A Model of Divinity, Part

A Model of Divinity · Part

p. 297¶ The ſecond Booke.

CHAPTER I. Of the Law.

Queſtion.

HItherto of faith in God; What is our obedience towards God? Anſwere.

The dutie to be performed to God by vsus, the power of the holy ſpirit working in vsus by our faith. Luk. 1.74. Rom. 6.8. & 12.1. 1 Cor. 6.20. Tit. 2.11.12.14. 1 Pet. 1.17.18.19. Pſal. 56.13. Eph. 2.10. 1 Theſſ. 1.8. Faith, and the inward diſpoſitions of the ſoule are as the kernell; outward acts are as the ſhell, he therefore is but a deafe nut, that hath outward ſeruice, without inward faith: And yet this divine Phyloſophy teacheth vsus, not onelyonly to referre our ſpeculations, but our affections, and all the diſpoſitions of our ſoules to action, Tit. 3.8. So that as our ſeruice muſt be grounded vponupon our faith, ſo muſt our faith be reduced to ſeruice. There is no faith but it workes: It is neither idle nor vnable to ſet the whole man a doing well. In Rethoricke wee ſay, there may be Elocution without pronunciation: but in Diuinitie, wee cannot hauehave the firſt part of the Art without the ſecond. This Solifidian, like Aeſops Henne, too fat to lay, may ſit at Rome as iuſtified: but is pittied by Dauid, Pſal. 119. Rome ſaith, there may betrue faith without workes, as if a man ſhould hauehave faith, and not liue by it, or liue and not performe the act of life. Papiſts erre p. 298groſſely in both parts of divinitie; for, they teach faith in the Church and creatures, and ſo make not God the end of it; If the Church, or Saints may terminate faith, it will reſt there, and goe no further for the goale. Againe, as in faith they ſhoot not at God, no more doe they in workes; for they looke to gaine and merite heauen by them. Alſo hypocrites and civill men know neither the ingenuitie of faith, nor liberalitie of workes, for they walke before men and not before God: but they are here ſoundly leſſoned that would ſo diſſemble with God; as if ſeruice conſiſted onelyonly in wearing of liueries, in taking of wages, in making of curteſies, and kiſſing of hands, I meane, they put on the cognizance of Chriſtianity in Baptiſme, know how to liue vponupon the trencher of Gods providence in their maintenance, and to giuegive him the complements of a faſhionable profeſſion, &c. I know there is nothing more eaſie, or more common then this: ſuch ſervants are as vſefull for God, as drunken ſeruing men for honeſt maſters, which are not to be found, when there is moſt vſe for them. Ranſacke then thy heart (O ſinner) and finde ſound affection to God, firme reſolution to goodneſſe, true hatred of ſinne: ranſacke thy life, and finde the truth of workes, the life of obedience, or els Scribes and Phariſees ſhall goe before thee into heauen. Doe not thinke, that becauſe thou haſt gotten Gods liuery on thy backe, and his name in thy mouth, that thou ſhalt be able to out-face all reproofes. God will ſmite thee, God will ſmite, O thou whited wall. But if the civilly righteous ſhall not be ſaued, where ſhall the notorious ſinner appeare? A Chriſtian, and yet a forme below a Iew? For ſhame, what are wee, and where is our emulation? Heauen is our goale, wee all ſay wee runne, loe, the very Seribes and Phariſees are gotten before many of vsus, and what ſafetie can it be for vsus to come ſhort of thoſe, that by the verdict of our Sauiour, come ſhort of heauen, Math. 3.20? Be zealous, and never be at reſt, till thou get a ſtep further then the moſt honeſt civill man, and that is both in faith and workes to gaine ſinceritie. p. 299which is the girdle of truth. Eph. 6.14. Thinke thy ſelfe but a looſe man as long as thou wanteſt it, & thy graces, never ſo excellent, will be ſhaken off with a ſtorme, as looſe garments with the wind. And here the Proverbe is moſt true, vngirt, vnbleſt, &c. Obedience, if wee reſpect Gods iuſtice, ought to be perfect, yet it is ſo farre perfect in vsus, as it is wrought in vsus by the ſpirit and faith; wherein properly there is no imperfection; for it is the oppoſition of corruption, that makes faith little. A ſmall fire warmes but a little, and the reaſon is not in the heat, but the coldneſſe of the weather, therefore as farre as wee beleeue wee obey God perfectly, and our faith is ſayd to be in part, becauſe the greater part is corrupt: onelyonly this is the comfort, that the new man ſhall gaine ground of the old; for though the old man, by his long experience, often deceiue the yong man: yet the flouriſhing age of the one ſhall grow riper in yeeres and experience, when the old man in the end ſhall fall to plaine dotage. The ſpirit, faith, and man are all agents in well doing, and man deſerues the leaſt prayſe; for he is beholding to the Spirit and faith, if he receiue any reward of his workes: I wonder at Papiſts, that they ſhould make thoſe workes moſt meritorious, which are moſt remote from the fountaine of well-doing. The hand in Almes, or feete in Pilgrimages, or both in Chriſtian warre, deſerue leaſt, if the reward be according to the doer; for then the ſpirit and faith will carry all away, and teach the whole man to be thankfull for mercies; and not to ſtand pleading for merites.

Q. Wherein ſtands our obedience?

A. Either in obſervation of the law, invocation of God, or celebration of Sacraments. Faith makes vsus eueryevery way dutifull to our Maker. It moues vsus to ſeeke him in all his ordinances, and moſt willingly ſubmit vntounto his lawes, devoutly to ſue vntounto him in our prayers, and holily to receiue the pledge of his louelove. Math. 28.19.20. They that for want of faith become weake in doing, will ſoone become weary p. 300of well-doing. Dead work is ſoone giuen over for want of this life.

Q. What is the Law?

A. The rule of all good, and condemner of all evill. Here alone may we try our actions, how acceptable they are vntounto God. Iſa. 8.20.

Q. Doth God require of man obedience thereunto?

A. Man was to performe it by the law of creation; for, God made him able to doe it, and made his covenant with him for himſelfe, and his heires, vponupon the promiſe of life, for the keeping of it, and threatning death, if he ſhould breake it, and ſealed the ſame with two Sacraments. The one, of the tree of life; the other, of the knowledge of good and evill. Gen. 2.9.17. Lev. 18 5. Rom. 10.5.

Q. How had man this law by creation?

A. It was written in his heart; for as he was made by it, ſo was he governed accordingly. Gen. 1.26. Let vsus make man in our image, &c. Firſt, God ſlamped his law vponupon him. Eph. 4.24. and then left him to his ordinary providence, to conforme himſelfe and his actions to the will of that God, who with his owne finger did write vponupon the table of his heart, holineſſe to Iehovah. The iron by the tincture of the Load-ſtone, points to a center, & is drawn too and fro by it: ſo the heart of man hauing receiued the invnction of an holy law, was to be drawne from point to point, as the will of God had ordered: onelyonly here is the difference, that the Loadſtone moues the iron-naturally: but Gods law was to ſtirre the heart freely, and as a cauſe by counſell, and ſo might be oppoſed by mans free will, hauing libertie to turne with the law, or againſt it. Oh, bleſſed be God that in place of this principle, to moue to obedience, hath giuen another, by whoſe melting commands, or commanding entreaties, wee thinke nothing too good, too hard, or deere for God. If Maryes teares will waſh Chriſts feete, ſhee will not ſticke to poure them out, neither will ſhee thinke her hayre too good to be the to well to wipe his waſhen feete, or any Spikenard too coſtly p. 301for to embalme his head. Ioſeph will not deny Chriſt his owne tombe to lie in. Zacheus his wealth ſhall waſt before he will want Chriſt. Faith is the new principle that will take no repulſe; It can conſtraine and extort more from vsus then all rackes and ſtrapadoes, allure more then all wages and prizes. Doth not this Magnes, as eaſily draw weightie iron, as other Iet doth ſtrawes? What heart can reſiſt faith? Let it but make the motion, and ſtraight it obtaines what it pleaſeth. It ſtands not without doores (as one ſayth well) like a mendicant flexanimous perſwader, but enters into the cloſets of the heart, ſhootes the barres, vnlockes the boults, takes away all reluctation and oppoſition, infuſeth a pliable willingneſſe, and brings with it ſuch a louelove of Chriſt, that wee are conſtrained to obey. It makes docible the dogged nature of man, and turnes a wilde and haggard diſpoſition, into a morigerous and manſuete behauiour. Iſa. 11.6.7.8.

Q. Can the naturall man performe this law?

A. No; for it is almoſt wholly blotted out by ſinne, and as it were eaten out with the ruſt of corruption: ſo that man in this eſtate is altogether exorbitant in his wayes, and cannot ſo much as doe it in thought, will, or deſire. Furthermore, the very Legions of darkeneſſe, and powers of hell hauehave ſo long held poſſeſſion in the ſtrong Fort of the heart, that they plead preſcription, ſcorning, as the Iebuſites, to be elected out of their impregnable tower: ſo that man both outwardly and inwardly is made vnable to pleaſe God. Gen. 6.5. 2 Tim. 2.26. Oh Lord God of heauen, who ſhall helpe mee ſubdue Nebuzaradan, Goliah, Hollofernes, my raging luſts, that are too mightie for mee? Surely, through thee alone I ſhall doe valiantly, and if by faith I may but once touch the hemme of my Sauiours garment, I ſhall finde vertue enough to recover ſtrength againe, and foyle all my adverſaries; yea, by it ſhall I be able to roule away the ſtone from the caue of Makpelah, and bring out thoſe hidden Kings, that hauehave domineered and tyrannized over mee ſo long, throw them downe vnderunder my feete, trample p. 302vponupon their neckes, and triumph over them.

