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 1. Of Religion.

Question.

IS there any thing that is cal∣led Religion?

Answere.

Rom. 2.14. The Gentiles which haue not the Law, doe by nature the things contained in the Law: they hauing not the Law are a law vnto them∣selues, which shew the effect of it written in their hearts, their Conscience also bearing wit∣nesse, and their thoughts accusing one another, or excusing. Let Pilate heare of a God and he will feare, Ioh. 19.18. Felix. of judgement, and hee will tremble, Act. 24.26. So powerfull is conscience, to put backe the swellings of the

proudest Iorden. Iosh. 3.19. And dare boldly tell euery man, as that stout and resolute Tragedian told proud Pom∣pey; the time shall come wherein thou shalt fetch many a deepe and deadly sigh, and sorrow desperately, because thou sorrowedst no sooner. It is the demand of Nature it selfe, What shall we doe to haue eternall life? and because Natures meanes are not able to resist the force and feare of death; no people so sauage, which hath not thought vpon some supernaturall helpe, though ignorance haue cast them vpon superstition, &c. Oh, that the miserable estate of o∣thers which wander in darkenesse, and wote not whither they goe, could giue vs vnderstanding hearts, worthily to esteeme the riches of the mercy of God toward vs, before whose eyes the doores of the kingdome of heauen are set wide open. Should we offer violence vnto it? it offereth violence vnto vs, and we gather strength to withstand it. It is the fault of corrupt nature, and not the least, that as she hath dimme eyes, so they are for the most part, euen in the best things, exceedingly misplaced. She lookes still, either forward to the obiect she desireth, or downeward to the meanes she vseth; neuer turning her eyes either backward, to see what she is, or hath beene; or vpward, to view the true cause of her good. Alas! What a little sparke, and poore peece of Adams old ingenuitie is left aliue in vs, like one of Iobs messengers, to beare witnes of our great losse, and what diuine light is extinguished in vs? It can bring vs to the obiect of our confusion, vnable to shew vs the least glimpse of the obiect of our consolation. O foolish reason, how sharpe art thou to see thy mischiefe? and yet how blunt, how blind art thou to foresee it? O poore rem∣nant of pictie, onely so much goodnesse left, as to make vs languish in our owne euill. How are we weakened, how are we weakened by these relicks of right reason? not to see our misery, that wee may implore Gods mercy, but despairing in both, as if wee were banished from our right wits, cast our selues more violently into the iawes of the Prince of hell. O curst & accursed wits, that for ease, teach

the poore sinner, either to drinke downe his damnation with a greedie swallow, or else through horror to chocke himselfe with his owne morsels. Conscience is not alwaies lowd and clamorous, neither are the deadliest enemies e∣uer vp in armes against vs: yet with still murmurings and secret twitches it bewryes his mis-likes, and for want of true peace euermore workes priuie and hidden vnquietnes in the heart. There is a lamentable and odious disease, cal∣led Ileos, or misercre mei Deus. Nature in expelling super∣fluities, contracts and gathers it selfe from aboue downe∣ward, but being often and againe hindred by inflamation, opilation, and exulceration, the fibres doe from below gather themselues vpwardes against nature, and by a peristaltick motion sends backe with violence the excrements by the mouth. So diligent and circumspect is nature to vnburden it selfe: so conscience that from aboue would worke vpon the will & affections, being hindred; gathers it selfe from below, euen from hell it selfe, and finding the sinner se∣cure, makes him miserable, and leaues him desperate. Goe too yee Miscreants of matchlesse mischiefe, monsters of men, and all ye brethren of the sword, earue to your selues the largest morsels of sinnefull pleasures, and with your most able gorges of Chiucrell consciences swallow and di∣gest them; yea, with the same hands, embrued in blood, receiue the body of your Sauiour, and make him bleed a∣gaine with your sinnes: yet I beleeue all will be bitternesse in the end, and howsoeuer you cheere vp your selues, and sa∣tiate your mindes with these huskes of pleasure, yea, cry out, we haue liued the onely royall and ioviall life in the world; yet you shall neuer perswade me that your hearts do laugh with your faces. Such vanities may shake the splene, the con∣science they cannot comfort, be assured, the kindest curte∣sies of sinne, like a bemired dogge, doe but defile you with fawning, and leaue you worse for intermedling. You say you are merry & secure, I heare you well. But euery fowle that hath a seemely feather, hath not the sweetest flesh; nor euery tree that beareth a goodly leafe, bringeth forth good

