefull wickedneſſes.
Seeing therefore, that religion doth aſſure our hearts of our right in Chriſt, doth breed vertue, and in the abſence of it doth leaue a fearefull gap for all impietie; it is neceſſary that we ſhould hauehave a religion.
Ob. But it may be you will ſay, that it is needleſſe to preſſe this, becauſe all of vsus hauehave a religion already. Sol. I anſwer two things. Firſt, there are many & too many in all places, who doe not know by experience in themſelues what religion meaneth.2 Chro. 15.3. As it was in the daies of Aſa, Iſrael had been a long time without the true God: ſo is it with many euen in theſe daies. They can ſay with ſome of old; In this religion I was borne, In hac fide natus ſum, Eutyches olim d…xit; In ha… fide g…nitus ſum; vſque hodie vixi in ea, & opto mori.and though I hauehave not found it, yet it hath found me, and I know none other: and yet they cannot tell what religion meaneth. To conceiue the truth of which point, take but two meditations concerning religion. Firſt, they who are knit to God by religion hauehave a kind of ſweet violence offered vntounto their natures, & are drawne with him into the practiſe of that which is good in Gods ſight. Ye know that according to that whereunto we are tied, we are carried and ſwaied from this to that. If we are linked to wicked men, we are drawne to conſent vntounto them: if vntounto good men, we will follow them. Seeing therfore that according to our naturall motion by which we are carried downeward to be earthly, ſenſuall, Iam. 3.15.and deuilliſh, we ſee too many men to cleaue vntounto vaine vanities, & ſo to forſake their owne mercy: Yea, ſeeing we ſee a world of men lie in wickednes, as it were drowned in the dregs of impietie; it is euident that they are not tied vntounto God by religion who would pull them another way. Secondly, they who are knit to God by religion, will with carefull hearts pray to God that he would neuer cut the cord aſunder, nor euer let goe his hold, but that he would euer goe with them, & ſupport them from falling into any miſerie. We hauehave had experience of our danger when we were knit vntounto the world & the fleſh: and therefore finding a better and more comfortable band, we will deſire it may neuer be cracked. As he that hangeth by a rope frō an high Tower, or ouer a Well, knowing himſelfe to be at the mercy of him that holdeth it, will cry to him, and intreat him earneſtly to hold faſt: ſo they, who are vnited vntounto God by religion, and ſee their danger if he let goe, will neuer giuegive ouer to pray, that he will be intreated for euer to take ſuch hold of them, that they may with Cornelius be deuout men, Act. 10.2.and religious, Act. 13.43, 50.as thoſe proſelytes & honourable women are called. Seeing therfore that this heauenly dutie of prayer is ſo much neglected, and for the moſt part turned into a lip-labour, and degenerated from the worke of the heart to the worke of the knowing head, and voluble tongue: it is a ſigne that many and many are not knit to God by religion.
Secondly, conſider that the religion of many doth not proceed frō the eſtabliſhment of Gods free ſpirit: and ſo,Pſal. 51.12. it not being free, is as none in truth. Like the mony-changers of old, many come to the Temple,Ioh. 2. rather to ſell doues than to ſerue God. Many (I ſay) ſeeme to be religious, either becauſe they might gaine by others (as that Pope, who in honour of S. Peter dined vponupon a net till hee had caught the Popedome,) or at the leaſt becauſe they would not loſe (as thoſe who ioyne themſelues to the aſſemblies of the Saints for feare of penalties.) Theſe are like thoſe who ſought Chriſt, not becauſe they ſaw the miracles, Ioh. 6.but becauſe they ate & were ſatisfied. The Deuil may iuſtly faſten his vniuſt accuſation of Iob vpō ſuch, that they feare not God, that is,Iob 1.9. that they are not religious for nothing. In which reſpect ſuch may iuſtly doubt that they hauehave as yet no religiō as they ſhould.
What ſhall I ſay then? I deſire to exhort eueryevery one of vsus to be of a religion,Pſal. 110.13. and to giuegive our names to God for voluntarie or willing ſeruice. All the while we are out of this knot, we are a prey to the Deuill, and are ready to be wound about the finger of eueryevery ſeducer, and to be blowne about with eueryevery winde of doctrine. For whence is it that men either alter their religion, or ſtubbornly perſiſt in their falſe religion, but in part becauſe they hauehave no religion at all as they ſhould? They went out from vsus, (ſaith Iohn) but they were not of vsus: for if they had beene of vsus, they would hauehave continued with vsus. As if hee ſhould ſay; If theſe limmes of the ſeducing Antichriſts had euer had true religion, they would not hauehave forſaken the fellowſhip of the Church and communion of the Saints. To preuent this therefore we muſt be exhorted to hauehave a religion.
What we muſt doe to hauehave a religion.But you will aske me: What muſt we doe that wee may hauehave a religion? I anſwer: firſt, we muſt conſider, that by nature, as we are in the loynes of ſinfull Adam, and continue with his guilt and filth, we are of the Deuils religion, euen children of wrath. Eph. 2.3.And though, through Gods ordinance and appointment, we doe receiue an outward ſigne and ſeale of the Chriſtian religion in Baptiſme;Rom 4.11. yet ſo ſoone as euer we come to crawle, we are ſo prone to euill, and ſo backward vntounto good, as if we loued the Deuils religion beſt.
Secondly, we muſt ſee this our miſerable eſtate, be aſhamed of it, and deſire to enter into couenant with God, that he may be our God and we his people. This is called, a bringing againe vntounto the Lord: 2 Chro. 19.4.the practiſe of which wee may ſee in Ioſiah, who while he was yet a childe began to ſeeke after the God of Dauid his father. 2 Chro. 34.3.And this example ought to be a monitor from generation to generation of what eueryevery one of vsus ought to doe.
Thirdly, we muſt with care and conſcience attend vponupon the meanes of ſaluation, as they are offered vntounto vsus in the miniſtery of the Church of God; that ſo wee may know the vertues and powers of this couenant to doe thereafter.2 Cor. 1.24. For though wee hauehave no dominion ouer your faith (in which reſpect the Apoſtle ſaith to the Corinthians, 1 Cor. 10.15.Iudge ye what I ſay,) yet wee are helpers of your ioy; and are miniſters by whom yee beleeue. 1 Cor. 3.5.As therefore Moſes ſaid of the buſh which burned and not conſumed,Ex. 3.3. I will turne aſide now and ſee this great ſight: So muſt wee ſay of the Church which is afflicted, and yet is not quite ouer-borne, I will turne aſide now, and heare what this great meſſage is which it bringeth to direct me to heauen and happineſſe.
