A religious inquisition: or, A short scrutinie after religion Wherein the large cope of true religion is narrowly inquired. By Iohn Cope, of Grayes-Inne, Esquire. Cope, John, of Gray's Inn. This text is an enriched version of the TCP digital transcription A19308 of text S118371 in the English Short Title Catalog (STC 5722). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 108 KB of XML-encoded text transcribed from 68 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A19308 STC 5722 ESTC S118371 99853578 99853578 18968 2240933848

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A19308) Transcribed from: (Early English Books Online ; image set 18968) Images scanned from microfilm: (Early English books, 1475-1640 ; 1199:08) A religious inquisition: or, A short scrutinie after religion Wherein the large cope of true religion is narrowly inquired. By Iohn Cope, of Grayes-Inne, Esquire. Cope, John, of Gray's Inn. [14], 120 p. Printed by Felix Kingston, and are to be sold by Iames Boler at the Marigold in Paules Church-Yard, London : 1629. Reproduction of the original in the Princeton Theological Seminary. Library. eng Religion -- Early works to 1800. Conduct of life -- Early works to 1800. eebo A religious inquisition: or, A short scrutinie after religion. Wherein the large cope of true religion is narrowly inquired. By Iohn Cope, of Grayes-I Cope, John, of Gray's Inn 1629 136 20224 107 0 0 0 0 0 52.91 D The rate of 52.91 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2013-06 Assigned for keying and markup 2013-07 Keyed and coded from ProQuest page images 2013-09 Sampled and proofread 2013-09 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

A RELIGIOVS INQVISITION : OR , A short Scrutinie after RELIGION .

Wherein the large Cope of true RELIGION is narrowly inquired .

BY IOHN COPE , of Grayes-Inne , ESQVIRE .

LONDON , Printed by FELIX KINGSTON , and are to be sold by IAMES BOLER at the Marigold in Paules Church-Yard , 1629.

TO THE RIGHT HONORABLE , AND right vertuous Lady , ELIZABETH , Countesse of Holland . Madam ,

I Had , and haue buried a good wife , since which time , God hath not disposed of me in a second mariage ; by reason wherof , I haue not a Child of my body : being single , I conuerted to my selfe , and ( I know not how ) my braine became in labour , and is deliuered of this ( I know not what to call it : ) it is not worthy the name of a booke , except your Ladiship will deigne to patronage it , and giue it desert , which fauour if your Ladiship indulge towards me , then my Booke like some meane man , that hath been entertained by some great personage , vnder the protection of your fauorable approbation , shall walk abroad without shame of it owne vnworthines : and my selfe shall remaine , as alwayes I shall haue cause to doe from your former large fauours :

Your deuoted seruant , Iohn Cope .
TO THE READER .

COurteous Reader , ( for so you must be to me , if you haue patience , or will spend time in reading so slight a piece of writing as this is ) instead of an Epistle , I will tell you a tale , which is this . There was a yong man , who after the death of his Parents , was minded to venture his fortunes vpon the Seas , and was furnished as hee thought , with a prety tite vessell , which was likewise fraught with commodities that were passable . This yong man lanched out into the Ocean , where , for a long time together , he had so faire gales of winde as his heart could desire : thus with full sayles he made his way thorow the deepes , but being ignorant of the passages of the Sea , and would not be ruled by the Pilotes , and Mariners , of which kind he had some that were skilfull , hee suddenly ranne himselfe into a crosse Sea ; where ( after hee had beene sorely tossed , and troubled , and washed with the surging waues ) his Barke began to leake , which wrought in him a sore dismay : but the dashing of these angry billowes one against another , was a meanes to worke this weather-beaten Vessell into a calmer Sea . This Young man resolues to returne home , and ( though with much losse ) to desist from his adventure , or to repaire his decayes ; but comming into the narrow Seas , where he found a boysterous passage , he discouered his owne Country , and knowing of a safe Hauen that had beene open , whence he put forth at his going to Sea , where many a tottered shippe had found harbour , he intended to put in there : but so it was , through the neglect of keeping the Hauen in repaire , it was so choaked with quicksandes , that no ship could venture to make passage into it , without danger of shipwracke ; as it fell out with this yong man , who putting to shore , split the prore of his barke vpon a sand . This yong man had two Iewels giuen him by his Parents , in both which they had in their lines a ioynt interest . At his going to Sea , he lest one of them with his friends to keepe for him ; the other he wore , tied with a string about his necke next his heart ; and though he had sustained great losse , at last a Fisherman light vpon him , who finding a Iewell about his neck , that seemed of some worth , though much blemished with the beating of the salt water vpon it , being moued with compassion , tooke him into his boate , & setting him on shore , holpe him to land so much of his goods as could be preserued , and with much difficulty he saued his broken Vessell . If the Reader desire to know any farther meaning of this Fable , thus it is applyed : The yong man was my selfe , my Parents knowne to be deceased , the Sea , was the world , the vessell , my estate , as well of minde and body , as that of my outward meanes ; the fraught , some measure of vnderstanding , apprehension , and memory : some knowledge both in humanity and diuinity : farther , my health , strength of body , and vse of sences , which were good indowments and part of this aduenture . The Ocean may resemble the large scope I gaue my selfe , wherein I was carried amaine by the whisteling gales of all manner of pleasures , which did so fill the sayles of my empty affections , as that I feared not to passe thorow any deepes of hazard . My ignorance in the world was like , with the Yong mans vpon the Sea . The Pilots , and Mariners , whose direction I refused to follow , were some of my friends , that better knew the course of the world then my selfe . The crosse Sea I fell into , was the incounter betweene prosperitie , and aduersity : as the incounter betweene plenty and want , betweene pleasure and trouble , betweene sicknesse and health : and so betweene any present good inioyed , and any contrary euill that approacheth : and now my Barke began to leake amaine , when I could not with all the power of my vnderstanding , body , or estate , so fast pumpe out the waters of aduersity , as they brake in vpon me , which made mee almost heartlesse : yet after much tossing and struggling in vaine against the insulting fury of the billowes , I was cast vpon a calmer Sea of patience . Then I resolued to returne home to a better vnderstanding of my selfe , and see if I could find any meanes to repaire my decay : yet when I came neere home , I found but an vnquiet passage thorow the narrow Straights I had put my selfe into : how-euer , discouering where I was , I aduentured to put in whence I had hoysed sayle , expecting harbour ; but found the Young mans successe . The two Iewels bestowed vpon me by my Parents , were Religion , and a good name : the former I kept as neere my heart as I could , which yet had lost much of its lustre , being continually dashed vpon with the brinish water of many corruptions which I passed thorow . The Fisher-man that tooke mee vp , who had good knowledge of my Iewell , was such a one , as our Sauiour Christ vndertooke to make his Apostles , fishers of men .

Now , gentle Reader , be pleased out of my Fable with the moral , to take my intention in putting forth these few and imperfect Leaues , which is to let all that know mee vnderstand , what my Religion is ; which they may well suspect either to be none , or not the right , after so dangerous passages in the world . And in the next place , my earnest suite to my friends is , that ( as farre as charity will moue them , ) they would endeauour ( without apparant cause , to suspend their good word or opinion of me ) to preserue my good name ; which I therefore desire to leaue in their custody . And lastly , my purpose in divulging these worthlesse Lines , is , to tie my selfe by them , to the obseruation of my owne directions : ( the frailties of corrupt nature being tolerated withall : ) which successe if I find , I shall haue my full desire ; and so rest a well-wisher to you and all good Christians :

IOHN COPE .
A SHORT SCRVTINY AFTER RELIGION .

THe Poets tell of a Minerua ( The raritie of Religion . whereby is vnderstood the knowledge of Arts and Sciences ) begotten of Iupiters braine . The Philosophers speak of a first matter , which must be part of euery thing , and it selfe nothing , being without forme : which matter is so efficacious , as nothing can bee without it , and yet of it selfe , so pure and simple , as it is not to be found in any thing . He that vndertakes to set forth Religion what it is , seemes to goe about the Fiction of a Minerua , or the description of a first matter : for the holy Ghost , who is the worker of all grace in a man , may not altogether vnfitly be resembled to the brayne or conceiuing faculty of God , as a man may with reuerence speake ; and this first matter , Religion , is presumed in euery man , to be in himselfe , and yet is not to be found perfect in any man .

Luke . 1.28 . Religion persecuted . In the Euangelist Saint Luke , the Angell Gabriel pronounceth the Virgin Mary to be blessed amongst women ; and yet examine her condition vpon earth , you shall hardly find a woman more miserable ; at the birth of our Sauiour she had not a house to put her head in , but was constrained to take vp her Lodging in a back Stable : no sooner was shee deliuered of that King ( which was the cause why she was pronounced blessed ) but shee must fly , to saue her Sonnes life , into Egypt ; and all the time of our Sauiours being vpon earth , was a sharer with him in his persecutions : whilst here shee liued , she was suspected of her best friend Ioseph , of incontinency : since she departed hence , yea to this day , is accused of sacriledge , to rob God of his Worship , in being praied vnto , and of blasphemy , to vndertake to command God to performe her own will . Thus fareth it with blessed Religion : when it comes into any Countrey or City , it findes euery dore shut against it , except it steale in at some backe dore , into the heart of some poore Christian ; and if it make not the more speedy flight into some vnknowne Countrey , or Desart Wildernesse , sudden waight will be laid to cut off the very life of Religion ; as we see it at this day chased out of its natiue countrie of Iury , and out of the seates of forraine Monarkes , into an Iland or two , and the confines of the earth : next , as it fell out with the Virgin Mary , so this Religion shall bee reputed a harlot , yea suspected by her owne friends , and supplanted by the Strumpet of Heresie , if God should not assist her , and that sacriledge and blasphemy haue been euer layd to her charge , will appeare by the accusations of her aduersaries .

Neither is good and true Religion reiected as odious , impious , and erronious , Religion produced for the maintenance of errors . but called to the patronage of all errors , vicious liuers , & wicked practices . The Papist , because he holds the Catholike faith , though stuffed with all manner of corruption , he must be accounted Religious : the Brownist , because he will not endure the corruption of Church-discipline , though hee forsake the Church , yet he must be counted Religious : the Anabaptist , the Family of loue , the Pelagians , and all the rabble of the like Heretikes , because they acknowledge Christ , though neuer so full of erronious opinions , yet they must be accompted religious : nay , the Turke that worships Mahomet ; the Infidels , that worship the Sunne , the Moone , or other creatures ; yea , some Nations that worship the Deuill himselfe for feare of him , because they worshippe something , though neuer so much against reason or common sence , yet they account themselues to be Religious .