fruit: glasse giueth a cleerer sound then siluer; many things glister besides gold: a gorgeous chest is not alwayes the signe of a rich treasure; nor a faire die, of a fine threed; nor a costly seabbard, of a sure blade: nor a merry countenance of a minde, either pleasantly disposed, or set at quiet. Wee may be assured many a mans heart bleedeth when his face counterfeits a smile. Wee see how some will laugh at the beating of their heads against stone-walles. Yea, but then they are mad, you will say; true, but not so dange∣rously mad, as they who will smoothly smile at the satisfi∣ing of their sinnefull desires. Glow-wormes in the night may make a fiery and lightsome shew, and yet pressed are no∣thing but a lumpe of crude & cold moy sture; so the lampe of the wicked in the night of his ignorance may glister, but it is soone put out by the pressing convulsions of a di∣stempered conscience. Doe your worst (you desperate sin∣ners) peck out your eyes, or suffer the Deuill to seize on them and you, as Rauens doe on sicke sheepe, that hauing plucked out their eyes, deuoure their flesh: yet your con∣sciences shall not be shifted off. You may runne from your selues, and the soule may flie from your bodies: but your consciences will not part from your soule, not sinne from your consciences. The mute, dumbe, and deafe Deuill charged by Christ, found a tongue, Mark. 9. 26. so shalt thou before thou be discharged of thy sinne. Quench, and quell the heart of thy heart, roule vpon it the irremouea∣ble stone of hardnesse of heart, seale it vp in the graue of obliuion, till with Lazarus, (Iob. 11.39.) it be growne vn∣fauory, and would stink with stirring: Yet shalt thou not want a witnesse from the dead, to tell thee of a iust God, a holy Religion, and a fear efull damnation, euen in that thou knowest not wherefore thou wert borne, 2. Thess. 1.8. Oh then that it would please God, to giue vs that true wisedome that hath both cleere eyes, and right set, that wee might see further then the dimme eyes of nature are able to reach, that we might vnderstand wherefore we are borne, and know that inuisible hand, that by most happle rules

directs all things to their ends. Iust is it with thee (O Lord) to with hold what thou wouldest giue, and curse that which thou bestowest, because we abuse the very light of nature. Rom. 1.24. yea, trample vpon it with daily sins, as men doe the engrauings of Monuments with durtie shoes, till nothing be left legible. We must not therefore presume much vpon an appeale to a blinded conscience, onely it may force and fasten this vpon vs, by way of con∣clusion: first, that man is made, secondly, made for an end, thirdly, an end better then himselfe, fourthly, which end in God, fiftly, which God he is to serue, sixtly, serue by a rule: lastly, which rule is Religion.

Q. But doth God require it?

A. Mal. 1.6. A some honoureth his father, and a seruant his master, if I therefore be a father, where is my honour, and if I be a master, where is my feare? Mic. 6.8. Hee hath shewed thee (O man) what is good, and what the Lord requireth of thee, &c. Whatsoeuer then may be our leuell, God must be our scope, at whom in all our affaires we must chiefely ayme. O then let not the thought of this last end, bee the least end of our thoughts: we must neuer thinke our selues in good case, so long as we are vnwilling to thinke of our God, who is infinitely good, not onely comprehending, but exceeding the perfections of all things, and therewith also the last end of humane desires, and perfect rest of the reasonable soule. All the springs and brookes of our best affections must runne into this maine, neither must we suf∣fer the least riveret to be drayned another way, onely this must be our care; that neglecting the counsels of flesh & bloud, we learne to depend vpon the commission of our Maker, not daring to attempt any action before we haue his warrant, least it be said vnto vs, who required these things at your hands? Isa. 1.12. No action is good without Faith, and no faith is good without a word. The Centurion, when he would describe his good seruant in the Gospel, sayes no more of him but this, I bid him doe this and he doth it. And the chosen vessell giues an euerlasting rule: His seruants we

