A RELIGIOUS INQVISITION: OR, A short Scrutiny after RELIGION.  
Wherein the large Cope of true RELIGION is narrowly inquired.  
BY JOHN COPE, of Grays-inn, ESQUIRE.  
LONDON, Printed by FELIX KINGSTON, and are to be sold by JAMES BOLER at the Marigold in Paul's Churchyard, 1629.   

TO THE RIGHT HONOURABLE, AND right virtuous Lady, ELIZABETH, Countess of Holland.  
Madam,  
I Had, and have buried a good wife, since which time, God hath not disposed of me in a second marriage; by reason whereof, I have not a Child of my body: being single, I converted to myself, and (I know not how) my brain became in labour, and is delivered of this (I know not what to call it:) it is not worthy the name of a book, except your Ladyship will deign to patronage it, and give it desert, which favour if your Ladyship indulge towards me, than my Book like some mean man, that hath been entertained by some great personage, under the protection of your favourable approbation, shall walk abroad without shame of it own unworthiness: and myself shall remain, as always I shall have cause to do from your former large favours:  
Your devoted servant, john Cope.   

TO THE READER.  
COurteous Reader, (for so you must be to me, if you have 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 young man, who after the death of his Parents, was minded to venture his fortunes upon the Seas, and was furnished as he thought, with a pretty tight vessel, which was likewise fraught with commodities that were passable. This young man launched out into the Ocean, where, for a long time together, he had so fair gales of wind as his heart could desire: thus with full sails he made his way thorough the deeps, but being ignorant of the passages of the Sea, and would not be ruled by the Pilots, and Mariners, of which kind he had some that were skilful, he suddenly ran himself into a cross Sea; where (after he had been sorely tossed, and troubled, and washed with the surging waves) his Bark began to leak, which wrought in him a sore dismay: but the dashing of these angry billows one against another, was a means to work this weatherbeaten Vessel into a calmer Sea. This Young man resolves to return home, and (though with much loss) to desist from his adventure, or to repair his decays; but coming into the narrow Seas, where he found a boisterous passage, he discovered his own Country, and knowing of a safe Haven that had been open, whence he put forth at his going to Sea, where many a tottered ship had found harbour, he intended to put in there: but so it was, through the neglect of keeping the Haven in repair, it was so choked with quicksands, that no ship could venture to make passage into it, without danger of shipwreck; as it fell out with this young man, who putting to shore, split the prore of his bark upon a sand. This young man had two jewels given him by his Parents, in both which they had in their lines a joint interest. At his going to Sea, he lest one of them with his friends to keep for him; the other he wore, tied with a string about his neck next his heart; and though he had sustained great loss, at last a Fisherman light upon him, who finding a jewel about his neck, that seemed of some worth, though much blemished with the beating of the salt water upon it, being moved with compassion, took him into his boat, & setting him on shore, holp him to land so much of his goods as could be preserved, and with much difficulty he saved his broken Vessel. If the Reader desire to know any farther meaning of this Fable, thus it is applied: The young man was myself, my Parents known to be deceased, the Sea, was the world, the vessel, my estate, as well of mind and body, as that of my outward means; the fraught, some measure of understanding, apprehension, and memory: some knowledge both in humanity and divinity: farther, my health, strength of body, and use of senses, which were good endowments and part of this adventure. The Ocean may resemble the large scope I gave myself, wherein I was carried amain by the whistling gales of all manner of pleasures, which did so fill the sails of my empty affections, as that I feared not to pass thorough any deeps of hazard. My ignorance in the world was like, with the Young man's upon 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 than myself. The cross Sea I fell into, was the encounter between prosperity, and adversity: as the encounter between plenty and want, between pleasure and trouble, between sickness and health: and so between any present good enjoyed, and any contrary evil that approacheth: and now my Bark began to leak amain, when I could not with all the power of my understanding, body, or estate, so fast pump out the waters of adversity, as they broke in upon me, which made me almost heartless: yet after much tossing and struggling in vain against the insulting fury of the billows, I was cast upon a calmer Sea of patience. Then I resolved to return home to a better understanding of myself, and see if I could find any means to repair my decay: yet when I came near home, I found but an unquiet passage thorough the narrow straits I had put myself into: however, discovering where I was, I adventured to put in whence I had hoist sail, expecting harbour; but found the Young man's success. The two jewels bestowed upon me by my Parents, were Religion, and a good name: the former I kept as near my heart as I could, which yet had lost much of its lustre, being continually dashed upon with the brinish water of many corruptions which I passed thorough. The Fisherman that took me up, who had good knowledge of my jewel, was such a one, as our Saviour Christ undertook 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 Leaves, which is to let all that know me understand, 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 suit to my friends is, that (as fare as charity will move them,) they would endeavour (without apparent cause, to suspend their good word or opinion of me) to preserve my good name; which I therefore desire to leave in their custody. And lastly, my purpose in divulging these worthless Lines, is, to tie myself by them, to the observation of my own directions: (the frailties of corrupt nature being tolerated withal:) which success if I find, I shall have my full desire; and so rest a wellwisher to you and all good Christians:  
JOHN COPE.   

A SHORT SCRUTINY AFTER RELIGION.  
THe Poets tell of a Minerva (
The rarity of Religion.  whereby is understood the knowledge of Arts and Sciences) begotten of jupiters' brain. The Philosophers speak of a first matter, which must be part of every thing, and itself nothing, being without form: which matter is so efficacious, as nothing can be without it, and yet of itself, so pure and simple, as it is not to be found in any thing. He that undertakes to set forth Religion what it is, seems to go about the Fiction of a Minerva, or the description of a first matter: for the holy Ghost, who is the worker of all grace in a man, may not altogether unfitly be resembled to the brain or conceiving faculty of God, as a man may with reverence speak; and this first matter, Religion, is presumed in every man, to be in himself, and yet is not to be found perfect in any man.  

Luke. 1.28. Religion persecuted.  In the Evangelist Saint Luke, the Angel Gabriel pronounceth the Virgin Mary to be blessed amongst women; and yet examine her condition upon earth, you shall hardly find a woman more miserable; at the birth of our Saviour she had not a house to put her head in, but was constrained to take up her Lodging in a back Stable: no sooner was she delivered of that King (which was the cause why she was pronounced blessed) but she must fly, to save her Son's life, into Egypt; and all the time of our Saviour's being upon earth, was a sharer with him in his persecutions: whilst here she lived, she was suspected of her best friend joseph, of incontinency: since she departed hence, yea to this day, is accused of sacrilege, to rob God of his Worship, in being prayed unto, and of blasphemy, to undertake to command God to perform her own will. Thus fareth it with blessed Religion: when it comes into any Country or City, it finds every door shut against it, except it steal in at some back door, into the heart of some poor Christian; and if it make not the more speedy flight into some unknown Country, or Desert Wilderness, sudden weight will be laid to cut off the very life of Religion; as we see it at this day chased out of its native country of jury, and out of the seats of foreign Monarches, into an Island or two, and the confines of the earth: next, as it fell out with the Virgin Mary, so this Religion shall be reputed a harlot, yea suspected by her own friends, and supplanted by the Strumpet of Heresy, if God should not assist her, and that sacrilege and blasphemy have been ever laid to her charge, will appear by the accusations of her adversaries.  
Neither is good and true Religion rejected as odious, impious, and erroneous, 
Religion produced for the maintenance of errors.  but called to the patronage of all errors, vicious livers, & wicked practices. The Papist, because he holds the Catholic 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 he forsake the Church, yet he must be counted Religious: the Anabaptist, the Family of love, the Pelagians, and all the rabble of the like Heretics, because they acknowledge Christ, though never so full of erroneous opinions, yet they must be accounted religious: nay, the Turk that worships Mahomet; the Infidels, that worship the Sun, the Moon, or other creatures; yea, some Nations that worship the Devil himself for fear of him, because they worship something, though never so much against reason or common sense, yet they account themselves to be Religious.  

