A Model of Divinity, Chapter 1
CHAPTER 1. Of Religion.
Queſtion.
IS there any thing that is called Religion?
Anſwere.
Rom. 2.14. The Gentiles which hauehave not the Law, doe by nature the things contained in the Law: they hauing not the Law are a law vntounto themſelues, which ſhew the effect of it written in their hearts, their Conſcience alſo bearing witneſſe, and their thoughts accuſing one another, or excuſing. Let Pilate heare of a God and he will feare, Ioh. 19.18. Felix. of judgement, and hee will tremble, Act. 24.26. So powerfull is conſcience, to put backe the ſwellings of the proudeſt Iorden. Ioſh. 3.19. And dare boldly tell eueryevery man, as that ſtout and reſolute Tragedian told proud Pompey; the time ſhall come wherein thou ſhalt fetch many a deepe and deadly ſigh, and ſorrow deſperately, becauſe thou ſorrowedſt no ſooner. It is the demand of Nature it ſelfe, What ſhall we doe to hauehave eternall life? and becauſe Natures meanes are not able to reſiſt the force and feare of death; no people ſo ſauage, which hath not thought vponupon ſome ſupernaturall helpe, though ignorance hauehave caſt them vponupon ſuperſtition, &c. Oh, that the miſerable eſtate of others which wander in darkeneſſe, and wote not whither they goe, could giuegive vsus vnderſtanding hearts, worthily to eſteeme the riches of the mercy of God toward vsus, before whoſe eyes the doores of the kingdome of heauen are ſet wide open. Should we offer violence vntounto it? it offereth violence vntounto vsus, and we gather ſtrength to withſtand it. It is the fault of corrupt nature, and not the leaſt, that as ſhe hath dimme eyes, ſo they are for the moſt part, euen in the beſt things, exceedingly miſplaced. She lookes ſtill, either forward to the obiect ſhe deſireth, or downeward to the meanes ſhe vſeth; neuer turning her eyes either backward, to ſee what ſhe is, or hath beene; or vpward, to view the true cauſe of her good. Alas! What a little ſparke, and poore peece of Adams old ingenuitie is left aliue in vsus, like one of Iobs meſſengers, to beare witnes of our great loſſe, and what diuine light is extinguiſhed in vsus? It can bring vsus to the obiect of our confuſion, vnable to ſhew vsus the leaſt glimpſe of the obiect of our conſolation. O fooliſh reaſon, how ſharpe art thou to ſee thy miſchiefe? and yet how blunt, how blind art thou to foreſee it? O poore remnant of pictie, onelyonly ſo much goodneſſe left, as to make vsus languiſh in our owne euill. How are we weakened, how are we weakened by theſe relicks of right reaſon? not to ſee our miſery, that wee may implore Gods mercy, but deſpairing in both, as if wee were baniſhed from our right wits, caſt our ſelues more violently into the iawes of the Prince of hell. O curſt & accurſed wits, that for eaſe, teach the poore ſinner, either to drinke downe his damnation with a greedie ſwallow, or elſe through horror to chocke himſelfe with his owne morſels. Conſcience is not alwaies lowd and clamorous, neither are the deadlieſt enemies euer vp in armes againſt vsus: yet with ſtill murmurings and ſecret twitches it bewryes his miſ-likes, and for want of true peace euermore workes priuie and hidden vnquietnes in the heart. There is a lamentable and odious diſeaſe, called Ileos, or miſercre mei Deus. Nature in expelling ſuperfluities, contracts and gathers it ſelfe from aboue downeward, but being often and againe hindred by inflamation, opilation, and exulceration, the fibres doe from below gather themſelues vpwardes againſt nature, and by a periſtaltick motion ſends backe with violence the excrements by the mouth. So diligent and circumſpect is nature to vnburden it ſelfe: ſo conſcience that from aboue would worke vponupon the will & affections, being hindred; gathers it ſelfe from below, euen from hell it ſelfe, and finding the ſinner ſecure, makes him miſerable, and leaues him deſperate. Goe too yee Miſcreants