binding to faith and obedience a binding to faith in all that is declared in Gods Word and obedience to all that is commanded by Gods Word the binding from is from all errour and heresie in point of doctrine contrary to Gods Word and from all impiety in course of life forbidden by Gods Word And this latter deriuation of the word religion seemes to make it more full for as in the word reluctation which signifies a strife or strugling there is an opposition implyed so this aduerbe re in religion doth seeme to intimate an auersenesse in the nature of man to what hee is required vnto by the Word of God Whereupon consequently followes a third tye or binding which is to repentaÌ„ce for the pronenesse of mans nature to euery thing contrary to Gods will and the wicked actions hee cannot chuse but fall into out of that naturall and depraued inclination Caluin in 23. cap. Iob. Iobus adijcit se non ab ea recessisse eo significaâ— homines semper pruâ—itis quodam deflectendi à recta via sollicitari To which purpose Caluin in his coment vpon the 23. Chapter of Iob out of Iob's resolution to walke in the way of God adding these words that he had not gone out of the same hath this obseruation that there is a certaine kind of itching desire in euery man to swerue and decline from that certaine way and therefore he had neede to be kept in with this hedge of Religion There are three words amongst others which the Grecians haue giuen to signifie Religion the one signifies right or true worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not enough to haue knowledge nor to beleeue in God though these are neuer seuered from Religion but there must be a worship and this worship must not be euerie worship but a true worship Another of these words signifies the worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that in this name of Religion is included a worship but not the worship of man or any other creature but the worship of God The third word is thought to take its deriuatioÌ„ from the name of the Thracians Vers 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is vsed by the Apostle in the first Chapter of Iames his Epistle But because the perfectest knowledge man can haue of any thing is from the causes thereof therefore it will not be amisse for the vnderstanding of the nature of Religion to inquire into the causes of it more at large som of which are shortly coÌ„tained in the words before Amongst causes God the efficient cause of Religion the efficient cause takes the first place as well does this efficient of Religion deserue it which was truly the first yea before the first thing in the World God was before all things Psal 19.2 so that the efficient cause and worker of true Religion either in a publike estate or priuate mans heart is no other then God himselfe God is the worker of all grace Iam. 1.17 all good giftes proceede from aboue And Saint Paul one of the master-workemen in this plantation of Religion hath these words in his Epistle to the Corinthians 2. Cor. 12.4 No man can say that Iesus is the Lord but by the Spirit There are diuersities of gifts but the same Spirit there are differences of administrations but the same Lord and there are diuersities of operations but it is the same God that worketh all in all In Ezekiel God first vndertakes to clense them of their false religion but leaues them not there for then they were neuer the neerer but in the next words saith Ezek. 36.27 A new heart will I giue you and also a new Spirit will I put within you and I will put my Spirit within you and cause you to walke in my Statutes so that God takes to himselfe the worke of framing them to true Religion and the whole Scripture is very full of proofes to this purpose There was a worthy man who out of his obseruation vpon these words of our Sauiour I am the way the truth and the life brought in Christ speaking to the Christian soule in this manner August in tract 22. Ambulare vis Ego sum via Falli non vis Ego sum veritas Mori non vis Ego sum vita haec dicit Saluator tuâ—â— Non est quò eas nisi ad me non est quaÌ„ eas nisi per me and answering himself Wilt thou walke saith Christ I am the way Wilt thou not be deluded I am the truth Wilt thou not die I am the life This saith the learned Man is the speech of our Sauiour to this silly soule Thou hast not whither to goe but to me nor any way to come to me but by me so that if we will walke in the way of Religion we must walk with Christ for he is the way if wee will not bee seduced by errour which is contrarie to Religion we must be directed by him for he is the truth if wee will liue religiously here and gloriously hereafter we must liue by him and in him and he in vs for hee is the life The same Author sayes in another place Ipsum donum Dei Spiritus cum Patre Filio aequè incoÌ„mutabile colere tenere nos conuenit Wee ought to imbrace the gift of the Spirit of God equally dispensed and vnchangeable from the Father and the Son Another reuerend Father sayes in his Comment vpon the first Chap. of Amos vpon these words God Ierom super primum cap. Amos Deus versatur in vera religione non in Jsrael vrbibus or the Lord will roare from Sion and vtter his voyce from Ierusalem God is conuersant saies he in true Religion professed in Ierusalem