Religion the excuse of wicked livers.  Tell the Drunkard, that Adultery is a sin; he thanks God he is no adulterer, and he is of the right Religion, and he hopes it will go well with him. Tell the Oppessor, that Drunkenness, and Adultery are sins; he thanks God, he is neither Drunkard, nor Adulterer, and he is of the right Religion, and he hopes it will go well with him. Tell the Swearer, that Drunkenness, Adultery, and Oppression are sins; he thanks God, he is neither Drunkard, Adulterer, nor Oppressor, and he is of the right Religion, and he hopes it will go well with him. Tell any man of one sin in another man, that he finds himself not given over unto, though he live in all other sins, yet he hopes he is not so bad as that man that life's in that sin, and he is of the true Religion, and hopes God will be merciful to him in Christ, & it will go well with him. But there is a kind of man that goes to Church upon Sundays, & receives the Communion once a year at the least, and that is at Easter, because hereby he hopes to go to heaven; believes the Articles of the Creed, because he is taught so to do; that hopes God is merciful, because he looks for a share in his mercy; that swears not but small oaths, because to be a great swearer, is of ill report; that will not drink extraordinary, because it is chargeable; that is very painful and diligent in his calling, because he desires to grow rich; that keeps touch in payment of money, because he expects others should do so to him; or if they do not, he will lay them as close as the Prison can keep them; that gives to the poor at his door, because he would not be hardly spoken of; that hath few suits in Law, because as near as he can, he will wrong no body, that is either able or likely to go to Law with him: in a word, he that life's the life of an ordinary civil man, and holds himself to be a good Protestant: And this man, if you esteem him not a religious man, will think you do him great wrong. And yet there is another that goes beyond this civil man, and that is he that is upright in his dealing for justice sake; he that is a true paymaster of his debts for honesties sake; he that is industrious for Prudence sake; he that is absteynious for temperance sake; and he that is morally virtuous in any kind (which is his Religion) for virtue's sake; who for point of faith is content with a general belief, as the Church believes; and this man holds himself to have climbed up to a high degree in Religion.  

Religion the pretence of evil practices.  Farther, what is made the colour of most seditious, bloody wars, and horrid practices, but Religion? As Sir Francis Bacon in his Essays wittily observes, they bring down the holy Ghost in stead of the likeness of a Dove, in the likeness of a Vulture or Raven: & out of the Bark of S. Peter, set forth the flag of a Bark of Pirates. When Demetrius the Siluer-smith, with all his fellow workmen, found their trade like to go down, if the Gospel of jesus Christ were received at Ephesus, then they cry out, that the magnificence of the great goddess Diana would be destroyed. 
Act. 19.27.  And what was pretended the cause of that tumultuous sedition, but the preservation of their Religion to their great goddess Diana? 
Liu. in Historiâ Romanâ, Existimavit. Ancus Marcius, qu●nia● Numa in pace religiones instituisset, à se bellicae ceremoniae producerentur, etc.  Livy in the History of the Romans, relates of Marcus Ancus, of the Progeny of Numa and his successor; that when he had received some injury from the Latins; as unlawful taking away the commodities of his Realm, and holding diverse of his subjects captive; and receiving, as he thought, an insolent answer, upon demand of them to be restored, being minded to recover them by war, all his labour is to find out a fair pretence, and give a fair challenge: and upon these considerations he begins: that since his predecessor Numa had founded Religion in peace, it concerned him to ground his war upon Religion; whereupon his Ambassador being dispatched with Commission to proclaim war, 
Audi, jupiter, 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 ingredients, haec forum ingressus peragit.  thus runs his message: Hear, O jupiter, I am sent by the general consent of the Roman people, and that what I do as Ambassador, is just and religious; I call thee to witness, and if I do herein unjustly, or impiously; then never suffer me to be a man thought fit for service, or worthy regard in my Country: and these things the Legate buzzed into every man's ear that met him; thinking that when he had made Religion the colour of his Master's war, and invoked God, that then he might fairly denounce war, for the effecting of his particular end. When the Pharises were almost ready to burst with malice against our Saviour Christ, and could find no rest within themselves, till they had committed that devilish, matchless, and colourlesse murder upon him: (for Pilate confesseth he could find no cause,) they pretend he was a Sabbath-breaker, he was a Devil, he was a Blasphemer, he was a mover of Sedition: and these things could not be tolerated in their Religion; & therefore away with him, crucify him, crucify him. So that here the maintenance of Religion, is the cloak of this horrible fact. But there are too many witnesses of later days before our eyes, of this truth. What unsheathed the sword of so many Massacrers in France not long since, to the taking away of so many Christian souls in one night? They will tell you, Religion. What gave boldness to that desperate Villain, to make his Sovereigns, the late King of France his bowels, the Scabbard for his poisoned dagger? If he were alive, he would tell you, Religion. What sharpened the wits, and steeled the hearts of our Englishmen lately; that if there had been a Council called in Hell, and a company of grand Devils sent upon earth, for the executing of their designs, they could not have found out a more damnable Plot, nor with greater resolution have prosecuted it, than they did the Gunpowder Treason? All their excuse would be, that it was in the cause of Religion. What hath plucked of late, the loving Husband from his Wife's tender embraces, the beloved Son from his Parents careful government, the diligent Servant, from his Master's serious employment; and the Loyal subject from his King's peaceable Dominions; and all from their native Country, either to make way for their enterprises, thorough the bowels of men, women, and children, or expose themselves to unavoidable slaughter? Is it not, because men pretend Religion the colour of their war, though they intent nothing but the getting of some Town or Country? So that look into men of all nations and conditions, you shall find every man claim an interest in Religion; and yet how hard a thing it is, to find sincere and true Religion planted in any Nation (our own excepted,) or particular man's heart? Wherefore it is not altogether unexpedient for a man, as well as he may, to inform himself, what true Religion is.  
Some will have the word, Religion, to be derived from a Latin word, 
Rĕlĕgo.  which signifies, to read over again, or to remember: but this seemeth not to be so proper a derivation; because reading is an act of the tongue, and conversant aswell about falsehood, as truth: and Religion is chief seated in the mind, and embraceth nothing but truth. Again, for remembrance, it is of something forepast: but never man yet knew what belonged to Religion, before it is wrought in him by the holy Ghost; and therefore cannot remember that, of which he never had so much as a notion. Farther, if it should have this former derivation, it should only intimate a bare remembrance of a thing, and no way give light to the nature of the thing.  
There is a word which more fitly offers itself, and signifies in Latin, 
Religo. August. de vera relig. religat ergo nos vera religio uni omnipotenti Deo, unde religio dicta est.  to bind or tie. True Religion, says an ancient Writer, doth tie us to the only and Almighty God; and from this tying doth Religion take its name. Adam had no sooner transgressed the commandment of God, but takes his flight, seeks shelter under the trees of the Garden, to hide himself from the presence of the Lord God: but when God apprehends him with his call, there is no longer keeping out. Adam being arraigned, and having received the sentence of his punishment, he might yet be like to many children or servants, that when they have once gotten a custom of running away from their Fathers or Masters, they shall never keep them at home, without they shackle, or tie them fast; and therefore God, to prevent this runnagacy in Adam and his posterity, hath provided this bond of Religion, to tie them fast to himself, as the reverend Father says. 
jerem. super nonum cap. Amos. Ecclesia est fasciculus, unâ Domini religione constrictus, unde & ipsa religio à religando & in fascem domini vinciendo nomen accepit.  The Church, says another, is a bundle tied together with the wreath of Religion; whence, says he, religion takes the name from binding. Till the coming of our blessed Saviour, the Church of God was only amongst the jews: but they, when he came into the world, refused subjection to him. Whereupon our blessed Lord sends his Apostles throughout all the World, to gather up, as it were, here a stick, and there a Christian stick; which being presented to God, he makes a bundle, and ties it up with this wreath of Religion, and so hath made himself a new Church: and this latter word, binding, gives 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 God's Word, and obedience to all that is commanded by God's Word: the binding from, is from all error and heresy in point of doctrine, contrary to God's Word; and from all impiety in course of life, forbidden by God's Word. And this latter derivation of the word, religion, seems to make it more full: for as in the word, reluctation, which signifies a strife or struggling, there is an opposition employed; so this adverb, re, in religion, doth seem to intimate an averseness in the nature of man, to what he is required unto by the Word of God. Whereupon consequently follows a third tye, or binding, which is to repentance, for the proneness of man's nature to every thing, contrary to Gods will, and the wicked actions he cannot choose but fall into, out of that natural and depraved inclination. 
Caluin. in 23. cap. job. jobus adijcit se non ab ea recessisse: eo significa● homines semper pru●itis quodam deflectendi à recta via sollicitari.  To which purpose Caluin, in his comment upon the 23. Chapter of job, out of Iob's resolution to walk in the way of God, adding these words, that he had not gone out of the same, hath this observation, that there is a certain kind of itching desire in every man, to swerve and decline from that certain way; and therefore he had need to be kept in with this hedge of Religion.  