are to whom wee obey. Rom. 6.16. So that our seruice wee owe to our end, is briefely nothing else, but a readinesse to doe as we are bidden. All arts serue but two ends im∣mediately, God and man, and from them both, take their denominations of Diuinitie and humanitie. Say now to thy selfe, how haue I liued, or rather not liued, consuming pre∣cious dayes in time eating vanities? Thou art an exquisite humanist; but such wise dome and knowledge will increase sorrow and griefe. Eccl. 1.18. till thou come to the conclu∣sion. Eccl. 12.13. And if grace scorne not to learne of nature, as Moser refused not the good counsell of a Mi∣dianite, then as humane knowledg brings all things to thee; so let diuine, bring thee vnto God. If God preserue all for thee, for whom then doest thou reserue thy selfe? What for gold, or some Herodias? Canst thou offer God or thy selfe a greater indignitie? Are all Arts (Philosophy bearing witnesse) diuine or humane, and the one subservient to the other? How then can we make the creature our standing marke, and not so much as roue at the Creator? Shall hu∣manitie teach thee what is good for thy selfe, and not di∣uinitie how thou art good for God, or else for nothing? For shame reckon that the greatest part of thy life, is the least part wherein thou hast liued; for all is spent in vaine, that helpes not to obtaine thy last end. From hence for∣ward recouer, and recollect thy selfe, before thou goe hence, and be no more. And if the excellencie of humane Arts exclude all meane and mediocritie, thinke no extasie high enough for the obtaining of Diuinitie. We must not like sullen lades lie vnder our burdens, but reviue our spi∣rits, and with a maine and manly courage encounter all doubts and difficulties.

Q. But how shall we know it?

A. Psal. 34.11. Come children hearken vntome, and I will teach you the feare of the Lord. Knowledge is easie to him that hath a desire to vnderstand, plaine and right, if wee seeke after it as worldlings doe gold, Pro. 14.6. and 8.9. and 2.4.5. The Mine and Mint of true happinesse is

plainely and plentifully chalked out vnto vs in the holy Scriptures. Nothing remaineth but that I call vpon you, as Chrysostome did of old, Heare O ye worldlings, get you Bi∣bles. Hom. 9. in Epist. ad Colof: Here lie those glorious heapes, which may eternally enrich vs: so that if wee goe away with our hands and skirts emptie, how worthy shall we be of a miserable want? And who shall pitty them, that will not pitty themselues? Gods whip is the best alones for so lazie and wilfull a need. Oh that in these our dayes, wee might see those times spoken of in auncient Story, wherein the secrets of the Scriptures were knowne familiarly to Taylors, Smiths, weavers, Seamsters, Delvers, Near-heards, &c. Theod. de corrig: Gracorum affect. lib. 5. What a shame is it for vs in England, to see daily so many heauenly showers fall beside vs, whiles we still like a Gedeons fleece want moysture? Where are our worthy Matrones, that may be compared with S. Hieromes women,* 1.1 who conten∣ded in good earnest, who should learne most Scripture without booke? Alas, alas, most of our schollers, like boyes, slubber out their Bookes before they learne their lesson. Old Origen, in num: Hom: 27. sayd, that of all torments, to read the Scriptures, was the greatest to the damned spirits, against that blasphemous Papist, that said it was the inven∣tion of the Deuill. Mart. Pares: de trad. l. 44. But alas that which they cannot reade without soruple, we read too of∣ten with neglect and contempt. With whom doth the Apostles exhortation take place, Coloss: 3.16. Let the word of God dwell plenteously in you? Let vs then to auoyd further shame, like diligent Schollers (which repeat their parts to each other, to be made more perfect) mutually recall ouer the rules of our well-liuing. Giue me but one (sayth Augu∣stine) that loueth, and he shall feele what I say, but if I speake to a cold Christian, he vnderstandeth me not. O then to prepare you for this art, doe but as you vse to doe in the morning when the Sunne riseth in his strength, open the dores and windowes of your hearts, to partake of this comfortable brightnesse. Let the beames of the glorious truth of Gods

word shine cleerely: open your eyes and endeuour to be illustrated by it. It is not credible, how much good Art and precepts may auaile vs. Wee cannot but speed well, if wee begin well, and proceed orderly. A false methode is the bane of all hopefull indeuours. We shall finde it in spirituall matters, as in our estates: small helpes with good thrift enrich vs, when great patrimonies loose themselues in the neglect. It is wonderfull to see what some can doe with the helpe of a little engine, in lifting vp that weight alone, which many helping hands by their cleare strength might endeuour in vaine. I know grace is not tyed either to number or meanes: yet vsually worketh by a common course of Art and precepts. Onely this must be our care, that wee mint not Gods worship in our owne deceitfull braines.

