A modell of divinitie, catechistically composed. Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.

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 vs, the power of the holy spirit working in vs 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 dispo∣sitions 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 Phylo∣sophy teacheth vs, not onely 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 vpon our faith, so must our faith be reduced to seruice. There is no faith but it workes: It is neither idle nor vn∣able to set the whole man a doing well. In Rethoricke wee say, there may be Elocution without pronunciation: but in Diuinitie, wee cannot haue 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 with∣out workes, as if a man should haue faith, and not liue by it, or liue and not performe the act of life. Papists erre

grossely 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 hy∣pocrites 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 onely 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 vpon the trencher of Gods providence in their mainte∣nance, and to giue 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 af∣fection 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 vs, and what safetie can it be for vs 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.

which 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 vs, as it is wrought in vs by the spirit and faith; wherein pro∣perly 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: onely 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 re∣ceiue 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 Chri∣stian 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 vs euery way duti∣full to our Maker. It moues vs to seeke him in all his ordi∣nances, and most willingly submit vnto his lawes, devout∣ly to sue vnto him in our prayers, and holily to receiue the pledge of his loue. Math. 28.19.20. They that for want of faith become weake in doing, will soone become wea∣ry

of 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 vnto 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, vpon 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 vs make man in our image, &c. First, God slamped his law vp∣on him. Eph. 4.24. and then left him to his ordinary pro∣vidence, to conforme himselfe and his actions to the will of that God, who with his owne finger did write vpon 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: onely 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 com∣mands, 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 cost∣ly

for 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 vs 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 ob∣taines 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, vn∣lockes the boults, takes away all reluctation and oppositi∣on, infuseth a pliable willingnesse, and brings with it such a loue 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 haue 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 ra∣ging 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 haue domineered and tyrannized over mee so long, throw them downe vnder my feete, trample

vpon their neckes, and triumph over them.

Q. But is there nothing of the law remaining in cor∣rupt 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 vpon 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 convicti∣on 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 con∣tradicted. Thinke of some one man compounded of all the vices of mankind, and in whom all outragious sins raigne, and such a one is euery 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 hu∣mane 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 euery of our sinnes, as a thorne, nayle, and speare to him? Thou that pourest downe thy drunken carowies, thou giuest thy Sa∣viour a potion of gall; and while thou dispisest the mea∣nest 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 euery man when he little thinketh it, crucifies againe to himselfe the Sonne of God, and

makes 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 o∣pened, 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 spi∣rit 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 a∣mongst 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. Pur∣gation of sinne must goe before zeale in good workes. Tit. 3.8. They onely which haue 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 af∣ter the Spirit. Gen. 20.6. I know (sayth God) that thou hast done this in the vprightnesse of thy heart. Some par∣ticular actions may haue a charitable construction in the very wicked, and yet the whole course of their life be sin∣full and wicked: onely the godly are vpright in their way. Psal. 119.2. Dauid was vpright in all things, saue onely 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 A∣gent. 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 consci∣ence;

for conscience is either the reading of the law in the heart; or the law read vnto it by the vnderstanding. It is Gods spie, or Pinnesse sent out to make discouery of the coast, and to returne advertisement. Onely sinne so over∣clouds her way, that often shee comes home againe, and sayes nothing. For blind and ignorant consciences speake peace, or hold their peace, because they haue not skill e∣nough to accuse, and find fault: they swallow downe not onely 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 vpon 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 vpon 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 vpon 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 con∣science, 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 vs in the feare of God thinke of it, and suffer conscience to doe his office; for thereby we shall prevent Satan by accu∣sing 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

his 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 vs 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 con∣demne, 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 vnto vs, 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 vs. 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 vs, 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 vs?

A. Hauing brought vs to Christ, it is thence forth to be the rule of the reconciled man, to walke thereby accor∣ding 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.

as much as he can; so that it cannot be answerable to the law in euery respect. Isa. 64.6. Luk. 17.10. 1 Ioh. 1.8.9.10.