Religion the excuse of wicked liuers . Tell the Drunkard , that Adultery is a sinne ; he thankes God he is no adulterer , and he is of the right Religion , and he hopes it will goe well with him . Tell the Oppessor , that Drunkennesse , and Adultery are sinnes ; he thankes God , he is neither Drunkard , nor Adulterer , and he is of the right Religion , and hee hopes it will goe well with him . Tell the Swearer , that Drunkennesse , Adultery , and Oppression are sinnes ; hee thankes God , he is neither Drunkard , Adulterer , nor Oppressor , and he is of the right Religion , and he hopes it will goe well with him . Tell any man of one sinne in another man , that he findes himselfe not giuen ouer vnto , though he liue in all other sinnes , yet he hopes he is not so badde as that man that liues in that sinne , and hee is of the true Religion , and hopes God will be mercifull to him in Christ , & it will go well with him . But there is a kinde of man that goes to Church vpon Sundayes , & receiues the Communion once a yeere at the least , and that is at Easter , because hereby hee hopes to goe to heauen ; beleeues the Articles of the Creed , because he is taught so to doe ; that hopes God is mercifull , because he lookes for a share in his mercy ; that sweares not but small oathes , because to be a great swearer , is of ill report ; that will not drinke extraordinary , because it is chargeable ; that is very painefull and diligent in his calling , because he desires to grow rich ; that keepes touch in paiment of money , because he expects others should doe so to him ; or if they do not , he will lay them as close as the Prison can keepe them ; that giues to the poore at his doore , because he would not be hardly spoken of ; that hath few suites in Law , because as neere as he can , he will wrong no body , that is either able or likely to goe to Law with him : in a word , he that liues the life of an ordinary ciuill man , and holds himselfe to be a good Protestant : And this man , if you esteeme him not a religious man , will thinke you doe him great wrong . And yet there is another that goes beyond this ciuill man , and that is hee that is vpright in his dealing for iustice sake ; he that is a true pay-master of his debts for honesties sake ; hee that is industrious for Prudence sake ; he that is absteynious for temperance sake ; and he that is morally vertuous in any kinde ( which is his Religion ) for vertues sake ; who for point of faith is content with a generall beliefe , as the Church beleeues ; and this man holds himselfe to haue climed vp to a high degree in Religion .

Religion the pretence of euill practices . Farther , what is made the colour of most sedicious , bloudy wars , and horrid practices , but Religion ? As Sir Francis Bacon in his Essayes wittily obserues , they bring downe the holy Ghost in sted of the likenes of a Doue , in the likenes of a Vulture or Rauen : & out of the Barke of S. Peter , set forth the flagge of a Barke of Pirates . When Demetrius the Siluer-smith , with all his fellow workemen , found their trade like to go downe , if the Gospell of Iesus Christ were receiued at Ephesus , then they cry out , that the magnificence of the great goddesse Diana would bee destroyed . Act. 19.27 . And what was pretended the cause of that tumultuous sedition , but the preseruation of their Religion to their great goddesse Diana ? Liu. in Historiâ Romanâ , Existimauit . Ancus Marcius , qu●nia● Numa in pace religiones instituisset , à se bellicae ceremoniae producerentur , &c. Liuie in the Historie of the Romanes , relates of Marcus Ancus , of the Progeny of Numa and his successor ; that when he had receiued some iniury from the Latines ; as vnlawfull taking away the commodities of his Realme , and holding diuers of his subiects captiue ; and receiuing , as he thought , an insolent answer , vpon demand of them to be restored , being minded to recouer them by warre , all his labour is to find out a faire pretence , and giue a faire challenge : and vpon these considerations he beginnes : that since his predecessor Numa had founded Religion in peace , it concerned him to ground his warre vpon Religion ; whereupon his Ambassador being dispatched with Commission to proclaime warre , Audi , Iupiter , ego sum pulibcus nuncius populi Romani : iustè piéque venio : si ego impiè illos homines dedier , nuncio populi Romani mihi exposco , tum Patriae compotem me nunquam sinas esse , haec quicunque ei ob●ius fuit , haec portum ingrediens , haec forum ingressus peragit . thus runs his message : Heare , O Iupiter , I am sent by the generall consent of the Roman people , and that what I do as Ambassador , is iust and religious ; I call thee to witnesse , and if I do herein vniustly , or impiously ; then neuer suffer me to be a man thought fit for seruice , or worthy regard in my Country : and these things the Legate buzzed into euery mans eare that met him ; thinking that when hee had made Religion the colour of his Masters warre , and inuoked God , that then hee might fairely denounce warre , for the effecting of his particular end . When the Pharises were almost ready to burst with malice against our Sauiour Christ , and could finde no rest within themselues , till they had committed that deuillish , matchlesse , and colourlesse murther vpon him : ( for Pilate confesseth he could find no cause , ) they pretend he was a Sabbath-breaker , he was a Deuill , hee was a Blasphemer , he was a mouer of Sedition : and these things could not be tolerated in their Religion ; & therefore away with him , crucifie him , crucifie him . So that here the maintenance of Religion , is the cloak of this horrible fact . But there are too many witnesses of later dayes before our eyes , of this truth . What vnsheathed the sword of so many Massacrers in France not long since , to the taking away of so many Christian soules in one night ? They will tell you , Religion . What gaue boldnesse to that desperate Villaine , to make his Soueraignes , the late King of France his bowels , the Scabberd for his poison'd dagger ? If he were aliue , he would tell you , Religion . What sharpened the wits , and steeled the hearts of our Englishmen lately ; that if there had bene a Councell called in Hell , and a company of grand Diuels sent vpon earth , for the executing of their designes , they could not haue found out a more damnable Plot , nor with greater resolution haue prosecuted it , then they did the Gun-powder Treason ? All their excuse would be , that it was in the cause of Religion . What hath plucked of late , the louing Husband from his Wifes tender imbraces , the beloued Sonne from his Parents carefull gouernement , the diligent Seruant , from his Masters serious imployment ; and the Loyall subiect from his Kings peaceable Dominions ; and all from their natiue Country , either to make way for their enterprises , thorow the bowels of men , women , and children , or expose themselues to vnauoydable slaughter ? Is it not , because men pretend Religion the colour of their warre , though they intend nothing but the getting of some Towne or Country ? So that looke into men of all nations and conditions , you shall find euery man claime an interest in Religion ; and yet how hard a thing it is , to find sincere and true Religion planted in any Nation ( our owne excepted , ) or particular mans heart ? Wherefore it is not altogether vnexpedient for a man , as well as hee may , to informe himselfe , what true Religion is .

Some will haue the word , Religion , to be deriued from a Latine word , Rĕlĕgo . which signifies , to reade ouer againe , or to remember : but this seemeth not to bee so proper a deriuation ; because reading is an act of the tongue , and conuersant aswell about falshood , as truth : and Religion is chiefly seated in the mind , and imbraceth nothing but truth . Againe , for remembrance , it is of somthing forepast : but neuer man yet knew what belonged to Religion , before it is wrought in him by the holy Ghost ; and therfore cannot remember that , of which hee neuer had so much as a notion . Farther , if it should haue this former deriuation , it should onely intimate a bare remembrance of a thing , and no way giue light to the nature of the thing .

There is a word which more fitly offers it selfe , and signifies in Latine , Religo . August . de vera relig. religat ergo nos vera religio vni omnipotenti Deo , vnde religio dicta est . to bind or tye . True Religion , sayes an ancient Writer , doth tye vs to the onely and Almightie God ; and from this tying doth Religion take its name . Adam had no sooner transgressed the commandement of God , but takes his flight , seekes shelter vnder the trees of the Garden , to hide him selfe from the presence of the Lord God : but when God apprehends him with his cal , there is no longer keeping out . Adam being arraigned , and hauing receiued the sentence of his punishment , hee might yet bee like to many children or seruants , that when they haue once gotten a custome of running away from their Fathers or Masters , they shall neuer keepe them at home , without they shackle , or tie them fast ; and therfore God , to preuent this runnagacy in Adam and his posteritie , hath prouided this bond of Religion , to tie them fast to himselfe , as the reuerend Father sayes . Ierem. super nonum cap. Amos. Ecclesia est fasciculus , vnâ Domini religione constrictus , vnde & ipsa religio à religando & in fascem domini vinciendo nomen accepit . The Church , sayes another , is a bundle tyed together with the wreath of Religion ; whence , saies he , religion takes the name from binding . Till the comming of our blessed Sauiour , the Church of God was only amongst the Iewes : but they , when he came into the world , refused subiection to him . Whereupon our blessed Lord sends his Apostles throughout all the World , to gather vp , as it were , heere a sticke , and there a Christian sticke ; which being presented to God , hee makes a bundle , and tyes it vp with this wreath of Religion , and so hath made himselfe a new Church : and this latter word , binding , giues some insight into the nature of Religion ; which is either a binding to , or a binding from a thing : a binding to , is a binding to faith and obedience ; a binding to faith in all that is declared in Gods Word , and obedience to all that is commanded by Gods Word : the binding from , is from all errour and heresie in point of doctrine , contrary to Gods Word ; and from all impiety in course of life , forbidden by Gods Word . And this latter deriuation of the word , religion , seemes to make it more full : for as in the word , reluctation , which signifies a strife or strugling , there is an opposition implyed ; so this aduerbe , re , in religion , doth seeme to intimate an auersenesse in the nature of man , to what hee is required vnto by the Word of God . Whereupon consequently followes a third tye , or binding , which is to repentance , for the pronenesse of mans nature to euery thing , contrary to Gods will , and the wicked actions hee cannot chuse but fall into , out of that naturall and depraued inclination . Caluin . in 23. cap. Iob. Iobus adijcit se non ab ea recessisse : eo significa● homines semper pru●itis quodam deflectendi à recta via sollicitari . To which purpose Caluin , in his coment vpon the 23. Chapter of Iob , out of Iob's resolution to walke in the way of God , adding these words , that he had not gone out of the same , hath this obseruation , that there is a certaine kind of itching desire in euery man , to swerue and decline from that certaine way ; and therefore he had neede to be kept in with this hedge of Religion .

There are three words amongst others , which the Grecians haue giuen , to signifie Religion : the one signifies right or true worship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is not enough to haue knowledge , nor to beleeue in God , though these are neuer seuered from Religion : but there must be a worship , and this worship must not be euerie worship , but a true worship . Another of these words signifies the worship of God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so that in this name of Religion , is included a worship , but not the worship of man , or any other creature ; but the worship of God .