Fourthly, we muſt openly profeſſe our ſelues to be in couenant with God.Titus 1.1. This the Apoſtle calleth an acknowledgement of the truth, which is according to godlineſſe: and eueryevery one of vsus muſt labour for it, both by encreaſing our knowledge in the things of God, as alſo by labouring for a good and a godly life, and preparing our ſelues to giuegive a reaſon of the hope that is in vsus, 1 Pet. 3.15.through the vſe of ſuch meanes of knowledge and holineſſe as God hath appointed. I know that eueryevery one of vsus cannot attaine vntounto the like meaſure in this kinde. For ſome of vsus are ſo ſlow of heart and dull of hearing, Luke 24.25.that when as concerning the time we ought to be teachers, Hebr. 5.11, 12.yet wee hauehave need againe to be taught the firſt principles of the word of God; and are become ſuch as hauehave need of milke, and not of ſtrong meat: yet, for all that, wee muſt aime at, and ſtriue that through long cuſtome, in hearing, meditation, and conference,Hebr. 5.14. we may hauehave our wits exerciſed to diſcerne both good and euill, that ſo wee may with more boldneſſe appeare before the greateſt enemies of truth and profeſſion.
Fiftly, we muſt renue our couenant with God in the Sacrament of the Lords Supper ſo often as conueniently we can: and with feare and trembling deſire God to aſſure vntounto vsus the comforts of the Goſpell, according to the ſinceritie of our hearts. Yee know that Sacraments are called ſeales: and the reaſon is, becauſe in their lawfull and holy vſe they hauehave a confirming, conueying and concluding nature. They doe confirme, becauſe they doe as pledges viſibly ſtrengthen our faith in the promiſes. They doe conuey, becauſe as written inſtruments by the ordinations of Princes are conueyances of houſes, and lands, and inheritances vntounto vsus, though we are many miles from them: ſo by the ordination of God the Sacraments are no naturall, but voluntary inſtruments to ſettle and aſſure Ieſus Chriſt vponupon and vntounto vsus (being fitly prepared according to his will) though he be aſcended into heauen, and ſits at the right hand of God: They doe conclude, becauſe, as ſealing and deliuering is the latter end of a bargaine, and doth ſhut it vp, ſo the Sacraments doe conclude and ſhut vp the couenant betweene God and vsus, to our endleſſe comforts; if, according to thoſe abilities which God hath vouchſafed vntounto vsus, we keepe touch with him. In this regard as we do publikely enter couenant with God in Baptiſme, and manifeſt our conſciences in the ſame, when we turne from our wicked waies, to ſerue the liuing God in vprightneſſe and truth: ſo we doe or ſhould renue our couenant in the Lords Supper, to our more watchfull and warie walking in the waies of pietie and godlineſſe.
Per delicta quotidianae incurſionis.Laſtly, becauſe through the treacherie of the fleſh wee cannot but faile through daily errours, in a greater meaſure than wee would; therefore (if wee will be of a religion) wee muſt humbly d…pend vponupon God by prayer for pardon againſt ſinne paſt, and for ſpirituall power againſt ſinne to come, and that eueryevery day.
Thus I hauehave taught you what wee muſt doe to hauehave a religion. But yet we are not the nearer to God, if wee be not of that religion which is pleaſing to him: and therefore we muſt now leaue this point, and paſſe along to the next.
The ſecond ground then to bee conſidered is this: That
We muſt be of that Religion which doth most approue it ſelfe to God.
For this is the reaſon that this Religion,We muſt hauehave that Religion which doth moſt approue it ſelfe vntounto God. which we muſt hauehave, is deſcribed to be pure and vndefiled before God: thereby implying that the true Religion doth moſt labour for that. And that it muſt be ſo, will appeare by diuers conſiderations.
Firſt, In ſhew the religion of Hypocrites hath equalled the true Religion. It hath equalled it in ſacrifices: for Kain brought an oblation to God of the fruit of the ground. Gen. 4.3.So likewiſe in prayer: for the hypocriticall Iewes ſtretched out their hands and made many prayers vntounto God. Eſay 1.15.So likewiſe in preaching: for we hauehave Iudas a Preacher as well as Peter, and many hypocrites will ſay,Matth. 7.22. HaueHave wee not by thy name prophecied? So likewiſe in hearing: for as God ſaith to hypocrites by Eſay, Yee ſeeke me daily, (to wit,Eſay 58.2. in the Miniſterie of the Word) and will know my waies euen as a Nation that did righteouſly: So by EZ…kiel, My people fit before thee, Ezek. 33.31.and heare thy words, but they will not doe them, for with their mouths they make ieſts, and their hearts are after couetouſneſſe. So likewiſe in profeſſion: for euen they ſhall ſay, Lord, Lord, who ſhall not enter into the Kingdome of heauen. Matth. 7.21.And the fooliſh Virgins who receiued this doome,Matth 25. I know you not, h…d lampes of profeſſion, and ſaid, Lord, Lord. So likewiſe in faſting: for the Prophet ſpeaketh of ſuch diſſembling wre…ches, who faſted vntounto ſtrife and debate, and to ſmite with the fiſt of wickedneſſe, that they draw neare to God on the day of their Faſt, and ſay,Eſay 58.2, 3, 4. Wherefore hauehave we faſted, and thou ſeeſt it not? We hauehave puniſhed our ſelues, and thou regardeſt not: as if they were the ſincereſt faſters in the world. So likewiſe euen in giuing of almes; for euen the hypocrites of old did giuegive almes, Matth. 6.2.and that with a great grace, when they made the trumpet to be blowne before them. Thus the hypocrites religion in ſhew hath beene as good as the beſt.
Secondly, in ſhew the religion of open wicked men hath beene as good as the true.2 Sam. 15. Matth. 2. Abſolon will make ſhew of performing a Vow at Hebron: Herod of worſhipping Chriſt, and of another Herod hearing Iohn gladly: Prou. ….yea the Harlot her ſelfe hath made her peace offerings and payed her vowes: and Chriſt doth ſo diſcouer the rich Gluttons wickednes, that we may yet ſee the religion of his linage, ſaying, They hauehave Moſes and the Prophets. L…ke 16.What wicked man doth not frame a religion to himſelfe in appearance and ſhew, to ſtop the mouth of his conſcience, and gloze with the world? None ſhall bow lower than he; none ſhall looke more ſowre in the day of faſting; and in all the kindes of ſuperſtition none ſhall more gliſter with deuotion in the view of men, eſpecially in the day of affliction and houre of death.
Thirdly, in ſhew euen falſe religion may imitate the true. Let God hauehave a Temple, ſo hath the Deuill: yea where God hath his Church, the Deuill hath his Chapell and Synagogue,Apoc. 2.12. as his Throne in Pergamus, and Antichrist with his apoſtacie in the Temple of God. 2 Theſſ. 2.4.If God anſwer from betweene the Cherubims, the Deuill will hauehave his oracles. Let him hauehave his Prieſts, the Deuil alſo will hauehave Arch-flamines and Flamines, his Druids, Sophiſts, Sacrificers, and the like. The Deuill and his inſtruments hauehave ſtill beene ſeene to be Gods apes, to imitate him (ſo farre as it hath been permitted vntounto them) in the great workes of his creation and prouidence.
Fourthly, in ſhew falſe religion may not only imitate, but outſtrip the true. If true religion hauehave golden Prieſts and woodden Chalices; falſe religion will hauehave with woodden Prieſts golden Chalices. Let true religion hauehave a ſacrifice of beaſts; the falſe will hauehave a ſacrifice of men. If the true hauehave waſhings; the falſe will hauehave abundance of waſhings, and other ceremonies, which ſhall goe vnderunder the name of the traditions of the Elders. In which reſpect they who reade the exceptions of Atheiſts and Heathen againſt the true religion, ſhall …nde this to be one, that it was farre behinde the heatheniſh religion in the beauty of their Temples, array of their Prieſts, geſtures, and ſignificant repreſentations in their deuotions.