of matchleſſe miſchiefe, monſters of men, and all ye brethren of the ſword, earue to your ſelues the largeſt morſels of ſinnefull pleaſures, and with your moſt able gorges of Chiucrell conſciences ſwallow and digeſt them; yea, with the ſame hands, embrued in blood, receiue the body of your Sauiour, and make him bleed againe with your ſinnes: yet I beleeue all will be bitterneſſe in the end, and howſoeuer you cheere vp your ſelues, and ſatiate your mindes with theſe huskes of pleaſure, yea, cry out, we hauehave liued the onelyonly royall and ioviall life in the world; yet you ſhall neuer perſwade me that your hearts do laugh with your faces. Such vanities may ſhake the ſplene, the conſcience they cannot comfort, be aſſured, the kindeſt curteſies of ſinne, like a bemired dogge, doe but defile you with fawning, and leaue you worſe for intermedling. You ſay you are merry & ſecure, I heare you well. But eueryevery fowle that hath a ſeemely feather, hath not the ſweeteſt fleſh; nor eueryevery tree that beareth a goodly leafe, bringeth forth good fruit: glaſſe giueth a cleerer ſound then ſiluer; many things gliſter beſides gold: a gorgeous cheſt is not alwayes the ſigne of a rich treaſure; nor a faire die, of a fine threed; nor a coſtly ſeabbard, of a ſure blade: nor a merry countenance of a minde, either pleaſantly diſpoſed, or ſet at quiet. Wee may be aſſured many a mans heart bleedeth when his face counterfeits a ſmile. Wee ſee how ſome will laugh at the beating of their heads againſt ſtone-walles. Yea, but then they are mad, you will ſay; true, but not ſo dangerouſly mad, as they who will ſmoothly ſmile at the ſatisfiing of their ſinnefull deſires. Glow-wormes in the night may make a fiery and lightſome ſhew, and yet preſſed are nothing but a lumpe of crude & cold moy ſture; ſo the lampe of the wicked in the night of his ignorance may gliſter, but it is ſoone put out by the preſſing convulſions of a diſtempered conſcience. Doe your worſt (you deſperate ſinners) peck out your eyes, or ſuffer the Deuill to ſeize on them and you, as Rauens doe on ſicke ſheepe, that hauing plucked out their eyes, deuoure their fleſh: yet your conſciences ſhall not be ſhifted off. You may runne from your ſelues, and the ſoule may flie from your bodies: but your conſciences will not part from your ſoule, not ſinne from your conſciences. The mute, dumbe, and deafe Deuill charged by Chriſt, found a tongue, Mark. 9. 26. ſo ſhalt thou before thou be diſcharged of thy ſinne. Quench, and quell the heart of thy heart, roule vponupon it the irremoueable ſtone of hardneſſe of heart, ſeale it vp in the graue of obliuion, till with Lazarus, (Iob. 11.39.) it be growne vnfauory, and would ſtink with ſtirring: Yet ſhalt thou not want a witneſſe from the dead, to tell thee of a iuſt God, a holy Religion, and a fear efull damnation, euen in that thou knoweſt not wherefore thou wert borne, 2. Theſſ. 1.8. Oh then that it would pleaſe God, to giuegive vsus that true wiſedome that hath both cleere eyes, and right ſet, that wee might ſee further then the dimme eyes of nature are able to reach, that we might vnderſtand wherefore we are borne, and know that inuiſible hand, that by moſt happle rules directs all things to their ends. Iuſt is it with thee (O Lord) to with hold what thou wouldeſt giuegive, and curſe that which thou beſtoweſt, becauſe we abuſe the very light of nature. Rom. 1.24. yea, trample vponupon it with daily ſins, as men doe the engrauings of Monuments with durtie ſhoes, till nothing be left legible. We muſt not therefore preſume much vponupon an appeale to a blinded conſcience, onelyonly it may force and faſten this vponupon vsus, by way of concluſion: firſt, that man is made, ſecondly, made for an end, thirdly, an end better then himſelfe, fourthly, which end in God, fiftly, which God he is to ſerue, ſixtly, ſerue by a rule: laſtly, which rule is Religion.