not in the Cities of Israel So that from both these may be gathered that as Religion is the gift of God yea of the whole Trinitie so where Religion is God is where he is not there is no true Religion and from that that doth precede the conclusion will easily arise that God is the efficient cause of religion Neither is he only the efficient God the only efficient cause but the onely efficient cause Man is a meere patient No not so much as a patient for all matter is held to haue an aptitude or an appetite or at least a possibilitie to receiue a forme But such is the indisposition of mans depraued nature that it hath no capacity nay it hath a contrary affection to the receiuing of the forme of Religion which God puts vpon him The Apostle Paul to the Romanes saith Rom. 8.7 that the wisdome of the flesh is enmity against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the word is very expresse and signifies the best thoughts and affections the same Apostle in his Epistle to the Ephesians saith that all men by nature are dead in sinnes and trespasses Ephes 2.1 And in the second to the
sprinkled And who would not be a Papist to haue this benediction of Holy water And the like benediction is there of the Bread Nay such is their horrible blasphemy as that they hold the wax Candles to be inlightned with the light of Gods heauenly Benediction as they call it and kindled at the fire of his most sweet clarity and who would not be a Papist to partake of this light Farther some of their Prayers for the dead are these We commend vnto thee O Lord the soules of thy Seruants that being dead they may liue with thee for euer and what sinnes they haue fallen into through the frailtie of their worldly conuersation doe thou wipe them away by the Pardon of thy most mercifull goodnesse Another is this God which art the giuer of Pardon and louer of mans saluation we implore thy Clemency that those Brothers and Sisters of our Congregations which are gone out of this world may come to the societie of thy euerlasting blessing by the intercession of the blessed Mary for euer a Virgin of Michael the Archangel and of all the Saints A third is this Make good we beseech thee O omnipotent and mercifull God that the soules of our Brethren and Sisters of our Congregations for whom we offer vp to thee this sacrifice of Praise being expiated by vertue of this Sacrament from all their sinnes may receiue the blessing of thy euerlasting light And who would not be a Papist to haue these Prayers said for him after his death if they were effectuall The Heathen since they could not be so religious to God as the light of Nature informed them they ought to be framed to themselues gods of men that since they could not or would not bee like God they would make gods like themselues And thus Saturne and Iupiter and diuers other men being famous vpon earth for some extraordinary qualities or exploytes were called gods after their deaths Seneca obserues that amongst Heathen men that worshipped Iupiter one will haue him to be winged another will haue him to beare hornes another accuses him of Adultery another complaines that hee is cruell towards the gods In all which sayes the Authour they intend nothing but to take away the shame of sinning from men who beleeued such gods as these and conceiued it no shame for them to do as their gods did And hereby appeareth the truth of the Worship of God declared in his Word in that it opposeth sinne and the reason why Idolatry and false religion draw away so many is because they either giue a liberty to sinne or a Pardon of sinne vpon easie conditions but these men which are thus seduced are of another mind then Dauid was who hid the Word of God in his heart that hee might not sinne He found no safety so long as he continued in sinne nor any meanes to auoid sinne but the Word of God which is the Touchstone to trie all metals of Religion If a man doubt of the doctrine of Religion let him bring it to this Touchstone and he shall soone discerne whether it be currant or no If he bring his life and actions to this Touch-stone he shall quickly know whether they be good or no If he bring his faith and repentance to this Touchstone it will quickly shew whether they be sound or no If hee bring his honesty and iustice to this Touch-stone he shall easily discouer whether they be counterfeit or no. It is the speciall care of euery good Schoolemaster to see that his Schollers performe all their exercises truly so this Schoolemaster the Word which vndertakes to teach the Worship of God directs to the true Worship of God And this truth is not onely required in the outward practice of Religion but in the heart and inward soule of a man Behold Psal 51.6 thou requirest truth in the inward parts saith the Psalme and it is the complaint of God in Isaiah Isai 29.13 That the people drew neere vnto him with their mouthes and with their lips did honour him but had remoued their hearts farre from him A man may be a great Scholler well read in all controuersies able to distinguish betweene true Religion and false opinions well grounded and of good vnderstanding in the doctrine and discipline of Religion orthodoxall in point of faith a carefull obseruer of diuine worship a iust dealer amongst men ciuill in