Thus let vsus carry with vsus theſe foure meditations, and conclude from them thus much: that ſeeing the religion of hypocrites and wicked men may equall, and falſe religion may imitate and outſtrip the true religion in ſhewes: therefore we muſt iudge righteous iudgement: wee muſt not chuſe religion according to appearance and ſhewes, but ſtriue to be of that which doth moſt approue it ſelfe to God.
What vſe ſhall we make of this point now but this, to learne to cleaue to that religion which we ſhall finde to be more in heart than in ſhew. I know that we muſt not neglect ſuch ſhewes as God hath appointed, as praying, preaching, hearing, reading, bowing the knees, lifting vp the hands and eyes, together with a decent courſe and cariage in Gods whole ſeruice. Of theſe we ſay as Chriſt to the Phariſies, Theſe ought yee to hauehave done; Matth. 23.23.yet the ſincere ſeruice and glory of the heart ought not to be left vndone; the principall end of a good religion being to approue the heart vntounto God. Gods ſeruice doth chiefly conſiſt in the holy exerciſe and vſage of the vnderſtanding and affections of the heart according to Gods will. What hypocrite cannot draw neere to God with the lips? What carnall wretch cannot make a crucifix, or other image, to be a mouer of fleſhly deuotion,Objectum motivam, & vehiculum devotionis. and (as it were) a popiſh chariot of deſires to the perſons whom they doe repreſent? What Idiot, whoſe vnderſtanding is idle, cannot giuegive God a knee and a knocke vponupon the breaſt at the Popiſh Latine ſeruice and Maſſe of humane inuentions? Alas for them whoſe religion is in ſhewes. If the ſhew and outſide of religion were ordained by God, y… as it might ſometimes be omitted without ſinne (as Circumciſion, and the Paſſeouer, yea and the feaſt of Tabernacles, for a thouſand yeeres together,Neh. 8.17. if my Chronologer deceiue me not:) euen ſo alſo may it be practiſed of vsus without grace. Oh therefore beleeue not, neither truſt in ſhewes, but cleaue vntounto that religion, whoſe grace and glory doth ſtand in inward worſhip, which cannot be omitted without ſinne, nor practiſed without grace. We draw neere to God with our hearts; we heare the word with faith, feare, louelove, and full aſſurance; we pray in the Holy Ghoſt; yea though wee vſe the helpe of others, yet we make ſuch prayers our owne by a thorow applying them to our wants and graces: when we ſing Pſalmes, we make melodie to God in our hearts; and when we doe receiue the Lords Supper, we doe it in remembrance of Christ, and ſhew forth his death till he come: yea like true worſhippers, we are ſo farre from delighting in ſhewes, that as God ſaid of old, They ſhall ſay no more, The Arke of the couenant of the Lord: Ier. 3.16.for it ſhall come no more to minde, neither ſhall they remember it, neither ſhall they viſit it: ſo doe we willingly forget all the typicall rites and ceremonies wherewith the Church of Rome did Iewiſhly and heatheniſhly abuſe our forefathers, and doe ſtriue to build vp the hid man of the heart, and to worſhip God in ſpirit and truth, Ioh. 4.not neglecting ſuch outward expreſſments, as are warranted either by generall or particular rules and examples out of the holy word.
But as for gariſh ſhewes, let children and babies delight in ſuch rattles. We account our ſelues to hauehave iuſt cauſe to ſuſpect the religion of Rome, which is all for ſhewes. They know right well that eueryevery man would be accounted godly: and that the wickedeſt wretch and wiſeſt politician of the world would faine goe to heauen. To this end therefore (as it may ſeeme) namely, to pleaſe the wiſe men of the world and deſperate ſinners, who know by nature that they muſt frame a kinde of religion to procure Gods fauour, they hauehave patched together (as the ſecure times of the world and their preuailing faction would giuegive them leaue) an outward ſeruice glorious in ſhew, to ſtop the mouth of conſcience for a time. Their faith is reſolued into a glorious and pompous Church for ſhew. Their repentance ſtands only in contrition, confeſſion, and ſatisfaction by viſible penances, which being performed in ſhew, receiueth an abſolute forgiueneſſe of ſinne. They boaſt of their altars, ſacrifices, waſhings, and anointings: they adorne their altars, images, prieſts, and temples. They hauehave their Iubilees, proceſſions, pilgrimages to their ridiculous Ladies, vigils, trentals, diriges, and requiems, and all for ſhew ſtill. They hauehave muſicke and chaunting for the eare, without the exerciſe either of vnderſtanding or heart. They hauehave golden and veluet, ſilken and taffatie Images for the eye. They hauehave Incenſe or other ſweet perfumes for the noſe. They hauehave iuncates and banquets on their falſly called faſting daies for their pallates, though they will not ordinarily eat fleſh on Fridaies. And that the wiſe men of the world may be led vp and downe, as men without wit, by the noſe, they hauehave a glorious Latine ſeruice in an vnknowne tongue, though it be impoſſible for him that hath the roome of the vnlearned to ſuch a ſeruice to ſay Amen. 1 Cor. 14.14, 15, 16, 17.Here is a gay religion indeed. O let vsus hauehave our eyes in our heads, and which of our religions doth moſt approue it ſelfe vntounto God, let eueryevery one of vsus with care and conſcience iudge.
This muſt the rather be obſerued and taken care of, becauſe to an heart and eye that is not ſanctified and guided by God, theſe ſhewes are fit allurements. How doe they preuaile vponupon the rotten and putrid members of the Church from time to time? As Labans ſheepe did conceiue by the eye: ſo is it with many Chriſtians alſo. Hence is it that ye ſhall heare ſome plead the Ieſuites cauſes thus: Doe not thoſe reuerend men leaue country, and kindred, and hazard their liues for religion, and expoſe themſelues to a thouſand dangers? Here is a great ſhew indeed, yet there is many a theefe who can plead ſo much for himſelfe before the Iudge: My Lord, hauehave not I broke my ſleepe to be vponupon the high way, left the embracings of my louing wife, and hazarded my life and eſtate? and yet (I hope) the Iudge liketh not his cauſe the better, nor thinketh him the more honeſt man.
Some againe plead the Popiſh cauſe thus: Doe not they ſhew you thouſands of religious perſons who doe renounce the world, and giuegive themſelues wholly to prayer and contemplation? They hauehave a ſhew of ſuch indeed; but all is not gold that gliſtereth. Wee can ſhew them thouſands of true Chriſtian Nazarites, who are Recluſes from the world in Vniuerſities and Colledges, where they doe wholly giuegive themſelues to prayer, ſtudie, and conference, with other good exerciſes, that they may be further fitted for the ſeruice of the Church of God. But as for their religious perſons, as, when they are ſhut vp, their light doth not ſhine before men to the glory of God their Father as it ſhould; ſo they are blaſphemers of the Goſpell in ſeeking perfections out of Chriſt, and are cloakes of a foule deale of hypocriſie,Humiles ſine deſp…ct…, pa…p…s ſine defectu, …vites ſine labore. while they are humble without deiection, poore without want, rich without labour: or that I may vſe the words of the Duke of Saxonie of old, (as Melancthon hath them:) There are three things, ſaith he, in the Citie of Lypſia, which are worthy of admiration; and they are three kinds of Monks. The firſt, who had much corne, and no poſſeſſions. The ſecond, who had much money, and no reuenues. The third, who had many children, and no wiues. Loe theſe are they who doe renounce the world, and giuegive themſelues to prayer, as they are diſcouered by thoſe who hauehave liued amongſt them.