Q. But is there nothing of the law remaining in corrupt man?

A. Yes, ſo much is left ſtill as may witneſſe man to be made for God and his worſhip, and leaue him without all excuſe in his ſinne, when God ſhall inflict hell, death, and damnation vponupon him for the violation of his moſt holy law. Rom. 1.20. and 2.1.14. Me thinkes as Libertines, Cyrenians, men of Alexandria, Cilicia, Aſia, &c. Act. 6.9.10. were not able to reſiſt the wiſedome, and ſpirit by which Steven ſpake: ſo the moſt tranſcendent and ſublimated wits in the world, bee they never ſo obſtinate, ſhal not be able to gainſay the conviction of their conſciences. Rev. 20.12.

Q. Can a man then in any proportion anſwere the Law?

A. No; of himſelfe (as hath beene ſayd) he cannot; for if we could ſee the true image of a naturall man, wee ſhould ſee that little light that yet remaineth in him to be reſiſted, and contradicted. Thinke of ſome one man compounded of all the vices of mankind, and in whom all outragious ſins raigne, and ſuch a one is eueryevery man by nature, a Iudas, a Iulian, &c. Wee hate the Iewes, ſpit at the name of Iudas, raile on Pilate, condemne the cruell butchers of Chriſt, and with Hazael count them worſe then dogs, &c. But alas, we ſee not our ſelues. How many that can blaſpheme, ſweare Chriſt quite over, curſe, ſwagger, lye, oppreſſe, boyle with luſt, ſcoffe, ryot, liue like debauched men; yea, like humane beaſts, or rather vncleane Devils: and yet will bee crying Hoſanna; but let them ſay what they will, they are Pilate, the Iewes, and Iudas. Doe not wee all cruelly vexe and wound him with our ſinnes? And is not eueryevery of our ſinnes, as a thorne, nayle, and ſpeare to him? Thou that poureſt downe thy drunken carowies, thou giueſt thy Saviour a potion of gall; and while thou diſpiſeſt the meaneſt of his ſervants, thou ſpitteſt on his face, and whiles thou putteſt on thy proud dreſſes, and lifteſt vp thy vaine heart, with high conceits, thou ſetteſt the crowne of thornes on his head, &c. Thus eueryevery man when he little thinketh it, crucifies againe to himſelfe the Sonne of God, and p. 303makes a very mocke of him; to themſelues, not in himſelfe, for he is farre enough out of their reach. Alas, poore man knowes not what is within him. Paul hauing his eyes opened, confeſſeth that no good did dwell in him. Rom. 7.18. and that evill was ever preſent to doe him a miſchiefe, as if it watched opportunities to doe an ill turne to the ſpirit of grace.

Q. How then comes it to paſſe, that many naturall men are ſo civill and honeſt?

A. God by his reſtraining ſpirit doth bridle them ſo farre, and in ſuch meaſure as pleaſeth him, to the good of his who dwell amongst them: but all this reſtraint of evill maketh them not good before God, neither thoſe actions which are done by them. Eph. 2.10. Men are to be the new workmanſhip of God, before they can be his workemen. Tit. 2.14. Purgation of ſinne muſt goe before zeale in good workes. Tit. 3.8. They onelyonly which hauehave beleeued in God, know how to be carefull in the maintenance of good workes. Rom. 8.1. Wee muſt be in Chriſt, before we can walke after the Spirit. Gen. 20.6. I know (ſayth God) that thou haſt done this in the vprightneſſe of thy heart. Some particular actions may hauehave a charitable conſtruction in the very wicked, and yet the whole courſe of their life be ſinfull and wicked: onelyonly the godly are vpright in their way. Pſal. 119.2. Dauid was vpright in all things, ſaue onelyonly in the matter of Vriah. A godly man is habitually good, when he is actually evill, and a wicked man is habitually evill, when he is actually good. Hence it may be ſayd, the godly keepe thoſe commandements they breake, and that the wicked breake thoſe commandements which they keepe. And therefore except the habite of obedience be infuſed, the out ward act is nothing with God, and leſſe to the Agent. Heb. 9.14. The liuing God is not ſerued as long as the conſcience is not purged from dead workes.

Q. How is the Law further conſidered in man?

A. As it is knowne of man in it ſelfe, and in his reward, and applyed to the fact, good, or bad, it is called conſcience; p. 304for conſcience is either the reading of the law in the heart; or the law read vntounto it by the vnderſtanding. It is Gods ſpie, or Pinneſſe ſent out to make diſcouery of the coaſt, and to returne advertiſement. OnelyOnly ſinne ſo overclouds her way, that often ſhee comes home againe, and ſayes nothing. For blind and ignorant conſciences ſpeake peace, or hold their peace, becauſe they hauehave not skill enough to accuſe, and find fault: they ſwallow downe not onelyonly flies and gnatts, but camels and beames, and digeſt all well enough. Surely, if the Soule were not fallen well aſleepe, and had drawne the curtaines about it, it could not concoct ſo well. Whiles the ſcales were vponupon Pauls eyes, he was aliue and quiet, and thought concupiſcence, the ſinke, and breeder of all ſinne, to be no ſinne. Alas, how many thinke, becauſe conſcience is an Inmate, that ſhe muſt ſtand by, heare, and ſay nothing? And becauſe it is now vacation, thinke tearme time will come no more, and that they ſhall never be vexed and troubled with any law caſes, but they are to know that this calme is but the mother of a ſtorme, and that ere long they ſhall eſpie a weather-gawle in the ayre. And the little cloud will bring a daſhing ſhower of fire and brimſtone vponupon the Soule. The watch of the Clocke goes not, and the wheeles ſtand ſtill, being clam'd, and ruſted in their ioynts: but when the heauy waights of ſinne, ſhall be hung vponupon the lines by the hand of God, no mercy counterpoyzing them, then ſhall the hammer ſtrike thicke, and indiſtinctly, and his tongue blab out his owne ſhame. Oh, how pitifull a knell ſhall that be, when the Lord ſhall knole the great bell of the conſcience, and make his ſinnes ſound loud in his eares? Oh, the dolefull paſſing bell, that finners ſhall heare, when they are giuing vp the Ghoſts to their Creator and Maker. Let vsus in the feare of God thinke of it, and ſuffer conſcience to doe his office; for thereby we ſhall prevent Satan by accuſing our ſelues, and God, by iudging our ſelues betimes. What can Satan (the Accuſer of Man) ſay, when man by his conſcience hath ſaid it before him? Truely, this will ſtop p. 305his mouth; for wee being accuſers of our ſelues, God will become our diſcharger, and then Satan ſhall but be our ſlanderer. Againe, God hath left conſcience to keepe his Court here below, and to ſit as judge, and God will not either ex mero officio, or promoto, call vsus againe, if we will diſcharge our ſelues there. Indeed, in iudging of others, wee muſt not iudge leaſt wee be iudged, Math. 7.1. but in iudging of our ſelues, iudge that we be not iudged. 1 Cor. 11.31. If this inferiour court be corrupt, then there is a court of Parliament to reforme it, and God himſelfe will call it, and make our iudge a witneſſe againſt our ſelnes; for God left conſcience with man as a iudge to abſolue, or condemne, and he will bring it before himſelfe as a witneſſe to excuſe, or accuſe. Rom. 2.14.15.

Q. Can wee then that are Chriſtians performe it?

A. Wee are to vnderſtand that God renewed his law to his Church, and did write it againe in their hearts by his bleſſed ſpirit, Ier. 31.33. Firſt, that cur ſinnes might be the better diſcovered vntounto vsus, and that wee might ſee how we had eaten the law out of our hearts. Secondly, that by it we might ſee what we ought to doe, and finding thereby the evill we would not doe, to be done by vsus. Rom. 7.15. and that good omitted which wee ſhould doe, wee might as by a Schoole-maſter be driuen to Chriſt, who hath both ſuffered for our ſinnes, and performed the law throughly for vsus, which being made ours by imputation, wee alſo may be reputed doers of it, and ſo be iuſtified, as before hath beene ſaid Gal. 3.24.

Q. But hath the law no further vſe for vsus?

A. Hauing brought vsus to Chriſt, it is thence forth to be the rule of the reconciled man, to walke thereby according to the meaſure of ſanctification, wrought in him by the holy Spirit. Eph. 2.10.

Q. Can he then perfectly keepe it in himſelfe?

A. No; he cannot ſo long as corruption dwelleth in him; for the old man will be ſtill marring the beſt act, which the recouered man ſhall doe, or cauſe to be done. p. 306as much as he can; ſo that it cannot be anſwerable to the law in eueryevery reſpect. Iſa. 64.6. Luk. 17.10. 1 Ioh. 1.8.9.10.

Q. How can this lame obedience be pleaſing vntounto God?

A. Whatſoever in it is ſinne, is couered by Chriſts righteouſneſſe, and pardoned in and for him; for he is our advocate with the Father, and propitiation for our ſinnes; ſo that that which is good is accepted of God, becauſe it is done in obedience to him, and the reſt is not layd to our charge, becauſe it is diſcharged in Chriſt. 1 Ioh. 2.2.