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

A. Whatsoever in it is sinne, is couered by Christs righ∣teousnesse, and pardoned in and for him; for he is our ad∣vocate 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 haue 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 er∣rors and defects in all those actions, which in our iudge∣ment were perfectly performed. Let vs but once begin to throw our thoughts freely into euery corner of our con∣sciences, 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 vs: 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 giue 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 haue walked, priding themselues in their owne clouts for the supposed die they haue receiued: But Bellarmine the in∣ventor of such a shift, puts it off againe, and sayes it is safer

for 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 loue of our neighbour. Math. 22.37.38.39.40.

Q. Whatas the worship of God?

A. That reverent respect and loue wherewith wee are to im∣brace 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 vpon God: but this is the whole rule of Divi∣nitie, 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 loue of my neighbour is not an immediate act vpon God, and in this sense, worship is well distinguished from charitie: as ha∣ning no neerer obiect then God. The loue 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 humani∣tie, &c. Furthermore, it appeares, that worship and pray∣er are not all one, nor that prayer is all the worship of God, though indeed it be an onely 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 loue God purely and sincerely: whereas in duties of charitie, I am bound by the law to haue respect

vnto 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 distribu∣ted?

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 haue him for our God, and then giue 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 haue 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eye-service is a fault with men: but let vs but serue God whiles he sees vs, and it is enough. He must haue all, or he will haue nothing; the Devill will be glad of any corner, for he knowes full well, that if he haue any part, God himselfe will haue none. Salomons Curtizan talkes of dividing, and many are con∣tent to share themselues betwixt God and the world, mam∣mon, 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 en∣tertainment. I know the bed, and the throne can abide no rivalls, and seeing God calls for the heart as his throne,

and 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 re∣verent vsage of it, as also the diligent practise of it, espe∣cially 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 wor∣ship, 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 to∣gether, 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 wor∣ship 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 forbid∣den, 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 haue a speci∣all Text to allow and warrant euery particular. It is e∣nough for the Church, or Magistrate, to command in these vpon the generall warrant of the word: they that oppose

must 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 onely to be taught by his owne voyce, and not by any image. Deut. 4.12. To teach his nature and maiestie by i∣mages, is to turne his truth into a lie. Rom. 1.25. But of re∣ligion 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 haue 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 pow∣er; for the whole essence of Divinitie, must haue 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, Mercie-seat, Temple, &c. are not vnlaw∣full: yet wee are to vnderstand, that these things serue onely 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

vs of historicall vse, but not of morall; for they are ceased, as appendices, or additions to the morall law; and there∣fore are left vs for instruction, not for adoration. Yet still it remaines, whether the Church haue any power to set vp religious images, of morall signification, and such as ought to carry with them not onely our vnderstandings, but our wills and affections vnto 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 onely vpon 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 behaui∣our, and morally to teach him by humane rites and cere∣monies, yea, even such as should outwardly helpe the in∣ward 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 ci∣vill, 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 vpon Gods Altar, wheresoever it should be set, &c. Yet this Altar of morall signification, was sub∣ordinate 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 wor∣ship. And in this sense, the Crosse in Baptisme, a transi∣ent 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 onely

pacified, 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 vs 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 con∣front the water of Baptisme, or to coniure it with Papists, or to be any part of the Sacrament; for hee that may ap∣poynt a Sacramentall signe, must be able to giue the Sa∣cramentall grace, and so the Church should blaspheme, making her selfe a God, who onely can giue that grace, that in the Sacrament is sealed. It is therefore by the doc∣trine 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, shew∣ing that as God by Baptisme admits the Childe into fel∣lowship 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 ig∣nominies, or reproches for their Saviours sake. And I would to God, that so Christian an exposition could stay our brethren for going vp against vs 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 haue 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 onely forbidden to wor∣ship his image, but also to make it. If any by the subtiltie of their wits can abstract Christs man hood from his God∣head, or worship from either of them both, I shall not op∣pose 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