The third word is thought to take its deriuation from the name of the Thracians , Vers. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and is vsed by the Apostle in the first Chapter of Iames his Epistle . But because the perfectest knowledge man can haue of any thing , is from the causes thereof , therefore it will not be amisse for the vnderstanding of the nature of Religion , to inquire into the causes of it more at large ; som of which are shortly contained in the words before .

Amongst causes , God the efficient cause of Religion . the efficient cause takes the first place , as well does this efficient of Religion deserue it , which was truly the first , yea , before the first thing in the World ; God was before all things : Psal. 19.2 . so that the efficient cause , and worker of true Religion , either in a publike estate , or priuate mans heart , is no other then God himselfe : God is the worker of all grace ; Iam. 1.17 . all good giftes proceede from aboue . And Saint Paul , one of the master-workemen in this plantation of Religion , hath these words in his Epistle to the Corinthians ; 2. Cor. 12.4 . No man can say , that Iesus is the Lord , but by the Spirit . There are diuersities of gifts , but the same Spirit : there are differences of administrations , but the same Lord : and there are diuersities of operations , but it is the same God that worketh all in all . In Ezekiel , God first vndertakes to clense them of their false religion , but leaues them not there ; for then they were neuer the neerer ; but in the next words saith , Ezek. 36.27 . A new heart will I giue you , and also a new Spirit will I put within you ; and I will put my Spirit within you , and cause you to walke in my Statutes : so that God takes to himselfe the worke of framing them to true Religion ; and the whole Scripture is very full of proofes to this purpose . There was a worthy man , who out of his obseruation vpon these words of our Sauiour ; I am the way , the truth and the life ; brought in Christ speaking to the Christian soule in this manner , August . in tract . 22. Ambulare vis ? Ego sum via . Falli non vis ? Ego sum veritas . Mori non vis ? Ego sum vita . haec dicit Saluator tu●● , Non est quò eas nisi ad me , non est quam eas nisi per me . and answering himself ; Wilt thou walke ( saith Christ ? ) I am the way . Wilt thou not be deluded ? I am the truth . Wilt thou not die ? I am the life . This ( saith the learned Man ) is the speech of our Sauiour to this silly soule : Thou hast not whither to goe , but to me ; nor any way to come to me , but by me : so that if we will walke in the way of Religion , we must walk with Christ , for he is the way ; if wee will not bee seduced by errour , which is contrarie to Religion , we must be directed by him , for he is the truth : if wee will liue religiously here , and gloriously hereafter ; we must liue by him , and in him , and he in vs , for hee is the life . The same Author sayes in another place ; Ipsum donum Dei Spiritus cum Patre & Filio aequè incommutabile colere & tenere nos conuenit . Wee ought to imbrace the gift of the Spirit of God , equally dispensed and vnchangeable from the Father and the Son .

Another reuerend Father sayes in his Comment vpon the first Chap. of Amos , vpon these words : God , Ierom , super primum cap. Amos ; Deus versatur in vera religione , non in Jsrael vrbibus . or the Lord will roare from Sion , and vtter his voyce from Ierusalem . God is conuersant ( saies he ) in true Religion professed in Ierusalem , not in the Cities of Israel . So that from both these may be gathered , that as Religion is the gift of God , yea , of the whole Trinitie : so where Religion is , God is ; & where he is not , there is no true Religion ; and from that that doth precede , the conclusion will easily arise , that God is the efficient cause of religion .

Neither is he only the efficient , God , the only efficient cause . but the onely efficient cause . Man is a meere patient . No , not so much as a patient : for all matter is held to haue an aptitude , or an appetite , or at least , a possibilitie to receiue a forme . But such is the indisposition of mans depraued nature , that it hath no capacity , nay , it hath a contrary affection to the receiuing of the forme of Religion , which God puts vpon him . The Apostle Paul to the Romanes saith ; Rom. 8.7 . that the wisdome of the flesh is enmity against God : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where the word is very expresse , and signifies the best thoughts and affections ; the same Apostle in his Epistle to the Ephesians , saith , that all men by nature are dead in sinnes and trespasses . Ephes. 2.1 . And in the second to the Philippians ; It is God that worketh both the will and the deed . Phil. 2.13 . In orat . pro Marco Marcello . Bellicas laudes solent quidam extenuare verbis , eásque communicare cum militibu● , n● propriae sint Imperatorum , & certè in armis millitum virtus , locorum opportunitas , multum iuuant : maximam verò partem quasi suo iure fortuna sibi vendicat . Tully in one of his Orations , commends Caesar aboue all things for his clemency , because that was his proper glory , & his only . In his victories , he tells him , he should haue sharers ; the Captaines and common souldiers would euery one claym his share ; yea , a great part of the glory of those conquests would bee ascribed to the conuenience of the place , or to Fortune : but for his clemency , none could chalenge any part of that glory . So for outward workes , as building of houses , planting of Vineyards and Orchards , husbanding of the earth , ordering and disposing of creatures , yea , and gouerning of nations ( though God indeed be the giuer and gouernour of all ; and it is his blessing that makes all things vsefull , and commodious to man , and so excludes Fortune ; ) yet in these things , hee hath giuen man leaue to exercise his owne iudgement and industry , & , as it were , to share with him in his prayse : but for the working of Grace and Religion , whereby hee largely expresseth his clemency to man , there is none either admitted , or able to ioyne with him . A King hath certaine prerogatiues reserued to himselfe ; as sealing of his Patents , stamping of his Coyne , chusing of his seruants , creating of his Nobilitie , and the like : So God allowes of no Parents for Heauen , without they haue his broad Seale of Religion ; allowes no Christian for currant , except he haue his stamp of Religion ; and whosoeuer shall counterfeite either of these , is guiltie of high treason : and as no man can challenge to be the Kings seruant out of his owne desert , but holds himselfe highly regarded by the King , in being called to his seruice ; and likewise expects continuall meanes from the King , to inable him to serue him : So in this spirituall seruice of God , there is no man worthy of him selfe , neither hath he inward abilitie to maintaine himselfe in the place that God calles him vnto , without a supply of grace from God , which worketh in him this Religion . And so to bee a Nobleman of heauen , is out of Gods meere fauour ; and as you shall see in a meane man , created a Nobleman , a great alteration in his behauiour , in his speeches , in his actions , in his whole carriage ; yea , in his mind he hath those thoughts , now hee is a Peere to the King , that neuer came into his head before : so more properly you may discerne in a Christian man , a great change throughout body and soule , whose base nature is turned into a truly noble disposition , despising the trash of the earth , and all seruile conditions ; and aimeth only to conforme himselfe in a religious course of life to his Soueraigne , Iesus Christ , to whom hee is now made a Peere . Kings , when they make fauorites , for the most part , chuse such as are of small meanes , and an ordinary ranke , that the greater glory might redound to themselues ; for therein they somthing seeme to resemble God in his Creation , who made all things out of nothing : so these make a great man out of nothing , in comparison of what he is raised to . Thus God in his work of regeneration , finds man void of grace or religion , and assumeth to himself the effecting of these things in him , whereby he is made a Child and Fauorite of God ; and yet in this worke , doth not take from a man his humanitie , & naturall abilities ; but so frames these , as they shal become conducible to this effect , though no way operatiue ; neither doth this giue any way to free-wil , that there is a vse of the facultie of will in man , yea , towards his regeneration . When a man is said to haue no free will , it is not to be conceiued in naturall actions ; as to goe , or stand still ; to speake , or to be silent ; to doe this thing , or not to do it , as a natural action ; or that the vse of the sences is not common & free to good and bad men , as seeing , hearing , & the like ; or that a man hath no power in morall actions , as to be temperate , & iust in his dealings , & liberall , and the like ; or in the outward acts of Ecclesiasticall duties ; as to go to Church , to receiue the Sacrament , and do things of that nature ; or to forbeare the outward practice of some sins ; as a drunkard , or a swearer may be hired not to drink , or sweare for a time , & yet in none of these , is to be found freewill to grace , which is denied to be in a man , and that is to be able out of his own free-will , to do these naturall actions , and obserue these morall duties , & all other Religious duties , or forbeare euil , according to the Word of God , and in obedience to his commandements : for sin is a breach of the Law , and therefore , to doe good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . is to doe what man does in obedience to the Law , which no man can doe of himselfe , but must receiue a new forme put vpon him ; and himselfe , and that naturall will , which is in its selfe actiue , must be meerely passiue : wherein is the difference betweene the Papist and the Protestant : the one sayes a man doth cooperate with the Spirit : the other , that the Spirit workes all , and that a man is a meere patient . In the beginning of the world God made a Coas , a rude indigested substance , which had an actiue power in it selfe , but in relation to the seuerall formes God put vpon it , was a meere patient . So plants haue a vegetatiue and growing forme , but in regard of that sensitiue forme , which in all sensitiue liuing creatures , this vegetatiue substance is to be considered , but as the matter of the ensuing sensitiue creature ; and that sensitiue soule is but meerely passiue , in respect of the reasonable soule wherewith God informes a man . So is it with a man , he hath naturall power ouer his body , and in many morall duties , is able to put them in practice : but to attaine to Grace , he hath no abilitie nor will , but is a meere patient to the worke of the Spirit . The grand Patron of the Romish profession , Bellar. in li. 3. de gratia , & libero arbitrio . hath gathered a definition of Free-will , out of the doctrine of one of the chiefe a a Ex doctrinae S. Thomae definitio collecta . Liberum arbitrium , est libera p●testas ex his quae ad finem conducunt , vnum prae alio eligendi , aut vnum & idem acceptandi , vel pro arbitrio respuendi , intelligenti naturae ad magnam Dei gloriam attributa . Schoolemen , which is this ; that Freewill is a free power of chusing one of those things which tend to an end before another , or accepting or reiecting out of its owne power , one and the same thing , and is attributed to an intelligent or reasonable nature : for the great glory of God , who shortly analising , or opening this definition , b b Liberum arbitrium est potentia , non habitus vel actus , quae potentia est genus & libera differentia , & quia potentia omnis est accidens subiectum liberi arbitrij , est intelligens natura , obiectum liberi arbitrij est ex his quae ad finem conducunt . Siquidem liberum arbitrium non versatur circa finem , sed media : electio est proprius actus liberi arbitrij . sayes , that Free-will is a power , not a habit or act ; and after he hath assigned power to be the genus , or materiall cause , and an intelligent nature to be the subiect of it , and the meanes conuersant about the end , not the end it selfe to be obiect of it , concludes at last , that Election is the proper act of Free-will : where , besides that he brings in a description for a definition , he seemes to m●k● that which before he said , to be neither habit nor act , but a meere power to be actiue in Election . But admit him , that a bare power is the materiall cause , or the genus of Free-will : yet there is a learned Father will soone make it appeare , that this power is none of mans : for , saith he , * * August . in ex●ositione 12. Cap. Euang. Johannis : Ne exist●numus fidem nostram esse in libero arbitrio , vt diuino non aegeat ●d intorio : audiamus Euangelistam dicentem , Dedit eis potes●at●m Filios Dei fieri . speaking of Free-will , let vs heare the Euangelist , saying , God gaue them power to bee made the sonnes of God . So that this power spoken of , is the gift and Grace of God . And admit the Papist thus much , that man doth coöperate with the Spirit , as Protestant Diuines hold , a regenerate man doth , yet this is no argument to proue Free-will , because a man may coöperate without power of Election to the contrary .