Q. What is Religion?

A. Religion is an Art (or rather a doctrine) to liue well. Art is in the frame of the creature, and may be learned by observation. And so was Diuinitie by creation the very imprese of God; but now by corruption both the Art and the frame are spoyled, and as he that comes from a bright candle into a darke roome, is so much more blinded, as his light was greater; and as the purest yvory turneth with the fire into the deepest black: so, man being fallen from God is so much the worse, by how much hee was made more worthy in himselfe. Teknee from Teknaomai, because Art is euer to be seene in his owne fabricke, facture, or fashio∣ning. Man therefore hauing blurred, blemished, and blotted out his Art and excellencie, is left to the teaching of Gods spirit, to learne that by diuine instruction, which he cannot by humane observation.* 1.2 Paul calls the lesson a doctrine; and Dauid prayes often in his Psalmes, that the Lord would open his eyes, teach him his statutes, and bring him into the way he knowes not by nature. Psal. 119.18.33. The manifolde wisedome of God distinguished by proper subiects, and broken (as it were) vpon them, by creation, gouernment, and obedience, from hence by irra∣diation,

or shining, is acted and dispersed vpon the glasse of the vnderstanding, as light vpon the eye, and there re∣ceiued and vnderstood, is againe from the mind reflected vpon others by word, and then it is doctrine or discipline, or writing, and then we call it a booke or Bible, and from hence may be obserued our teaching by Scripture, doctrine, dis∣cipline, Art, science, and inspiration, Hos. 8.12. Heb. 1.1. Prov. 8.10. 2. Tim. 3.16. &c. God hath written & spoken, and inspired men to doe both, and yet in all this a meere stranger to the iudgements, thoughts, affections, speeches, and actions of the most. So that beside all this, God must inlighten and inliuen our hearts, or else there will neither be Art, nor heart, nor part to thinke vpon him. It is safe no where to complaine of nature, but where grace is, and where that is once had and affected, It will readily ascribe both inward and outward teaching to God. Our rule may be called Scripture as it is written, doctrine as it is taught, discipline as it is learned, Art, as it is framed in vs againe, science as it is knowne of vs; and because none of these are now to be had by the irradiation of nature, it pleaseth God of his infinite loue, that wee should haue them by the inspiration of grace. There are three things (saith Bernard) which God properly challengeth vnto himselfe, from all co-workers, men and Angels: viz. pradestination, creation, and inspiration. The husbandman may plant, prune, digge and dresse his Vine, but raine vpon it he cannot: if hee would water it, yet must it be with Gods water. Hee may draw from the fountaine, but God must drowne it; he may ducere rivum, but it is God that must implore fontem. Yea, when he hath planted and watered, he cannot giue clusters to the branches, forme to the fruits, qualitie to the seeds, temper to the seasons: God therefore that can doe all is the best husbandman. Man therefore that hath expired his first life, must haue God to inspire him againe, or else hee cannot liue. And this will appeare in the very name wee giue our rule. Religion is to tie againe. Our loue to God, like the new cords of Sampson, was quickly snapt asunder,