Q. Can it merit any thing with God?

A. No; for it is very imperfect; and if it ſhould hauehave his right merit, it might more iuſtly expect puniſhment then reward. For as in a rude eare, that muſicke may paſſe for currant, which a skilfull iudgement will condemne for courſe: ſo, in the ſight of God, there will appeare both errors and defects in all thoſe actions, which in our iudgement were perfectly performed. Let vsus but once begin to throw our thoughts freely into eueryevery corner of our conſciences, and wee ſhall preſently begin to cry out, Lord enter not into iudgement with thy ſervants; for in thy ſight ſhall no man liuing be iuſtified. Pſal. 143.2. Rom. 3.20. and 4.6. Gal. 2.16. Neither will that dip or die of our workes in the bloud of Chriſt helpe vsus: for howſoever the colour, or tincture may be perfect, yet the cloth it ſelfe is ſo ſtained, that it receiues no perfect waſh, or holineſſe in graine, that perfectly anſwers the ſtrictneſſe of Gods iuſtice. Oh, the perfidious heart of man, that would ſteale the vertue from the die, and giuegive it to the cloth: ſurely, it is more hard to be ſtripped of our pride, then of our gold and lewels; for even when thoſe, and ſuch like out ward ornaments are gone, many times theſe inward rags ſwell vp the ſoule. Theſe are the Scorpions and Snakes (as Iereme termed the errors of Origen) amongſt which poore Papiſts hauehave walked, priding themſelues in their owne clouts for the ſuppoſed die they hauehave receiued: But Bellarmine the inventor of ſuch a ſhift, puts it off againe, and ſayes it is ſafer p. 307for a Chriſtian to renounce the merites of his workes, not ſo much for their in certaintie, as the imperfection of their iuſtice, and danger of vaine glory, and to reſolue and teach men to repoſe their whole confidence, in the mercy and bountie of God.

Q. How is the Law diſtributed?

A. It is either concerning the worſhip of God, or louelove of our neighbour. Math. 22.37.38.39.40.

Q. Whatas the worſhip of God?

A. That reverent reſpect and louelove wherewith wee are to imbrace his maieſtie with our whole man. 1 Sam. 12.24. Mat. 22.37.38. The Schoolemen define it to be an immediate act of the will vponupon God: but this is the whole rule of Divinitie, which is nothing elſe but the ordering of the Will, ſo as it may pleaſe God. Now the act of the will is either to beleeue, or obey, and obedience is either immediate, as pietie, or mediate, as charitie. Hence the louelove of my neighbour is not an immediate act vponupon God, and in this ſenſe, worſhip is well diſtinguiſhed from charitie: as haning no neerer obiect then God. The louelove of man is ſo farre forth: peece of Divinitie, as it is done in obedience to God, and his law: other wiſe it is but an act of humanitie, &c. Furthermore, it appeares, that worſhip and prayer are not all one, nor that prayer is all the worſhip of God, though indeed it be an onelyonly part, the Soule therein moſt immmediately conferring with God; for worſhip, if it be taken for an act of the will is as large as all Divinitie, if for an immediate act of obedience, as large as the firſt Table. if for an act of the affections, mouing God with things agreeable to his will, as large as prayer; for the act of the will falling into the affections, and turning them about with earneſt intreaties and thankes, is the divine worſhip of prayer; In beleeuing, obeying, praying, celebrating of Sacraments, I worſhip God: but immediate obedience is that which is required in the firſt Table, when without all other reſpects, I louelove God purely and ſincerely: whereas in duties of charitie, I am bound by the law to hauehave reſpect p. 308vntounto my neighbour for Gods ſake, and in prayer I reſpect mine owne wants, and come to God for ſupply, cyther in ſuites, or thankes, &c. Deut. 6.5. Luk 10.27.

Q. How is the Law coneerning Gods worſhip diſtributed?

A. It is either concerning the worſhipping of him alone, or the worſhipping of him in due manner; of him alone, or with his alone worſhip. Firſt, wee muſt hauehave him for our God, and then giuegive him his due. And therefore when the Papiſts ſay, that the ſecond Commandement forbids not images, but Heathen Idoles, counted for Gods, they are deceiued, for it is the firſt, and not the ſecond Commandement that forbids ſuch Idolatry. Math. 4.10. and 15.3.9.

Q. What is the worſhip of God alone?

A. It is the firſt Commandement, thou ſhalt hauehave no other Gods before mee, or in my eyes. Exod. 20.3. This is a pure Commandement, and brings the ſoule to a moſt ſimple worſhip of one, that it may not be diſtracted with many.

Q What is here commanded?

A. That God is to be worſhipped, and God alone, and that truely, and totally. Truely, that there be no halting, wholly, that there be no halving. And all this muſt be done as in his eyes. foreign, eye-ſervice is a fault with men: but let vsus but ſerue God whiles he ſees vsus, and it is enough. He muſt hauehave all, or he will hauehave nothing; the Devill will be glad of any corner, for he knowes full well, that if he hauehave any part, God himſelfe will hauehave none. Salomons Curtizan talkes of dividing, and many are content to ſhare themſelues betwixt God and the world, mammon, and the Mediator. But the true Chriſtian will cry out, no, let God take all. I may well ſay of my heart (as Lot of Zoar) is it not a little one? Alas, it is even too little for God; I need not thinke of taking in an Inmate, it is happineſſe enough, if God will vouchſafe to take vp all the roomes for himſelfe, and inlarge them for his owne entertainment. I know the bed, and the throne can abide no rivalls, and ſeeing God calls for the heart as his throne, p. 309and the ſoule as his bed, let him reſt there, and never bee diſquieted with any partner. 1 Sam. 12.24.

Q. What is forbidden?

A. All not worſhipping of God, as likewiſe worſhipping of other Gods, or preferring any other thing before him, as our ſelues, riches, bellies, &c. Exod. 20.3. Rom. 16.18. Phil. 3.9.

Q. What are the lawes concerning the due manner of worſhip?

A. They either ſet forth the right worſhip of God, or the right handling of it. It is not enough to worſhip God, and that with his alone worſhip, but we are to be carefull of the reverent vſage of it, as alſo the diligent practiſe of it, eſpecially on his owne ſolemne day. Ioh. 4.24.

Q. What is the law concerning his right worſhip?

A. It is the ſecond Commandement, thou ſhalt not make to thyſelfe any grauen image, &c. Exod. 20.4.5.6.

Q. What is commanded?

A. That God is to be worſhipped with his owne worſhip, Deut. 5.12.16. Moſes in repeating the law, bids the people keepe it as God hath commanded. Deut. 6.25. It ſhall be your righteouſneſſe to obſerue and doe, as the Lord hath commanded. Our practiſe, and Gods precept muſt goe together, and his will, nor ours, muſt be done.