Neither yet is man to depend altogether vpon this inward worke of God : The Word , the instrumental cause of Religion . for he hath appointed his Word as an instrument of this blessed effect of Religion ; and this Word is a plentifull Store-house of all instruments of Religion . The instruments of a souldier , are his armes . Let the spirituall Souldier go to Paul , one of the chiefe Officers in that Armory , and hee will furnish him from head , to toe , Eph. 6. Chap. 14 , 15 , 16 , 17. verses . with the Helmet of Saluation , the Brestplate of Righteousnesse , the Girdle of Verity , the Shield of Faith , the Sword of the Spirit , and the Shooes of the preparation of the Gospell . The instruments of a scholler , are his bookes . Let the Scholler in Gods Schoole , or Vniuersity , resort to this Library of the Word , and there he shall finde such Philosophy , as is beyond all other Writers in that kinde ; such History , as makes all other Historians that meddle with the same subiect , for point of truth , liers ; and for Antiquity , nouices : such profound Prophesies verified by the performance of euery the least tittle , as make all other prophesies appeare fables : such Diuine Poetry , as makes all other Poets seeme bunglers , being compared with the sweete Singer of Israel , and the Wise Preacher : such elegancy , that if you looke into Esay , you shall find such a lofty stile , as is in no other booke but the Scripture . If you looke into the other Prophets , you shall find such hidden Rethoricke , as is no where to be found , but in holy Writ : if you looke into our Blessed Sauiours speeches , you shall find such Metaphors , and Parables , and Wise sayings , as confounded all that rose vp to speake against him , and amazed all that heard him : if you looke into S. Pauls Apologeticall Orations , you shall find the famous Orator Tertullus put to silence , Act. 24.10 . and ash●med to pleade any more against him ; and Felix afterward , trembling at what hee spake . But last of all , in his holy Word , you shall find such Diuinity , as whosoeuer vndertakes to set forth the excellency of it , shall giue it a blemish ; and when man hath beaten his braine to the vttermost , he must breake forth onely into admiration , and say ; Oh , the height , the depth , and the bredth of this vnsearchable Mystery of Diuinitie ! The Instruments of a builder are his tooles : and here in this Word , the Christian builder shall find a Masons hammer , to rough how the hard heart of man , and a two-edged sword , more ex●●llent for that purpose , then any Saw to cut asunder the stony heart of man , and a Square to leuell and shape a man to some fitnesse for this spirituall building . There are two maine Pillers of Religion , vpon which if it be firmely settled , it cannot sinke , and that is a well-grounded faith , and a well-ordered life . And how to establish Religion vpon these two , that Famous Caluine will teach a man . For the first , in his Comment vpon the twelfth Psalme , where he askes the question , whether or no at any time there do steale into a mans minde , any doubt of beleeuing in the promises of God ? which if there do , then he directs him how to fence himselfe against such a temptation , Let him presently , sayes he , Cal. in Com. 12. Psalm . Quoties de fide promissionum Dei obrepit aliqua dubitatio , statim hunc clipeum opponere conuenit sermones Dei esse puros . Cal. in Com. 23. Cap. Iob , Discamus bene & rectè vtuendi rationem , quam Deus nobis probat , hanc esse vt pedes p●namus in via , quam non ipsi instituimus , sed ipse nobis verbo suo commonstrauit . take this into his hand for a shield or buckler , that all the words of God are pure . And for the second , how to frame a mans life , in his Comment vpon the 23. Chap. of Iob , he giues this instruction : Let a man learne this to be the course which God doth allow of liuing well and vprightly , namely , to set his feete in a way , not such a one as he shall propose to himselfe , but such a one as God shall shew vnto him out of his Word : neither doth God vse this instrumentall cause of the Word , in working Religion in a man , as though hee needed it : for he was as well able , after the fall of man , to haue made him perfectly good againe , as he was before : but God saw this the fittest way : and some reason may be giuen to the apprehension of man , to perswade him so much .

As that first , man might take notice of the grieuousnesse , and greatnesse of his sinne in his fall , which had plunged him into such misery , as he knew no way how to get out of it , except God had found a meanes for him how to escape , which , peraduenture , had God restored him to his former integritie , would not haue taken so deepe an impression in him as now it doth , when he is faine to labour and take paines in the meanes , and especially the Word of God , which euery man must do .

Secondly , God might vse this meanes of the Word , to let man know his infinit loue vnto him , in sending his Beloued Sonne Iesus Christ into the world , to suffer for man : and our instruction in this point , is the scope of the whole Scripture ; which Passion of our Sauiour had not needed , if God had suddenly settled man in his former vprightnesse .

Thirdly , God may take this course , that a man may haue some comfort to himselfe , in working out his owne Saluation , by the meanes . And this saluation is the end of Religion ; not that a man doth exercise any power of his owne in the worke either of Religion , or saluation , farther then to apply and subiect himselfe to the meanes ; but God would haue man to see the deprauation of all parts , inward , and outward , and worke them through the efficacy of the Word , to incline to Grace , & so to temper them , as to yeeld to the impression of Religion ; with which the Holy Ghost is sealing him vp to eternall life . This cannot but bring a great deale of sweete comfort to the heart of man , which would otherwise be lost .

Fourthly , God may haply the rather worke by his Word , because man might exercise all those good gifts which God gaue him in his creation ; as meditation , discourse , affection , and practice , for the vse of all which , a man shall receiue direction out of the Word ; whereas if a man had beene made perfect againe , he should haue had onely a willing and a diuine contemplation and obedience , and neuer haue needed the bent or intention of his minde , as now he doth .

Fifthly , Gods end in ordaining the chiefe meanes of a mans saluation , to bee his Word , wherein man must labour all the dayes of his life , may be , that man may bee brought to a higher esteeme of Heauen .

Sixtly , God may doe this , to expresse his Iustice , that those who wilfully perish , hauing the meanes of the Word offered them , may be left without excuse , and their destruction may be on their owne heads .

Worship the materiall cause of Religion . Now it hath beene declared that God alone is the efficient , and the Word , the instrumentall cause of Religion . The next cause is , Worship , the materiall cause of Religion . the materiall cause of Religion , and that is Worship . The Psalmist sayes , Psal. 145.17 . The Eyes of all things looke vp and wayte vpon thee : and in another place , Psal. 148.1 . calls vpon the Heauens , and all the creatures , to praise the Lord ; which waiting , and praising may be taken as part of the worship of God : but as for vnsensible creatures , they only are said to praise God , because they set forth his praise : for sensible creatures , as in many things they seeme to haue that reason which is onely in a man , in chusing or refusing good or euill for themselues : yet this is nothing but an inward instinct , without the discourse of the mind . In these creatures , there is a kinde of expectation from God , of good things ; and an inward cheerefulnes , which is a kinde of acknowledgement , or thanksgiuing for good things receiued , and likewise , a patient mourning , or humiliation , as a man may say , vnder the hand of God , when they want his gifts , ( wherein they may condemne many men that are ready to murmur , vpon the withdrawing of the least of Gods mercies , ) yet because they do not this by the direction of reason , it cannot be properly called worship .

There are diuers words which haue sometimes , and in some places , as well in Scriptures , as other writers , an equiualent or promiscuous signification , and in other places , a more distinct construction ; as the same words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which in the Greeke tongue more properly signify worship , and honor , and seruice , are vsed all of them oftentimes , and in seuerall places , to expresse one and the same thing ; and each of them signifies the same that any one of them does ; as in the Worship of God , is vnderstood and comprised his Honour , and Seruice ; and in his Honour , his Worship and Seruice ; and in his Seruice , his Worship and Honour .

Now this matter of Religion , which is Worship , or Honour , is found to be ascribed to man , to Angels , and to Idols . To man , when the same words are vsed to set forth the reuerence or respect a child oweth to his Parents , or an inferior to a superior , or any man to another , for any extraordinary gift , that are vsed to expresse the Honour of God . The words of the commandement are , that a child should honour his Father and Mother : and in the Poem of Phocilides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . children are exhorted in the first place , to honour God , and in the next place , their Parents . Paul , in his Epistle to Timothy , 1. Tim. 5.17 . willeth , that the Elders that rule well , should be accounted worthy of double honour . And Xenophon sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that the Rulers vnder Cyrus worshipped him , or reuerenced him as a Father . Lib. de beata vita : Virtutem vt Deos , & eius professores , vt antistites colite . Seneca would haue men to worship vertue , as the gods themselues ; and the Professors of it , as the Antistites , which were the chief Priests of the Temples , and were ouerseers , and disposers of all things that did belong to the worship of the gods . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Pithagoras is required a worship , or worthy esteeme of the vnmarried ; intimating an extraordinarie kinde of reuerence to bee giuen to them , that had either such a gift of continence , or power to keepe themselues in a chast course of life vnmarried . This worship is likewise ascribed to Angels , as a worthy Writer hath not long since obserued . Beza , 2. Cap. ad Colos. Est forma Religionis , quae ex speculationibus c●riosis , & tamen reconditae cuiusdam sapientiae specimen habentibus oritur , cruusmodi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is a worship ( saith he ) which ariseth out of curious speculations , which yet makes a shew of certaine hidden wisedome ; of which sort , is the worship of Angels . And Iohn in the Reuelation is said , To offer worship to the Angel . Lastly , this worship or seruice , is attributed to Idols , as the word Idolatry will teach , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which signifies the worship of Idols . The first of these acceptions of worship or honour , a it is applied to a man , is allowable ; the other two acceptions , as worship , is attributed to Angels & Idols : the former of them requires a cautelous construction , lest it proue derogatorie to Gods Worship , and implies a worthy regard of them , for their excellent nature and imployment : the latter , is absolutely sinfull , and directly forbidden by God himself . Whence may be gathered a threefold distinction of worship , which is either a reuerend and respectfull esteeme of some creature , out of any duty belonging to them ; or any speciall excellency in them , which may be expressed in a mans outward carriage ; or such an application of a mans seruice to an Idoll , as that he sets it in the place of God : or lastly , the worship which God challengeth to himselfe ; and thus worship , or honour may be said in generall to be giuen , as well to the creature as to the Creator .