Q. But doth God require it?
A. Mal. 1.6. A ſome honoureth his father, and a ſeruant his maſter, if I therefore be a father, where is my honour, and if I be a maſter, where is my feare? Mic. 6.8. Hee hath ſhewed thee (O man) what is good, and what the Lord requireth of thee, &c. Whatſoeuer then may be our leuell, God muſt be our ſcope, at whom in all our affaires we muſt chiefely ayme. O then let not the thought of this laſt end, bee the leaſt end of our thoughts: we muſt neuer thinke our ſelues in good caſe, ſo long as we are vnwilling to thinke of our God, who is infinitely good, not onelyonly comprehending, but exceeding the perfections of all things, and therewith alſo the laſt end of humane deſires, and perfect reſt of the reaſonable ſoule. All the ſprings and brookes of our beſt affections muſt runne into this maine, neither muſt we ſuffer the leaſt riveret to be drayned another way, onelyonly this muſt be our care; that neglecting the counſels of fleſh & bloud, we learne to depend vponupon the commiſſion of our Maker, not daring to attempt any action before we hauehave his warrant, leaſt it be ſaid vntounto vsus, who required theſe things at your hands? Iſa. 1.12. No action is good without Faith, and no faith is good without a word. The Centurion, when he would deſcribe his good ſeruant in the Goſpel, ſayes no more of him but this, I bid him doe this and he doth it. And the choſen veſſell giues an euerlaſting rule: His ſeruants we are to whom wee obey. Rom. 6.16. So that our ſeruice wee owe to our end, is briefely nothing elſe, but a readineſſe to doe as we are bidden. All arts ſerue but two ends immediately, God and man, and from them both, take their denominations of Diuinitie and humanitie. Say now to thy ſelfe, how hauehave I liued, or rather not liued, conſuming precious dayes in time eating vanities? Thou art an exquiſite humaniſt; but ſuch wiſe dome and knowledge will increaſe ſorrow and griefe. Eccl. 1.18. till thou come to the concluſion. Eccl. 12.13. And if grace ſcorne not to learne of nature, as Moſer refuſed not the good counſell of a Midianite, then as humane knowledg brings all things to thee; ſo let diuine, bring thee vntounto God. If God preſerue all for thee, for whom then doeſt thou reſerue thy ſelfe? What for gold, or ſome Herodias? Canſt thou offer God or thy ſelfe a greater indignitie? Are all Arts (Philoſophy bearing witneſſe) diuine or humane, and the one ſubſervient to the other? How then can we make the creature our ſtanding marke, and not ſo much as roue at the Creator? Shall humanitie teach thee what is good for thy ſelfe, and not diuinitie how thou art good for God, or elſe for nothing? For ſhame reckon that the greateſt part of thy life, is the leaſt part wherein thou haſt liued; for all is ſpent in vaine, that helpes not to obtaine thy laſt end. From hence forward recouer, and recollect thy ſelfe, before thou goe hence, and be no more. And if the excellencie of humane Arts exclude all meane and mediocritie, thinke no extaſie high enough for the obtaining of Diuinitie. We muſt not like ſullen lades lie vnderunder our burdens, but reviue our ſpirits, and with a maine and manly courage encounter all doubts and difficulties.
Q. But how ſhall we know it?
A. Pſal. 34.11. Come children hearken vntome, and I will teach you the feare of the Lord. Knowledge is eaſie to him that hath a deſire to vnderſtand, plaine and right, if wee ſeeke after it as worldlings doe gold, Pro. 14.6. and 8.9. and 2.4.5. The Mine and Mint of true happineſſe is plainely and plentifully chalked out vntounto vsus in the holy Scriptures. Nothing remaineth but that I call vponupon you, as Chryſoſtome did of old, Heare O ye worldlings, get you Bibles. Hom. 9. in Epiſt. ad Colof: Here lie thoſe glorious heapes, which may eternally enrich vsus: ſo that if wee goe away with our hands and skirts emptie, how worthy ſhall we be of a miſerable want? And who ſhall pitty them, that will not pitty themſelues? Gods whip is the beſt alones for ſo lazie and wilfull a need. Oh that in theſe our dayes, wee might ſee thoſe times ſpoken of in auncient Story, wherein the ſecrets of the Scriptures were knowne familiarly to Taylors, Smiths, weavers, Seamſters, Delvers, Near-heards, &c. Theod. de corrig: Gracorum affect. lib. 5. What a ſhame is it for vsus in England, to ſee daily ſo many heauenly ſhowers fall beſide vsus, whiles we ſtill like a Gedeons fleece want moyſture? Where are our worthy Matrones, that may be compared with S. Hieromes women,Hieron. in Pſal. 133. who contended in good earneſt, who ſhould learne moſt Scripture without booke? Alas, alas, moſt of our ſchollers, like boyes, ſlubber out their Bookes before they learne their leſſon. Old Origen, in num: Hom: 27. ſayd, that of all torments, to read the Scriptures, was the greateſt to the damned ſpirits, againſt that blaſphemous Papiſt, that ſaid it was the invention of the Deuill. Mart. Pareſ: de trad. l. 44. But alas that which they cannot reade without ſoruple, we read too often with neglect and contempt. With whom doth the Apoſtles exhortation take place, Coloſſ: 3.16. Let the word of God dwell plenteouſly in you? Let vsus then to auoyd further ſhame, like diligent Schollers (which repeat their parts to each other, to be made more perfect) mutually recall ouer the rules of our well-liuing. GiueGive me but one (ſayth Auguſtine) that loueth, and he ſhall feele what I ſay, but if I ſpeake to a cold Chriſtian, he vnderſtandeth me not. O then to prepare you for this art, doe but as you vſe to doe in the morning when the Sunne riſeth in his ſtrength, open the dores and windowes of your hearts, to partake of this comfortable brightneſſe. Let the beames of the glorious truth of Gods word ſhine cleerely: open your eyes and endeuour to be illuſtrated by it. It is not credible, how much good Art and precepts may auaile vsus. Wee cannot but ſpeed well, if wee begin well, and proceed orderly. A falſe methode is the bane of all hopefull indeuours. We ſhall finde it in ſpirituall matters, as in our eſtates: ſmall helpes with good thrift enrich vsus, when great patrimonies looſe themſelues in the neglect. It is wonderfull to ſee what ſome can doe with the helpe of a little engine, in lifting vp that weight alone, which many helping hands by their cleare ſtrength might endeuour in vaine. I know grace is not tyed either to number or meanes: yet vſually worketh by a common courſe of Art and precepts. OnelyOnly this muſt be our care, that wee mint not Gods worſhip in our owne deceitfull braines.