There are three words amongst others, which the Grecians have given, to signify Religion: the one signifies right or true worship. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is not enough to have knowledge, nor to believe in God, though these are never severed from Religion: but there must be a worship, and this worship must not be every 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 derivation from the name of the Thracians, 
Vers. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and is used by the Apostle in the first Chapter of james his Epistle. But because the perfectest knowledge man can have of any thing, is from the causes thereof, therefore it will not be amiss for the understanding of the nature of Religion, to inquire into the causes of it more at large; some 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 deserve 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 public estate, or private man's heart, is no other than God himself: God is the worker of all grace; 
jam. 1.17.  all good gifts proceed from above. 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 jesus is the Lord, but by the Spirit. There are diversities of gifts, but the same Spirit: there are differences of administrations, but the same Lord: and there are diversities of operations, but it is the same God that worketh all in all. In Ezekiel, God first undertakes to cleanse them of their false religion, but leaves them not there; for than they were never the nearer; but in the next words saith, 
Ezek. 36.27.  A new heart will I give you, and also a new Spirit will I put within you; and I will put my Spirit within you, and cause you to walk in my Statutes: so that God takes to himself the work of framing them to true Religion; and the whole Scripture is very full of proofs to this purpose. There was a worthy man, who out of his observation upon these words of our Saviour; I am the way, the truth and the life; brought in Christ speaking to the Christian soul 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 walk (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 Saviour to this silly soul: Thou hast not whither to go, but to me; nor any way to come to me, but by me: so that if we will walk in the way of Religion, we must walk with Christ, for he is the way; if we will not be seduced by error, which is contrary to Religion, we must be directed by him, for he is the truth: if we will live religiously here, and gloriously hereafter; we must live by him, and in him, and he in us, for he is the life. The same Author says in another place; 
Ipsum donum Dei Spiritus cum Patre & Filio aequè incommutabile colere & tenere nos convenit.  We ought to embrace the gift of the Spirit of God, equally dispensed and unchangeable from the Father and the Son.  
Another reverend Father says in his Comment upon the first Chap. of Amos, upon these words: God, 
jerom, super primum cap. Amos; Deus versatur in vera religione, non in Jsrael urbibus.  or the Lord will roar from Zion, and utter his voice from jerusalem. God is conversant (says he) in true Religion professed in jerusalem, 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 Trinity: 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 only efficient cause. Man is a mere patient. No, not so much as a patiented: for all matter is held to have an aptitude, or an appetite, or at least, a possibility to receive a form. But such is the indisposition of man's depraved nature, that it hath no capacity, nay, it hath a contrary affection to the receiving of the form of Religion, which God puts upon him. The Apostle Paul to the Romans saith; 
Rom. 8.7.  that the wisdom of the flesh is enmity against God: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  where the word is very express, 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 sins 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 iwant: maximam verò partem quasi suo iure fortuna sibi vendicat.  Tully in one of his Orations, commends Caesar above all things for his clemency, because that was his proper glory, & his only. In his victories, he tells him, he should have sharers; the Captains and common soldiers would every one claym his share; yea, a great part of the glory of those conquests would be ascribed to the convenience of the place, or to Fortune: but for his clemency, none could challenge any part of that glory. So for outward works, as building of houses, planting of Vineyards and Orchards, husbanding of the earth, ordering and disposing of creatures, yea, and governing of nations (though God indeed be the giver and governor of all; and it is his blessing that makes all things useful, and commodious to man, and so excludes Fortune;) yet in these things, he hath given man leave to exercise his own judgement and industry, &, as it were, to share with him in his praise: but for the working of Grace and Religion, whereby he largely expresseth his clemency to man, there is none either admitted, or able to join with him. A King hath certain prerogatives reserved to himself; as sealing of his Patents, stamping of his Coin, choosing of his servants, creating of his Nobility, and the like: So God allows of no Parents for Heaven, without they have his broad Seal of Religion; allows no Christian for currant, except he have his stamp of Religion; and whosoever shall counterfeit either of these, is guilty of high treason: and as no man can challenge to be the King's servant out of his own desert, but holds himself highly regarded by the King, in being called to his service; and likewise expects continual means from the King, to enable him to serve him: So in this spiritual service of God, there is no man worthy of himself, neither hath he inward ability to maintain himself in the place that God calls him unto, without a supply of grace from God, which worketh in him this Religion. And so to be a Nobleman of heaven, is out of God's mere favour; and as you shall see in a mean man, created a Nobleman, a great alteration in his behaviour, in his speeches, in his actions, in his whole carriage; yea, in his mind he hath those thoughts, now he is a Peer to the King, that never came into his head before: so more properly you may discern in a Christian man, a great change throughout body and soul, whose base nature is turned into a truly noble disposition, despising the trash of the earth, and all servile conditions; and aimeth only to conform himself in a religious course of life to his Sovereign, jesus Christ, to whom he is now made a Peer. Kings, when they make favourites, for the most part, choose such as are of small means, and an ordinary rank, that the greater glory might redound to themselves; for therein they something seem 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 Favourite of God; and yet in this work, doth not take from a man his humanity, & natural abilities; but so frames these, as they shall become conducible to this effect, though no way operative; neither doth this give any way to freewill, that there is a use of the faculty of will in man, yea, towards his regeneration. When a man is said to have no free will, it is not to be conceived in natural actions; as to go, or stand still; to speak, or to be silent; to do this thing, or not to do it, as a natural action; or that the use of the senses is not common & free to good and bad men, as seeing, hearing, & the like; or that a man hath no power in moral actions, as to be temperate, & just in his dealings, & liberal, and the like; or in the outward acts of Ecclesiastical duties; as to go to Church, to receive the Sacrament, and do things of that nature; or to forbear the outward practice of some sins; as a drunkard, or a swearer may be hired not to drink, or swear 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 freewill, to do these natural actions, and observe these moral duties, & all other Religious duties, or forbear evil, according to the Word of God, and in obedience to his commandments: for sin is a breach of the Law, and therefore, to do good, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is to do what man does in obedience to the Law, which no man can do of himself, but must receive a new form put upon him; and himself, and that natural will, which is in its self active, must be merely passive: wherein is the difference between the Papist and the Protestant: the one says a man doth cooperate with the Spirit: the other, that the Spirit works all, and that a man is a mere patient. In the beginning of the world God made a Coas, a rude indigested substance, which had an active power in itself, but in relation to the several forms God put upon it, was a mere patient. So plants have a vegetative and growing form, but in regard of that sensitive form, which in all sensitive living creatures, this vegetative substance is to be considered, but as the matter of the ensuing sensitive creature; and that sensitive soul is but merely passive, in respect of the reasonable soul wherewith God informs a man. So is it with a man, he hath natural power over his body, and in many moral duties, is able to put them in practice: but to attain to Grace, he hath no ability nor will, but is a mere patient to the work of the Spirit. The grand Patron of the Romish profession, 
Bellar. in li. 3. de gratia, & libero arbitrio.  hath gathered a definition of , out of the doctrine of one of the chief 
a Ex doctrinae S. Thomae definitio collecta. Liberum arbitrium, est libera p●testas ex his quae ad finem conducunt, unum prae alio eligendi, aut unum & idem acceptandi, vel pro arbitrio respuendi, intelligenti naturae ad magnam Dei gloriam attributa.  Schoolmen, which is this; that Freewill is a free power of choosing one of those things which tend to an end before another, or accepting or rejecting out of its own 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 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.  says, that  is a power, not a habit or act; and after he hath assigned power to be the genus, or material cause, and an intelligent nature to be the subject of it, and the means conversant about the end, not the end itself to be object of it, concludes at last, that Election is the proper act of : where, beside that he brings in a description for a definition, he seems to m●k● that which before he said, to be neither habit nor act, but a mere power to be active in Election. But admit him, that a bare power is the material cause, or the genus of : yet there is a learned Father will soon make it appear, that this power is none of man's: for, saith he, 
* August. in ex●ositione 12. Cap. Euang. Johannis: Ne exist●numus fidem nostram esse in libero arbitrio, ut divino non aegeat ●d intorio: audiamus Euangelistam dicentem, Dedit eis potes●at●m Filios Dei fieri.  speaking of , let us hear the Evangelist, saying, God gave them power to be made the sons 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 Divines hold, a regenerate man doth, yet this is no argument to prove , because a man may coöperate without power of Election to the contrary.  