But it is the forme of euery thing that giues it being . The truth of worship to God-ward , the formall cause of Religion . Now the forme of this Religion may be taken to consist in two things . In the Worship of God , and in the truth of that Worship . Here is not meant that forme spoken of by Paul to Timothy , 2. Tim. 3.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which a man may haue , and yet deny the power of Religion ; but that forme which is powerfull to make a man truly religious , & must informe a man what Religion is . So that he that will be religious , must worship God , and that in Trueth . First , he must worship God . And what is God ? Himselfe tels vs , that his Name is , Exod. 3.14 . I AM , and Christ , in the Gospell of S. Iohn , Ioh. 8.58 . being asked of the Iewes ; whether he had seene Abraham , being not yet fifty yeers old , does not answer them ; That before Abraham was , I was : but said vnto them ; before Abraham was , I AM. And what is he ? That I AM , saies God ; and that is All , and that All , is All. Let a man mount vpon the wings of cogitation , ( which is swifter then any flying bird , ) into the highest Heauen , which is the Seate of Gods incomprehensible Maiestie ; and there imagine an vnimaginable glory ; that He is : let him come downe into the Firmament ; and ( if he can without dazeling , ) looke vpon that orient Ruby , and that splendent Diamond , the bigger , and lesser light , round beset with the sparkling Starres ; all which doe as much excell in operatiue vertue , the most precious Stone the Earth affoordes , as there is distance betweene heauen and earth : and that He is . Let him passe thorow the element of fire , and there make a little stay , where he shall stand in the middest of fire , and not burne , nor be sensible of the heate , if hee were bodily there ; which fire sets on fire all other bodies , and that He is . Let him make a step lower into the element of Aire , and there hee shall finde such a friendly discord , as that neither moisture shall quench heate , nor heate dry vp moisture ; without temperature , no liuing creature could breathe : and that He is . Let him take a iourny to the vttermost parts of the earth , and where-euer he comes , inquire of God , and there hee shall here of Him ; for the earth and the fulnesse thereof is the Lords . Psal. 24.1 . Let him discend into the Store-house of the earth , and search the seuerall Cabinets of Gods Iewels , and the whole Treasury of his Riches , and there hee is to be found : Psal. 104.5 . For he hath laid the foundation of the earth . Let him go downe into the deepes of the water , and there take view of Gods creatures ; which are for number incredible , and many of them for shape , proportion , and condition , accounted Monsters : and likewise thinke vpon that common benefit , which all liuing creatures receiue from this element of water ( without which they could not subsist , ) and there he shall vnderstand of Him ; they are the words of the Psalmist , Psal. 135.6 . Whatsoeuer pleased the Lord , that did he in the heauen , and in the earth , and in the sea . And when a man hath taken a sight of the Mycrocosme , or great world , and receiued some apprehension of God therein , let him cast his eye vpon that Mycrocosme , or little world himselfe , wherein is as much contracted , and compacted , as is conteined in the whole Vniuerse : and see if there hee can receiue any farther information of God . There a man shall see ( as it were the Sunne and Moone , ) vnderstanding , and sence , placed in the vppermost and sphericall part of his body . The opinion of the Naturalist is , that the Sunne and a man generate a man , Sol & homo generant hominem . which in this fabricke is true ; that the sunne of vnderstanding working vpon the terrene and elementary parts of a man , makes vp a man , and withall , this glorious and Heauenly Planet sends forth light and influence , whereby the whole man is continually directed and preserued . Here likewise may bee obserued the Quotidian motion of this Planet , which daily visiteth the whole man with sweete comfort and illumination , and the annuall motion , like vnto that yeerely progresse of the Sunne , wherein it takes a more particular and serious view of all the parts of the Earth . And indeed it is a good yeeres worke , for the swiftest contemplation , to take an exact consideration of all the faculties and parts of a man , and that inward , and estimatiue sence , which is called by some , the common sence , and represents the Moone , receiues all the light it hath from the vnderstanding , whence commeth the Eclipse ; as may be said of this Moone within a man , when the earthly , carnall , and externall parts of a man , are interposed betweene sence , and the light of the vnderstanding ; and the like eclipse is there of the Sunne , which is resembled by the vnderstanding , when sence interposeth it selfe betweene a man , and true reason . Let a man looke into the firmament of thoughts and cogitations , which are in number and quality , like the twinkling Starres of Heauen , whereof some are fixed , but most wandering ; and hee shall easily discerne a similitude betweene the things compared , which is likewise to be found in the whole bodie of a man . The shape of a man , as long as he is conteined in the round wombe of his Mother , is Globary , till that diuine part of him be infused , which requires a maiestike , and commanding stature : since God hath subiected all the creatures vnder his gouernement ; which is liuely expressed by Ouid the Poet , who hauing set forth the Creation of the world , with the creatures inhabiting therein , proceeds with words to this purpose ; There was yet wanting , ( saith hee ) a more perfect and sacred liuing creature that should bee capable of transcendent knowledge , Ouid. Metamorph . lib. 1. Sanctius his animal , mentisque capacius altae , Deerat adhuc , & quod dominari in caetera posset . Natus homo est , Proraque cùm spectent animalia caetera terram , Os homini sublime dedit , coelùmque videre , Iussit , & erectos ad sidera tollere vultus . and might beare rule ouer all other things . Man was borne : and whereas all other creatures were framed , with their eyes cast downe vpon the earth ; God gaue man a lofty countenance , and an vpright and stately proportion , commanding him to looke vp to heauen , from whence he came . But the elements retaine the same qualities and opposition in the body of a man , which they had before this composition ; for heate , and coldnesse , and moisture , and drinesse are in continuall strife , which shall haue the predominancy ; and which is a strange thing , this discord is a cause both of the conseruation , and destruction of the same subiect : for ●ithout all the elements , there is no body could subsist ; and yet this warre amongst the elements , is the ruine of euery body : in which warre , they are all conquerers , and yet all ouercome : for the fire dries vp the water , and the water quenches the fire ; the aire moulders the earth , and the earth expels the aire ; and yet they haue a mutuall concord : for the fire and aire agree in heate ; the aire and water agree in moistnes ; the water & earth agree in coldnesse ; and the earth and fire agree in drienesse ; & they all agree in this , that none of them will depart the field , till they haue destroyed the subiect of their contention which is the body of a man : and in this is to be admired the wonderfull workmanship of God . But yet for all this search , the knowledge of God is not to bee found : for he is incomprehensible ; and how can a man comprehend an incomprehensible ? He is a Spirit ; and how can flesh and bloud apprehend a Spirit ? God is infinite , not to be limited in time ; he is euery where , and yet no where , either circumscriptiuely or definitiuely ; & how can a man circumscribed within two yards , receiue a notion of him , that fils all things , and all places ? He is omnipotent ; and how can the weake braine of a man conceiue what He is ? He is onely good ; and how can a man that is onely euill , be able to vnderstand what He is , that is all good ? He is Wisedome , Strength , Iustice , Fortitude , and all Vertue diuine and morall , yea , in Him are comprehended all Arts and Sciences ; what man is , He is ; what any other liuing creature is , He is ; yea , what is in heauen and earth , He is ; for euill , it is a priuation , and therefore is not , nor cannot haue any being in him ; and this is all the knowledge man can haue of God , that what he himselfe , or any other creature is not , that God is ; yea , God onely is , and man is nothing but what he is in God : God is in man , and yet no part of man ; man is in God , and yet no part of God : yea , God is absolute without man ; man is nothing without God ; and this knowledge of God , as imperfect as it is , is yet sufficient to direct man to worship God , in whom he liues , moues , and hath his being .

But how shall man worship him whom he hath not knowne ? The manner how to worship God , which is part of the forme of Gods worship , is in truth . Seneca , a heathen man , could make a distinction betweene Religion , and Superstition , or Idolatry , Religio Deos colit , superstitio violat . when he sayes , That Religion is an obseruation of God in his Worship , whereas Superstition is a violating of his Worship , in drawing it from truth and sincerity : but what the true Worship of God is , man can no way come to the knowledge of , but from God himselfe , because no man doth in any degree of perfection know what God is . Now there are two Bookes , that God hath giuen man to study vpon ; the Booke of Nature , and the Booke of the Word . In the Booke of Nature , although man may reade sufficient to condemne himselfe , yet there he shall finde nothing but what will confound him : In the Booke of his Word , God hath beene graciously pleased more at large to open himselfe vnto man , and thereout to affoord him not onely instruments , to frame him fit for his Worship ; but directions how to worship him aright . Euery naturall man walkes in darkenesse , as is wrriten by the Prophet Isaiah , ●saiah , 9.2 . The people that walked in darkenesse , haue seene a great light ; that is , in the Gospell of Iesus Christ . The Word , sayes the Prophet in the Psalme , Psal. 119.105 . Is a Lampe , or a Lanterne to my feete , and a light vnto my pathes . And Dauid sheweth how he got vnderstanding , and was growne to a hatred of false-hood , and errour , namely , by the Precepts , and Word of God . Salomon , or Christ , is said to ride vpon the Word of Truth , Psal. 45.5 . as one that would ride in triumph ouer all Heresie . Now euery man is content to haue some forme of Religion ; but this true worship doth so strictly tie the conscience to that forme and practcie of Religion , which is taught out of the Word of God , as that a man is ready to frame to himselfe any kinde of Religion , whereby he might haue some dispensation for his euill course of life , rather then to be held to so hard termes : and hence it comes to passe , that so many fall to Popery , who when they are loth to deny and crosse themselues in the lusts of the flesh , and yet are desirous to go to heauen , they imbrace this Religion , wherein they beleeue that though they commit neuer so great sinnes ; yet if they can get Pardons of Indulgences from the Pope , or absolution from the Priest , or do some workes of Charity , or such as are meritorious in their owne opinion ; or procure some intercession of Saints , or some prayers to be made for them after they are dead , they thinke God to be well satisfied for their sinnes , and well pleased with them : Nay , such is their grosse stupidity , as that they thinke the sprinkling of a little holy water , to be salutary for soule and body ; which appeares plaine in those conjuring words spoken by the Priest , in diuine Seruice : In Manual . ad vsum ecclesiae Sarisburiensis . Exorcise te creatura salis , per Deum ✚ viuum . Sis omnibus te sumentibus sanitas animae & carporis , & effugiat atque discedat ab eo loco quo aspersum fuerit , omnis nequitia . I exorcise , or conjure thee , O creature of Salt , that thou beest to all that shall partake of thee , sanitie of soule & body , and that all euill shall depart from that place , where thou art sprinkled . And farther he saith , I exorcise , or coniure thee , O creature of water , that thou mayest serue to the casting out of Diuels , Exorciso te creatura aquae , in nomine Dei Pa●●ris , vt fias aqua exorcisata ad effugandam omnem potestatem inimici , &c. Ad abijciendos daemones , morbósque pellendos , vt quicquid in domibus vel in locis fidelium haec vnda respersit , careat omni immunditiâ , liberetur à noxa , non illîc resideat spiritus pestilens , non aura corrumpens , &c. to the expelling of diseases , that vpon whatsoeuer thou art sprinkled in any house of the faithfull , it may haue taken from it all vncleannesse , it may be freed from all obnoxitie ; that no pestilent spirit may remaine vpon it , nor any corrupt ayre . Let all the trecheries of the hidden enemy depart : and if there be any thing aduerse to the health , or quiet of the inhabitants , let it be chased away by the aspersion of this water . And then the Priest casts the salt into the water , crosse-wayes , after the manner of the Crosse , and sayes priuately , Let there bee an equall commixture of salt and water . And thus is their Holy water made , and sprinkled . And who would not be a Papist , to haue this benediction of Holy water ? And the like benediction is there of the Bread . Nay , such is their horrible blasphemy , as that they hold the wax Candles to be inlightned , with the light of Gods heauenly Benediction , as they call it , and kindled at the fire of his most sweet clarity ; and who would not be a Papist , to partake of this light ? Farther , some of their Prayers for the dead , are these :