Others againe plead for them thus: Doe not they canonize Saints, and giuegive good works and workers due honours? Theſe things indeed hauehave a great ſhew amongſt them. If we had beene but at Madrid this laſt yeere,Merc. Gallob. in anno 1622. lib. 2. tom. 14. and ſeene the canonization of Ignatius Loyola, the ancient founder of the Ieſuites order; in the ſolemnizing whereof all the Churches glittered with gold and precious hangings; the ſtatue of their dead Saint was bedecked with gold and precious ſtones by no meane hands; it was carried in a glorious proceſſion, with a wonderfull troope and traine of many degrees, with muſicke for the eares, and for the eyes, with thirtie banners, and foureſcore ſiluer croſſes. If (I ſay) that we had ſeene this ſhew of honour of works and workers, how could wee hauehave done leſſe in reaſon than to hauehave ſaid with that French Dame, when ſhee ſaw a ſtately proceſſion to paſſe by the ſtreets, O what a fine religion is ours, meaning Poperie?Quo vadis, ſect. 4. pag. 15. yet in truth we doe not enuie them this fineneſſe. Our Saints are in this world, many times in ragged coats, and when God hath taken them to heauen, they need none of our pictures and ſolemnities, neither doe we need ſuch Aduocates; We hauehave an Aduocate with the Father Ieſus Christ the righteous, and care for no other particular Aduocates in heauen.1 Ioh. 2.1. And for our works, though in the doctrine of Iuſtification wee hate to giuegive them any honour, becauſe our well-doing extends not to God, Pſal. 16.2. Iob 22.3.and what is it to God that wee are righteous? yet in the doctrine of ſanctification wee doe humbly acknowledge the honour which God doth giuegive vntounto them,1 Pet. 1.22. Prov. 16.6. in making of them meanes, as contrary acts, to mortifie and repreſſe ſinne, in making them qualifications to ſit vsus for Gods reſidence,Apoc. 3.20. and to be that ſanctified way wherein wee muſt walke vntounto glory,Heb. 12.14. and the like: yet wee muſt adde this, that wee hauehave moſt comfort of thoſe works which are leaſt ſeene; as of confidence, louelove, feare, humility, mercy, compaſſion, &c. which yet will manifeſt themſelues in ſuch fit fruits as God requireth. Thus is our religion a walking in ſimplicitie and godly pureneſſe, 2 Cor. 1.12.and not in fleſhly wiſdome, and teacheth vsus principally to approue our ſelues to God, and to abandon that religion which ſtands in ſhewes and outward pompe. I will ſay but three things more, and ſo I ſhall paſſe to the next ground.
Firſt, a bulruſh is greene and ſmooth, he is curious to a miracle that can finde a knot in it; yet within, it hath but a vſeleſſe and ſpongie pith in it; in which reſpect God compareth hypocriticall faſters to ſuch.Eſ. 58.5.
Secondly, the harlot goeth beyond the modeſt woman in gariſh attire, yea ſhee will make ſuch ſhewes as the honeſt woman ſhames. Her adorning is not outward, but in the hid man of the heart.1 Pet. 3.3, 4.
Thirdly, the Deuill finding that of all the ſenſes the eye is the fitteſt for the working of his proiects, he doth vſe it much. Euah ſaw that the tree was good for meat, and ſhee tooke it and did eat. Dauid ſaw Bathſheba, and you know what followeth. Ieruſhalem ſaw vermilion Images, and ſhe affected them. God doth vſually call vsus vntounto him by the eare: hee that deſireth to lodge among the wiſe, muſt prepare his Eare to hearken to the inſtruction of life. Prou. 15.31.But the Deuill doth vſually call men by the eye: it is the eye which is his ordinary broker, and ſtrikes the bargaine for him.
My concluſion is this: that ſeeing faire ſhewes in Religion may be without ſinceritie, and that thoſe may make greater ſhewes than ordinarie, who are furtheſt from God, and that yet the Deuill doth ſeeke to abuſe vsus, and draw vsus to his part by ſhewes: wee muſt not chooſe our religion by ſhewes, but cleaue vntounto our owne which we ſhall finde moſt to approue it ſelfe to God.
The third ground whereto the doctrine of this Text is referred, is this: that True Religion is a mercifull Religion.
It maketh vsus (ſaith Iames here) to viſit the fatherleſſe and widowes in their aduerſities. Religion is (as it were) an order and ſeruice after Gods owne heart, who is a God of louelove and merciemercy. When God promiſeth to giuegive his people Prieſts who ſhould pitie them and hauehave a mercifull care of them, he calleth them Prieſts after his owne heart, that is,Ierem. who ſhall be mercifull as he is mercifull. Religion therefore being an iſſue of Gods will and nature, it muſt needs ſauour of merciemercy and compaſſion. Againe, the fruits of Religion are LoueLove, Ioy, Peace, Long-ſuffering, Gentleneſſe, Galath. 5.22.Goodneſſe, which all are either mother, daughter, members or companions of that which wee call MercieMercy. And how can Religion be other, which is the exerciſe of a mother? The Church is called the Mother of vsus all: and we know,Galath. 4. from that ancient iudgement of Salomon, that ſhee who had moſt affection to the childe, was the true mother, that the exerciſe of a mother is merciemercy.
Now, from this ground I would inforce two things: Vſe 1 Firſt, that eueryevery one of vsus muſt ſtriue to be mercifull, as our heauenly Father is mercifull. This is that which will aſſure vsus that we are truly religious. No merciemercy, no religion. God is immediatly mercifull to vsus himſelfe, when he ſends his Spirit into our hearts to teach vsus, correct, and comfort vsus according to our neceſſities: and hee maketh all the creatures of heauen and earth to be liberall vntounto vsus, and helpfull in ſome kinde or other; and all to this end, that we being knit vntounto him by true religion, may be prouoked to be mercifull alſo: yea, we muſt be ſo euen vntounto the enemies of religion. We ſee many times that no ciuill cauſe maketh a more ſeuere and cruel warre than Religion doth. When the Reubenites, Gadites, and Manaſsites had ſet vp an Altar by Iordan, their brethren, thinking that it had beene to ſeparate religion, preſently muſtered their forces againſt them. The Iewes and Samaritanes being of diuers religions, euen Peter could ſmell of this naturall crueltie, ſaying, Maſter, call for fire from heauen to conſume the Samaritanes: but Chriſt cruſhed it, ſaying, Yee know not of what Spirit you are. Yea ſaith Chriſt, ſpeaking of them who ſhall take his Diſciples to taske for religion ſake, They ſhall excommunicate you, and kill you, and in ſo doing they ſhall thinke that they doe God good ſeruice. But we muſt ſtriue againſt this crueltie, and exerciſe merciemercy as the proper fruit of religion.