his course of life well reported of for hospitalitie diligent in all his affaires true in all his Words and of a faire demeanor in all his actions and yet if this inward vprightnesse to God and man for conscience sake of Gods Commandement be wanting to this man hee may be wanting of true Religion Ioshua 24.14 For Ioshua requires the people to feare the Lord and serue him but how In sincerity and truth And Samuel commands them not onely to serue the Lord but it must be done in truth and with all their hearts Religion then appeares from the efficient cause thereof to bee the worke of God from the materiall cause to bee worship The finall causes of Religion the glory of God and mans saluation Nihil sit frustrà and from the formall cause to be true and onely and properly applied to God But the Naturall Philosopher could reach so farre as to apprehend that nothing could be made in vaine and therefore if in that inferiour workmanship of God in the framing of all the creatures was expressed a rare Art and in this worke there was intended an end then certainely much more in the framing a man after Gods owne Image Man must beleeue an end yea a more speciall end by how much the effect is of a more excellent nature There are two finall causes of Gods Workes the one communicated to man with all other creatures which is the last the vttermost and chiefest end the other onely for mans sake the former of these ends is the glory of God to which end he made all that is made and doth dispose of all things that are done to which purpose are the words in the Reuelation Thou art worthy O Lord to receiue glory and honour and power for thou hast created all things c. If God had not made the world to our apprehension he had lost the glory of his power if he had not made man perfect he had lost the glory of his goodnesse if man had not fallen though God was not the Author thereof he had lost the glory of his Iustice if he had not redeemed man hee had lost the glory of his Mercy if he had not continued man he had lost the glory of his Prouidence and if he had not beene the worker of Religion in man he had lost all his glory vpon Earth For to what end was it to make a world if man had not bene placed as a Gouernour ouer it To what end was it to make man perfect but to trie his obedience To what end was it to
of God Now to feare God and obserue his Commandements is the summe of the Law but without the feare of God there is no keeping of the Commandements and that makes a compleat obedience It is not punishment that a man must onely feare but feare God because he is God yea though there were no punishment for offending him and feare the committing of an euill act because it is displeasing to him and contrary to his pure nature which feare in the Corinthians is called the perfection of holinesse and these foure qualities of knowledge faith loue and feare are so linked together as that they are not to be found one without another but make a golden bracelet to adorne Religion withall for out of knowledge a man must be able to giue a reason of his faith as Peter 1. Pet. 3.15 exhorts and loue is the efficacie of faith Gal. 5.6 as Paul affirmes and true feare is distinguished from slauish feare by loue as will appeare by comparing the Prophesie of Zacharias which saies That we being deliuered out of the hands of our enemies Luk. 1.74 might serue him without feare with the conclusion of the Psalmist Psal 119. ve 119.120 who professeth that he loued the Testimonies of God and his flesh trembled before him and hee was afraid of his Iudgements Zacharias frees such as are redeemed by Christ Q. d. non quidem à praesentia tua metuo vt Adam Gen. 3. nam contra illam mihi adesse expeto sed ab infirnutate mea ne prouocem iudicia tua from a seruile feare but the Psalmist sheweth what caused a childlike feare in him namely the loue of Gods Testimonies Tremellius Iunius render this exposition of the feare spoken of by the Psalmist it is as if he had said I feare not thy presence O God as Adam did but contrarily I wish thee alway with me but I feare my owne weakenesse lest I should prouoke thee to iudgement So that a Christian man may bee said to beleeue in God because he spiritually knowes him to loue him because hee beleeues in him and to feare him because hee loues him Besides these proper adiuncts of Religion The common adiuncts of Religion all morall vertues there are common adiuncts of Religion in the number of which are Zeale Mildnesse and Patience and Temperance Iustice and all morall vertues for though these do not so neerely depend vpon Religion as the other do yet where there is true Religion these are in some measure to be found For Zeale take the opinion of Paul Gal. 4.18 That it is good to be zealous alwayes in a good thing For Meekenes take the words of Salomon Pro. 2.34 Surely God scorneth the scorners but giueth grace vnto the lowly For Patience take the precept of Christ Luk. 21.19 In your patience possesse ye your soules For Temperance take our Sauiors inquiry and blessing Mat. 24.45 Who is a faithfull and wise seruant whom his Lord hath made ruler ouer his houshold to giue them meate in due season Blessed is that seruant whom his Lord when he commeth shall find so doing For Iustice Gen. 6.9 take Noah