We commend vnto thee , O Lord , the soules of thy Seruants , that being dead , they may liue with thee for euer ; and what sinnes they haue fallen into , through the frailtie of their worldly conuersation , doe thou wipe them away , by the Pardon of thy most mercifull goodnesse .

Another is this , God , which art the giuer of Pardon , and louer of mans saluation ; we implore thy Clemency , that those Brothers and Sisters of our Congregations , which are gone out of this world , may come to the societie of thy euerlasting blessing , by the intercession of the blessed Mary , for euer a Virgin , & of Michael the Archangel , and of all the Saints .

A third is this , Make good , we beseech thee , O omnipotent , and mercifull God , that the soules of our Brethren and Sisters of our Congregations , for whom we offer vp to thee this sacrifice of Praise , being expiated by vertue of this Sacrament from all their sinnes , may receiue the blessing of thy euerlasting light .

And who would not be a Papist , to haue these Prayers said for him after his death , if they were effectuall ? The Heathen , since they could not be so religious to God , as the light of Nature informed them , they ought to be , framed to themselues gods of men , that since they could not , or would not bee like God , they would make gods like themselues . And thus Saturne , and Iupiter , and diuers other men , being famous vpon earth , for some extraordinary qualities , or exploytes , were called gods after their deaths . Seneca obserues , that amongst Heathen men that worshipped Iupiter , one will haue him to be winged , another will haue him to beare hornes , another accuses him of Adultery , another complaines , that hee is cruell towards the gods . In all which , sayes the Authour , they intend nothing , but to take away the shame of sinning from men , who beleeued such gods as these , and conceiued it no shame for them , to do as their gods did . And hereby appeareth the truth of the Worship of God declared in his Word , in that it opposeth sinne : and the reason why Idolatry and false religion draw away so many , is , because they either giue a liberty to sinne , or a Pardon of sinne , vpon easie conditions ; but these men which are thus seduced , are of another mind , then Dauid was , who hid the Word of God in his heart , that hee might not sinne . He found no safety , so long as he continued in sinne , nor any meanes to auoid sinne , but the Word of God , which is the Touchstone to trie all metals of Religion . If a man doubt of the doctrine of Religion , let him bring it to this Touchstone , and he shall soone discerne , whether it be currant or no : If he bring his life , and actions to this Touch-stone , he shall quickly know , whether they be good or no : If he bring his faith , and repentance , to this Touchstone , it will quickly shew , whether they be sound , or no : If hee bring his honesty and iustice to this Touch-stone , he shall easily discouer , whether they be counterfeit , or no. It is the speciall care of euery good Schoolemaster , to see that his Schollers performe all their exercises truly ; so this Schoolemaster , the Word , which vndertakes to teach the Worship of God , directs to the true Worship of God .

And this truth , is not onely required in the outward practice of Religion , but in the heart and inward soule of a man . Behold , Psal. 51.6 . thou requirest truth in the inward parts , saith the Psalme : and it is the complaint of God in Isaiah , Isai. 29.13 . That the people drew neere vnto him with their mouthes , and with their lips did honour him , but had remoued their hearts farre from him . A man may be a great Scholler , well read in all controuersies , able to distinguish betweene true Religion , and false opinions , well grounded , and of good vnderstanding , in the doctrine and discipline of Religion , orthodoxall in point of faith , a carefull obseruer of diuine worship , a iust dealer amongst men , ciuill in his course of life , well reported of for hospitalitie , diligent in all his affaires , true in all his Words , and of a faire demeanor in all his actions : and yet , if this inward vprightnesse to God and man for conscience sake of Gods Commandement , be wanting to this man , hee may be wanting of true Religion . Ioshua , 24.14 . For Ioshua requires the people to feare the Lord , and serue him , but how ? In sincerity , and truth . And Samuel commands them not onely to serue the Lord , but it must be done in truth , and with all their hearts . Religion then appeares from the efficient cause thereof , to bee the worke of God ; from the materiall cause , to bee worship ; The finall causes of Religion , the glory of God , and mans saluation . Nihil sit frustrà . and from the formall cause , to be true , and onely , and properly applied to God . But the Naturall Philosopher could reach so farre , as to apprehend , that nothing could be made in vaine ; and therefore if in that inferiour workmanship of God , in the framing of all the creatures , was expressed a rare Art ; and in this worke , there was intended an end : then certainely , much more in the framing a man after Gods owne Image . Man must beleeue an end , yea , a more speciall end , by how much the effect is of a more excellent nature . There are two finall causes of Gods Workes , the one communicated to man , with all other creatures , which is the last , the vttermost and chiefest end , the other , onely for mans sake ; the former of these ends , is the glory of God , to which end he made all that is made , and doth dispose of all things that are done ; to which purpose are the words in the Reuelation , Thou art worthy , O Lord , to receiue glory , and honour , and power , for thou hast created all things , &c. If God had not made the world ( to our apprehension , ) he had lost the glory of his power ; if he had not made man perfect , he had lost the glory of his goodnesse ; if man had not fallen ( though God was not the Author thereof , ) he had lost the glory of his Iustice ; if he had not redeemed man , hee had lost the glory of his Mercy ; if he had not continued man , he had lost the glory of his Prouidence ; and if he had not beene the worker of Religion in man , he had lost all his glory vpon Earth . For to what end was it to make a world , if man had not bene placed as a Gouernour ouer it ? To what end was it to make man perfect , but to trie his obedience ? To what end was it to continue man , but to wayt for his Redemption ? To what end was it to redeeme man , but to serue him in holinesse and righteousnesse all the dayes of his life ? And how could man so do , if God had not wrought this worke of Religion in him ?

Neither is God onely a Creator of man , and Religion in man , to his owne glory ; but a louing Father to man , in suffering him by this Religion , to worke out his owne saluation , which is the second finall cause thereof , as the holy Ghost sets it downe in the Philippians , where a Christian is commanded to worke out his saluation in feare and trembling . And the Apostle to Titus Titus 1.2 . makes eternall life , the end of all Religion , and godlinesse ; and in this is declared the wonderfull loue of God to man , notwithstanding his disobedience in his fall . What man buyes any cattell , but either to droyle them out , or fat them for the Shambles ? but this God bought man from death , to life ; yea , himselfe was ledde as a sheepe to the slaughter , Isai. 35.7 . that he might saue man . What Master , when he hath hired a seruant , bids him imploy his time and labour , to his owne vse ? But this God doth so to man , and bids him , if he want stocke to set vp withall , to come vnto him , and he will furnish him . What Land-lord , when the Rent-day comes , bids his Tenant lay out his Rent for his owne best profit ? But this God , the Land-lord of the World , when man brings him his Rent , which is his Worship in a religious life , bids him improue it for his owne good , and makes his owne saluation , the scope and end of all his labour . And is it no lesse then saluation , that a man aymes at in being Religious ? Was there euer any man , that had a slaue that ran away from him , and subiected himselfe to his deadly enemy , that would not onely spare him punishment , but make him a free-man ? Yet behold , man that sold himselfe as a slaue to the Deuill , is made a Free-denizen of Heauen . Was there euer any Souldier that rose vp in mutinie , that did not onely escape Martiall Law , but was sent home to inherit the Generals owne Land ? Yet behold , man , that did not onely rise himselfe , but drew the whole Regiment of Iesus Christ , mankind , into mutiny ; he is sent to inherit the Kingdome of heauen , Christs owne inheritance . Was there euer any King , that when his subiect was conuicted of high Treason , would not onely spare his life , but make him one of his Priuy Chamber ; or Bed-chamber , where hee should be neerest to his Person ? Yet behold , when man had risen in rebellion against God ; he is not onely pardoned his Treason , but is receiued into Gods Chamber of Presence in this world , which is the Church ; and shall hereafter be made a Priuy Chamber-man of heauen . Why then , is it to no end to be Religious , when he shall not onely thereby promote the glory of his Creator , but purchase to himselfe an eternall Mansion in that new Ierusalem ?

The effects of Religion , Obedience , Sanctitie , and Wisedome . Neither is this Religion which proceeds from so excellent causes , without the like effects , amongst which , these three may be noted ; Obedience , Sanctity , and Wisedome . Obedience is either actiue , or passiue . For actiue obedience , God in his Couenant declared to his Children , by his Prophet Ezekiel , promiseth first to worke Religion in them , A new heart will I giue you , and a new Spirit will I put within you ; and what followes vpon this ? Then ( saith the Lord ) you shall walke in my statutes , Ezek. 36.26 . and you shall keepe my Iudgements and doe them . But this practicall obedience must be generall , such as is inioyned by God in the Prophesie of Ieremiah , Iere. 11.4 . that they should obey his voice , and do the words of his Couenant , according to all that he had commanded them . And God threatens his people in Leuiticus , that if they would not doe all his Commandements , then he would appoint ouer them terror , consumption , and the like , Cursed is he that doth not abide in all , &c. Leuit. 26.14 , 15 , 16. It is farther required , that this obedience should bee constant ; thereupon our Sauiour grounds his promise , That hee that endureth to the end , Mat. 24.13 . the same shall be saued . And it is the condition that Christ propounds to his Disciples , in the Gospel of Saint Iohn , Ioh. 8.31 . If ye continue in my Word , them are ye my Disciples indeed . Passiue obedience , is to suffer with patience , all the afflictions that befall a man : for Paul hath giuen euerie Christian his doome , where he saies , 2. Tim. 3.12 . All that will liue godly in Iesus Christ , shall suffer persecution : And therefore Christ exhorts his Disciples to possesse their soules in patience ; Luk. 21.19 . of which Dauid is a singular example in suffering the curse of Shimei ; when he saies , 2. Sam. 16.10 , 11 , 12. Let him curse , because the Lord hath said vnto him , Curse ; and makes an excuse for Shimei , by way of extenuating his fault , since his owne sonne that came forth of his bowels , sought his life : and in conclusion , casts himselfe vpon the Lord , It may be ( saith he , ) the Lord will looke vpon my affliction . Neither is it enough to suffer calamity , but to be humbled vnder Gods hand in time of distresse , which is the admonition of Iames , Be afflicted , and mourne , Iam. 4.9 , 10. and weepe , humble your selues in the sight of the Lord .