Q. What is forbidden?

A All Will worſhip, deviſed by man. Religion is not humane policie, but Gods divinitie: yet in circumſtances which are rather the ornaments then the elements of worſhip of the bye, then the ſubſtance, the Church is to be heard; for nothing is left in the power of the Church but things indifferent: that which is commanded, or forbidden, is to ſtand againſt all rules of men, and God muſtrather be obeyed then man. Act. 5.29. Notwithſtanding, this is the folly of many, that in things indifferent, will hauehave a ſpeciall Text to allow and warrant eueryevery particular. It is enough for the Church, or Magiſtrate, to command in theſe vponupon the generall warrant of the word: they that oppoſe p. 310muſt bring the particular inhibition from heauen, or elſe they neither obey God, nor man. If they take from the Magiſtrate power in things indifferent, they leaue him none at all; for, in all the reſt, he is as well bound as any other man. And here ſome queſtions may be moued; firſt, whether of things indifferent, any image may be made of Religion? It is plaine, of God we are to make none, for he is onelyonly to be taught by his owne voyce, and not by any image. Deut. 4.12. To teach his nature and maieſtie by images, is to turne his truth into a lie. Rom. 1.25. But of religion it ſelfe, there may be images and ſimilitudes; for, man hath two ſenſes that are aboue all the reſt; apt to teach or receiue inſtruction for the minde, the eye and the eare: And almightie God hath provided, that we might learne by both: hence his word for the care in ſpeaking, and the eye in reading: hence in the old law his ſervice was full of viſible ſacrifices, and many other images of holy things. And now the worſhip being more abſtracted from ſenſe, wee hauehave Sacraments, which are images and ſimilitudes of holy things. But all the queſtion is, what man may doe in theſe things? for the precept is, thou ſhalt not make, &c. I anſwere; Images of Religion, are either in the ſubſtance of it, or the circumſtances: In the firſt, man hath no power; for the whole eſſence of Divinitie, muſt hauehave God for he ſole Author. In the ſecond, man hath power for time, lace, and perſon, and ſome outward rites and ceremonies of morall and hiſtoricall ſignification; for ſuch ceremonies and circumſtances as are of no ſignification, are moſt idle and abſurd in Gods worſhip. The hiſtory of the Bible in pictures of Kings, Prieſts, and Prophets, of Altars, Beaſts, Cherubins, Arke, MercieMercy-ſeat, Temple, &c. are not vnlawfull: yet wee are to vnderſtand, that theſe things ſerue onelyonly for our intellectuall part, and that God is not to bee worſhipped in, or at any of theſe things, or the like. The Iewes were commanded to worſhip God in the images of things to come, and the thing being come, wee are not to worſhip in them, but learne from them. They may bee to p. 311vsus of hiſtoricall vſe, but not of morall; for they are ceaſed, as appendices, or additions to the morall law; and therefore are left vsus for inſtruction, not for adoration. Yet ſtill it remaines, whether the Church hauehave any power to ſet vp religious images, of morall ſignification, and ſuch as ought to carry with them not onelyonly our vnderſtandings, but our wills and affections vntounto the performance of ſome morall dutie? I anſwere; if morall be taken for the rule, the Church may preſcribe no ſuch duties, they reſt then onelyonly vponupon the morall law of God: but if morall be taken for manners, then it cannot be denied, but the Church hath power to order the outward man in good behauiour, and morally to teach him by humane rites and ceremonies, yea, even ſuch as ſhould outwardly helpe the inward man; for morall decency and order, ought to tend to edification. Now that the Church hath power in this generall ſenſe, to make ſome religious images, I ſhew by this example. Ioſh. 22. The Altar of teſtimony was not civill, but religious, as may appeare by ver. 24.25.26.27.28.29.34. It was not to diſtinguiſh their borders, but to teſtifie that they were Gods people, and had all one God, and that this Altar ſhould put them and their poſteritie in mind, to ſacrifice vponupon Gods Altar, whereſoever it ſhould be ſet, &c. Yet this Altar of morall ſignification, was ſubordinate to Gods Altar, and an help to the people to bring them to worſhip God as he had commanded. And ſo muſt the Church doe nothing in things indifferent, hut as they helpe forward the ſubſtance and truth of Gods worſhip. And in this ſenſe, the Croſſe in Baptiſme, a tranſient ſigne of Chriſt crucified, made in remembrance of the Croſſe whereon he was crucified, cannot be denied, but to be an image of Religion, and of morall ſignification; which if it ſhould come in to thruſt out Gods image, I meane, water, wee had as iuſt cauſe to be offended with it, as the Children of Iſrael at the two Tribes and an halfe for the new Altar: but when they expounded it to bein token, not in taking away of Gods Altar, they were not onelyonly p. 312pacified, but prayſed God for his goodneſſe therein: So the Croſſe in Baptiſme, though it come neere a ſigne in Baptiſme, and may at the firſt bluſh make vsus feare with Iſrael the revenge of the iniqu…ie of Peor: yet ſeeing how our Church hath expounded it, that it comes not in to confront the water of Baptiſme, or to coniure it with Papiſts, or to be any part of the Sacrament; for hee that may appoynt a Sacramentall ſigne, muſt be able to giuegive the Sacramentall grace, and ſo the Church ſhould blaſpheme, making her ſelfe a God, who onelyonly can giuegive that grace, that in the Sacrament is ſealed. It is therefore by the doctrine of our Church, no ſigne ſealing grace: but as that Altar, Ioſh. 22.27. was a witneſſe betwixt party and party; ſo this betwixt the Childe and the Congregation; for the Miniſter baptizing in the name of the Trinitie, ſayes I baptize: but in that action the phraſe is altered; and hee ſayes in the name of the Congregation wee receiue, ſhewing that as God by Baptiſme admits the Childe into fellowſhip with himſelfe: ſo they the Infant into the ſame communion of the Croſſe of Chriſt with themſelues, that is, they gladly teſtifie, that they are not aſhamed of any ignominies, or reproches for their Saviours ſake. And I would to God, that ſo Chriſtian an expoſition could ſtay our brethren for going vp againſt vsus in Battell. A ſecond Queſtion may be, whether Chriſt as man may be pictured? I anſwere; that ſubiect that is to be adored, is not to be painted; for it can no wayes be ſet forth as civill, and ſo wee cannot hauehave an image of Chriſt (as he is to be adored) for civill or hiſtoricall vſe. Wee are flatly forbidden the very making of an image of God, and whole Chriſt being to be adored as God, we are not onelyonly forbidden to worſhip his image, but alſo to make it. If any by the ſubtiltie of their wits can abſtract Chriſts man hood from his Godhead, or worſhip from either of them both, I ſhall not oppoſe the keeping of an image of Chriſt, as of the greateſt Benefactor that ever came into the world: but my braine is too dull to devide in this caſe; and therefore from the p. 313precept, Than ſhalt not make, that is, of the proper ſubiect of Religion, ſuch as was expreſſed in the firſt Commandement, any image. If it were of Religion it ſelfe, the precept could not be ſo generall; for the making of an image of God is morally a ſinne, I meane, in the very nature of the thing it ſelfe, and admits no diſpenſation, nay, God himſelfe, though he tooke libertie in his worſhip to expreſſe it by images; yet never did fie goe about to paint out himſelfe in any ſimilitude. Deut. 4.12. Yee heard the voyee of words, but ſaw no ſimilitude, onelyonly yee heard a voyce; this is the way to ſhew his nature, which no other image can doe. And therefore I may conclude, that Chriſt as he is to be adored, ſo he is not to be painted, &c. The third queſtion is, whether things indifferent, abuſed, may againe be vſed in the worſhip of God, eſpecially, if their firſt inſtitution hauehave beene ſuperſtitious? I anſwere; they may. Iudg. 6.25.26. Baals bullock with Baals wood is ſacrificed to God by Gideon. His Altar is throwne downe, firſt will God hauehave him cut the very throat of Idolatry, and when once Gods deteſtation, and their danger is ceaſed, then may the good creatures of God, prophened to Idolatry, be imployed to the holy ſervice of their makes. Ioh. 2.6. The fixe water pots were ſuperſtitiouſly abuſed, for private purification, whereas God had onelyonly inioyned it for the Temple: yet our Sauiour vſed both the pots and water, ſee the holy working of a miracle, &c. yet this rule muſt ever be obſerued, that things indifferent when they become ſcandalous and offenſiue, are to be foreborne. The Iewiſh Ceremonies were retained in the Church of God as things in different after the diſſolution of their neceſſary vſe. But when they became hurtfull and offenſiue to Gods Church, they were reiected by the Apoſtles. Methinkes theſe foure propoſitions ſhould quiet any man, conſcience in this ſubiect, which hath in all times cauſed ſuch trouble to Gods Church. Firſt, that the Church of God hath power to retaine things indifferent. Secondly, that the ſame Church (as it ought) hath power to remoue p. 314them when they proue ſcand aloua and offenſiue. Thirdly, that this power is to be exerciſed by our Governours, and not by private men. Fourthly, that private men ſinne not in the retaining of them, they cannot be taxed, or touched with that which is none of theirs; for God requires reformation of none, but ſuch as hauehave receiued iniunctions from him.

Q. What is the Law concerning the right vſage of Gods worſhip?

A. It either hath reſpect to reverence in doing it, or diligence in learning it. As wee are to avoyd all contempt of the glorious name of God, ſo are wee to neglect no time to learne his will. Wee are to worſhip him with all reverence, eſpecially vponupon his owne ſolemne day. To whom is the account of our dayes, either more due, or better knowne, then to God? All the dayes are his, who gaue time a beginning & continuance; yet ſome he hath made ours, not to command, but to vſe. In none may wee forget him: in ſome wee muſt forget all, beſides him. Iſa. 56.2.4.6. and 58.13.

Q. What is the precept concerning the reverent worſhip of God?

A. The third Commandement. Exod. 20.7. Thou ſhalt not take the name of the Lord thy God in vaine, &c. By name we are to vnderſtand any thing by which Almightie God is made knowne vntounto vsus, as his nature, attributes, word, and workes.

Q. What is here commanded?

A. All reuerence poſſible to be ſhewed in the worſhip of God, or in ſpeaking of God and his holineſſe, Iſa. 48.11. Ier. 4.2.

Q. What is here forbidden?

A. All kind of prophaneneſſe, and light eſteeme of God and goodneſſe. Hoſ. 4.2. The Iewes hauehave a conceit, that the ſinne of that Iſraelite which was ſtoned for blaſphemy, was onelyonly this, that he named that ineffable name of foure letters, Iehovah, Shall their feare keepe them from once p. 315mentioning the dreadfull name of God, and ſhall not our feare keepe vsus from abuſing it? Durſt wee ſo boldly ſinne God in the face, if wee feared him? Surely, if any feare of him ſtood before our eyes, wee durſt not dally with his name, or at our pleaſure teare him in peeces. Wee muſt needs deſpiſe his perſon, whoſe name we contemne.