God, therfore, that he might bind vs to himselfe by a stron∣ger cord, hath chosen the grace of faith to revnite vs a∣gaine to himselfe. And so Religion hath his notation from the first part of our rule, which is faith in God. Or else may it take his denomination from the second part, which is obedience towards God. The law that was to be read by creation, was obliterated, and in a manner scraped our by corruption, but now againe by religion is written in our hearts. Ier. 31.33. and so is to be read againe. Life con∣sists in vnion and action, now by faith wee haue the one, and by the law we performe the other. The rule of life is called Diuinitie, in regard of God the end of it, Theologie in regard of the subiect matter, 1. Pet. 4.11. logia Theou, words of God: but of all names this comes neerest the forme of our Art, which signifies either our tying againe to God, or reading againe the things of God. This bond is the surest, Isa. 54.10. Ier. 32.40. And this booke is the plainest, Deut. 30.14. Rom. 10.8. For as faith binds vs to God, so it giues and gaines such power from him, as wee may walke acceptably before him. Luke 1.74. And here we see how pittifull and plentiful a God we haue, in raising of vs from corruption to greater perfection, then ever we enioyed by creation. This second bond is invincible, for so it becomes the Almightie to proceed in his workes. He that hath shewed man what he can doe for himselfe, shall now see what God can doe for him. And God were not faithfull, if there were either finall or fatall Apostasie from a iustifying faith. It is folly to imagine, that God should goe from one imperfection to another. Loue was for try-all, faith is for trust. God hath tried the weaknesse and wic∣kednesse of our loue; It is now for vs to trust him vpon the faith of our saluation. Water cannot suddenly be clea∣red, but with leisure, and by degrees, and some time must necessarily be required to beare and beate backe those abu∣ses wherunto we haue a long time beene envred. Time and industry will eate euen thorow Marbles. Giue God cre∣dence, and he will in his due time giue thee riddance of all

the rubbish of thy sinnes. But to this our owne safety, our owne sedulitie is required; for as it is in vaine,* 1.3 for men to watch, except God keepe the citie: so will it be in vaine for God to keepe, except wee watch. The husbandman must not burne his Plough, or the Marchant neglect his Trade, because God hath said, I will not forsake thee. Father keepe them in thy name. Ioh. 17.11. doth not intimate that wee should be carelesse to keepe our selues. Indeed till the Lord inspire, wee but lamely and blindly re-aspire to any good. We liue groaping, as the Sodomites, after lifes doore, and hauing wearied our selues, goe away wanting the thing, we both wished and waited for. Take away the Sunne from the world, and the soule from the body, and earth becomes earth as it was at the first. Gen. 1.2. So sever God from the soule, and what is man but a dead carrion? All the elements and elementaries lighten and darken, coole and warme, die and reviue, as the Sunne presents or absents it selfe from them; so wee liue or die, feele or faint, as the Sunne of righteousnesse, parts or revnites himselfe vnto vs. Whereby we are taught, that primarily and principally we liue by God, as the soule of our soules; and secondari∣ly, by faith, as the Spirits. The bond of soule and body here is that heat, or heauenly breath, that knitts God and man together in an indivisible and insoluble knott. If the Lyons, Dan. 6.16. ravenous beasts by nature, and made keene with hunger, adore the flesh of a faithfull man, shall any worldly thing change his heart, alter his affection, or Gods to him? Rom. 8. the earth shall sooner shake, the pil∣lars of the world tremble, the countenance of heauen a∣pale, the Sunne loose his light, the Moone her beautie, the Starres their glory, &c. then a man knit to God by Religi∣on, be once seperated from him againe. The fire hath pro∣claimed it selfe vnable so much as to singe an haire of the head of the godly.* 1.4 Thus then you see how Religion may put vs in minde of the wonderfull mercy of God: Now heare how it remembers vs of our wofull misery; we are found of God as rotten roots without any life or vertue,

as barren ground. bringing forth no fruit but sinne, shame and damnation. As a dead body, or decaying bough cut off from the tree perishing and withering to nothing: yea, wee are so much more miserable, by how much wee were once more excellent and eminent. The more vnnaturall any qualitie is, the more extreame will it be; a cold win de from the South, is intollerable; and the purest wine be∣comes the sharpest vineger. The few sparkes of good that lie couered vnder heapes of cold ashes, are no wayes able t kindle the fire of a godly life, no, not so much as to giue a glimmering light to lead to heauen. The wisest Philoso∣phers, never so much as ghessed at this Art, the doctrine of it never came within the fadome of their reason. If they few any thing, it was a farre off, even as heauen it selfe, vp∣on which they looked with desire and admiration, know∣ing not the right way thither. Natures skill is something in the end, nothing in the meanes. It hath taught without controlement, that there is a blessednesse for man to seeke after, but what or where, was remoued from their Aca∣demie, assuring vs that not Athens, but Ierusalem must reach vs this lesson. The wisest Ethnick doth but) as S. Peter speaketh) Mnoopazein, see glimmeringly, and vncertain∣ly in this Theame. 2. Pet. 1.9. And like Zebul in holy Story, either take men for mountaines, or mountaines for men. Iudg. 9.36. and for inconstancy, like Absolon, and the Elders of Israel, come off and on in their opinions, and alwayes beleeues the worst. Sometimes the counsell of A∣chitophell is approued, and then presently the aduice of Hushai the Archite is a great deale better. 2. Sam. 17.4.14. The Barbarians almost with one breath curse and blesse the Apostle. Act. 28.6. Shall we therefore praise nature, or trust it in this? No, wee prayse it not. With what pre∣sumption hath it vndertaken to write bookes of the soules tranquilitie? but that must needs be performed with much imperfection, which is practised without a rule. Sundry capricious fancies and fables are handsomly framed & glu∣ed together by morall Philosophie, to keepe the minde in