The next effect of Religion , is Sanctity ; the speech of Paul to the Thessalonians , Thes. 4.1 , 3 , 5 , 6. is this , when we beseech you brethren , that as ye haue receiued from vs how ye ought to walke , ( that is , in the way of Religion ) and please God , so you would abound more and more ; for this is the will of God , euen your sanctification . And this sanctifying consists either in the forbearing sinne , to which purpose , the Apostle in the same place instanceth in two euils , from which they should abstaine , namely , the lust , and concupiscence , or vncleannesse , and fraud , or deceit : or else it consists in the practice of holinesse ; to which end God would haue the children of Israel to weare frindges on their garments , Num. 15.41 . that they might remember and do all his Commandements , and be holy vnto God . And Peter setteth God , as a Patterne of holinesse , exhorting them as obedient children , to be holy in all manner of conuersation , 1. Pet. 1.14.15 . as he that called them , is holy : and indeed this holinesse is a maruellous effect , whereby is wrought such a secret alteration in a true Conuert , as that none knowes how it comes to passe , but his owne soule within him , which yet himselfe is not able to expresse , neither would any one take him to be the same man he was before . Is it not a strange thing to find a man , that for twentie , thirty , forty yeeres together , hath swoom in abundance of all earthly things , hath denied himselfe no manner of pleasure that is to bee found out vnder the Sunne ; hath had the generall applause of all that knew him , for an vnderstanding , a iust , a temperate , and a liberall man ; hath had continuall health ; hath neuer knowne what the least misery is ? To see this man all on a sudden , in the middest of his happinesse , perplexed , and troubled within himselfe , complaining of the miserable estate he is in ; laying to his owne charge , blindnesse of mind , iniustice of his actions , a want of gouernment in his course of life , and neglect of charitable workes , accusing himselfe of all manner of sinne , and finding no comfort at all , till the same power hath raised him vp , that before had thus cast him downe ; and then to see him changing his vaine company , disregarding his superfluous wealth , laying aside his vnprofitable and time-consuming pleasures , contemning popular applause , labouring for the true knowledge of God , and of the meanes how to serue him aright , performing all good workes in obedience to the Commandement of God ; which before he obserued onely in a ciuill respect , and abstaining from those euill actions for conscience sake , which ( haply ) before he had forborne the practice of , for some sinister , or outward regard , and making a sanctified vse of all Gods blessings , as of health , peace , libertie , and the like : Is not this a wonderfull alteration , which in some measure is found in euery man , so soone as true Religion enters into his heart ?

The third effect of Religion , is Wisedome ; & this is either Sapience , or Prudence . In definition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ethic. lib. 6. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sapience is defined by Plato , to be a simple or incompounded Science , or the knowledge of Diuine and Eternall things , or a knowledge that proceeds from contemplation of the cause of things . And Aristotle , his Scholler , defines Prudence to be a true habit working with reason , vpon those things that are , good or euill to a man : but the chiefe Preacher and Teacher of Wisedome , hath included them both in one verse , where he saies , that Sapience is the reuerence of God , and Prudence the communion of Saints , as Tremellius interprets it , so that out of a true knowledge of God , infused by God himselfe , proceeds this reuerence of God , which is Sapience , and the vertuous carriage of a mans selfe towards men , especially the Saints , is Prudence . The obiect of Sapience , is ens , or being , and the obiect of Prudence , is the chiefe good . Now God is the onely Being , or I AM ; and he is the chiefe , yea , the onely Good , and therefore Religion , containing the true knowledge and worship of God , workes this Wisedome in a man . There are foure things which accomplish a mans happinesse , pleasure , profit , honour , and long life to enioy them in : all which Solomon comprehends in Wisedome , where he saies , that All other delights of a man are not to be compared vnto her , Prou. 3.15 , 16. and length of dayes is in her right hand , and in her left hand riches and honour .

But there is no speaking of any thing vnder God , Man , the subiect of Religion . but it must haue a place of residence . So Religion must haue a subiect to reside in , which is man that hath beene so often named . And here Religion sits like a Queene in her Maiestie , she keepes her Court in the soule of man , and her chaire of State , is the heart of man , so that to man may be well said , Let your doores stand open , you euerlasting gates , and let the Queene of glory come in . She is so wise of her selfe , and so powerfull , as that she needes no counsell , onely she hath continually waiting vpon her , two Secretaries of State , and a Recorder or Register , the first of these Secretaries is Vnderstanding ; to this she referres the examining of all suites preferred , and the information of what nature they are . The second Secretary is the Will , and to this she referres the returning of Answer to all Petitions made : the Recorder to this great Queene , is Memory , and here are registred all Petiions , with their answers , to the end that man might not be without a president for whatsoeuer he shall be a suitor ; if here he can find , that such and such things haue beene to such and such persons , at such and such times , and in such and such a place gtanted , he may haue hope to obtaine his desire in that kinde : but if he finde , that such things haue beene denied , and thought altogether vnfit to be asked , or granted , let him desist from Petitions , in this nature . In this office of the Memory , likewise are recorded all the Letters Patents that euer haue bin granted vnto any man ; so that if he chance at any time to lose his euidence , or assurance , here he may take out a new Copie of it when hee will . In this Office likewise are entred all the Actions of man , that if at any time hee haue done any memorable seruice , hee may craue reward , ( for this is a bountifull Queene , ) or if he haue committed any crime , he may sue for his Pardon ; for God that hath placed Religion his Vicegerent vpon earth , is a mercifull God . Now the houshold seruants of this Queene , are the affections , so that where shee commands to loue , the Religious man loues ; where she commands to hate , he hates ; where she commands to reioyce , hee reioyceth ; where she commands to sorrow , he sorrowes ; where she commands to feare , he feares ; where she commands confidence , he is bold : so that all the actions are ready at her command . The common subiects of this Queene , ( for she admits no Peeres in her Dominions , ) are all the parts of the body ; the eye , the eare , the hand , the foote , and all the members of a Christian mans body are gouerned by her , and receiue protection , and direction from her ; she feedes the hungry mouth , clothes the naked backe , strengthens euery weake part , and sustaines the whole . The reuenue of this Great Queene , is all that a man hath in this world ; no sooner was shee entred into the hearts of the Christians in the Acts , but they came and laid all they had at the Apostles feete : where she bids Giue , man must giue ; yea , if she call for his children , or himselfe , hee must bee ready with the answer , which Seneca reports Demetrius to make to the gods : Seneca , lib. cur . bonis viris mala fiunt . Hanc quoque animosam Demetrij fortissimi viri vocem audiffe me mominisse hoc vnum , inquit , Dij immortales , de vobis queri possum , quod non antè mihi voluntatem vestram notam fecistis : prior enim ad ista venissem , ad quae nunc vocatus sum . vultis liberos illos vobis sustuli ? vultis aliquam partem corporis ? Sumite . Non magnam rem promitto , cito totum relinquam . Vultis spiritum ? quidni ? nullam moram faciam , quò minus recipiatis quod dedistis : à volente recipietis , quidquid petieritis . quid ergo est ? malu●ssem offerre quàm tradere . Quod opus fuit anferre ? accipere potuistis , sed ne nunc quidem auseretis , quia nihil eripitur nisi retinenti . There is one thing , O ye immortall gods , I haue to complaine of you , that you would not let me know your pleasure before-hand , for I would haue first offered my selfe , to what I am now called by you : will you haue my children ? I haue bred them vp for you : will you haue any member of my body ? Take it : I promise no great matter ; for within a short time I shall leaue the whole . Will you haue my life ? what else ? I will make no delay to hinder you from receiuing what you haue giuen : you shall willingly receiue whatsoeuer you require : I had rather offer all to you vnasked , then deliuer it to you being demanded : you shall not need to vse any violence , you may take them : nothing is said to be taken , away from him , that doth not withhold it , and I deny you nothing : where shee bids Keepe , man must keepe ; if she call for all a man hath , he must part with it : if she bring neuer so great an increase , she must haue the disposing of all ; yet she does not alwayes turne her Tenants out of possession ; onely shee will haue them know , that they are but Tenants at will : and as this Religion is onely an adiunct to man ( no man hath it borne with him , ) so it is a subiect to diuers adiuncts .

The adiuncts of Religion , The proper adiuncts of Religion , knowledge , faith , loue , and feare . are either proper , or common : the proper adiuncts of Religion , some of them may be these ; knowledge , faith , loue , and feare .

This knowledge , which is a proper adiunct of Religion , is not an Historical knowledge , but a sauing knowledge , such a knowledge as is taught by him that workes Religion in the heart ; which our Sauiour verifies , Mat. 1 1.27 . in saying , That no man knowes the Father but the Sonne , and he to whom the Son reuealeth him . And this was the knowledge that Paul was infused withall , 2. Cor. 12.4 . when he was caught vp to the third heauen : so that it is wrought together with Religion , and without which there is no Religion . The Philosopher obserues a twofold knowledge ; A priori & posteriori . the one proceeding from the precedent causes , which are for the most part vnknowne : the other from the subsequent effects , and adioyning qualities ; and the latter of these , is all the knowledge a man can likely haue in naturall things ; but this is a certaine distinction in Diuinity , wherein both parts are to be noted for the naturall man , by obseruation , experience , and discourse , may , out of effects and qualities , gather some knowledge of God and his Diuine being , and a worship to bee due to him , and an infinit power to be in him , and he may grope out so much ( according to the words of the Author of the Acts of the Apostles ) as will direct him to seeke out the true knowledge of God and his worship , Acts 17. ●7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . from God himselfe ; but this sauing knowledge here spoken of , is such a one , as that no man can haue it in him , without the same God that giues it , reueale it to him out of those hidden principles wrought in the heart of man , which are not possible to be expressed .