If we ſhall beleeue the declamations of the Ieſuits, they will tell vsus that yet wee are not mercifull: and therefore they crie out againſt our crueltie exerciſed vponupon the Pope-holy Catholikes, in tearing, chopping and burning of them, together with the making of their members a prey to the fowles of heauen, and the like. Is this merciemercy, ſay they? No ſurely, as it is barely looked vponupon, without ſearching into the cauſe. Yet when wee doe ſee many knowne Papiſts in the Land, and none capitally puniſhed but Traitors: and when we doe ſee that ſuch are puniſhed no otherwiſe than traytours were puniſhed when Popery vſurped vponupon vsus: and when withall we doe conſider, that we hauehave no law to put any Papiſt to death for his conſcience ſake; or if wee hauehave a law in that ancient Statute of their owne, concerning the burning of Heretikes, by vertue whereof they conſumed vsus; that yet none of their bodies euer felt thoſe flames: when we doe ſee (I ſay) and conſider theſe things, we do reioice in our religion, finding merciemercy in it; and doe encourage our ſelues to goe on ſtill, both to proceed mildly againſt them, to pitie, and to pray for them, and by walking holily before them, to trie if yet God will hauehave merciemercy on them, and bring them to know the Truth.
Vſe 2 Secondly, Wee learne alſo from the former ground, that wee hauehave iuſt cauſe to ſuſpect that the religion of the Church of Rome is not the true Religion. We know that Rome is ſpirituall Aegypt, Apoc. 11.and that ſhee letteth the corpſes of the Saints lie dead in the ſtreets: We ſee that her inſtruments are fire and ſword, and that her meanes are power and policie, by hooke and crooke, as we ſay. EueryEvery time the fifth of Nouember returneth, it calleth to our minde enough of this kinde, if we could forget the Popes practiſes againſt the Emperours. We know that their partie would hauehave deſtroyed our whole State (euen the breath of our noſtrils and creame of our Land) at one blow. Wee ſee alſo (ſo farre as their cloſe policie will giuegive vsus leaue) the crueltie of their Inquiſitions. They aske vsus where is our religion ſaue in little nookes and corners of the world? We anſwer, that they might ſoone ſee if they would: for it would burſt out as the noone day in the midſt of their darkeſt darkneſſe, if their Holy-houſes (as they wrongfully call them) did not deuoure the profeſſors of it ſo ſoone as euer they looke out. We ſee alſo how many men, women, young men and maids were by the curſed Idoll of the Maſſe brought to their buriall in their owne aſhes. They dare not for their liues lay this their crueltie aſide, leſt (liuing ſo like open and innocent Doues as we doe, in reſpect of their Ieſuited Papiſts) they ſhould ſoone bring their multitudes into a bunch or two after the Vintage, or a gleaning after the harueſt. As therefore Iaacob ſaid of Simeon and Leui, Gen. 49.6, 7.in whoſe habitations were the inſtruments of crueltie: ſo let vsus ſay to Popery; Into their ſecret let not my ſoule come: my glory be not thou ioyned with their aſſembly. Curſed be their wrath, for it was fierce, and their rage, for it was cruell.
Ob. It may bee you will ſay: Are they not full of workes of mercy in reſpect of vsus? Sol. It is true indeed that they are full in ſhew: yet conſider with me three things.
Firſt, If wee ſhould neuer ſo much abound in them: if we ſhould exhauſt our goods, eſtates, lands, and liuings, yet it would be nothing in their eyes. They account them but morall, and not religious workes, euen ſuch as Heathens doe worke, and all becauſe we are not Papiſts. No maruell therefore though they cannot ſee what good we doe.
See Doctor Will. Cat. of good W. in the end of his Synop. Heb. 6.10.Secondly, Bleſſed be God, there are thouſands amongſt vsus, of whom (according to their abilities) we may ſay, as the Apoſtle to the Hebrewes, God is not vnrighteous that hee ſhould forget their worke and labour of louelove, which they hauehave ſhewed toward his name, in that they hauehave miniſtred to the Saints and yet miniſter. There are many (I ſay) whoſe bowels of mercy doe carry them to counſell the giddy,Conſule, caſt…ga, ſolare, remitte, f…r, ora. correct the obſtinate, forgiue the penitent, comfort the wounded, beare with the weake, and pray for all to be praied for.Ʋiſito, poto, …ibo, redimo, tego, colligo, condo. There are many who doe viſit the ſicke, giuegive drinke to the thirſty, feed the hungry, redeeme the captiues, cloath the naked, reduce the wandring, and build houſes of reliefe for the aged and impotent. There are many, and many ſuch (I ſay;) and I pray God that there may bee more knowledge of the Lord, Eſ. 11.6, 7, 8, 9.euen as the waters that couer that ſea, that the Lions may eat ſtraw, (that is, that the cruell oppreſſors may not liue vponupon rapine but innocently) and that the Wolfe, the Lion, the Leopard, and the Beare may bee lead by the little childe, (that is, that the meaneſt of Gods Miniſters may finde thoſe that are moſt cruell by nature ſo obedient to the doctrine of Ieſus Chriſt, that they may be altered and lead to workes of mercy in ſuch kinds as the Goſpell requireth:) that ſo the mouthes of them of Gath and Aſhkalon may be ſtopped, and they may euer be aſhamed to barke againſt vsus againe.
Thirdly, who are theſe that except againſt vsus? I am ſure we hauehave more iuſt cauſe to except againſt the Popiſh works of mercy: becauſe whatſoeuer they doe, it is in pride and vaine-glory to merit an eternall eſtate. Their works proceed not from faith, neither are they ſanctified by faith; becauſe they tend to maintaine idleneſſe and pride againſt God and Chriſt in Monaſteries of perfection, (as they dreame) which God doth not allow.
Ob. Yea but (you will ſay) herein doth the mercy of their religion appeare, that in the daies of Poperie good houſekeeping did more abound.
Sol. I anſwer, firſt to the perſons who doe obiect it: and ſecondly to the obiection it ſelfe.
To the perſons that plead thus, I anſwer two things: That ſuch are either idle, vnprofitable, and ale-houſe drones, who could be content for the moſt part to liue vponupon other mens coſts, and to be maintained at other mens tables: or elſe that they meaſure God and religion by the belly; like the vnbeleeuing Iſraelites, who becauſe they had not plenty in the wilderneſſe, where they were in the way to libertie, would returne into Aegypt againe to their fleſh-pots with Idolatrie.
To the obiection it ſelfe I ſay: Put caſe that there were better houſe-keeping and greater plenty of all things, is this a note of the true religion, or of the mercy of it? No ſurely. For firſt, plenty of all things is giuen to godleſſe perſons.Pſal. 73.3, 4, 5. It was Dauids temptation, that the fooliſh had no bands in their death, but were luſtie and ſtrong, and were not in trouble like others, neither plagued like other men. It was Iobs trouble,Iob 21.7, 8, 9, 10, 11, &c. that the wicked did grow in wealth, that their houſes were peaceable without feare, that their bullocke gendred and failed not, that they ſent forth their children like ſheepe (well clad) and their ſonnes danced, &c. It was Ieremies griefe,Ier. 12.1, 2, &c. that the way of the wicked did proſper, and that they were in wealth who did rebelliouſly tranſgreſſe.