Q. What is the law of our diligent learning to worſhip God?

A. The fourth Commandement. Exod. 20. S. 9.10.11. Remember the Sabboth day to keepe it holy.

Q. What is here commanded?

A. The ſetting apart of the ſeventh day to the ſervice of God, as like wife all diligence in learning to know his will. He that will needs be his owne Scholler, hath commonly a foole to his Maſter. It is dangerous medling with the things of God according to our owne appoiatments. How perplext, and in how manifolde mindes are men, as thoſe that are encountred with diverſe wayes, and know not which to take, in this poynt of the Sabboth? It ſhall be well, if ſome change not their maſter, as they ſeeme to hauehave changed their livery in their ſervice on this day. All our thoughts and vitall ſpirits are too little in remembring the ſanctification of it. True it is that the ſubſtance of the Sabboth conſiſteth not in houres, but in holineſſe, not in a naturall day, but the ſanctification of it; and therefore the alteration of the time, is no mutation, or change in the eſſence of the fourth Commandement, but onelyonly in the accident of it. Time, as other naturall things, is ſeparate and ſet apart for holy vſe. All time is Gods by creation, and waites vponupon the creature, and his actions: but the ſeventh part of time is to be his by the holy obſervation of it. And here a iourney to Damaſcus were happily vnderunder-taken, to meet with ſome good Annanias, that might cauſe to fall thoſe ſcales of ignorance, where with wee are blinded in a fallacie of compoſition and diviſion; thinking the Sabboth to be abrogated, becauſe the time is changed from a ſeventh day to a firſt day. Truth is great and prevaileth; for I ſee no p. 316greater change in this, then if the Sacrament ſhould bee celebrated with one kinde of water, or bread, and not with another. For naturall things in both are elevated aboue themſelues to ſupernaturall ends. Time therefore is as morall in the fourth Commandement, as bread, wine, or water evangelicall in the Sacraments. Firſt, the diſtribution of time proues the ſeventh part conſecrated to God. Exod. 20.9. And let him take heed that ſacrilegiouſly ſleales it from God. I am reſolved (like Surgeans and Phyſitians) rather to force a bitter pill, or ſmarting ſalue, then ſuffer a patient to periſh. With what face canſt thou ſay (O wretched Soule) not ſixe dayes will I labour, but alſo play and pleaſe my ſelfe vponupon the ſeventh? Secondly, the order and ſucceſſion of parts, will proue, either the firſt, or ſeventh part of time to be Gods. The whole is ſeven, and of theſe God muſt hauehave a part, and if it be neither the firſt nor the laſt, it will be in two weekes; for either from the firſt to the laſt is a ſeventh day, or from the laſt to the firſt: and therefore as the Logicke in the diſtribution, ſo the Arithmetick in the number, proues Gods vncontroulable wiſedome in the removall of the Sabboth from the laſt member to the firſt. Divines call (or rather miſcall) the Sabboth, the eight day; for eight is no part of ſeven: onelyonly in ſucceſſion of time the next day after the ſeventh is the eight, but this is not conſiderable in the precept: which commands one of ſeven, and not one of eight. Thirdly, the end of this ſeparation is holineſſe, and reſt: that a part of our time ſhould ſolemnly be imployed for the ſanctification of the whole, is as reaſonable as the authour, who doth all things in waight and meaſure. Againe, by holineſſe wee are to enter into our perpetuall reſt; and therefore it is requiſite, that a part of time ſhould be a Sabboth here, becauſe wee looke for an everlaſting Sabboth hereafter, and that all our time ſhall be turned into an holy reſt, from ſinne and ſorrow. Heb. 4.11. As God the Father reſted after his workes of creation, and commanded the creature to imitate him therein: ſo God the Sonne after his workes p. 317of Redemption, finiſhed in his humiliation, reſted in heaven. And Dauid tells vsus, Pſal. 118.24. that even Chriſt being refuſed in his humiliation, and made the head ſtone of the corner in his exaltation, brought to paſſe a marvellous worke in our eyes, and thereupon concludes, This is the day which the Lord hath made: wee will retoyce and be glad in it. This day of Chriſts reſurrection excells all other, and ſo is iuſtly our Sabboth, and kept by vsus as a pledge of our reſurrection, and entrance into glory. Fourthly, the lawgiuer is fayd to ſpeake all theſe words, Exod. 20.1. Even theſe ten words. Deut. 4.13. and therefore let them looke to it that dare make them nine. Good Surgeans and Phyſitians louelove their patients, when they are cruell to their diſeaſes. I cannot but count it a damnable errour, to detract one word from ten. They were all giuen equally in fire, and in fire ſhall equally be required. They were all written in tables of ſtone, becauſe they were firſt written in the tables of our hearts, which as then loſt all, like letters written in water, and are now as hard to receiue againe, as the very ſtones: the ceremoniall Law was better remembred then the morall: and of all the moralls, this hath the memento, men naturally being moſt oppoſite vntounto it. Oft times that which wee know not through our ſloth, the ſame by teares is made knowne vntounto vsus. And an afflicted mind certainly findeth out a fault committed; and the guilt which ſhe remembreth not in ſecuritie, ſhee clearely perceiueth being troubled. He that findes and feeles his owne dulneſſe on this day, will judge the breach greater then of a ceremony. Laſtly, holineſſe is the ſubſtance of the precept; and that is as morall in the ſolemne worſhip of God, as the hauing of a God, or worſhipping of him with reverence. But if pietie could not prevaile, me thinkes policie ſhould, men needing no teachers to be negligent in their duties. To conclude the point, this firſt day of the weeke is according to creation, for meaſure and manner. And that is from evening to evening, or from darkeneſſe to darkeneſſe. Gen. 1.5.

p. 318Q. What is here forbidden?

A. The imployment of the day to any other vſe, to the hinderance of any holy exerciſe. Pietie is no Ceremony, and in that we are as ſtrictly bound to the obſervation of it as ever were the Iewes, wherein wee doe not Iudaize, but moralize in true holineſſe. Iſa. 58.13.

Q. What is the law concerning the louelove of our neighbours?

A. That wee doe to them, as wee would they ſhould doe to vsus. Mark. 12.31. Math. 7.12. The louelove of man begins at our ſelues, and as we in louelove are ready to doe all good to our ſelues, and prevent all hurt: ſo muſt wee from the ſame fountaine, be in readineſſe to helpe our neighbour: how ill doth any man deſerue to hauehave an Occan of mercy powred on him, that will not let one drop of it fall vponupon his brother, &c?

Q. Where is this commanded?

A. As the former in the firſt table; ſo this in the ſecond, and our louelove of man, is the declaration of our louelove of God. 1 Ioh. 4.20. He that loueth not his brother, whom he hath ſeene, how can he louelove God whom he never ſaw? The Devill, when he cannot bring a man, who hath knowne God, to confront and deſpiſe him directly, he entreth him with this politicke traine; firſt, makes him bold to trample downe his image, and then at length brings him to deſpiſe God.

Q. How doth the ſecond table concerne our neighbour?

A. It conſiſts either in the obſervation of due order, or preſervation of him and his. Honour is the firſt fruit of louelove, and then preſervation of the life and good things of him whom wee honour. If wee muſt louelove our neighbours as our ſelues, then muſt wee keepe the ſame order with them, that wee would hauehave kept with our ſelues. It is bred in the nature of man, either to wiſh there were no authoritie, or none aboue himſelfe.

Q. What is the law concerning due reſpect?

A. The fift, or the firſt Commandement of the ſecond p. 319Table. Exod. 20.12. Hononr thy father and mother, &c. Where wee are commanded, all due reſpect to our ſuperiours, inferiours, equalls, in what condition, ſoever, and forbidden all neglect of dutie in this kinde Lev. 19.3. Coloſ. 3.20. Luk. 2.51. Epheſ. 6.5. 1 Pet. 2.18. 1 Tim. 6.1. Rom. 15.1.

Q. What is the law of preſervation?

A. It is eyther in the preſervation of life, or the good things thereof. If wee giuegive to all due honour, wee will hauehave reſpect to life aboue all other things, neither will we be negligent of thoſe things wherewith God himſelfe hath honoured the liues of men.

Q. What is the law concerning life?

A. The ſixt Commandement. Exod. 20.13. Thou ſhalt not kill. Where is commanded, whatſoeuer may conduce to the preſervation of life, and forbidden whatſoever may preiudice the ſame vnlawfully. Deut. 24.14. Epheſ. 4.32. 1 Ioh. 3.5. And here appeares the vertue of fortitude.

Q. What are the good things of life?

A. They eyther concerne the body, or the goods and good name of man, or the whole man; for the laſt Commandement teacheth vsus to doe our duty in all moſt freely, without either ſtop or ſtay: here muſt be no if, or and. If concupiſcence make any reſiſtence, wee faile in the worke of our louelove.

Q. What is the law concerning chaſtitie?

A. The ſeventh Commandement, or the third of the ſecond Table. Exod. 20.14. Thou ſhick not commit adultery. Where chaſtie, in thought, word, and deed is commanded, and all kind of vncleaneneſſe whatſoeuer forbidden. Pro. 6.13. Ier. 5.8. Math. 7.27. 1 Cor. 6.9. Gal. 5.19. 2 Pet. 2.14. and here appearrs the vertue of Temperance.

Q. What is the law of riches?

A. The eight Commandement. 20.15. Thou ſhalt not ſteale: where all vprightneſſe in dealing is commanded; and all corrupt and falſe traffique and trading or any other p. 320deccitfull courſe forbidden. Prov. 20.14. Mic. 2.2. Zach. 5.4. Ioſh. 7.21. 1 Theſſ. 4.6. Epheſ. 4.28. 2 Pet. 2.14. And here appeares the vertue of juſtice & common equitie; for we are to hold that what men hold not in the conſiſtory of God, they may and muſt hold in the commonpleas of men. The child of God in regard of dominiumis gratificum, may be ſayd to hauehave all things, when he poſſeſſeth nothing; heire of the world, when he is poorer then Iob. Yet may he not by this his ſpirituall right, take the goods which the worſt in the world ownes by a civill and humane right.