an equall poyse: but as Balances ill matched, in their vn∣steddy motions come to an equalitie, but stay not at it: so the scoales of an vnregenerate minde, if at any time they seme to be even, are easily swayed by contrary passions, sometimes vp to the beame, through lightnesse and over∣weening opinion of prosperitie, and suddenly downe a∣gaine to the lowest pitch, being depressed with any load of sorrow. There is no heart makes so rough weather, as never to admit of a calme. When the winde stirreth not, the waters and waues of the Sea seeme to be silent; so the man that is most disordered, may haue some respits of qui∣etnesse. It is not enough to avoyde the imputation of madnesse, to be sober many Moones; for hee that rageth in one, is no better than franticke: so, how quiet so euer these masters haue made themselues, yet their rules haue ne∣ver countervailed all their troubles. The wisest and most resolute Moralist that ever was lookt pale when he was to taste his poysonfull Hemlock. Courage and constancie a∣gainst all crosses and curses, and then to bee least shaken, when mostassayled, comes from the rules of an higher art, then naturall wisedome was ever able to teach. Hastie hounds amd swift on foote often spend their mouths and courses in vaine, for want of sent: so how easie is it for na∣ture to over runne Religion, that so seldome is lead by right reason? Wandering Empiricks may say much in ta∣bles and pictures, to perswade credulous Patients: but their ostentation is farre from approbation of skill, when they come to effect their cures. How many ships haue suffe∣red miserable ship-wracke, for all the glorious titles of the Triumph, the safe-gard, the geod-speed, &c. So, how many soules haue beene swallowed vp with the faire hopes of their fained religions? This taske of faving soules is left whole for grace to busie her selfe about it. Alas, nothing is left in vs but the ruines and relicks of our sinnes, and the iudgements of our God. Nay, the soule diepred with her owne bloud, shrinkes not at the face of death following it. That goes best downe with the sinner, that is freest from

grace. And as hunger maketh riffe raffe & odious viands toothsome; or as the vicious stomacke can feed hungerly on coales and ashes: so the greedie sinner can with de∣light devour the murthering morsels of his owne misery. In darknesse, Starres of the greatest magnitude are not to be seene, nor the millions of moats that lie in blindnes: so, who knowes the magnitude or multitude of his sins. O Lord if thou shine not vpon vs, wee sleepe in darknes. If thou saue vs not in thy sonne, we perish in our selues. O that we could be netled with the newes of our miserie. Can we see our Sauiour mourne for it; whiles we haue no grace to mourne for it our selues? Should not this strike vs in the very striking, and fetch teares from our eyes? If he that was without sinne would not be without stripes for vs, shall we thinke to be cockered, like Adoniah, of our heauenly Father? Lord strike our hearts with the rod of thy word, as Moses smote the hard rocke, that our stonie hearts may gush forth plentifull rivers of teares, because we haue not kept thy Law. Let vs no longer like fooles laugh when we are lashed of our sinnes. Transplant vs into thy Sonne, for as we are, both the stocke and the griffe are e∣uill; It was onely for our Sauiour as a sweet Impe to grow out of a Crabstocke. But if thy mercy feoffe vs not in the blessings and vertues of thy Sonne, as our sinnes doe feoffe vs in the curses of our parents, we perish. They are grosse faltterers of nature, that tell her shee is cleane, yea, aliue. O the vnspeakeable mercy of our God, that whiles wee provided him the sinne, he provides vs the remedie. Be∣hold an expiation as early as our sinnes; the pure and in∣nocent Lambe of God slaine from the beginning of the world. Thus, thus, whiles the clamour and feare of our fall, to our affrighted consciences runnes on like fire in a traine, to the very vtmost rankes of our bodies and soules, euery part and power fearing their fellowes, no lesse, then themselues are affraid: even then to the true beleeuer be∣hold the bloud of him, who purgeth our consciences from dead workes, Heb. 9.14. Nay, so admirable a lenatiue, that it