Secondly, greater plenty may be in the times of Idolatrie than when true Religion is practiſed and embraced. Neuer forget that of the Prophet Ieremie: Ier. 44.16, 17, 18, 19. Full. Miſ…e…. lib. 1. cap. 13.He bringeth in the Idolaters (who had gone a whoring after Aſhteroth, the queene of heauen, that is, the Moone) pleading thus, that they would burne incenſe to the queene of heauen, and powre out drinke-offerings vntounto her: becauſe when they did ſo, they were well and had plenty of all things, and felt none euill, but ſince they left it they had ſcarceneſſe of all things, and were conſumed with the ſword and with famine.
Thirdly, they who are void of louelove may be good houſe-keepers and liberall perſons. This Paul ſeemes to imply when he ſaith,1 Cor. 13.3. Though I feed the poore with all my goods, and hauehave not louelove, it profiteth me nothing: and wee know that vaine-glory, and the praiſe of men doe ordinarily produce theſe effects euen in Phariſies.Matth. 6.1, 2.
Laſtly, we may not wonder that there ſhould be worſe houſe-keeping now than in former times of Idolatry. For the poore receiue the Goſpell, and the things of this world, which are the matter of hoſpitalitie, are more generally giuen, as the rewards of this life, to them that hauehave no aſſurance of a reward in heauen. There are many conuinced of the truth of the Goſpell, but few are conuerted, and ſo they are not filled with mercy and compaſſion as they ſhould be. And yet wee are not to blame our religion, which is mercifull, but ſuch hard-hearted perſons, that doe not make that vſe of it which they ſhould; but had rather ſpend their eſtates in gariſh pompe, pride, and prodigalitie, than in releeuing the Saints of God. Loe thus doth it ſtill ſtand good, that our Religion rather than Poperie hath this marke of mercy vponupon it, notwithſtanding theſe ſhewes.
The laſt ground which I propounded to be conſidered from hence is this, that Pure religion will keepe vsus from open and profeſſed tainture. This is that which the Apoſtle implieth, when he ſaith, that it keeps our ſelues vnſpotted of the world; to wit, if wee hearken, and yeeld vntounto it, for the ruling of our hearts. For otherwiſe it will doe vsus no more good than phyſick, which is preſently vomited vp againe. Religion, in the very eſſence of it, is a doctrine of liuing well, called,1 Tim. 3.16. The myſterie of godlineſſe, 1 Tim. 6.3.and the wholſome words of our Lord Ieſus Christ, and the doctrine which is according to godlineſſe. The knowledge of it is of the truth which is according to godlineſſe; Tit. 1.1.Tit. 3.8.and the fruit of it is a carefulneſſe to ſhew forth good workes: all which doe imply, that where true religion is, it will keepe vsus from open and profeſſed tainture. So long as Nicholas and Iezabel were ruled and ſwayed by true religion, they were not ſpotted of the world; but when they fell from that, then was the one the founder, and the other the protector of that curſed ſect of the Nicolaitanes. Pſal. 45.8.All Chriſts garments ſmell of Myrrhe, Aloes, and Caſsia, ſaith the Pſalmiſt. It may be he would ſignifie thus much vntounto vsus, from the nature and vſe of theſe three things named, that thoſe garments or ornaments wherewith he couereth vsus his bodie in the ſight of his Father, are Comfortatiue, Compurgatiue, and Conſeruatiue: that is, that the riches of Gods glorious grace, which are communicated to vsus from Chriſt, will comfort vsus againſt the guilt of ſinne, will purge vsus from the filth of ſin, and will preſerue vsus from the dominion and power of ſinne. In which reſpect God ſpeaketh vntounto the religious, not only as to thoſe that are comforted,1 Ioh. 5.21. but to thoſe that are purged; Flie from Idols, 2 Cor. 6.17.and goe out from amongst them, and ſeparate your ſelues, and the like: as if he ſhould ſay, being made whole, ſinne no more leſt a worſe thing come vntounto you.
Ob. But you will ſay, that in the Church, where the trueſt religion doth reigne, there is much wickedneſſe to bee found.
Sol. To this I anſwer three things.
Firſt, it is true that where God ſoweth his ſeed, the deuill that euill one ſoweth tares. For beſides his malice to good, he ſeeks to diſgrace the generation of the iuſt ſo much as poſſibly he can. Hee knew what line Ieſus Chriſt ſhould come of, and therefore we ſee what blots he threw in the way, in Dauid, Iudah, Tamar, and the like. Yea in this regard, as ſometimes he hath drawne profeſſors of religion by his cunning ſophiſtry to be fearefully ſcandalous in the way of God, to the wounding of their ſoules: ſo he hath thruſt in hypocrites amongſt them (ſuch as Simon Magus) who, for ſiniſter reſpects of profit, glory, fellowſhip, and the like, hauehave made ſhew of godlineſſe and religion.
Secondly, though wickedneſſe may be found amongſt them who profeſſe themſelues to be of the true Church, yet not to be defended, (for curſed be ſuch members.) There may be controuertible things, which ſeeme to be ſinnes to ſome, and to others not ſo, which may finde defences on both ſides: but none which are clearely iudged to be ſo by all ſound members of the true Church.
Thirdly,In vera eccleſia peccatum cū improbatione & emendatione: in falſa cum excuſatione & defenſione. there may be ſinne in the true Church with the griefe, reproofe, and amendment of the true members of it: whereas in a falſe Church it domineereth with excuſe, defence, and approbation.
How ſhould I now apply this point, but firſt vntounto our ſelues, and ſecondly to the Church of Rome? Vſe 1 As for our ſelues, let vsus be exhorted, in the feare of God,2 Cor. 7.1. Iude verſ. 23. to grow vp to full holineſſe, and to hate euen the garment ſpotted by the fleſh: that ſo we may be aſſured that true religion doth rule in our hearts. You hauehave heard that pure religion will keepe vsus from open and profeſſed tainture. Carry wee it therefore not only in our heads, but in our hearts, that it may make vsus doe ſo. Oh what a ſhame it is that wee ſhould profeſſe our ſelues to be of the pure religion, and yet liue in impuritie and prophaneneſſe. What good will phyſicke doe to vsus if we doe not take it? So neither will pure Religion, if it doe not dwell in vsus for our amendment.