precept, Than shalt not make, that is, of the proper subiect of Religion, such as was expressed in the first Commande∣ment, any image. If it were of Religion it selfe, the pre∣cept 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 ex∣presse 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, onely 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 in∣stitution haue 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 haue 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 im∣ployed to the holy service of their makes. Ioh. 2.6. The fixe water pots were superstitiously abused, for private pu∣rification, whereas God had onely 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 be∣come 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 necessa∣ry vse. But when they became hurtfull and offensiue to Gods Church, they were reiected by the Apostles. Me∣thinkes 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

them 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 refor∣mation of none, but such as haue 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 dili∣gence 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 reve∣rence, especially vpon 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 for∣get 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 wor∣ship 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 vnto vs, 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 haue a conceit, that the sinne of that Israelite which was stoned for blasphemy, was onely this, that he named that ineffable name of foure letters, Iehovah, Shall their feare keepe them from once

mentioning the dreadfull name of God, and shall not our feare keepe vs 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 haue 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 Sab∣both consisteth not in houres, but in holinesse, not in a na∣turall day, but the sanctification of it; and therefore the al∣teration of the time, is no mutation, or change in the es∣sence of the fourth Commandement, but onely in the ac∣cident of it. Time, as other naturall things, is separate and set apart for holy vse. All time is Gods by creation, and waites vpon 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 vnder-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

greater 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 mo∣rall in the fourth Commandement, as bread, wine, or wa∣ter 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 wret∣ched Soule) not sixe dayes will I labour, but also play and please my selfe vpon 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 haue 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 Arithme∣tick 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: onely in suc∣cession of time the next day after the seventh is the eight, but this is not considerable in the precept: which com∣mands 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 sanctificati∣on 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

of Redemption, finished in his humiliation, rested in hea∣ven. And Dauid tells vs, 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 marvel∣lous 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 vs as a pledge of our resurrection, and entrance into glory. Fourthly, the law∣giuer 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 loue 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 vnto it. Oft times that which wee know not through our sloth, the same by teares is made knowne vnto vs. And an afflicted mind certainly findeth out a fault committed; and the guilt which she re∣membreth 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 pie∣tie 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.

Q. 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 loue of our neigh∣bours?

A. That wee doe to them, as wee would they should doe to vs. Mark. 12.31. Math. 7.12. The loue of man begins at our selues, and as we in loue 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 haue an Occan of mercy pow∣red on him, that will not let one drop of it fall vpon his brother, &c?

Q. Where is this commanded?

A. As the former in the first table; so this in the second, and our loue of man, is the declaration of our loue of God. 1 Ioh. 4.20. He that loueth not his brother, whom he hath seene, how can he loue 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 loue, and then preservation of the life and good things of him whom wee honour. If wee must loue our neighbours as our selues, then must wee keepe the same order with them, that wee would haue 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

Table. Exod. 20.12. Hononr thy father and mother, &c. Where wee are commanded, all due respect to our superi∣ours, inferiours, equalls, in what condition, soever, and forbidden all neglect of dutie in this kinde Lev. 19.3. Co∣los. 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 giue to all due honour, wee will haue re∣spect to life aboue all other things, neither will we be neg∣ligent of those things wherewith God himselfe hath ho∣noured 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 Commande∣ment teacheth vs to doe our duty in all most freely, with∣out either stop or stay: here must be no if, or and. If con∣cupiscence make any resistence, wee faile in the worke of our loue.

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 comman∣ded, 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 Tempe∣rance.

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

deccitfull 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 equi∣tie; for we are to hold that what men hold not in the con∣sistory of God, they may and must hold in the common∣pleas of men. The child of God in regard of dominiumis gratificum, may be sayd to haue all things, when he posses∣seth 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 giue 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 Com∣mandements, 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 loue our neighbour without all resistence of conoupiscence; for if concupis∣cence resist never so little the pure loue of man wee sinne. Here any language, or looke of lust is a sinne. Carnall sug∣gestion, 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 euery Commandement, and here the not resisting of the

least stirring, or motion ofit. That is the fire that is ever burning within vs, 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 consci∣ence, and lets vs 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 resi∣stence: 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 com∣pany, 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 forbid∣den 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.