Neither yet is man to depend altogether upon this inward work 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 plentiful Storehouse of all instruments of Religion. The instruments of a soldier, are his arms. Let the spiritual Soldier go to Paul, one of the chief Officers in that Armoury, and he will furnish him from head, to toe, 
Eph. 6. Chap. 14, 15, 16, 17. verses.  with the Helmet of Salvation, the Breastplate of Righteousness, the Girdle of Verity, the Shield of Faith, the Sword of the Spirit, and the Shoes of the preparation of the Gospel. The instruments of a scholar, are his books. Let the Scholar in God's School, or University, resort to this Library of the Word, and there he shall find such Philosophy, as is beyond all other Writers in that kind; such History, as makes all other Historians that meddle with the same subject, for point of truth, liars; and for Antiquity, novices: such profound Prophecies verified by the performance of every the least tittle, as make all other prophecies appear fables: such Divine Poetry, as makes all other Poets seem bunglers, being compared with the sweet Singer of Israel, and the Wise Preacher: such elegancy, that if you look into Esay, you shall find such a lofty style, as is in no other book but the Scripture. If you look into the other Prophets, you shall find such hidden Rhetoric, as is no where to be found, but in holy Writ: if you look into our Blessed Saviour's speeches, you shall find such Metaphors, and Parables, and Wise sayings, as confounded all that rose up to speak against him, and amazed all that heard him: if you look into S. Paul's Apologetical Orations, you shall find the famous Orator Tertullus put to silence, 
Act. 24.10.  and ashamed to plead any more against him; and Felix afterward, trembling at what he spoke. But last of all, in his holy Word, you shall find such Divinity, as whosoever undertakes to set forth the excellency of it, shall give it a blemish; and when man hath beaten his brain to the uttermost, he must break forth only into admiration, and say; Oh, the height, the depth, and the breadth of this unsearchable Mystery of Divinity! The Instruments of a builder are his tools: and here in this Word, the Christian builder shall find a Mason's hammer, to rough how the hard heart of man, and a twoedged sword, more ex●●llent for that purpose, than any Saw to cut asunder the stony heart of man, and a Square to level and shape a man to some fitness for this spiritual building. There are two main Pillars of Religion, upon which if it be firmly settled, it cannot sink, and that is a well-grounded faith, and a wellordered life. And how to establish Religion upon these two, that Famous calvin will teach a man. For the first, in his Comment upon the twelfth Psalm, where he asks the question, whether or no at any time there do steal into a man's mind, any doubt of believing in the promises of God? which if there do, than he directs him how to fence himself against such a temptation, Let him presently, says he, 
Cal. in Com. 12. Psalm. Quoties de fide promissionum Dei obrepit aliqua dubitatio, statim hunc clipeum opponere convenit sermones Dei esse puros. Cal. in Com. 23. Cap. job, Discamus bene & rectè utuendi rationem, quam Deus nobis probat, hanc esse ut pedes p●namus in via, quam non ipsi instituimus, sed ipse nobis verbo suo commonstravit.  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 man's life, in his Comment upon the 23. Chap. of job, he gives this instruction: Let a man learn this to be the course which God doth allow of living well and uprightly, namely, to set his feet in a way, not such a one as he shall propose to himself, but such a one as God shall show unto him out of his Word: neither doth God use this instrumental cause of the Word, in working Religion in a man, as though he needed it: for he was as well able, after the fall of man, to have made him perfectly good again, as he was before: but God saw this the fittest way: and some reason may be given to the apprehension of man, to persuade him so much.  
As that first, man might take notice of the grievousness, and greatness of his sin 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 means for him how to escape, which, peradventure, had God restored him to his former integrity, would not have taken so deep an impression in him as now it doth, when he is fain to labour and take pains in the means, and especially the Word of God, which every man must do.  
Secondly, God might use this means of the Word, to let man know his infinite love unto him, in sending his Beloved Son jesus 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 Saviour had not needed, if God had suddenly settled man in his former uprightness.  
Thirdly, God may take this course, that a man may have some comfort to himself, in working out his own Salvation, by the means. And this salvation is the end of Religion; not that a man doth exercise any power of his own in the work either of Religion, or salvation, farther than to apply and subject himself to the means; but God would have man to see the depravation of all parts, inward, and outward, and work them through the efficacy of the Word, to incline to Grace, & so to temper them, as to yield to the impression of Religion; with which the Holy Ghost is sealing him up to eternal life. This cannot but bring a great deal of sweet comfort to the heart of man, which would otherwise be lost.  
Fourthly, God may haply the rather work by his Word, because man might exercise all those good gifts which God gave him in his creation; as meditation, discourse, affection, and practice, for the use of all which, a man shall receive direction out of the Word; whereas if a man had been made perfect again, he should have had only a willing and a divine contemplation and obedience, and never have needed the bent or intention of his mind, as now he doth.  
Fifthly, God's end in ordaining the chief means of a man's salvation, to be his Word, wherein man must labour all the days of his life, may be, that man may be brought to a higher esteem of Heaven.  
Sixtly, God may do this, to express his justice, that those who wilfully perish, having the means of the Word offered them, may be left without excuse, and their destruction may be on their own heads.  

Worship the material cause of Religion.  Now it hath been declared that God alone is the efficient, and the Word, the instrumental cause of Religion. The next cause is, 
Worship, the material cause of Religion.  the material cause of Religion, and that is Worship. The Psalmist says, 
Psal. 145.17.  The Eyes of all things look up and wait upon thee: and in another place, 
Psal. 148.1.  calls upon the Heavens, 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 unsensible creatures, they only are said to praise God, because they set forth his praise: for sensible creatures, as in many things they seem to have that reason which is only in a man, in choosing or refusing good or evil for themselves: yet this is nothing but an inward instinct, without the discourse of the mind. In these creatures, there is a kind of expectation from God, of good things; and an inward cheerfulness, which is a kind of acknowledgement, or thanksgiving for good things received, and likewise, a patiented mourning, or humiliation, as a man may say, under the hand of God, when they want his gifts, (wherein they may condemn many men that are ready to murmur, upon the withdrawing of the least of God's mercies,) yet because they do not this by the direction of reason, it cannot be properly called worship.  
There are diverse words which have sometimes, and in some places, as well in Scriptures, as other writers, an equivalent or promiscuous signification, and in other places, a more distinct construction; as the same words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which in the Greek tongue more properly signify worship, and honour, and service, are used all of them oftentimes, and in several places, to express 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 understood and comprised his Honour, and Service; and in his Honour, his Worship and Service; and in his Service, 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 used to set forth the reverence 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 used to express the Honour of God. The words of the commandment 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 says, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that the Rulers under Cyrus worshipped him, or reverenced him as a Father. 
Lib. de beata vita: Virtutem ut Deos, & eius professores, ut antistites colite.  Seneca would have men to worship virtue, as the gods themselves; and the Professors of it, as the Antistites, which were the chief Priests of the Temples, and were overseers, and disposers of all things that did belong to the worship of the gods. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In Pythagoras is required a worship, or worthy esteem of the unmarried; intimating an extraordinary kind of reverence to be given to them, that had either such a gift of continence, or power to keep themselves in a chaste course of life unmarried. This worship is likewise ascribed to Angels, as a worthy Writer hath not long since observed. 
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 show of certain hidden wisdom; of which sort, is the worship of Angels. And john in the Revelation is said, To offer worship to the Angel. Lastly, this worship or service, 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 prove derogatory to God's Worship, and implies a worthy regard of them, for their excellent nature and employment: the latter, is absolutely sinful, and directly forbidden by God himself. Whence may be gathered a threefold distinction of worship, which is either a reverend and respectful esteem of some creature, out of any duty belonging to them; or any special excellency in them, which may be expressed in a man's outward carriage; or such an application of a man's service to an Idol, as that he sets it in the place of God: or lastly, the worship which God challengeth to himself; and thus worship, or honour may be said in general to be given, as well to the creature as to the Creator.  
But it is the form of every thing that gives it being. 
The truth of worship to God-ward, the formal cause of Religion.  Now the form 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 form spoken of by Paul to Timothy, 
2. Tim. 3.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  which a man may have, and yet deny the power of Religion; but that form which is powerful to make a man truly religious, & must inform a man what Religion is. So that he that will be religious, must worship God, and that in Truth. First, he must worship God. And what is God? Himself tells us, that his Name is, 
Exod. 3.14.  I AM, and Christ, in the Gospel of S. john, 
joh. 8.58.  being asked of the jews; whether he had seen Abraham, being not yet fifty years old, does not answer them; That before Abraham was, I was: but said unto them; before Abraham was, I AM. And what is he? That I AM, says God; and that is All, and that All, is All. Let a man mount upon the wings of cogitation, (which is swifter than any flying bird,) into the highest Heaven, which is the Seat of God's incomprehensible Majesty; and there imagine an unimaginable glory; that He is: let him come down into the Firmament; and (if he can without dazzling,) look upon that orient Ruby, and that splendent Diamond, the bigger, and lesser light, round beset with the sparkling Stars; all which do as much excel in operative virtue, the most precious Stone the Earth affords, as there is distance between heaven and earth: and that He is. Let him pass thorough the element of fire, and there make a little stay, where he shall stand in the midst of fire, and not burn, nor be sensible of the heat, if he 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 Air, and there he shall find such a friendly discord, as that neither moisture shall quench heat, nor heat dry up moisture; without temperature, no living creature could breathe: and that He is. Let him take a journey to the uttermost parts of the earth, and wherever he comes, inquire of God, and there he shall here of Him; for the earth and the fullness thereof is the Lords. 