Q. What is Religion?
A. Religion is an Art (or rather a doctrine) to liue well. Art is in the frame of the creature, and may be learned by obſervation. And ſo was Diuinitie by creation the very impreſe of God; but now by corruption both the Art and the frame are ſpoyled, and as he that comes from a bright candle into a darke roome, is ſo much more blinded, as his light was greater; and as the pureſt yvory turneth with the fire into the deepeſt black: ſo, man being fallen from God is ſo much the worſe, by how much hee was made more worthy in himſelfe. Teknee from Teknaomai, becauſe Art is euer to be ſeene in his owne fabricke, facture, or faſhioning. Man therefore hauing blurred, blemiſhed, and blotted out his Art and excellencie, is left to the teaching of Gods ſpirit, to learne that by diuine inſtruction, which he cannot by humane obſervation.1 Tim. 6.3. Paul calls the leſſon a doctrine; and Dauid prayes often in his Pſalmes, that the Lord would open his eyes, teach him his ſtatutes, and bring him into the way he knowes not by nature. Pſal. 119.18.33. The manifolde wiſedome of God diſtinguiſhed by proper ſubiects, and broken (as it were) vponupon them, by creation, gouernment, and obedience, from hence by irradiation, or ſhining, is acted and diſperſed vponupon the glaſſe of the vnderſtanding, as light vponupon the eye, and there receiued and vnderſtood, is againe from the mind reflected vponupon others by word, and then it is doctrine or diſcipline, or writing, and then we call it a booke or Bible, and from hence may be obſerued our teaching by Scripture, doctrine, diſcipline, Art, ſcience, and inſpiration, Hoſ. 8.12. Heb. 1.1. Prov. 8.10. 2. Tim. 3.16. &c. God hath written & ſpoken, and inſpired men to doe both, and yet in all this a meere ſtranger to the iudgements, thoughts, affections, ſpeeches, and actions of the moſt. So that beſide all this, God muſt inlighten and inliuen our hearts, or elſe there will neither be Art, nor heart, nor part to thinke vponupon him. It is ſafe no where to complaine of nature, but where grace is, and where that is once had and affected, It will readily aſcribe both inward and outward teaching to God. Our rule may be called Scripture as it is written, doctrine as it is taught, diſcipline as it is learned, Art, as it is framed in vsus againe, ſcience as it is knowne of vsus; and becauſe none of theſe are now to be had by the irradiation of nature, it pleaſeth God of his infinite louelove, that wee ſhould hauehave them by the inſpiration of grace. There are three things (ſaith Bernard) which God properly challengeth vntounto himſelfe, from all co-workers, men and Angels: viz. pradeſtination, creation, and inſpiration. The husbandman may plant, prune, digge and dreſſe his Vine, but raine vponupon it he cannot: if hee would water it, yet muſt it be with Gods water. Hee may draw from the fountaine, but God muſt drowne it; he may ducere rivum, but it is God that muſt implore fontem. Yea, when he hath planted and watered, he cannot giuegive cluſters to the branches, forme to the fruits, qualitie to the ſeeds, temper to the ſeaſons: God therefore that can doe all is the beſt husbandman. Man therefore that hath expired his firſt life, muſt hauehave God to inſpire him againe, or elſe hee cannot liue. And this will appeare in the very name wee giuegive our rule. Religion is to tie againe. Our louelove to God, like the new cords of Sampſon, was quickly ſnapt aſunder, God, therfore, that he might bind vsus to himſelfe by a ſtronger cord, hath choſen the grace of faith to revnite vsus againe to himſelfe. And ſo Religion hath his notation from the firſt part of our rule, which is faith in God. Or elſe may it take his denomination from the ſecond part, which is obedience towards God. The law that was to be read by creation, was obliterated, and in a manner ſcraped our by corruption, but now againe by religion is written in our hearts. Ier. 31.33. and ſo is to be read againe. Life conſiſts in vnion and action, now by faith wee hauehave the one, and by the law we performe the other. The rule of life is called Diuinitie, in regard of God the end of it, Theologie in regard of the ſubiect matter, 1. Pet. 4.11. logia Theou, words of God: but of all names this comes neereſt the forme of our Art, which ſignifies either our tying againe to God, or reading againe the things of God. This bond is the ſureſt, Iſa. 54.10. Ier. 32.40. And this booke is the plaineſt, Deut. 30.14. Rom. 10.8. For as faith binds vsus to God, ſo it giues and gaines ſuch power from him, as wee may walke