Q. What is the law of fame in preſeruing the good name of our brother?

A. The ninth Commandement. Exod. 20.16. Thon ſhalt not beare falſe witneſſe againſt thy neighbour: where wee are commanded, that wee circumſpectly, and in due time giuegive our teſtimony for the truth, and are for bidden all ſpeeches that may harme the truth, by lying againſt it. And here is commanded the vertue of prudence. Portitnde preſerues life, temperance chaſtitie, juſtice our goods, and prudence our good name: ſo that in theſe foure Commandements, are contained the foure tardinall vertues. 1 Sam. 23.19. Prov. 17.25. and 29.11. Lec. 19.17. Iſa. 5.20. Rom. 1.29. Iam. 3.17. Rev. 22.15.

Q. What is the law of the whole man in regard of deſire and appetite?

A. The tenth Commandement, Exed. 20.17. Thou ſhalt not covet, &c. There is a naturall appetite of meate and drinke, and likewiſe a reaſonable deſire of things good or bad. Here then we are commanded to louelove our neighbour without all reſiſtence of conoupiſcence; for if concupiſcence reſiſt never ſo little the pure louelove of man wee ſinne. Here any language, or looke of luſt is a ſinne. Carnall ſuggeſtion, delectation without conſent are here condemned. The Devils iniection of a temptation, if wee reſiſt not is this euill concupiſcence. Originall ſinne is forbidden in eueryevery Commandement, and here the not reſiſting of the p. 321leaſt ſtirring, or motion ofit. That is the fire that is ever burning within vsus, and here the not quenching of the flames is judged of God. Here the thoughts of the head, luſts of the heart, deeds of the hand are all reproued, if they turne never ſo little from the line of the law. And this is that precept that preſſeth moſt the heart and conſcience, and lets vsus ſee how farre wee are from our created perfection; for Adam in his innocency was made able to performe obedience without all inward or outward reſiſtence: but wee his ſonnes finde reſiſtence inwardly, in regard of our will and affections, outwardly, in regard of the temper of our bodies, temptations of Satan, lewd company, idleneſſe, &c. Furthermore, beſide all this wee are commanded by this precept to be content with our owne eſtate, and reioyce at the proſperitie of others, and forbidden all grudging and repining at their good and wel-fare. Heb. 13.5. Phil. 4.11. 1 Tim. 6.6. Iam. 5.9. Too many thinke, there is no ſuch law that requires a man to bee ſo ſtrait laced, as not to dare to looke awry. Phariſees fume and chafe, and aske, what needs all this adoe, as if it were not enough to keepe the law in their hands, but their very thoughts muſt be bound vp with it. The covetous man thinkes it no matter to be greazed in his fiſt with a bribe, to remit but a little of the rigor of a good conſcience. Well, here is a rule that layes things hard to our charge, that if wee reſiſt not the very firſt motions to ſinne, wee make our ſelues guiltie before God, and lyable to his iuſt wrath, &c.

p. 322CHAPTER II. Of holy and heauenly Prayer.

Queſtion.

HItherto of obedience to the Law; What is Prayer?

Anſwere.

It is an affectionate mouing of God, with things agreeable to his will. Rom. 8.27, and 10.14. Iam. 1.5.6. and 4.3. 1 Ioh. 2.1. and 5.14.

Q. How ought it to be performed?

A. With all comely geſture, in reſpect of that mightie Maieſtie whom we moue, and our owne baſeneſſe who doe moue, and that with ardent affection, according to the nature of the thing we moue for. Hoſ. 14.2. Gen. 18.27.

Q. How is Prayer diflinguiſhed?

A. It is either mentall, or vocall; for the Lord vnderſtands the language of the heart, as well as of the tongue, Rom. 8.27. Math. 6.8.

Q. What is mentall Prayer?

A. It is a moving of God without a voyce, with the inward affections of the heart and ſoule. Exod. 14.15. Moſes cryed to God when he ſpake never a word, and hereupon our ſighes, ſobbes, and groanes are good prayers. Rom. 8.26. Nay, it is fit that the heart ſhould pray a long time before the mouth: full veſſels doe not preſently run at the firſt piercing, neither doth the fleſh that is deepely wounded, bleed preſently: the heart that is truely touched with ſinne and miſery, is not able vponupon the ſudden to vent it ſelfe; for; as great throngs of people, preſſing out at ſome narrow paſſage, ſticke faſt, and cannot goe forward but very ſlowly: ſo the abundance of matter in the heart, wanting words, is ſtreighted in comming forth, and often p. 323a broken heart, diſchargeth it ſelfe in broken prayers. And yet the harmony of ſuch prayers is moſt ſweet and pleaſant to God; nay, ſometimes contraries, as the interlacing of diſcords, graceth this muſicke.

Q. What is vecall Prayer?

A. When according to the nature of the thing we moue for, wee labour to expreſſe our ſelues in words, that the tongue may be the true interpreter of our prayers, and that the breath in which they are vttered, like pillars of ſmoaks perfumed with Myrrh and Incenſe, and with all the chiefe ſpices. Cant. 3.6. may come vp before God, as the prayers and almes of Cornelius. Act. 10.4. Otherwiſe our words will be but like the Aegyptian flcſh pots, reeking out the hot vapours of the ſtrong ſmelling Onions and Garlike of our owne corruptions. If our prayers be not mentall before they be vocall, they ſpeed not: Ezekias 2 King. 19.4. bids Iſaiah lift vp his prayer to God, that is, pray heartily. Luſly beggars that flouriſh in their Rhetoricke, moue ſmall compaſſion in the paſſenger; if they were hunger bitten, their hearts would teach them another dialect. The guilty theefe pleading for his life, goes not about to entertaine the Iudges eares with quaint phraſes, and fine words, but hee ſtudies to ſhew the paſſion and affection of his heart. Carnall eloquence ſhews ſmall repentance; and affectation of Rhetoricke, is without all affection in prayer. Too many ſavour in their words more like the golden ſockets of the holy lights, blazing in ſpeculations, then the bowles of the Altar full of the liquor of heauenly devotion. Such hauehave more words then matter in their prayers: but humbled ſuters hauehave more matter then words, & ever deſire to fit thier words according to their matter. This makes the heart like the pots in Zech. 14.20. ſend vp ſweet fumes of contrition, righteouſneſſe, thankeſgiuing, into the noſtrils of God, that he may ſmell a ſavour of reſt from vsus; wee a ſavour of peace and life from him. That which was ſaid of Maries Spicknard, wherewith ſhe anointed Chriſt, that the whole Houſe was filled with the ſavour of the oyntment. p. 324Ioh. 12.3. The ſame may be ſaid of theſe pleaſant perfumes of our religious prayers, that they are fragrant to God and men: and the reaſon is, becauſe Chriſt by a liuely faith, lyes as a bundle of Myrrh betweene the breaſts of eueryevery Chriſtian, and that he himſelfe in regard of the graces of Gods ſpirit is as an Orchard. Can. 4.13. of Pomegranates, with pleaſant fruits, as Cypres, Spicknard, Saffron, &c. and all the chiefe Spices of the Marchant. And in this ſenſe, the voyce of the Church is moſt ſweet in prayer. Can. 2.14. On the contrary, if our hearts be like Ezechiels bloudy pots. Ezek. 24.6. that boile with the ſcum and ruſt of luſt, revenge, ambition, wanton pampering of the fleſh in painted faces, prodigall gariſhneſſe, monſtrous diſguiſedneſſe, &c. bringing in all exceſſe in our reſpects to our ſelues, and content with all defects in our reſpects to God, wee may well ſay, death is in ſuch a pot, and that the ſacrifice thereof is more noyſome to God then any caryon. Never did the fiue Cities of the plaines ſend vp ſuch poyſonous vapours to God, as the prayers of a corrupt and polluted perſon, and God being not able to abide theſe ill ſents, ſends downe vponupon ſuch, a counter-poyſon of fire and brimſtone. Oh, then let not this pot of the heart that ſhould boile theſe ſweet ſacrifices of prayer, either be dry for want of the liquor of grace, or grow ruſty for want of daily vſe, but let them be full of liquor and meat; ſo the fleſh-pots of theſe ſacrifices, erunt ſicut aromata, ſhall be as perfumes in the bowles of incenſe. Zech. 14.20. I know ſome are very ſhort in prayer for want of matter and affection: but this will make vsus ſhort and pithy for the abundance of matter and affection. Prayer conſiſts not more in fragore quam fervore, more in contention of voyce, then in intention of heart.

Q. How is vocall prayer diſtinguiſhed?

A. It is either in proſe, or meeter, ſung, or ſaid: And hereupon it followes, that the Liturgie of the Church may be not onelyonly in ſet forme of prayers, but alſo in dimenſion of words, for meeter is the meaſure of words and ſyllables. p. 325Let therefore the doting & dizie headed Browniſts, either confeſſe Pſalmes, hymnes, and ſpirituall ſongs to be no parts of divine worſhip, or elſe that prayer may be in a ſet forme: but they can on the ſudden both ſing and ſay; yet in their dotage they hauehave taken paines to bring Davids Pſalmes into an Engliſh meeter, and vſe them when they meet, notwithſtanding, they reiect their owne practiſe, and will not pray in any ſet forme of words, as if ſinging as well as ſaying, were not praying. Coloſ. 3.16. Epheſ. 5.19. But our caſe is never the worſe, for that the Lords prayer beares part with vsus in this baffling of theirs.