Psal. 24.1.  Let him descend into the Storehouse of the earth, and search the several Cabinets of God's jewels, and the whole Treasury of his Riches, and there he is to be found: 
Psal. 104.5.  For he hath laid the foundation of the earth. Let him go down into the deeps of the water, and there take view of God's creatures; which are for number incredible, and many of them for shape, proportion, and condition, accounted Monsters: and likewise think upon that common benefit, which all living creatures receive from this element of water (without which they could not subsist,) and there he shall understand of Him; they are the words of the Psalmist, 
Psal. 135.6.  Whatsoever pleased the Lord, that did he in the heaven, and in the earth, and in the sea. And when a man hath taken a sight of the Mycrocosme, or great world, and received some apprehension of God therein, let him cast his eye upon that Mycrocosme, or little world himself, wherein is as much contracted, and compacted, as is contained in the whole Universe: and see if there he can receive any farther information of God. There a man shall see (as it were the Sun and Moon,) understanding, and sense, placed in the uppermost and spherical part of his body. The opinion of the Naturalist is, that the Sun and a man generate a man, 
Sol & homo generant hominem.  which in this fabric is true; that the sun of understanding working upon the terrene and elementary parts of a man, makes up a man, and withal, this glorious and Heavenly Planet sends forth light and influence, whereby the whole man is continually directed and preserved. Here likewise may be observed the Quotidian motion of this Planet, which daily visiteth the whole man with sweet comfort and illumination, and the annual motion, like unto that yearly progress of the Sun, wherein it takes a more particular and serious view of all the parts of the Earth. And indeed it is a good years work, for the swiftest contemplation, to take an exact consideration of all the faculties and parts of a man, and that inward, and estimative sense, which is called by some, the common sense, and represents the Moon, receives all the light it hath from the understanding, whence cometh the Eclipse; as may be said of this Moon within a man, when the earthly, carnal, and external parts of a man, are interposed between sense, and the light of the understanding; and the like eclipse is there of the Sun, which is resembled by the understanding, when sense interposeth itself between a man, and true reason. Let a man look into the firmament of thoughts and cogitations, which are in number and quality, like the twinkling Stars of Heaven, whereof some are fixed, but most wandering; and he shall easily discern a similitude between the things compared, which is likewise to be found in the whole body of a man. The shape of a man, as long as he is contained in the round womb of his Mother, is Globary, till that divine part of him be infused, which requires a majestic, and commanding stature: since God hath subjected all the creatures under his government; which is lively expressed by Ovid the Poet, who having set forth the Creation of the world, with the creatures inhabiting therein, proceeds with words to this purpose; There was yet wanting, (saith he) a more perfect and sacred living creature that should be 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, jussit, & erectos ad sidera tollere vultus.  and might bear rule over all other things. Man was borne: and whereas all other creatures were framed, with their eyes cast down upon the earth; God gave man a lofty countenance, and an upright and stately proportion, commanding him to look up to heaven, from whence he came. But the elements retain the same qualities and opposition in the body of a man, which they had before this composition; for heat, and coldness, and moisture, and dryness are in continual strife, which shall have the predominancy; and which is a strange thing, this discord is a cause both of the conservation, and destruction of the same subject: for without all the elements, there is no body could subsist; and yet this war amongst the elements, is the ruin of every body: in which war, they are all conquerors, and yet all overcome: for the fire dries up the water, and the water quenches the fire; the air moulders the earth, and the earth expels the air; and yet they have a mutual concord: for the fire and air agree in heat; the air and water agree in moistness; the water & earth agree in coldness; and the earth and fire agree in dryness; & they all agree in this, that none of them will departed the field, till they have destroyed the subject of their contention which is the body of a man: and in this is to be admired the wonderful workmanship of God. But yet for all this search, the knowledge of God is not to be found: for he is incomprehensible; and how can a man comprehend an incomprehensible? He is a Spirit; and how can flesh and blood apprehend a Spirit? God is infinite, not to be limited in time; he is every where, and yet no where, either circumscriptively or definitively; & how can a man circumscribed within two yards, receive a notion of him, that fills all things, and all places? He is omnipotent; and how can the weak brain of a man conceive what He is? He is only good; and how can a man that is only evil, be able to understand what He is, that is all good? He is Wisdom, Strength, justice, Fortitude, and all Virtue divine and moral, yea, in Him are comprehended all Arts and Sciences; what man is, He is; what any other living creature is, He is; yea, what is in heaven and earth, He is; for evil, it is a privation, and therefore is not, nor cannot have any being in him; and this is all the knowledge man can have of God, that what he himself, or any other creature is not, that God is; yea, God only 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 life's, moves, and hath his being.  
But how shall man worship him whom he hath not known? The manner how to worship God, which is part of the form of God's worship, is in truth. Seneca, a heathen man, could make a distinction between Religion, and Superstition, or Idolatry, 
Religio Deos colit, superstitio violate.  when he says, That Religion is an observation 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 himself, because no man doth in any degree of perfection know what God is. Now there are two Books, that God hath given man to study upon; the Book of Nature, and the Book of the Word. In the Book of Nature, although man may read sufficient to condemn himself, yet there he shall find nothing but what will confound him: In the Book of his Word, God hath been graciously pleased more at large to open himself unto man, and thereout to afford him not only instruments, to frame him fit for his Worship; but directions how to worship him aright. Every natural man walks in darkness, as is wrriten by the Prophet Isaiah, 
isaiah, 9.2.  The people that walked in darkness, have seen a great light; that is, in the Gospel of jesus Christ. The Word, says the Prophet in the Psalm, 
Psal. 119.105.  Is a Lamp, or a Lantern to my feet, and a light unto my paths. And David showeth how he got understanding, and was grown to a hatred of falsehood, and error, namely, by the Precepts, and Word of God. Solomon, or Christ, is said to ride upon the Word of Truth, 
Psal. 45.5.  as one that would ride in triumph over all Heresy. Now every man is content to have some form of Religion; but this true worship doth so strictly tie the conscience to that form and practcie of Religion, which is taught out of the Word of God, as that a man is ready to frame to himself any kind of Religion, whereby he might have some dispensation for his evil course of life, rather than to be held to so hard terms: and hence it comes to pass, that so many fall to Popery, who when they are loath to deny and cross themselves in the lusts of the flesh, and yet are desirous to go to heaven, they embrace this Religion, wherein they believe that though they commit never so great sins; yet if they can get Pardons of Indulgences from the Pope, or absolution from the Priest, or do some works of Charity, or such as are meritorious in their own opinion; or procure some intercession of Saints, or some prayers to be made for them after they are dead, they think God to be well satisfied for their sins, and well pleased with them: Nay, such is their gross stupidity, as that they think the sprinkling of a little holy water, to be salutary for soul and body; which appears plain in those conjuring words spoken by the Priest, in divine Service: 
In Manual. ad usum ecclesiae Sarisburiensis. Exorcise te creatura salis, per Deum ✚ viwm. 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 be'st to all that shall partake of thee, sanity of soul & body, and that all evil shall departed from that place, where thou art sprinkled. And farther he saith, I exorcise, or conjure thee, O creature of water, that thou mayest serve to the casting out of Devils, 
Exorciso te creatura aquae, in nomine Dei Pa●●ris, ut fias aqua exorcisata ad effugandam omnem potestatem inimici, etc. Ad abijciendos daemons, morbósque pellendos, ut quicquid in domibus vel in locis fidelium haec unda respersit, careat omni immunditiâ, liberetur à noxa, non illîc resideat spiritus pestilens, non aura corrumpens, etc.  to the expelling of diseases, that upon whatsoever thou art sprinkled in any house of the faithful, it may have taken from it all uncleanness, it may be freed from all obnoxitie; that no pestilent spirit may remain upon it, nor any corrupt air. Let all the treacheries of the hidden enemy departed: and if there be any thing adverse 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, cross-ways, after the manner of the Cross, and says privately, Let there be an equal commixture of salt and water. And thus is their Holy water made, and sprinkled. And who would not be a Papist, to have 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 enlightened, with the light of God's heavenly 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 unto thee, O Lord, the souls of thy Servants, that being dead, they may live with thee for ever; and what sins they have fallen into, through the frailty of their worldly conversation, do thou wipe them away, by the Pardon of thy most merciful goodness.  