acceptably before him. Luke 1.74. And here we ſee how pittifull and plentiful a God we hauehave, in raiſing of vsus from corruption to greater perfection, then ever we enioyed by creation. This ſecond bond is invincible, for ſo it becomes the Almightie to proceed in his workes. He that hath ſhewed man what he can doe for himſelfe, ſhall now ſee what God can doe for him. And God were not faithfull, if there were either finall or fatall Apoſtaſie from a iuſtifying faith. It is folly to imagine, that God ſhould goe from one imperfection to another. LoueLove was for try-all, faith is for truſt. God hath tried the weakneſſe and wickedneſſe of our louelove; It is now for vsus to truſt him vponupon the faith of our ſaluation. Water cannot ſuddenly be cleared, but with leiſure, and by degrees, and ſome time muſt neceſſarily be required to beare and beate backe thoſe abuſes wherunto we hauehave a long time beene envred. Time and induſtry will eate euen thorow Marbles. GiueGive God credence, and he will in his due time giuegive thee riddance of all the rubbiſh of thy ſinnes. But to this our owne ſafety, our owne ſedulitie is required; for as it is in vaine, Pſal. 127.1.for men to watch, except God keepe the citie: ſo will it be in vaine for God to keepe, except wee watch. The husbandman muſt not burne his Plough, or the Marchant neglect his Trade, becauſe God hath ſaid, I will not forſake thee. Father keepe them in thy name. Ioh. 17.11. doth not intimate that wee ſhould be careleſſe to keepe our ſelues. Indeed till the Lord inſpire, wee but lamely and blindly re-aſpire to any good. We liue groaping, as the Sodomites, after lifes doore, and hauing wearied our ſelues, goe away wanting the thing, we both wiſhed and waited for. Take away the Sunne from the world, and the ſoule from the body, and earth becomes earth as it was at the firſt. Gen. 1.2. So ſever God from the ſoule, and what is man but a dead carrion? All the elements and elementaries lighten and darken, coole and warme, die and reviue, as the Sunne preſents or abſents it ſelfe from them; ſo wee liue or die, feele or faint, as the Sunne of righteouſneſſe, parts or revnites himſelfe vntounto vsus. Whereby we are taught, that primarily and principally we liue by God, as the ſoule of our ſoules; and ſecondarily, by faith, as the Spirits. The bond of ſoule and body here is that heat, or heauenly breath, that knitts God and man together in an indiviſible and inſoluble knott. If the Lyons, Dan. 6.16. ravenous beaſts by nature, and made keene with hunger, adore the fleſh of a faithfull man, ſhall any worldly thing change his heart, alter his affection, or Gods to him? Rom. 8. the earth ſhall ſooner ſhake, the pillars of the world tremble, the countenance of heauen apale, the Sunne looſe his light, the Moone her beautie, the Starres their glory, &c. then a man knit to God by Religion, be once ſeperated from him againe. The fire hath proclaimed it ſelfe vnable ſo much as to ſinge an haire of the head of the godly.Dan. 3.27. Thus then you ſee how Religion may put vsus in minde of the wonderfull mercy of God: Now heare how it remembers vsus of our wofull miſery; we are found of God as rotten roots without any life or vertue, as barren ground. bringing forth no fruit but ſinne, ſhame and damnation. As a dead body, or decaying bough cut off from the tree periſhing and withering to nothing: yea, wee are ſo much more miſerable, by how much wee were once more excellent and eminent. The more vnnaturall any qualitie is, the more extreame will it be; a cold win de from the South, is intollerable; and the pureſt wine becomes the ſharpeſt vineger. The few ſparkes of good that lie couered vnderunder heapes of cold aſhes, are no wayes able t kindle the fire of a godly life, no, not ſo much as to giuegive a glimmering light to lead to heauen. The wiſeſt Philoſophers, never ſo much as gheſſed at this Art, the doctrine of it never came within the fadome of their reaſon. If they few any thing, it was a farre off, even as heauen it ſelfe, vponupon which they looked with deſire and admiration, knowing not the right way thither. Natures skill is ſomething in the end, nothing in the meanes. It hath taught without controlement, that there is a bleſſedneſſe for man to ſeeke after, but what or where, was remoued from their Academie, aſſuring vsus that not Athens, but Ieruſalem muſt reach vsus this leſſon. The wiſeſt Ethnick doth but) as S. Peter ſpeaketh) Mnoopazein, ſee glimmeringly, and vncertainly in this Theame. 