Q. How muſt all theſe be done?

A. Seriouſly in the ſpirit. Rom. 8.26. Coloſ. 3.16. It muſt be done with grace in our hearts to the Lord.

Q. How is vocall prayer, deliuered either in proſe or meeter, diſtinguiſhed?

A. It is either publicke, or private; In the Church, Familie, or Chamber. Act. 10.2.9. and 14.23. Zech. 12.11.12.13.14.

Q. What is publicke Prayer?

A. That which is performed to God in the publicke place of his worſhip, and in the publicke meeting of the Congregation; where the Paſtour is to goe before in a liuely voyce, and the people to follow after in minde and heart; and in the concluſion, to ſay, Amen, to teſtifie their conſent, and deſire to be heard. Deut. 27.14. to the end.

Q. What is private Prayer?

A. It is eueryevery where, and in all places, and at all times, where either more are gathered together, and then one is to goe before, and the reſt follow in conſent as before; or elſe one by himſelfe alone, which may pray only in mind, or alſo with his voyce; and this againe may be more ſolemne and accuſtomed, or a ſhort ejaculation, &c. 1 Tim. 2.8. Math. 18.19. Ion. 2.1. Exod. 14.15. Zach. 12.13.

Q. To whom are wee to pray?

A. To the Father, Sonne, and holy Spirit, and to them alone. Pſal. 50.15. Rom. 10.14. Wee are onelyonly to call vponupon p. 326them, in whom wee are to beleeue, and that is onelyonly in God. I beleeue in God, not in any creature, for that is blaſpheme. Neither is there in all the prayers of the Bible any other mentioned, to whom wee are to ſue but God alone. If any ſhall demand, whether he may direct his prayer to one perſon of three; the anſwere is, he may doe it ſafely, and with comfort. What need we feare, while we hauehave our Sauiour for our patterne: Oh, my Father, if it be poſſible, let this cup paſſe. And Paul eueryevery where, both in thankes and requeſts, bowes the knees to the Father, &c. yet muſt this be done with due care of worſhipping all in one. Exclude the other, while we fixe our heares vponupon one, our prayers will be ſinne; retaine all and mention one, wee offend not. None of them doth ought for vsus, without all. It is a true rule of Divines, all their externall workes are common: to ſollicite one therefore and not all, were iniurious.

Q. Hitherto of Prayers generall affections; What are the kinds?

A. Prayer is either ſimple, or compound. Sometimes we are all ſuites vntounto God, another time all thankes; and ſomtimes againe wee ioyne all together. 1 Tim. 2.1.

Q. Whas is ſimple Prayer?

A. Where Prayer is of one nature onelyonly. Eph. 1.3. Bleſſed be God. ver. 2. Grace be to you, &c.

Q. How manifold?

A. It is either Petition, or thankeſgiuing. Either wee requeſt ſome thing at Gods hands, or bleſſe him for the receipt of it.

Q. What is Petition?

A. When by prayer we craue any thing of God, according to his will. Math. 26.39. Iam. 1.6. 1 Ioh. 2.1.

Q. What may fall out hereſometimes?

A. Making of vowes, which is a ſolemne promiſe made to God, with mature deliberation of things lawfull, and poſſible, &c. Pſal. 76.11.

Q. How many ſorts of Petitions are there?

A. Two; either a crauing of ſome things to be done p. 327for vsus, or an entreating that ſome thing may be avoyded by vsus, or remoued from vsus. Eph. 6.18. Heb. 5.7.

Q. What is the crauing of ſomething to be done for vsus?

A. Our petitions to God, to beſtow good bleſſings vponupon vsus; where we are to labour to hauehave a true ſenſe of the want of theſe bleſſings. Pſal. 119.17.18.

Q. Wherein conſiſts it?

A. Either in good things that concerne God, or our ſelues: the firſt wee muſt deſire infinitely, as the end of our thoughts, the other, with moderation, as meanes to helpe vsus to that good. No man deſires meate, or medicine infinitely, but for health, wee never thinke wee hauehave enough of it: ſo God and his goodneſſe muſt be ſought without meaſure, but the things of this life in a meane, as meanes of a better kingdome. Math. 6.33.

Q. What concerning God?

A. Our ſanctification of his name, the comming of his kingdome, and performance of his will: firſt, wee pray that God may be glorified by vsus; and ſecondly, wee pray that the meanes of his glory may be ſanctified vntounto vsus. Math. 6.9.10.

Q. What concerning Man?

A. All things convenient and neceſſary for him in his condition, that both himſelfe may line by Gods bleſſing, and others by him, &c. Math. 6.11. Eph. 4.28.

Q. What are the things we intreat to be remoued from vsus?

A. Sinne and miſery: Where we are to make vſe of that holy exerciſe of faſting, which is to abſtaine from Gods creatures for a time, to teſtifie our humiliation before his Maieſtie. Iocl. 2.15.

Q. What is our deprecation for the pardon of our ſinne?

A. It is our intreating of God to forgiue them, and that he will never lay them to our charge; Remiſſion is an action of God the Father, whereby for the merites of his Sonne applied by his ſpirit, he accounts ſinne as no ſinne, or, as if it had never beene committed, Iſa. 38.17 and 44.22. p. 328Ier. 31.34. and 50.20. Mic. 7.19. Math. 6.12. Coloſ. 1.14 1 Ioh. 1.7.

Q. What is our deprecation in regard of miſeries?

A. That the Lord would deliuer vsus out of all temptations, and other afflictions and calamities, which if we conſider them as they are ſent of God, then our entreating is in Lamentation; if as they are inflicted by the wicked. It is a Complaint. Pſal. 35. and 69. In both which Pſalmes, Dauid lamenteth for the wicked and complaineth of their ingratitude to God. Ier. 9.19.20.

Q. What is thankeſgiuing?

A. An heartie acknowied gement of Gods mercies beſtowed on vsus, yeelding him due praiſe, and aſcribing vntounto him, kingdome, power, and glory for ever, Amen. Pſal. 29.2.9. and 66.2.3. and 96.6.7. Luk. 1.68. Eph. 1.3. Col. 3.17. 1 Tim. 2.1.

Q. What is a compound Prayer?

A. A prayer conſiſting of all, or ſome of theſe ſimples. 1 Tim. 2.1. I exhort, that ſupplications, prayers, interceſſions, and giuing of thankes be made for all men. As faith is the Conduit cocke, that watereth all the herbes and flowers that grow in the Garden of obedience; ſo prayer is the meſſenger that knockes at heauen gates, for the ſhowers and dewes of heauenly benediction, to make all thriue and proſper. Oh, that eueryevery ſoule whiles it is feaſting and banqueting with God by faith, as Eſter with Ahaſueroſh, could bethinke it ſelfe, what ſuites it hath to him, or what trouble ſome enemie it would be rid off, ſuppoſe it to be ſome potent Haman of pride, &c. How ſoone ſhould it be executed and crucified before our eyes, if wee could but make our complaint to our beſt beloued? or if wee find we hauehave more need to petition for ourſelues, then deprecate againſt others, then let vsus duely conſider what grace wee want, ana make our ſuite to God, as Achſah to Caleb, and wee ſhall hauehave giuen vsus the plentifull ſprings of grace, both aboue and beneath. And that we may doe all theſe, the Lord powere p. 329vponupon vsus the ſpirit of grace and ſupplication, and that we may cheerefully looke vp to him whom we hauehave pierced with our ſinnes, &c. Zech. 12.10.

CHAPTER III. Of the Sacraments.

Queſtion.

HItherto of Prayer; What is the celebration of a Sacrament?

Anſwere.

An act of faith, whereby according to Gods inſtitution, wee celebrate the Sacraments or dained of God by the reciprocall action of godly giuing and taking. 1 Cor. 11.23.24.25.26. Hence the Lords Supper is called a Communion, God communicating to vsus by giuing, wee with him by receiuing. 1 Cor. 10.16.

Q. What is a Sacrament?

A. It is a divine teſtimony, wherein externall ſenſible things, by a ſolemne right, are ſeparated from common vſe, to ſignifie, ſeale, and repreſent vntounto the faithfull, aſſurance of life in Chriſt Ieſus. Rom. 4.11. Circumciſion is ſayd to be a ſigne and ſeale of righteouſueſſe by faith. A ſigne in regard of the thing fignified, a ſeale in regard of the covenant made betwixt God and man; of righteouſneſſe not our owne, but that of Chriſt, both actiue and paſſiue; for all the wayes of God are iuſt and true, and therefore no imperfect righteouſneſſe can be ſealed in Gods contracts, and treaties with men by faith, for that as the inſtrument makes the righteouſneſſe of Chriſt ours by imputation.

p. 330Q. How many parts, or members be there in a Sacrament?