I confeſſe, that as there were three parts of Salomons Temple; the outer Court, the Holy place, and the Holy of Holies: ſo, like to theſe, there is a three-fold holineſſe corruptly ſo accounted. The firſt is outward ioyned with outward prophaneneſſe, like the outer court where good and bad came. Such holineſſe is among the multitude, who thinke it holineſſe enough to liue amongſt holy people, to heare holy Sermons, and now and then to caſt out a holy word, how wicked ſoeuer their life be. Of this curſed holineſſe euen all aſſemblies will witneſſe that there is enough. The ſecond is outward holineſſe, ioyned with a pretence of holineſſe in heart; like the holy place where wicked Prieſts came, ſuch as Ely his ſonnes were; who had Holineſſe to the Lord ingrauen on their foreheads,1 Sam. ….22. yet would lie with the women aſſembled at the doore of the Tabernacle of the Congregation. Of this holineſſe alſo there is the Deuils plentie. The third is outward, ioyned with inward holineſſe; like the Holy of Holies, where God ſpake from betweene the Cherubims. Of this holineſſe giuegive me leaue to ſpeake a word to your conſciences. O yee cōſciences, that one day ſhal be as books opened, to accuſe and condemne before God, ſpeake and ſpeake truly, where is this holineſſe?Gen. 5.22. Gen. 6.9. Gen. 24 40. Pſal. 116 9. Were Enoch, Noah, Abraham or Dauid now aliue, who walked with God, and before God in the Land of the liuing, they would ſhame and grieue to ſee our prophaneneſſe. There is little dying vntounto ſinne, or liuing vntounto grace and godlineſſe, to be found in the world. Holineſſe is the end of our redemption,Luke 1.75. and yet as Aulus Fuluius ſlew his ſonne, when he found him in the conſpiracie of Catiline, Non Catilinae t… genui, ſ…d pat…iae.and ſaid, I begat thee not for Catiline, but for thy Countrey: ſo may God iuſtly deale with many and many of vsus, who are in head againſt him with his enemies, and ſay, I redeemed thee not for mine enemies, but for my ſelfe. I pray God make it otherwiſe with vsus, and giuegive vsus hearts to endeuour otherwiſe: eſpecially conſidering that holineſſe makes vsus to be the preſeruers of the Country, Citie, Town or houſe where wee liue. Had there beene but ten holy men in Sodome, it had beene ſpared. Had not God ordained holy Moſes to ſtand in the gap, when the Iſraelites played the Calues in worſhipping that curſed Idoll, they had periſhed in their ſinne. Yea, the Lord ſought for a man in Ieruſalem that ſhould make vp the hedge and ſtand in the gap in the Land, that he might not deſtroy it:Ezek. 22.30, 31. And becauſe he found none, therefore he poured out his wrath, and conſumed them with the fire of his indignation. True it is,Ex. 10.7. that Pharaoh accounted Moſes an offence to his Aegypt; and Ahab thought Elyas to be a troubler of Iſrael:1 King. 18.17. But in truth, as Laban was the better for Iacob, and Pharaohs Court for Ioſeph: ſo Abraham was to be a bleſſing,Gen. 12.2. and all the Seed of Abraham, that is, Holy people are as the horſmen of Iſrael and the Chariots of the ſame, to defend and guard the places where they liue.
If then you will aske me,How we may procure holineſſe. how we may procure this holineſſe that we may not be ſpotted of the World? I anſwer: Looke what courſe a neat man doth take that he may be cleanly, the ſame courſe in a ſpirituall ſenſe muſt we take that we may be holy.
Firſt, he doth willingly looke himſelfe in a Glaſſe. He is not angry with the partie that doth ſet the Glaſſe before him, but he calleth for it that he may ſee what ſpots are about him, & looketh neere that he may diſcerne them. So we muſt be willing to looke into the Word of God, that bleſſed Glaſſe of our Soules. We muſt not be angry with the Miniſters of God who are deputed to hold it out vntounto vsus. But as we are as ready to offer it as to pay our debts (becauſe as Paul ſaith,Rom. 1.14. We are debters both to the Grecians and to the Barbarians) ſo you muſt be ready to aske it to this end, euen to diſcouer and rifle the cloſets of your hearts. Here is an excellent difference betweene thoſe who are in the way to cleanneſſe, and vncleanneſſe: Theſe cannot endure to take notice of their filthineſſe; their guiltie hearts will endure no ſounding: thoſe hauehave a purpoſe to be cleanly, and would hauehave the leaſt filthineſſe to be diſcouered.
Secondly, he beginneth with thoſe ſpots which are moſt conſpicuous to the eye of thoſe whom they may offend: ſo muſt we begin with our vngodly hearts, which are moſt offenſiue to the eye of God. As when God pulleth a ſinner to him,Ezek. 36. he diggeth out the quarry of ſtones from the heart: So muſt we looke to that principally, and ſay with Dauid, Pſal. 51.Create in me a cleane heart, O Lord, and renue a right ſpirit within me. Thoſe that meane neuer to be cleane, begin at the feet and hand, that is, the outer man: and if in outward conuerſation they doe abſtaine from rebellion, whoredome, murther, and the like, they thinke all is well, when they are but painted ſepulchres, full of rotten ſtuffe and ſtinke.
Thirdly, hee proceedeth to all parts that they may be ſutable: So muſt we (that we may attaine vntounto holineſſe) be carefull that all our veſſels be preſerued in holineſſe and honour;1 Theſſ. 4.4. and that the new man be cleanſed from all filthineſſe of fleſh and ſpirit,2 Cor. ….1. and grow vp in full holineſſe in the feare of God.
Fourthly, he proceedeth to his garments, and will not wittingly endure filth vponupon them. So we muſt hate the garment ſpotted of the fleſh, that is, all occaſions, and inducements to ſinne, yea all ſinfull appearances; and ſuch as we cannot auoid we muſt hate: whereas the ſlouenly Chriſtian thruſteth himſelfe vponupon all occaſions, and becauſe he is filthie, he careth not to be more filthie ſtill.
Fiftly, he is carefull to keepe himſelfe cleane ſo long as he can. So we muſt labour to increaſe faith which may purifie our hearts: wee muſt oft beſprinkle our ſoules with the bloud of Chriſt, which is like purging fire, and like Fullers ſope, and is that Fountaine opened for ſinne and for vncleanneſſe: Wee muſt reuerently frequent the Word and Sacrament, and when wee heare Chriſt ſay, That if he waſh vsus not we hauehave no part in him; we muſt fall downe before him in faithfull prayer, ſaying, O bleſſed Sauiour waſh me thorowly from mine iniquitie, and cleanſe me from my ſins. Oh waſh my feet, my head, my hands, my affections, my imaginations, and my actions, that I may be vnſpotted of the world. Thus we hauehave heard the meanes of holineſſe, God giuegive vsus grace to vſe them to Gods glory and our eternall comfort.