2. Pet. 1.9. And like Zebul in holy Story, either take men for mountaines, or mountaines for men. Iudg. 9.36. and for inconſtancy, like Abſolon, and the Elders of Iſrael, come off and on in their opinions, and alwayes beleeues the worſt. Sometimes the counſell of Achitophell is approued, and then preſently the aduice of Huſhai the Archite is a great deale better. 2. Sam. 17.4.14. The Barbarians almoſt with one breath curſe and bleſſe the Apoſtle. Act. 28.6. Shall we therefore praiſe nature, or truſt it in this? No, wee prayſe it not. With what preſumption hath it vndertaken to write bookes of the ſoules tranquilitie? but that muſt needs be performed with much imperfection, which is practiſed without a rule. Sundry capricious fancies and fables are handſomly framed & glued together by morall Philoſophie, to keepe the minde in an equall poyſe: but as Balances ill matched, in their vnſteddy motions come to an equalitie, but ſtay not at it: ſo the ſcoales of an vnregenerate minde, if at any time they ſeme to be even, are eaſily ſwayed by contrary paſſions, ſometimes vp to the beame, through lightneſſe and overweening opinion of proſperitie, and ſuddenly downe againe to the loweſt pitch, being depreſſed with any load of ſorrow. There is no heart makes ſo rough weather, as never to admit of a calme. When the winde ſtirreth not, the waters and waues of the Sea ſeeme to be ſilent; ſo the man that is moſt diſordered, may hauehave ſome reſpits of quietneſſe. It is not enough to avoyde the imputation of madneſſe, to be ſober many Moones; for hee that rageth in one, is no better than franticke: ſo, how quiet ſo euer theſe maſters hauehave made themſelues, yet their rules hauehave never countervailed all their troubles. The wiſeſt and moſt reſolute Moraliſt that ever was lookt pale when he was to taſte his poyſonfull Hemlock. Courage and conſtancie againſt all croſſes and curſes, and then to bee leaſt ſhaken, when moſtaſſayled, comes from the rules of an higher art, then naturall wiſedome was ever able to teach. Haſtie hounds amd ſwift on foote often ſpend their mouths and courſes in vaine, for want of ſent: ſo how eaſie is it for nature to over runne Religion, that ſo ſeldome is lead by right reaſon? Wandering Empiricks may ſay much in tables and pictures, to perſwade credulous Patients: but their oſtentation is farre from approbation of skill, when they come to effect their cures. How many ſhips hauehave ſuffered miſerable ſhip-wracke, for all the glorious titles of the Triumph, the ſafe-gard, the geod-ſpeed, &c. So, how many ſoules hauehave beene ſwallowed vp with the faire hopes of their fained religions? This taske of faving ſoules is left whole for grace to buſie her ſelfe about it. Alas, nothing is left in vsus but the ruines and relicks of our ſinnes, and the iudgements of our God. Nay, the ſoule diepred with her owne bloud, ſhrinkes not at the face of death following it. That goes beſt downe with the ſinner, that is freeſt from grace. And as hunger maketh riffe raffe & odious viands toothſome; or as the vicious ſtomacke can feed hungerly on coales and aſhes: ſo the greedie ſinner can with delight devour the murthering morſels of his owne miſery. In darkneſſe, Starres of the greateſt magnitude are not to be ſeene, nor the millions of moats that lie in blindnes: ſo, who knowes the magnitude or multitude of his ſins. O Lord if thou ſhine not vponupon vsus, wee ſleepe in darknes. If thou ſaue vsus not in thy ſonne, we periſh in our ſelues. O that we could be netled with the newes of our miſerie. Can we ſee our Sauiour mourne for it; whiles we hauehave no grace to mourne for it our ſelues? Should not this ſtrike vsus in the very ſtriking, and fetch teares from our eyes? If he that was without ſinne would not be without ſtripes for vsus, ſhall we thinke to be cockered, like Adoniah, of our heauenly Father? Lord ſtrike our hearts with the rod of thy word, as Moſes ſmote the hard rocke, that our ſtonie hearts may guſh forth plentifull rivers of teares, becauſe we hauehave not kept thy Law. Let vsus no longer like fooles laugh when we are laſhed of our ſinnes. Tranſplant vsus into thy Sonne, for as we are, both the ſtocke and the griffe are euill; It was onelyonly for our Sauiour as a ſweet Impe to grow out of a Crabſtocke. But if thy mercy feoffe vsus not in the bleſſings and vertues of thy Sonne, as our ſinnes doe feoffe vsus in the curſes of our parents, we periſh. They are groſſe faltterers of nature, that tell her ſhee is cleane, yea, aliue. O the vnſpeakeable mercy of our God, that whiles wee provided him the ſinne, he provides vsus the remedie. Behold an