Another is this, God, which art the giver of Pardon, and lover of man's salvation; we implore thy Clemency, that those Brothers and Sisters of our Congregations, which are gone out of this world, may come to the society of thy everlasting blessing, by the intercession of the blessed Mary, for ever a Virgin, & of Michael the Archangel, and of all the Saints.  
A third is this, Make good, we beseech thee, O omnipotent, and merciful God, that the souls of our Brethren and Sisters of our Congregations, for whom we offer up to thee this sacrifice of Praise, being expiated by virtue of this Sacrament from all their sins, may receive the blessing of thy everlasting light.  
And who would not be a Papist, to have these Prayers said for him after his death, if they were effectual? The Heathen, since they could not be so religious to God, as the light of Nature informed them, they ought to be, framed to themselves gods of men, that since they could not, or would not be like God, they would make gods like themselves. And thus Saturn, and jupiter, and diverse other men, being famous upon earth, for some extraordinary qualities, or exploits, were called gods after their deaths. Seneca observes, that amongst Heathen men that worshipped jupiter, one will have him to be winged, another will have him to bear horns, another accuses him of Adultery, another complains, that he is cruel towards the gods. In all which, says the Author, they intent nothing, but to take away the shame of sinning from men, who believed such gods as these, and conceived 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 sin: and the reason why Idolatry and false religion draw away so many, is, because they either give a liberty to sin, or a Pardon of sin, upon easy conditions; but these men which are thus seduced, are of another mind, than David was, who hide the Word of God in his heart, that he might not sinne. He found no safety, so long as he continued in sin, nor any means to avoid sin, but the Word of God, which is the Touchstone to try all metals of Religion. If a man doubt of the doctrine of Religion, let him bring it to this Touchstone, and he shall soon discern, whether it be currant or no: If he bring his life, and actions to this Touchstone, he shall quickly know, whether they be good or no: If he bring his faith, and repentance, to this Touchstone, it will quickly show, whether they be sound, or no: If he bring his honesty and justice to this Touchstone, he shall easily discover, whether they be counterfeit, or no. It is the special care of every good Schoolmaster, to see that his Scholars perform all their exercises truly; so this Schoolmaster, the Word, which undertakes to teach the Worship of God, directs to the true Worship of God.  
And this truth, is not only required in the outward practice of Religion, but in the heart and inward soul of a man. Behold, 
Psal. 51.6.  thou requirest truth in the inward parts, saith the Psalm: and it is the complaint of God in Isaiah, 
Isai. 29.13.  That the people drew near unto him with their mouths, and with their lips did honour him, but had removed their hearts fare from him. A man may be a great Scholar, well read in all controversies, able to distinguish between true Religion, and false opinions, well grounded, and of good understanding, in the doctrine and discipline of Religion, orthodoxal in point of faith, a careful observer of divine worship, a just dealer amongst men, civil in his course of life, well reported of for hospitality, diligent in all his affairs, true in all his Words, and of a fair demeanour in all his actions: and yet, if this inward uprightness to God and man for conscience sake of God's Commandment, be wanting to this man, he may be wanting of true Religion. 
joshua, 24.14.  For joshua requires the people to fear the Lord, and serve him, but how? In sincerity, and truth. And Samuel commands them not only to serve the Lord, but it must be done in truth, and with all their hearts. Religion then appears from the efficient cause thereof, to be the work of God; from the material cause, to be worship; 
The final causes of Religion, the glory of God, and man's salvation. Nihil sit frustrà.  and from the formal cause, to be true, and only, and properly applied to God. But the Natural Philosopher could reach so fare, as to apprehend, that nothing could be made in vain; and therefore if in that inferior workmanship of God, in the framing of all the creatures, was expressed a rare Art; and in this work, there was intended an end: then certainly, much more in the framing a man after Gods own Image. Man must believe an end, yea, a more special end, by how much the effect is of a more excellent nature. There are two final causes of God's Works, the one communicated to man, with all other creatures, which is the last, the uttermost and chiefest end, the other, only for man's 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 Revelation, Thou art worthy, O Lord, to receive glory, and honour, and power, for thou hast created all things, etc. 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 goodness; if man had not fallen (though God was not the Author thereof,) he had lost the glory of his justice; if he had not redeemed man, he had lost the glory of his Mercy; if he had not continued man, he had lost the glory of his Providence; and if he had not been the worker of Religion in man, he had lost all his glory upon Earth. For to what end was it to make a world, if man had not been placed as a Governor over it? To what end was it to make man perfect, but to try his obedience? To what end was it to continue man, but to wait for his Redemption? To what end was it to redeem man, but to serve him in holiness and righteousness all the days of his life? And how could man so do, if God had not wrought this work of Religion in him?  
Neither is God only a Creator of man, and Religion in man, to his own glory; but a loving Father to man, in suffering him by this Religion, to work out his own salvation, which is the second final cause thereof, as the holy Ghost sets it down in the Philippians, where a Christian is commanded to work out his salvation in fear and trembling. And the Apostle to Titus 
Titus 1.2.  makes eternal life, the end of all Religion, and godliness; and in this is declared the wonderful love of God to man, notwithstanding his disobedience in his fall. What man buys any cattles, but either to droyle them out, or fat them for the Shambles? but this God bought man from death, to life; yea, himself was led as a sheep to the slaughter, 
Isai. 35.7.  that he might save man. What Master, when he hath hired a servant, bids him employ his time and labour, to his own use? But this God doth so to man, and bids him, if he want stock to set up withal, to come unto him, and he will furnish him. What Landlord, when the Rent-day comes, bids his Tenant lay out his Rent for his own best profit? But this God, the Landlord of the World, when man brings him his Rent, which is his Worship in a religious life, bids him improve it for his own good, and makes his own salvation, the scope and end of all his labour. And is it no less than salvation, that a man aims at in being Religious? Was there ever any man, that had a slave that ran away from him, and subjected himself to his deadly enemy, that would not only spare him punishment, but make him a freeman? Yet behold, man that sold himself as a slave to the Devil, is made a Free-denizen of Heaven. Was there ever any Soldier that rose up in mutiny, that did not only escape Martial Law, but was sent home to inherit the Generals own Land? Yet behold, man, that did not only rise himself, but drew the whole Regiment of jesus Christ, mankind, into mutiny; he is sent to inherit the Kingdom of heaven, Christ's own inheritance. Was there ever any King, that when his subject was convicted of high Treason, would not only spare his life, but make him one of his Privy Chamber; or Bedchamber, where he should be nearest to his Person? Yet behold, when man had risen in rebellion against God; he is not only pardoned his Treason, but is received into God's Chamber of Presence in this world, which is the Church; and shall hereafter be made a Privy Chamber-man of heaven. Why then, is it to no end to be Religious, when he shall not only thereby promote the glory of his Creator, but purchase to himself an eternal Mansion in that new jerusalem?  

The effects of Religion, Obedience, Sanctity, and Wisdom.  Neither is this Religion which proceeds from so excellent causes, without the like effects, amongst which, these three may be noted; Obedience, Sanctity, and Wisdom. Obedience is either active, or passive. For active obedience, God in his Covenant declared to his Children, by his Prophet Ezekiel, promiseth first to work Religion in them, A new heart will I give you, and a new Spirit will I put within you; and what follows upon this? Then (saith the Lord) you shall walk in my statutes, 
Ezek. 36.26.  and you shall keep my judgements and do them. But this practical obedience must be general, such as is enjoined by God in the Prophecy of jeremiah, 
jere. 11.4.  that they should obey his voice, and do the words of his Covenant, according to all that he had commanded them. And God threatens his people in Leviticus, that if they would not do all his Commandments, than he would appoint over them terror, consumption, and the like, Cursed is he that doth not abide in all, etc. 