A. Two; The outward and ſenſible ſigne, and the inward and ſpirituall grace; for as man conſiſts of a body and ſoule, and that nothing ordinarily comes to the ſoule but by the body, Almightie God condeſcending to our weakneſſe, hath ordained outward teachers, to convey knowledge and comfort to the inward man. Math. 26.26. This is my body. If bread, and the body of Chriſtwere not two diſtinct parts of a Sacrament, the Sacrament it ſelfe ſhould be lame and imperfect, both in reaſon and religion: In reaſon, becauſe the relation betwixt the ſigne and the thing ſignified ſhould be taken away, the one being preſent without the other, as a reall preſence of fleſh, without a reall preſence of bread; and ſo the teacher of the outward man being remoued, God is ſo farre in the Sacrament aboue our capacitie, that it is incredible to beleeue either the thing, or the power of God in ſuch a converſion; for it were vnreaſonable to turne a peece of bread into a glorified body, or a glorified body into an omni-preſent God. A Sacrament is the plaineſt part of Divinitie, and commeth loweſt both to our neceſſitie and capacitie: yet Papiſts elevateit aboue all Divinitie, and make it obſcure aboue meaſure. Secondly, it is againſt reaſon in proper ſpeech to call a member the whole, and to ſay the body of Chriſt is the whole intyre and perfect Sacrament. If they ſay it is but a part, then let them ſhew vsus the other, the bread being vaniſhed away, and remaining no more in his ſubſtance. Thirdly, it is againſt Divinitie and Religion, to thinke any part of it to be corporall food; for it is the rule of the will, and conſequently of the whole man; and ſo is a ſpirituall teacher, though it be helped by ſenſible meanes to convey it ſelfe into the ſoule, and therefore Chriſt in the Sacrament profiteth not, except he be eaten by faith. A reprobate may receiue bread; but the ſigne, ſeale, and thing ſignified are none of his; for he hath no experience of this myſtery, that wants the firſt part of Divinitie; without the which p. 331the ſecond cannot worke, no more then a man liue without a ſoule.

Q. What is the ſenſible ſigne?

A. That externall part, which is lyable to the ſenſes, whereby our faith being weake, and our ſanctification but in part, our chedience very imperfect, and prayers, not as they ſhould be; Notwithſtanding the divine Goodneſſe witneſſeth to our ſenſes, the conſtancie of his purpoſe to ſaue vsus, and it is (as it were) the badge, ſymbole, and token, whereby the true Church is married to the ſpouſe Ieſus Chriſt; and therefore ſeparated from all other companies, and hence it is, to ſhew, to whom ſhe belongeth, and to diſtinguiſh her from all other ſects. Hoſ. 2.19.20. Math. 28.19. Act. 8.36.37. 1 Cor. 10.17.18.19.20.21.

Q. HaueHave theſe ſignes beene alwayes the ſame?

A. No; They hauehave beene diverſe, accerding to the times of Chriſt, either as he was to be exhibited, and then they were ordinary, and extraordinary; or elſe as he as exhibited in our fleſh. Before his comming, he confirmed the ordinary ſignes by extraordinary miracles, leaſt the Iewes ſhould doubt of the Meſſias, or of the vertue of ſuch externall rites and ceremonies. The Cloud, Pillar of fire, Manna, Rccke, Red ſea, &c. were all Sacramentall ſignes to the Iewes, as well as Circumciſion, and the Paſſeover. 1 Cor. 10.1.2.3.4.

Q. What is the ſpirituall part?

A. Ieſus Chriſt, both God and man, with all his benefits, which hath never varied. Heb. 13.8. The Cup, and the Bread 1 Cor. 10.16. are called, a Communion, that is, the drinking of the wine in the Cup, and eating of the bread, makes a communion betwixt vsus and them in corporall nouriſhment: So Chriſt with all his benefits, being receiued, and the fruit thereof being truly perceiued by faith, is our happie p. 332communion with the body & bloud of Chriſt: otherwiſe wee communicate no more with Chriſt in the Sacrament, then we doe with the bread and wine, whiles they ſtand vntouched vponupon the Communion Table.

Q. How many Sacraments are there?

A. Two; one of our Nativitie, and another of our education: our Chriſtianitie is ſealed vntounto vsus both in the birth, and growing of it; for as the application of Chriſt vntounto vsus, is both for our being in him, and riſing with him: ſo the two ſeales thereof, are either for our grafting into Chriſt, or growing vp with him. Hence the firſt Sacrament may be called the ſymbole, or ſeale of our entrance, or initiation in Gods Church: it is (as it were) our matriculation, &c. The ſecond, is the Sacrament of our ſpirituall nouriſhment, and continuance therein. It hath beene an auncient cuſtome in the Church of God, to ſet the Font below in the Church, and the Table aboue, and thereupon hauehave called it the high Altar, not for to ſacrifice Chriſt vponupon it with the Papiſts, but to remember that everlaſting, and perpetuall ſacrifice he offered once for vsus vponupon the Altar of his Croſſe. This is a humane Ceremony, and not without edification, becauſe it carries with it a proportionable ſignification to both the Sacraments, and yet are theſe places, or inſtruments ſet vp in them no wayes Sacramentall, though profitably ſignificant. 1 Cor. 10.16. The Cup, in the Communion, is no more Sacramentall, then the Font in Baptiſme; and yet the Apoſtle ſayes, the Cup, which we bleſſe, is it not the Communion, &c? He makes an holy vſe of the Cup which containes the wine, and ſo may we of the Font which holds the water: yet muſt we not thinke the Cup more holy then the wine, the Font then the water, or the table then the bread and wine, &c. And therefore it is a ſinne in ſome ignorant people, that more reverence the high Altar, then the Sacrament it ſelfe, and thinke that the ſuppleneſſe of their knees, in bowing p. 333at, or before the Communion Table, ſhould be a maske to hide the ſtarkneſſe and numbneſſe of all the ioynrs of their Soules, in their ſubmiſſion to the Commandement it ſelfe, in a ſpirituall eating and drinking at the ſame Table, which is therefore to be reverenced, becauſe it is the Table of bleſſing ſo ſpirituall a banquet. For it is too well ſeene and knowne, that ſuperſtitious Papiſts, and carnall Proteſtants, (for I ſpeake not of them that reverence the place for the myſteries themſelues (as Paul did the Cup for the Sacramentall wine) that their knees, which are Camell like in the common curteſie in Gods houſe, are ioyntleſſe and Elephant like, in the ſpeciall obedience vntounto his precepts, to whom the houſe and place is conſecrated.

Q. What is the Sacrament of our Nativitie?

A. It is the Sacrament of our ingraffing into Chriſt; and therefore but once vſed of vsus. For wee are but once borne Chriſtians, though wee hauehave daily vſe of nouriſhment, no grow vp in Chriſtianitie, Rom. 6.3.4.5. Col. 2.12.13.

Q. What is the externall part thereof?

A. Before Chriſt was exhibited in the ſleſh, the extraordinary ſignes were the paſſing of the Iſraclites through the red ſea, and the Cloud, that was by day to couer them, and the Pillar of fire by night to guide them in the wilderneſſe: the ordinary ſigne was the circumciſing and cutting of the foreskinne of the fleſh, but ſince Chriſts comming our Baptiſme, or waſhing of the fleſh. Math. 28.19. 1 Cor. 10.2.

Q. What is the ſpirituall meaning of this?

A. Chriſts righteouſneſſe waſhing away our ſinnes: ſecondly, the preſenting of vsus as holy, cleare, and cleane before the Father, whereby wee are deliuered from death, and reſtored againe to life. Eph. 5.26.27. Tit. 3.5.6.

p. 334Q. What is the Sacrament of our ſpirituall education?

A. It is that Sacrament of our ſpirituall nouriſhment, or growing vp with Chriſt, after wee are once in him, and therefore this is more often to be performed by vsus. 1 Cor. 11.26.

Q. What is the ſenſible part thereof?

A. Before Chriſt was exhibited, the extraordinary ſignes, were Manna, and the water which ranne from the Rocke; the ordinary was the Lambe in the Paſſeover. Since Chriſt was exhibited, the bread and wine in the Lords Supper. Math. 26.26.27.28. 1 Cor. 10.3.4.

Q. What is the ſpirituall meaning?

A. Our continuall ſtrengthening of the ſpirituall man by his often feeding (as it were) by faith vponupon the Lord and his righteouſneſſe, to the vndoubted aſſurance of eternall life. Ioh. 6.32.33.35.50.51.54.55.56. &c. Say not now (O careleſſe Chriſtian) when thou haſt runne over theſe rules, thy Catechiſme is done: but conſider it is not done, till thou haſt done it. Thou mayeſt be an vncleane beaſt for all thy chewing of the Cud, and frequent repeating of theſe leſſons, except thou devide the hoofe in holy practiſe. I hauehave endevoured to anoint thy right eare with wholſome adviſe, but labour thou to hauehave thy right thumbe and toe annointed with the holy oyle of grace, to walke more ſmoothly and currantly in the wayes of God. Remember thy Baptiſme, and entrance into the flood Iordan, not there like boyes, to play and paddle in ſo holy a water, but to waſh and be cleane. And for the Lords Supper, bee not like the changeling, Luther mentioneth, that is ever ſucking, never batling: rather take Saint Peters adviſe. 1 Pet. 2.2. As new borne babes drſire the ſmeere milke of the Word, that yee may grow thereby. The bottle and the Bible are both alike, if wee drinke not the liquor, it cannot cheare vsus, and if wee eate not the little booke, concoct, and digeſt it, p. 335what nutriment can it afford vntounto our ſpirituall life? Let vsus all in the feare of God, like Gedeons Souldiers, learne to be as able to carry in our hands the burning Lampes of godly life, as wee are with our mouthes to ſound the trumpets of Gods truths. I ſay not a word more, make the rule the rudder of thy life, and the fountaine of thy well-liuing, and then doe that which thou knoweſt to be good, and happie art thou. (*⁎*)

FINIS.

End of the text · John Yates, A Model of Divinity (1622)