leaues no more conscience of sinne. Heb. 10.12. But from the name and notation, let vs come to the definition; and fist, that which is generall, a doctrine. Our once lost law of life is left to the teaching of the word, and Spirit. Sinfull man being dull and deafe of hearing, had need to haue his heart prepared & made ready by all meanes to receiue the truth. The Scriptures are not penned like an Art in order and methode; and the reason is, because the truth could not be offered to man directly, who lookes asquint, but on all sides, that he may be hit with them on some side. The first thunder-bolt that did strike through the soule of man, was Adam, thou hast sinned, and art the childe of death. By creation in wonderfull silence was the law written in the fleshy Tables of our hearts, and as things, which are writ∣ten in barkes of trees, did daily grow out by corruption; therefore he thought it high time to write in in tables of stone, as more faithfull monuments then our hearts. And when he comes to driue it into the iron hearts of men, hee takes state vpon him, as one that will be trembled at, in his word and judgements. There was nothing in the de∣liuery of the Law that might not worke astonishment. The eyes dazled and dimmed with lightnings, the eares torne with thunders roaring in them. The voyce of the Almightie wrapped in smoake and fire, and out-speaking both, the clamor of the trumpet, and clappes of thunder, and that in such a manner, as he did rather seeme to threa∣ten then teach, forbid then command, deterre then define what he would haue done. More negatiues in opposition to what men would doe, then affirmatiues in direction to what men should doe. By which wee are to vnderstand that he that was so terrible a Law-giuer, would one day ap∣peare as severe a judge. If he were so dreadfull in the pro∣clamation, he would be as fearefull in the execution. Oh! how will this fiery Law flash terrour in the face of euery hard and impenitent sinner, when at the day of iudgment his conscience like another Sinai, shall tremble and quake before the Iudge? then shall he see the Law that was giuen

in fire, in fire to bee required. By this promulgation I plainely see how difficult a thing it is to teach a sinner. If God should not change our hearts. Ezech. 11.19.20. his Messengers might as well (with our venerable Coun∣try-man, M^r Beda) preach to heapes of stones, as to the stony hearts of carnall men. There is none but God, that is able to giue the first charge, neither any to heare it but such as are taught of him. There must be a putting in of the rule, before there will be any putting forth of man to obey it, Ier. 31.33. and 32.40. the noyse of the word. E∣phes. 5.4. shaking of afflictions. Ob 33.16. or day light of the Gospell. Rom. 13.11.12. are but secundary helping causes, and doe nothing without the principall. He that is asleepe awakes not till his naturall heat returne, hauing di∣gested all those foggie mists and vapours that did bind vp the senses: no more is there any awaking of the sinner, till there be a returne of that supernaturall heat of grace, whereby the vapours of fleshly lustes may bee dissolved within vs, which darken the cogitation, and oppresse the heart. 1. Pet. 2.11. Ephes. 4.18. Luk. 21.24. onely here is the difference, that this is a dead sleepe, whereby the hear of creation is vtterly extinguished; so that a new spirit must be put within vs, or else wee never crucifie the flesh with the lusts and affections thereof, which would keepe vs in a perpetuall sleepe, far surpassing the seuen sleepers in the time of Decius the Emperour, or Epimenides the Cretian, which slept fourescore yeeres in a Caue: so sayes the Au∣thor of fables, and take his word alone, I am not his sure∣tie: but this is no forgery that many a man out-sleepes his naturall life. It is reported of Dionysius the Herocleote, that he felt not when men thrust needles into his fat belly: so sinners, whose hearts are as fat as grease. Psal. 119.70 feele not their misery. Nay, like the Fencer that laughed to see his wounds lanched by the Surgeon. The beares spoken of in Plinie, that could not be stirred with the sharpest prickles, come short of a thicke skinned sinner. Alas, how many shutt all their senses, that they may not be troubled