Levit. 26.14, 15, 16.  It is farther required, that this obedience should be constant; thereupon our Saviour grounds his promise, That he that endureth to the end, 
Mat. 24.13.  the same shall be saved. And it is the condition that Christ propounds to his Disciples, in the Gospel of Saint john, 
joh. 8.31.  If ye continue in my Word, them are ye my Disciples indeed. Passive obedience, is to suffer with patience, all the afflictions that befall a man: for Paul hath given every Christian his doom, where he says, 
2. Tim. 3.12.  All that will live godly in jesus Christ, shall suffer persecution: And therefore Christ exhorts his Disciples to possess their souls in patience; 
Luk. 21.19.  of which David is a singular example in suffering the curse of Shimei; when he says, 
2. Sam. 16.10, 11, 12.  Let him curse, because the Lord hath said unto him, Curse; and makes an excuse for Shimei, by way of extenuating his fault, since his own son that came forth of his bowels, sought his life: and in conclusion, casts himself upon the Lord, It may be (saith he,) the Lord will look upon my affliction. Neither is it enough to suffer calamity, but to be humbled under God's hand in time of distress, which is the admonition of james, Be afflicted, and mourn, 
jam. 4.9, 10.  and weep, humble yourselves 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 have received from us how ye ought to walk, (that is, in the way of Religion) and please God, so you would abound more and more; for this is the will of God, even your sanctification. And this sanctifying consists either in the forbearing sin, to which purpose, the Apostle in the same place instanceth in two evils, from which they should abstain, namely, the lust, and concupiscence, or uncleanness, and fraud, or deceit: or else it consists in the practice of holiness; to which end God would have the children of Israel to wear frindges on their garments, 
Num. 15.41.  that they might remember and do all his Commandments, and be holy unto God. And Peter setteth God, as a Pattern of holiness, exhorting them as obedient children, to be holy in all manner of conversation, 
1. Pet. 1.14.15.  as he that called them, is holy: and indeed this holiness is a marvelous effect, whereby is wrought such a secret alteration in a true Convert, as that none knows how it comes to pass, but his own soul within him, which yet himself is not able to express, 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 twenty, thirty, forty years together, hath swam in abundance of all earthly things, hath denied himself no manner of pleasure that is to be found out under the Sun; hath had the general applause of all that knew him, for an understanding, a just, a temperate, and a liberal man; hath had continual health; hath never known what the least misery is? To see this man all on a sudden, in the midst of his happiness, perplexed, and troubled within himself, complaining of the miserable estate he is in; laying to his own charge, blindness of mind, injustice of his actions, a want of government in his course of life, and neglect of charitable works, accusing himself of all manner of sin, and finding no comfort at all, till the same power hath raised him up, that before had thus cast him down; and then to see him changing his vain company, disregarding his superfluous wealth, laying aside his unprofitable and time-consuming pleasures, contemning popular applause, labouring for the true knowledge of God, and of the means how to serve him aright, performing all good works in obedience to the Commandment of God; which before he observed only in a civil respect, and abstaining from those evil actions for conscience sake, which (haply) before he had forborn the practice of, for some sinister, or outward regard, and making a sanctified use of all God's blessings, as of health, peace, liberty, and the like: Is not this a wonderful alteration, which in some measure is found in every man, so soon as true Religion enters into his heart?  
The third effect of Religion, is Wisdom; & 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 Divine and Eternal things, or a knowledge that proceeds from contemplation of the cause of things. And Aristotle, his Scholar, defines Prudence to be a true habit working with reason, upon those things that are, good or evil to a man: but the chief Preacher and Teacher of Wisdom, hath included them both in one verse, where he says, that Sapience is the reverence of God, and Prudence the communion of Saints, as Tremellius interprets it, so that out of a true knowledge of God, infused by God himself, proceeds this reverence of God, which is Sapience, and the virtuous carriage of a man's self towards men, especially the Saints, is Prudence. The object of Sapience, is ens, or being, and the object of Prudence, is the chief good. Now God is the only Being, or I AM; and he is the chief, yea, the only Good, and therefore Religion, containing the true knowledge and worship of God, works this Wisdom in a man. There are four things which accomplish a man's happiness, pleasure, profit, honour, and long life to enjoy them in: all which Solomon comprehends in Wisdom, where he says, that All other delights of a man are not to be compared unto her, 
Prou. 3.15, 16.  and length of days is in her right hand, and in her left hand riches and honour.  
But there is no speaking of any thing under God, 
Man, the subject of Religion.  but it must have a place of residence. So Religion must have a subject to reside in, which is man that hath been so often named. And here Religion sits like a Queen in her Majesty, she keeps her Court in the soul of man, and her chair of State, is the heart of man, so that to man may be well said, Let your doors stand open, you everlasting gates, and let the Queen of glory come in. She is so wise of herself, and so powerful, as that she needs no counsel, only she hath continually waiting upon her, two Secretaries of State, and a Recorder or Register, the first of these Secretaries is Understanding; to this she refers the examining of all suits preferred, and the information of what nature they are. The second Secretary is the Will, and to this she refers the returning of Answer to all Petitions made: the Recorder to this great Queen, is Memory, and here are registered all Petiions, with their answers, to the end that man might not be without a precedent for whatsoever he shall be a suitor; if here he can find, that such and such things have been to such and such persons, at such and such times, and in such and such a place gtanted, he may have hope to obtain his desire in that kind: but if he find, that such things have been denied, and thought altogether unfit 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 ever have been granted unto any man; so that if he chance at any time to lose his evidence, or assurance, here he may take out a new Copy of it when he will. In this Office likewise are entered all the Actions of man, that if at any time he have done any memorable service, he may crave reward, (for this is a bountiful Queen,) or if he have committed any crime, he may sue for his Pardon; for God that hath placed Religion his Vicegerent upon earth, is a merciful God. Now the household servants of this Queen, are the affections, so that where she commands to love, the Religious man love's; where she commands to hate, he hates; where she commands to rejoice, he rejoiceth; where she commands to sorrow, he sorrows; where she commands to fear, he fears; where she commands confidence, he is bold: so that all the actions are ready at her command. The common subjects of this Queen, (for she admits no Peers in her Dominions,) are all the parts of the body; the eye, the ear, the hand, the foot, and all the members of a Christian man's body are governed by her, and receive protection, and direction from her; she feeds the hungry mouth, clothes the naked back, strengthens every weak part, and sustains the whole. The revenue of this Great Queen, is all that a man hath in this world; no sooner was she entered into the hearts of the Christians in the Acts, but they came and laid all they had at the Apostles feet: where she bids Give, man must give; yea, if she call for his children, or himself, he must be 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 unum, 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 offer quàm tradere. Quod opus fuit anferre? accipere potuistis, sed ne nunc quidem auseretis, quia nihil eripitur nisi retinenti.  There is one thing, O ye immortal gods, I have to complain of you, that you would not let me know your pleasure beforehand, for I would have first offered myself, to what I am now called by you: will you have my children? I have bred them up for you: will you have any member of my body? Take it: I promise no great matter; for within a short time I shall leave the whole. Will you have my life? what else? I will make no delay to hinder you from receiving what you have given: you shall willingly receive whatsoever you require: I had rather offer all to you unasked, then deliver it to you being demanded: you shall not need to use 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 she bids Keep, man must keep; if she call for all a man hath, he must part with it: if she bring never so great an increase, she must have the disposing of all; yet she does not always turn her Tenants out of possession; only she will have them know, that they are but Tenants at will: and as this Religion is only an adjunct to man (no man hath it borne with him,) so it is a subject to diverse adjuncts.  
The adjuncts of Religion, 
The proper adjuncts of Religion, knowledge, faith, love, and fear.  are either proper, or common: the proper adjuncts of Religion, some of them may be these; knowledge, faith, love, and fear.  
This knowledge, which is a proper adjunct of Religion, is not an Historical knowledge, but a saving knowledge, such a knowledge as is taught by him that works Religion in the heart; which our Saviour verifies, 
Mat. 1 1.27.  in saying, That no man knows the Father but the Son, and he to whom the Son revealeth him. And this was the knowledge that Paul was infused withal, 
2. Cor. 12.4.  when he was caught up to the third heaven: so that it is wrought together with Religion, and without which there is no Religion. The Philosopher observes a twofold knowledge; 
A priori & posteriori.  the one proceeding from the precedent causes, which are for the most part unknown: the other from the subsequent effects, and adjoining qualities; and the latter of these, is all the knowledge a man can likely have in natural things; but this is a certain distinction in Divinity, wherein both parts are to be noted for the natural man, by observation, experience, and discourse, may, out of effects and qualities, gather some knowledge of God and his Divine being, and a worship to be due to him, and an infinite 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 seek out the true knowledge of God and his worship, 
Acts 17. ●7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from God himself; but this saving knowledge here spoken of, is such a one, as that no man can have it in him, without the same God that gives it, reveal it to him out of those hidden principles wrought in the heart of man, which are not possible to be expressed.  
The next proper adjunct 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 joins them together, as things unseparable, and infallible tokens, or signs one of another; where he exhorts the Corinthians to try themselves whether they were in the faith, or no; but how should they try themselves? by no way, but by their knowledge; and therefore he asks them in the next words, 
2. Cor. 13.5.  Do you not know yourselves? and shows them farther, how they come, by this knowledge, namely, Because jesus 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 inform themselves where Christ should be borne, and they could direct them to Bethlem, and show them what had been prophesied, and yet could not believe in him? But this shows the difference between that knowledge, and faith grounded thereupon, which was revealed to the Apostles by Christ himself; and that other of the Pharises, which is none of this saving knowledge or faith which is proper to Religion.  