The next proper adiunct is faith , which is so linked to the former of knowledge , as that who hath not the one , hath not the other ; and who hath not true Religion , hath neither ; and therefore the Apostle ioynes them together , as things vnseparable , and infallible tokens , or signes one of another ; where he exhorts the Corinthians to try themselues whether they were in the faith , or no ; but how should they try themselues ? by no way , but by their knowledge ; and therefore he asks them in the next words , 2. Cor. 13.5 . Do you not know your selues ? and shewes them farther , how they come , by this knowledge , namely , Because Iesus Christ was in them , except they were Reprobates . Is it not a strange thing , that Herod should send the Wise men to the Pharises , to informe themselues where Christ should be borne , and they could direct them to Bethlem , and shew them what had beene prophesied , and yet could not beleeue in him ? But this shewes the difference betweene that knowledge , and faith grounded thereupon , which was reuealed to the Apostles by Christ himselfe ; and that other of the Pharises , which is none of this sauing knowledge or faith which is proper to Religion .

The third proper adiunct of Religion , is loue , and that loue is not euery loue , but the loue of God , and our brethren for Gods sake , which loue is wrought in man , by the same Spirit that Religion it selfe is wrought : The Apostle saies , Rom. 5.5 . That the loue of of God is shed abroad into our hearts , by the holy Ghost , which is giuen to vs . And in another place ; hee acknowledges great thankes to be due to God , for the increase of faith , and abundance of loue , which was in the Thessalonians , 2. Thes. 1.3 . where hee ioynes faith , and loue , as the gifts of God , that go alwayes together : neither let a man deceiue himselfe in this loue of God : for many men thinke they loue God , when indeed they loue onely themselues : as Christ vpbrayded them that followed him onely for loue of the loaues . Diuers Heathen people haue worshipped the Sunne , the Moone , the Starres . Ceres , the goddesse of Corne , Bacchus , the god of Wine , and the like , for the benefit they haue receiued from these creatures ; and no question , herein had some generall notation of a deitie : but this loue of God , which flowes from true Religion , must not be onely a loue of him for his goodnesse towards vs , no , not for that great gift of saluation to mankinde , but a loue of him , because he is so holy , and absolute perfection ; yea , though we receiued none of these mercies , yet this Religion will cause vs to loue him , for himselfe , and his children , in obedience to his Commandement , and for the communion they all haue in Christ ; which is deliuered by Iohn , 1. Epist. Ioh. 3.21 . in these words , And this comfort haue we from God , that he who loueth God , loueth his brother also . And the Communion which all the Saints haue in Christ , requires the loue , which the Apostle to the Ephesians Ephe. 4.15 . saith , Is the knitting of the ioynts of Christs body , from whence it receiueth growth , and is built vp .

The last of the proper adiuncts , is Feare : and this againe must bee the Feare of God , which feare is neuer separated from true Religion ; nor euer to be found where true Religion is not . In the Scriptures Wisedome and Religion are oftentimes taken in the same signification ; and therefore it is said , The feare of the Lord is Wisedome . Iob 28.28 . And when a man is said to finish that great worke of his saluation , which is an end of his Religion , he is aduised by the 2. Cor. 7.3 . Apostle to do it in the feare of the Lord . Religion consists in the obseruing of the Law of God . Now , to feare God and obserue his Commandements , is the summe of the Law ; but without the feare of God , there is no keeping of the Commandements , and that makes a compleat obedience . It is not punishment that a man must onely feare , but feare God , because he is God ; yea , though there were no punishment for offending him ; and feare the committing of an euill act , because it is displeasing to him , and contrary to his pure nature , which feare in the Corinthians is called the perfection of holinesse : and these foure qualities of knowledge , faith , loue , and feare , are so linked together , as that they are not to be found one without another , but make a golden bracelet to adorne Religion withall ; for out of knowledge a man must be able to giue a reason of his faith ; as Peter 1. Pet. 3.15 . exhorts ; and loue is the efficacie of faith , Gal. 5.6 . as Paul affirmes : and true feare is distinguished from slauish feare by loue ; as will appeare by comparing the Prophesie of Zacharias , which saies , That we being deliuered out of the hands of our enemies , Luk. 1.74 . might serue him without feare ; with the conclusion of the Psalmist , Psal. 119. ve. 119.120 . who professeth that he loued the Testimonies of God , and his flesh trembled before him , and hee was afraid of his Iudgements . Zacharias frees such as are redeemed by Christ , Q. d. non quidem à praesentia tua metuo vt Adam , Gen. 3. nam contra illam mihi adesse expeto , sed ab infirnutate mea ne prouocem iudicia tua . from a seruile feare : but the Psalmist sheweth what caused a childlike feare in him , namely , the loue of Gods Testimonies . Tremellius & Iunius render this exposition of the feare spoken of by the Psalmist , it is , as if he had said ; I feare not thy presence , ( O God ) as Adam did , but contrarily , I wish thee alway with me : but I feare my owne weakenesse , lest I should prouoke thee to iudgement . So that a Christian man may bee said to beleeue in God , because he spiritually knowes him ; to loue him , because hee beleeues in him ; and to feare him , because hee loues him .

Besides these proper adiuncts of Religion , The common adiuncts of Religion , all morall vertues . there are common adiuncts of Religion , in the number of which , are Zeale , & Mildnesse , and Patience , and Temperance , & Iustice , and all morall vertues : for though these do not so neerely depend vpon Religion , as the other do , yet where there is true Religion , these are in some measure to be found . For Zeale , take the opinion of Paul , Gal. 4.18 . That it is good to be zealous alwayes in a good thing . For Meekenes , take the words of Salomon , Pro. 2.34 . Surely God scorneth the scorners , but giueth grace vnto the lowly . For Patience , take the precept of Christ , Luk. 21.19 . In your patience possesse ye your soules . For Temperance , take our Sauiors inquiry , and blessing , Mat. 24.45 . Who is a faithfull and wise seruant , whom his Lord hath made ruler ouer his houshold , to giue them meate in due season ? Blessed is that seruant , whom his Lord , when he commeth , shall find so doing . For Iustice , Gen. 6.9 . take Noah for a Patterne : Noah was a iust man & perfect in his generations , and walked with God . And for all manner of morall vertues , there are Precepts , Promises , and Examples to bee found in the Scripture , which directs all men to Religion .

And now , out of what hath gone before , there may bee a gesse giuen what this Religion is , which is taken vpon them by many , but found in few . To define Religion from its essentiall causes and internall , is not so easie ; it being a difficult thing to find out the matter & forme of elementarie substances , and distinguish betweene them and their properties : much more hard then must it be , precisely to set forth the matter & forme of incorporall substances , and most difficult to giue a definition out of the essentiall causes of a spirituall thing ; yet from what was taken before , to bee the matter and forme of Religion ; this definition may bee giuen ; Definition of Religion . Zanch. de relig. Thes. 1. vera religio quae idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vero dei cultu posita est . That Religion is the true Worship of God . It is first worship : it is secondly , the Worship of God in truth ; and this is the definition of Zanchy : but where a definition may not be easily gathered , a description may giue more light ; and a description of Religion may be this : That Religion , A descripti●n of Reli●ion . is the true Worship of God , wrought by God himselfe in man , by meanes of his Word , which worketh in a man , Obedience , Sanctitie , and Wisedome ; and is seated principally in the soule of man , whence it disposeth of , and directeth all the faculties of the mind , the actions of the body , and the whole estate of man to Gods glory , and the saluation of man , and is alwayes accompanied with sauing knowledge , a liuely faith , loue of God and his Saints , and feare of God , and all vertues Spirituall and Morall , in some measure : and this description is gathered out of all the consentany artificiall arguments of Logick . There was a Heathen man that describes Religion to bee that , Cic. 2. Inuent . Religio qu● superioris et iusdam naturam ( quam diuinam . vocaut ) curam caeremoniem que aff●rt . which workes a care , and ceremonious obseruation of some superior nature , which , saies he , they call Diuine : but this man seemed onely to point at the outward forme of Religion , which indeed was all the Religion they had . Caluin in one place , saies , Cal. in Comment. super 2. Cap. Iohan Vera antiqu● religio , quae in Christo sundata est . that true , and ancient Religion is that , which is founded vpon Christ , where he seemed to direct onely to the true foundation ; wherupon the doctrine of Religion was to bee grounded , namely , Christ Iesus . Mel. de simplicibus thematibus religio constat esse cultum Dei . Melancton defines Religion to bee the Worship of God ; and though indeed God is not worshipped , but rather dishonoured , where he is not truly worshipped : and so this definition may stand compleat ; yet because most pretended Religions acknowledge a Worship of God : and many Learned Diuines haue made a definition betweene true , and false worship : and this Melancton himselfe , in a description hee makes of Religion , saies , that Religion is the Worship of God , which consists in the feare of God , and beliefe in God ; including in that description , two of the proper adiuncts , before named . In these regards , truth may not bee altogether superfluously called , part of the forme of Religion ; and yet is it not to be conceiued , that the forme of Religion is to be deuided ; but truth to Godward of that worship , ( which was taken to be the matter ) may be receiued to mans apprehension , as a forme of Religion : and if these things are all true , notwithstanding so many claimes laid to Religion , as there are , yet it will appeare , that Religion is not so conuersant in the world , as euery man would haue it .

It were to be wished , that men would not rest content with a bare name of Religion , deceiuing themselues , whilest many of them thinke to deceiue others : certainely , some women that vse to paint themselues , conceiue that the colours which they vse for that purpose when they once are laid on by them , are the natural coluors of their faces : for else , why should they be proud , except it be of their skill in painting ? So men that haue put on a guise of Religion , imagine themselues to be such as they outwardly appeare to be : for else why should they glory in it , except it bee of their art in hypocrising ? Narcissus seeing himselfe in the water , fell in loue with himselfe , and was turned into a Flowre ; so a man , when he lookes vpon himselfe , in the waterie conceit of his owne swimming fancy , is subiect to grow in loue with himselfe , who yet shall proue but a fading flowre , suddenly conuerting to rottennes : but if he view himselfe in the Christall Glasse of the pure Word of God , he shall appeare before Regeneration , to be a Leper , a Swine , a Dogge , a Diuell ; yet notwithstanding , when this blessed forme of Religion is put vpon him , he shall be here like Dauid , a man after Gods owne heart ; and in heauen , conformed vnto the likenesse of the Sonne of God , his elder Brother , and Sauiour , Iesus Christ .

FINIS .