Vſe 2 Hauing applied this point vntounto our ſelues, we muſt apply it alſo to the Church of Rome: and ſeeing it is naturall to pure religion to keepe vsus from open & profeſſed tainture, we learne that the religion of Rome is a falſe & counterfeit religion. True religion is (as you hauehave heard) according to godlineſſe, whereas the religion of Rome is the myſtery of iniquity: and,2 Theſ. 2.7. if we will be but carefull to marke, we ſhall ſee, that they teach and profeſſe ſins againſt all the grounds of religion.Epiſ. Derenſ. Diatrib. de Antich. l. 3. c. 6, 7. Thompſ. Antich. arra…g. pag. 96, 97, &c. Perk aduertiſ. Willet. Synopſis, & others. Some of our ſide doe open it one way, ſome another, as they doe abound in their owne ſenſe: but I open it as it followeth, as plainely as I can. As Adam in his curſed apoſtaſie from God, brake the whole law of nature in that one ſinne of eating the forbidden fruit: He brake the firſt commandement by chooſing the deuills temptation, & cleauing vntounto him, rather than to God and his cōmandements: The ſecond, by not being ruled by Gods Word, the rule of Gods worſhip: The third, by falling away from ſinceritie and perſeuerance, and giuing way to the blaſphemies of Satan: The fourth, by making himſelfe vnfit to keepe the Sabbath; for as we ſin againſt the Sabbath vponupon the Sabbath day, when we doe not holily performe the duties of it: ſo we may ſin againſt it alſo vponupon other dayes, both when we doe not walke in the ſtrength of the duties of that day, and alſo when we doe make our ſelues vnfit to keepe the Sabbath when it comes: The fifth commandement, by expoſing his owne honor to contempt, in yeelding to the inticement of his wife, and in not prouiding for the good of his poſteritie: The ſixth, by bringing death vponupon himſelfe and all the children of men: the ſeuenth, by being too vxorious; for as there may be vncleanneſſe abroad, ſo dotage at home: the eight, by depriuing of himſelfe and all mankinde of their right to the creatures: the ninth, by giuing way to the ſchiſme and hereſie of Satan, and to the lie of the woman: and the tenth, by diſturbing concupiſcence at home, & making a mutinie in the paſſions, luſts, and affections. Euen ſo the Pope & his faction in his departing from Ieſus Chriſt hauehave, & do breake the whole law of God. They ſin againſt the firſt commandement, by cleauing vntounto Saints by faith and hope in praier, and by putting truſt in their Maſſe, & merits. Againſt the ſecond, by making the images of God, and idolatry or worſhipping of Images, and the Croſſe.Doctor Carier, conſiderat. p. 7. It is poorly blanched of them that ſay, that the Papiſts do vſe images for no other purpoſe but only for a deuout memory, and repreſentation of the Church triumphant, which is moſt fit to be made in the time and place of praier, where after a ſpeciall manner we ſhould with all reuerence hauehave our conuerſations amongſt the Saints in heauen. This (I ſay) is a poore ſhift of thoſe that wilfully will not ſee that they will hauehave images worſhipped properly and for their owne ſake,Bell…r. de Imag. l. 2. c. 21. & …. 23. & Azor. Iuſtit. mor. p…r. 1. l. 9. c. 6. 7, &c. yea & ſome images (by the helpe of ſome nice diſtinction) with the ſame worſhip which is due to God, as euen their conſcience men, or caſuiſts do offer it vntounto vsus. Againſt the third commandement, they ſin by ſwearing by Idols, as the Maſſe; and the creatures, as the Saints; by abſoluing from oathes, by making impious vowes of thoſe things which they cannot keepe, & by making promiſes which they will not keep, to wit, with heretickes, according to the decree of the Councell of Conſtance. Againſt the fourth cōmandement, by more ſolemne ſolemnities on ſome holy daies than on the Lords daies, thereby equaling and preferring the appointments of the Church, before the ordinance of almightie God. Againſt the fifth cōmandement, by abuſing parents in pulling and exempting their children, who hauehave taken vponupon them Monkiſh vowes, from their paternall power: yea by abuſing Kings in exempting the Clergy or Churchmen (as they are called) from the power of their ſword, and ſo robbing them of a great part of their ſubiects: as alſo by blanching ſuch execrable treaſon as hath beene committed againſt them, with their ſeeming to abhor the fact,Doctor Car. conſid. p. 8. & their not doubting but that our Soueraigne might hauehave the powder-plot iudicially condemned, if complaint were made in a iudiciall proceeding: whereas any man may ſee that this were to yoake a free Prince vnderunder the girdle of Antichriſt, in ſeeking to him to condemne that which ſo holy a Father ſhould be ready to condemne out of his own diſpoſition, but that he would faine be fingring of a Iudges power and authoritie, in buſineſſes betweene Princes and their ſubiects. Againſt the ſixth commandement, by permitting ſanctuaries for murtherers,Principes à Papa excō municatos è medio tollere non ſolum licitum opus eſſe, ſed etiam meritorium. and by accounting it not only lawfull, but meritorious to kill ſuch Princes as the Pope ſhall excommunicate. Againſt the ſeuenth commandement, by allowing ſtewes & inceſt, by taking away mariage from the clergie, & ſo giuing way to whoredome and other vncleannes. Againſt the eight commandement, by robbing men of their money by their fained Purgatory, Pardons, and power of Maſſes, with the like. Againſt the ninth commandement, by defending officious lies and equiuocating before the throne of Iuſtice: by defending their religion by lies, as that our religion hath no ground,Doctor Car. conſid. p. 9. but either the pleaſure of the Prince and Parliament, or the common cry & voice of the people; whereas we accurſe all parts of religion, which are not grounded vponupon the holy Scriptures. They beare falſe witnes alſo in canonizing them for Saints which are none, yea and them for Saints which are rebels, as their Thomas Becket. They ſinne againſt the tenth commandement, by allowing the inward mutinie at home in our hearts, by diſordered luſts, prouided we conſent not: as if he were not a knaue that did euill, though he be an honeſt man that conſenteth not but reproueth rather; both theſe being in the ſame man.
Thus I hauehave ſhewed you that the Romiſh religion is not the true, becauſe it keepes not her profeſſors from the ſpots of the world. I know (as they ſay) that there are many corruptions in all ſtates, and that God hath no wheat field in this world, where the deuill hath no tares growing: but for wickedneſſe to ariſe out of the doctrine that is taught, and out of the profeſſion of it, is a certaine ſigne of no pure religion. Oh therefore, as the wiſe man hath his eyes in his head, ſo let vsus. Let vsus ſee the impuritie of their profeſſion: and as wee louelove our ſoules, let vsus take heed of their myſterie of iniquitie in a golden cup.
I might alſo ſhew you how they ſin againſt the beleefe by their high Prieſt and King the Pope, multitude of mediators, merits, Catholike particular Church, Iuſtification, Prieſtly abſolute abſolution, and the like: ſo alſo how they ſin againſt the Lords praier, by inuocation of Saints, implicite faith, freewill, merit of workes, and the like: ſo likewiſe againſt the Sacraments by humane mixtures, the ſacrifice of the Maſſe, corporall preſence, and ſo adoration. But it will be enough to an honeſt heart to ſee day at a little hole, and to learne by the paw to know and hate the whole bodie of Popery.
To end in a word therefore: I hauehave taught you to hauehave a religion, and to hauehave that religion which doth moſt approue it ſelfe to God. I pray God therefore that we may be wiſe to diſcerne it by the mercifulneſſe of it, and by its freedome from ſpots, that we, renouncing all falſe religions & worſhips, may cleaue vntounto God the Father of our Lord Ieſus Chriſt, and in him ours, euen in truth and faithfulneſſe: Euen ſo, Amen.
Soli Deo Gloria.
End of the text · Robert Abbot, A Hand of Fellowship to Help Keep Out Sin and Antichrist (1623)