with the terrible threats of the Almightie. Euen as the old Italians, in the time of thunder, shot off their greatest Or∣dinance, and did ring their deepest bells, to drowne the noyse of the heauens: so wretched offenders know how to out-cry and out-roare the highest. But they that thus har∣den and hearten themselues against Gods word, shall one day be taught to cry to the hills and mountaines to cover them from the presence of him whom so often they haue despised. The Lord teach vs to listen to him here, least neglecting the light of his word, wee feele the heat of his wrath in hell, and be made to finde that to our cost, which neuer had our care, and to sinart with paine, for what we neuer heard with patience. But if I should insist vpon euery head as I might well, and with profit, I should write a Salmeron-like Commentary vpon Petrarches remedies, & yet doubt whether so this worke would be perfect: sure I am a life would bee too little to write it, and but enough to read it. I will hereafter goe on with the heads as shortly as I may, and giue as much good counsell in a narrow roome as I shal be able. Brevitie where it is neither obscure nor defectiue is very pleasing, even to the daintiest iudgements. I will as neere as I may in so large an Art imitate those that draw great personages in little tablets, and describe worlds of Countries in the compasse of small Maps: I hope if wee haue speciall care of matter and methode, wee shall make this Doctrine more portable for memory, and readier for vse. If our precepts as nailes driue out one another, you may iustly impute it to want of Art. I shall follow him that is now with God, and which I confesse hath broken the Ice before me. The forme of the Art is to liue well. There is a naturall life which we liue by the vnion of bo∣dy and soule; and there is a spirituall life, which we haue by the knot spoken of, to wit, our vnion with God by Religion. Now all men, in that they will haue some Reli∣gion, may be said to liue spiritually, but they cannot liue well, because they want a true rule of life. The follies of the Heathen are baits for babes, no bookes for Christians:

which onely depend vpon God and his word, to teach them truely how to liue, but let vs cleare our definition by Scripture. 1. Tim. 6.3. A doctrine according to godlinesse. Tit. 1.1. The acknowledgement of the truth which is after god∣linesse. First, this Art is in God. Secondly, wee receiue it from him as the paterne and patent of his will. Thirdly, our examples are to accord with it. Hence godlinesse in the example, must answere godlinesse in the rule, and god∣linesse in the rule must bee according to that which is in God. God plots the rule, then he publisheth it, as his will and command; and lastly, lookes for obedience at our hands. A king first plots his government in himselfe, then by Proclamation makes it knowne vnto his subiects; and lastly, vnder penaltie enioynes the keeping of it. A Scrive∣ner first makes letters in his head, then pens them downe with his hand, and guides the Scholler accordingly: So, God is the Author of Religion, then he publisheth it, and wee are to liue after it. To liue well in practise, is to liue well by precept; and precept that brings vs to the Prince of our happinesse. Pro. 2.5. it is called the feare and knowledge of God. Iam. 3.15. It is sayd to be wisedome from aboue. 2. Pet. 1.3. through this knowledge wee receiue of God all things that pertaine vnto life and godlinesse. To conclude, giue thy selfe wholy to learne this Art, and deferre it not to thy last: wilt thou charge this greatest burden vpon the wea∣kest beast? If thou canst not passe over the foord when the waters are low, how wilt thou doe when they are risen? Twigges at the first will bend to euery hand, which after∣wards will not be bowed with all thy might. Sparkes are sooner quenched then flames, and greene wounds sooner cured then festred sores: he that driueth a naile, first stri∣keth easily, and afterwards redoubleth in strength, in so much as the more blowes he striketh, the more it is fasten∣ed, and the harder it will be to draw it forth againe: so be∣times breake the bands, shake off the shakles of sinnes, and be daily labouring to saue thy poore soule.

Notes

• * 1.1

  Hieron. in Psal. 133.
• * 1.2

  1 Tim. 6.3.
• * 1.3

  Psal. 127.1.
• * 1.4

  Dan. 3.27.