The third proper adjunct of Religion, is love, and that love is not every love, but the love of God, and our brethren for God's sake, which love is wrought in man, by the same Spirit that Religion itself is wrought: The Apostle says, 
Rom. 5.5.  That the love of of God is shed abroad into our hearts, by the holy Ghost, which is given to us. And in another place; he acknowledges great thankes to be due to God, for the increase of faith, and abundance of love, which was in the Thessalonians, 
2. Thes. 1.3.  where he joins faith, and love, as the gifts of God, that go always together: neither let a man deceive himself in this love of God: for many men think they love God, when indeed they love only themselves: as Christ upbraided them that followed him only for love of the loaves. divers Heathen people have worshipped the Sun, the Moon, the Stars. Ceres, the goddess of Corn, Bacchus, the god of Wine, and the like, for the benefit they have received from these creatures; and no question, herein had some general notation of a deity: but this love of God, which flows from true Religion, must not be only a love of him for his goodness towards us, no, not for that great gift of salvation to mankind, but a love of him, because he is so holy, and absolute perfection; yea, though we received none of these mercies, yet this Religion will cause us to love him, for himself, and his children, in obedience to his Commandment, and for the communion they all have in Christ; which is delivered by john, 
1. Epist. joh. 3.21.  in these words, And this comfort have we from God, that he who loveth God, loveth his brother also. And the Communion which all the Saints have in Christ, requires the love, which the Apostle to the Ephesians 
Ephe. 4.15.  saith, Is the knitting of the joints of Christ's body, from whence it receiveth growth, and is built up.  
The last of the proper adjuncts, is Fear: and this again must be the Fear of God, which fear is never separated from true Religion; nor ever to be found where true Religion is not. In the Scriptures Wisdom and Religion are oftentimes taken in the same signification; and therefore it is said, The fear of the Lord is Wisdom. 
job 28.28.  And when a man is said to finish that great work of his salvation, which is an end of his Religion, he is advised by the 
2. Cor. 7.3.  Apostle to do it in the fear of the Lord. Religion consists in the observing of the Law of God. Now, to fear God and observe his Commandments, is the sum of the Law; but without the fear of God, there is no keeping of the Commandments, and that makes a complete obedience. It is not punishment that a man must only fear, but fear God, because he is God; yea, though there were no punishment for offending him; and fear the committing of an evil act, because it is displeasing to him, and contrary to his pure nature, which fear in the Corinthians is called the perfection of holiness: and these four qualities of knowledge, faith, love, and fear, are so linked together, as that they are not to be found one without another, but make a golden bracelet to adorn Religion withal; for out of knowledge a man must be able to give a reason of his faith; as Peter 
1. Pet. 3.15.  exhorts; and love is the efficacy of faith, 
Gal. 5.6.  as Paul affirms: and true fear is distinguished from slavish fear by love; as will appear by comparing the Prophecy of Zacharias, which says, That we being delivered out of the hands of our enemies, 
Luk. 1.74.  might serve him without fear; with the conclusion of the Psalmist, 
Psal. 119. ve. 119.120.  who professeth that he loved the Testimonies of God, and his flesh trembled before him, and he was afraid of his judgements. Zacharias frees such as are redeemed by Christ, 
Q. d. non quidem à praesentia tua metuo ut Adam, Gen. 3. nam contra illam mihi adesse expeto, sed ab infirnutate mea ne provocem iudicia tua.  from a servile fear: but the Psalmist showeth what caused a childlike fear in him, namely, the love of God's Testimonies. Tremellius & junius render this exposition of the fear spoken of by the Psalmist, it is, as if he had said; I fear not thy presence, (O God) as Adam did, but contrarily, I wish thee always with me: but I fear my own weakness, lest I should provoke thee to judgement. So that a Christian man may be said to believe in God, because he spiritually knows him; to love him, because he believes in him; and to fear him, because he love's him.  
Besides these proper adjuncts of Religion, 
The common adjuncts of Religion, all moral virtues.  there are common adjuncts of Religion, in the number of which, are Zeal, & Mildness, and Patience, and Temperance, & justice, and all moral virtues: for though these do not so nearly depend upon Religion, as the other do, yet where there is true Religion, these are in some measure to be found. For Zeal, take the opinion of Paul, 
Gal. 4.18.  That it is good to be zealous always in a good thing. For Meekness, take the words of Solomon, 
Pro. 2.34.  Surely God scorneth the scorners, but giveth grace unto the lowly. For Patience, take the precept of Christ, 
Luk. 21.19.  In your patience possess ye your souls. For Temperance, take our Saviors' inquiry, and blessing, 
Mat. 24.45.  Who is a faithful and wise servant, whom his Lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his Lord, when he cometh, shall find so doing. For justice, 
Gen. 6.9.  take Noah for a Pattern: Noah was a just man & perfect in his generations, and walked with God. And for all manner of moral virtues, there are Precepts, Promises, and Examples to be found in the Scripture, which directs all men to Religion.  
And now, out of what hath gone before, there may be a guess given what this Religion is, which is taken upon them by many, but found in few. To define Religion from its essential causes and internal, is not so easy; it being a difficult thing to find out the matter & form of elementary substances, and distinguish between them and their properties: much more hard than must it be, precisely to set forth the matter & form of incorporal substances, and most difficult to give a definition out of the essential causes of a spiritual thing; yet from what was taken before, to be the matter and form of Religion; this definition may be given; 
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 give more light; and a description of Religion may be this: That Religion, 
A description of Religion.  is the true Worship of God, wrought by God himself in man, by means of his Word, which worketh in a man, Obedience, Sanctity, and Wisdom; and is seated principally in the soul 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 God's glory, and the salvation of man, and is always accompanied with saving knowledge, a lively faith, love of God and his Saints, and fear of God, and all virtues Spiritual and Moral, in some measure: and this description is gathered out of all the consentany artificial arguments of Logic. There was a Heathen man that describes Religion to be that, 
Cic. 2. Invent. Religio qu● superioris et iusdam naturam (quam divinam. vocaut) curam caeremoniem que aff●rt.  which works a care, and ceremonious observation of some superior nature, which, says he, they call Divine: but this man seemed only to point at the outward form of Religion, which indeed was all the Religion they had. Caluin in one place, says, 
Cal. in Comment. super 2. Cap. johan Vera antique religio, quae in Christo sundata est.  that true, and ancient Religion is that, which is founded upon Christ, where he seemed to direct only to the true foundation; whereupon the doctrine of Religion was to be grounded, namely, Christ jesus. 
Mel. de simplicibus thematibus religio constat esse cultum Dei.  Melancton defines Religion to be 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 complete; yet because most pretended Religions acknowledge a Worship of God: and many Learned Divines have made a definition between true, and false worship: and this Melancton himself, in a description he makes of Religion, says, that Religion is the Worship of God, which consists in the fear of God, and belief in God; including in that description, two of the proper adjuncts, before named. In these regards, truth may not be altogether superfluously called, part of the form of Religion; and yet is it not to be conceived, that the form of Religion is to be divided; but truth to Godward of that worship, (which was taken to be the matter) may be received to man's apprehension, as a form of Religion: and if these things are all true, notwithstanding so many claims laid to Religion, as there are, yet it will appear, that Religion is not so conversant in the world, as every man would have it.  
It were to be wished, that men would not rest content with a bare name of Religion, deceiving themselves, whilst many of them think to deceive others: certainly, some women that use to paint themselves, conceive that the colours which they use for that purpose when they once are laid on by them, are the natural colours of their faces: for else, why should they be proud, except it be of their skill in painting? So men that have put on a guise of Religion, imagine themselves to be such as they outwardly appear to be: for else why should they glory in it, except it be of their art in hypocrising? Narcissus seeing himself in the water, fell in love with himself, and was turned into a Flower; so a man, when he looks upon himself, in the watery conceit of his own swimming fancy, is subject to grow in love with himself, who yet shall prove but a fading flower, suddenly converting to rottenness: but if he view himself in the Crystal Glass of the pure Word of God, he shall appear before Regeneration, to be a Leper, a Swine, a Dog, a Devil; yet notwithstanding, when this blessed form of Religion is put upon him, he shall be here like David, a man after Gods own heart; and in heaven, conformed unto the likeness of the Son of God, his elder Brother, and Saviour, jesus Christ.  
FINIS.