expiation as early as our ſinnes; the pure and innocent Lambe of God ſlaine from the beginning of the world. Thus, thus, whiles the clamour and feare of our fall, to our affrighted conſciences runnes on like fire in a traine, to the very vtmoſt rankes of our bodies and ſoules, eueryevery part and power fearing their fellowes, no leſſe, then themſelues are affraid: even then to the true beleeuer behold the bloud of him, who purgeth our conſciences from dead workes, Heb. 9.14. Nay, ſo admirable a lenatiue, that it leaues no more conſcience of ſinne. Heb. 10.12. But from the name and notation, let vsus come to the definition; and fiſt, that which is generall, a doctrine. Our once loſt law of life is left to the teaching of the word, and Spirit. Sinfull man being dull and deafe of hearing, had need to hauehave his heart prepared & made ready by all meanes to receiue the truth. The Scriptures are not penned like an Art in order and methode; and the reaſon is, becauſe the truth could not be offered to man directly, who lookes aſquint, but on all ſides, that he may be hit with them on ſome ſide. The firſt thunder-bolt that did ſtrike through the ſoule of man, was Adam, thou haſt ſinned, and art the childe of death. By creation in wonderfull ſilence was the law written in the fleſhy Tables of our hearts, and as things, which are written in barkes of trees, did daily grow out by corruption; therefore he thought it high time to write in in tables of ſtone, as more faithfull monuments then our hearts. And when he comes to driue it into the iron hearts of men, hee takes ſtate vponupon him, as one that will be trembled at, in his word and judgements. There was nothing in the deliuery of the Law that might not worke aſtoniſhment. The eyes dazled and dimmed with lightnings, the eares torne with thunders roaring in them. The voyce of the Almightie wrapped in ſmoake and fire, and out-ſpeaking both, the clamor of the trumpet, and clappes of thunder, and that in ſuch a manner, as he did rather ſeeme to threaten then teach, forbid then command, deterre then define what he would hauehave done. More negatiues in oppoſition to what men would doe, then affirmatiues in direction to what men ſhould doe. By which wee are to vnderſtand that he that was ſo terrible a Law-giuer, would one day appeare as ſevere a judge. If he were ſo dreadfull in the proclamation, he would be as fearefull in the execution. Oh! how will this fiery Law flaſh terrour in the face of eueryevery hard and impenitent ſinner, when at the day of iudgment his conſcience like another Sinai, ſhall tremble and quake before the Iudge? then ſhall he ſee the Law that was giuen in fire, in fire to bee required. By this promulgation I plainely ſee how difficult a thing it is to teach a ſinner. If God ſhould not change our hearts. Ezech. 11.19.20. his Meſſengers might as well (with our venerable Country-man, Mr Beda) preach to heapes of ſtones, as to the ſtony hearts of carnall men. There is none but God, that is able to giuegive the firſt charge, neither any to heare it but ſuch as are taught of him. There muſt be a putting in of the rule, before there will be any putting forth of man to obey it, Ier. 31.33. and 32.40. the noyſe of the word. Epheſ. 5.4. ſhaking of afflictions. Ob 33.16. or day light of the Goſpell. Rom. 13.11.12. are but ſecundary helping cauſes, and doe nothing without the principall. He that is aſleepe awakes not till his naturall heat returne, hauing digeſted all thoſe foggie miſts and vapours that did bind vp the ſenſes: no more is there any awaking of the ſinner, till there be a returne of that ſupernaturall heat of grace, whereby the vapours of fleſhly luſtes may bee diſſolved within vsus, which darken the cogitation, and oppreſſe the heart. 1. Pet. 2.11. Epheſ. 4.18. Luk. 21.24. onelyonly here is the difference, that this is a dead ſleepe, whereby the hear of creation is vtterly extinguiſhed; ſo that a new ſpirit muſt be put within vsus, or elſe wee never crucifie the fleſh with the luſts and affections thereof, which would keepe vsus in a perpetuall ſleepe, far ſurpaſſing the ſeuen ſleepers in the time of Decius the Emperour, or Epimenides the Cretian, which ſlept foureſcore yeeres in a Caue: ſo ſayes the Author of fables, and take his word alone, I am not his ſuretie: but this is no forgery that many a man out-ſleepes his naturall life. It is reported of Dionyſius the Herocleote, that he felt not when men thruſt needles into his fat belly: ſo ſinners, whoſe hearts are as fat as greaſe. Pſal. 119.70 feele not their miſery. Nay, like