for a Patterne Noah was a iust man perfect in his generations and walked with God And for all manner of morall vertues there are Precepts Promises and Examples to bee found in the Scripture which directs all men to Religion And now out of what hath gone before there may bee a gesse giuen what this Religion is which is taken vpon them by many but found in few To define Religion from its essentiall causes and internall is not so easie it being a difficult thing to find out the matter forme of elementarie substances and distinguish betweene them and their properties much more hard then must it be precisely to set forth the matter forme of incorporall substances and most difficult to giue a definitioÌ„ out of the essentiall causes of a spirituall thing yet from what was taken before to bee the matter and forme of Religion this definition may bee giuen Definition of Religion Zanch. de relig Thes 1. vera religio quae idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vero dei cultu posita est That ReligioÌ„ is the true Worship of God It is first worship it is secondly the Worship of God in truth and this is the definition of Zanchy but where a definition may not be easily gathered a description may giue more light and a description of Religion may be this That Religion A descriptiâ—n of Reliâ—ion is the true Worship of God wrought by God himselfe in man by meanes of his Word which worketh in a man Obedience Sanctitie and Wisedome and is seated principally in the soule of man whence it disposeth of and directeth all the faculties of the mind the actions of the body and the whole estate of man to Gods glory and the saluation of man and is alwayes accompanied with sauing knowledge a liuely faith loue of God and his Saints and feare of God and all vertues Spirituall and Morall in some measure and this description is gathered out of all the consentany artificiall arguments of Logick There was a Heathen man that describes Religion to bee that Cic. 2. Inuent Religio quâ— superioris et iusdam naturam quam diuinam vocaut curam caeremoniem que affâ—rt which workes a care and ceremonious obseruation of some superior nature which saies he they call Diuine but this man seemed onely to point at the outward forme of Religion which indeed was all the Religion they had Caluin in one place saies Cal. in Comment super 2. Cap. Iohan Vera antiquâ— religio quae in Christo sundata est that true and ancient Religion is that which is founded vpon Christ where he seemed to direct onely to the true foundation wherupon the doctrine of Religion was to bee grounded namely Christ Iesus Mel. de simplicibus thematibus religio constat esse cultum Dei Melancton defines Religion to bee the Worship of God and though indeed God is not worshipped but rather dishonoured where he is not truly worshipped and so this definition may stand compleat yet because most pretended Religions acknowledge a Worship of God and many Learned Diuines haue made a definition betweene true and false worship and this Melancton himselfe in a description hee makes of Religion saies that ReligioÌ„ is the Worship of God which consists in the feare of God and beliefe in God including in that description two of the proper adiuncts before named In these regards truth may not bee altogether superfluously called part of the forme of Religion and yet is it not to be conceiued that the forme of Religion is to be deuided but truth to Godward of that worship which was taken to be the matter may be receiued to mans apprehension as a forme of Religion and if these things are all true notwithstanding so many claimes laid to Religion as there are yet it will appeare that Religion is not so conuersant in the world as euery man would haue it It were to be wished that men would not rest content with a bare name of Religion deceiuing themselues whilest many of them thinke to deceiue others certainely some women that vse to paint themselues coÌ„ceiue that the colours which they vse for that purpose when they once are laid on by them are the natural coluors of their faces for else why should they be proud except it be of their skill in painting So men that haue put on a guise of Religion imagine themselues to be such as they outwardly appeare to be for else why should they glory in it except it bee of their art in hypocrising Narcissus seeing himselfe in the water fell in loue with himselfe and was turned into a Flowre so a man when he lookes vpon himselfe in the waterie conceit of his owne swimming fancy is subiect to grow in loue with himselfe who yet shall proue but a fading flowre suddenly conuerting to rottennes but if he view himselfe in the Christall Glasse of the pure Word of God he shall appeare before Regeneration to be a Leper a Swine a Dogge a Diuell yet notwithstanding when this blessed forme of Religion is put vpon him he shall be here like Dauid a man after Gods owne heart and in heauen conformed vnto the likenesse of the Sonne of God his elder Brother and Sauiour Iesus Christ FINIS