the Fencer that laughed to ſee his wounds lanched by the Surgeon. The beares ſpoken of in Plinie, that could not be ſtirred with the ſharpeſt prickles, come ſhort of a thicke skinned ſinner. Alas, how many ſhutt all their ſenſes, that they may not be troubled with the terrible threats of the Almightie. Euen as the old Italians, in the time of thunder, ſhot off their greateſt Ordinance, and did ring their deepeſt bells, to drowne the noyſe of the heauens: ſo wretched offenders know how to out-cry and out-roare the higheſt. But they that thus harden and hearten themſelues againſt Gods word, ſhall one day be taught to cry to the hills and mountaines to cover them from the preſence of him whom ſo often they hauehave deſpiſed. The Lord teach vsus to liſten to him here, leaſt neglecting the light of his word, wee feele the heat of his wrath in hell, and be made to finde that to our coſt, which neuer had our care, and to ſinart with paine, for what we neuer heard with patience. But if I ſhould inſiſt vponupon eueryevery head as I might well, and with profit, I ſhould write a Salmeron-like Commentary vponupon Petrarches remedies, & yet doubt whether ſo this worke would be perfect: ſure I am a life would bee too little to write it, and but enough to read it. I will hereafter goe on with the heads as ſhortly as I may, and giuegive as much good counſell in a narrow roome as I ſhal be able. Brevitie where it is neither obſcure nor defectiue is very pleaſing, even to the daintieſt iudgements. I will as neere as I may in ſo large an Art imitate thoſe that draw great perſonages in little tablets, and deſcribe worlds of Countries in the compaſſe of ſmall Maps: I hope if wee hauehave ſpeciall care of matter and methode, wee ſhall make this Doctrine more portable for memory, and readier for vſe. If our precepts as nailes driue out one another, you may iuſtly impute it to want of Art. I ſhall follow him that is now with God, and which I confeſſe hath broken the Ice before me. The forme of the Art is to liue well. There is a naturall life which we liue by the vnion of body and ſoule; and there is a ſpirituall life, which we hauehave by the knot ſpoken of, to wit, our vnion with God by Religion. Now all men, in that they will hauehave ſome Religion, may be ſaid to liue ſpiritually, but they cannot liue well, becauſe they want a true rule of life. The follies of the Heathen are baits for babes, no bookes for Chriſtians: which onelyonly depend vponupon God and his word, to teach them truely how to liue, but let vsus cleare our definition by Scripture. 1. Tim. 6.3. A doctrine according to godlineſſe. Tit. 1.1. The acknowledgement of the truth which is after godlineſſe. Firſt, this Art is in God. Secondly, wee receiue it from him as the paterne and patent of his will. Thirdly, our examples are to accord with it. Hence godlineſſe in the example, muſt anſwere godlineſſe in the rule, and godlineſſe in the rule muſt bee according to that which is in God. God plots the rule, then he publiſheth it, as his will and command; and laſtly, lookes for obedience at our hands. A king firſt plots his government in himſelfe, then by Proclamation makes it knowne vntounto his ſubiects; and laſtly, vnderunder penaltie enioynes the keeping of it. A Scrivener firſt makes letters in his head, then pens them downe with his hand, and guides the Scholler accordingly: So, God is the Author of Religion, then he publiſheth it, and wee are to liue after it. To liue well in practiſe, is to liue well by precept; and precept that brings vsus to the Prince of our happineſſe. Pro. 2.5. it is called the feare and knowledge of God. Iam. 3.15. It is ſayd to be wiſedome from aboue. 2. Pet. 1.3. through this knowledge wee receiue of God all things that pertaine vntounto life and godlineſſe. To conclude, giuegive thy ſelfe wholy to learne this Art, and deferre it not to thy laſt: wilt thou charge this greateſt burden vponupon the weakeſt beaſt? If thou canſt not paſſe over the foord when the waters are low, how wilt thou doe when they are riſen? Twigges at the firſt will bend to eueryevery hand, which afterwards will not be bowed with all thy might. Sparkes are ſooner quenched then flames, and greene wounds ſooner cured then feſtred ſores: he that driueth a naile, firſt ſtriketh eaſily, and afterwards redoubleth in ſtrength, in ſo much as the more blowes he ſtriketh, the more it is faſtened, and the harder it will be to draw it forth againe: ſo betimes breake the bands, ſhake off the ſhakles of ſinnes, and be daily labouring to ſaue thy poore ſoule.