subiect for â—ithout all the elements there is no body could subsist and yet this warre amongst the elements is the ruine of euery body in which warre they are all conquerers and yet all ouercome for the fire dries vp the water and the water quenches the fire the aire moulders the earth and the earth expels the aire and yet they haue a mutuall concord for the fire and aire agree in heate the aire and water agree in moistnes the water earth agree in coldnesse and the earth and fire agree in drienesse they all agree in this that none of them will depart the field till they haue destroyed the subiect of their contention which is the body of a man and in this is to be admired the wonderfull workmanship of God But yet for all this search the knowledge of God is not to bee found for he is incomprehensible and how can a man comprehend an incomprehensible He is a Spirit and how can flesh and bloud apprehend a Spirit God is infinite not to be limited in time he is euery where and yet no where either circumscriptiuely or definitiuely how can a man circumscribed within two yards receiue a notion of him that fils all things and all places He is omnipotent and how can the weake braine of a man conceiue what He is He is onely good and how can a man that is onely euill be able to vnderstand what He is that is all good He is Wisedome Strength Iustice Fortitude and all Vertue diuine and morall yea in Him are comprehended all Arts and Sciences what man is He is what any other liuing creature is He is yea what is in heauen and earth He is for euill it is a priuation and therefore is not nor cannot haue any being in him and this is all the knowledge man can haue of God that what he himselfe or any other creature is not that God is yea God onely is and man is nothing but what he is in God God is in man and yet no part of maÌ„ man is in God and yet no part of God yea God is absolute without man man is nothing without God and this knowledge of God as imperfect as it is is yet sufficient to direct man to worship God in whom he liues moues and hath his being But how shall man worship him whom he hath not knowne The manner how to worship God which is part of the forme of Gods worship is in truth Seneca a heatheÌ„ man could make a distinction betweene Religion and Superstition or Idolatry Religio Deos colit superstitio violat when he sayes That Religion is an obseruation of God in his Worship whereas Superstition is a violating of his Worship in drawing it from truth and sincerity but what the true Worship of God is man can no way come to the knowledge of but from God himselfe because no man doth in any degree of perfection know what God is Now there are two Bookes that God hath giuen man to study vpon the Booke of Nature and the Booke of the Word In the Booke of Nature although man may reade sufficient to condemne himselfe yet there he shall finde nothing but what will confound him In the Booke of his Word God hath beene graciously pleased more at large to open himselfe vnto man and thereout to affoord him not onely instruments to frame him fit for his Worship but directions how to worship him aright Euery naturall man walkes in darkenesse as is wrriten by the Prophet Isaiah â—saiah 9.2 The people that walked in darkenesse haue seene a great light that is in the Gospell of Iesus Christ The Word sayes the Prophet in the Psalme Psal 119.105 Is a Lampe or a Lanterne to my feete and a light vnto my pathes And Dauid sheweth how he got vnderstanding and was growne to a hatred of false-hood and errour namely by the Precepts and Word of God Salomon or Christ is said to ride vpon the Word of Truth Psal 45.5 as one that would ride in triumph ouer all Heresie Now euery man is content to haue some forme of Religion but this true worship doth so strictly tie the conscience to that forme and practcie of Religion which is taught out of the Word of God as that a man is ready to frame to himselfe any kinde of Religion whereby he might haue some dispensation for his euill course of life rather then to be held to so hard termes and hence it comes to passe that so many fall to Popery who when they are loth to deny and crosse themselues in the lusts of the flesh and yet are desirous to go to heauen they imbrace this Religion wherein they beleeue that though they commit neuer so great sinnes yet if they can get Pardons of Indulgences from the Pope or absolution from the Priest or do some workes of Charity or such as are meritorious in their owne opinion or procure some intercession of Saints or some prayers to be made for them after they are dead they thinke God to be well satisfied for their sinnes and well pleased with them Nay such is their grosse stupidity as that they thinke the sprinkling of a little holy water to be salutary for soule and body which appeares plaine in those conjuring words spoken by the Priest in diuine Seruice In Manual ad vsum ecclesiae Sarisburiensis Exorcise te creatura salis per Deum ✚ viuum Sis omnibus te sumentibus sanitas animae carporis effugiat atque discedat ab eo loco quo aspersum fuerit omnis nequitia I exorcise or conjure thee O creature of Salt that thou beest to all that shall partake of thee sanitie of soule body and that all euill shall depart from that place where thou art sprinkled And farther he saith I exorcise or coniure thee O creature of water that thou mayest serue to the casting out of Diuels Exorciso te creatura aquae in nomine Dei Paâ—â—ris vt fias aqua exorcisata ad effugandam omnem potestatem inimici c. Ad abijciendos daemones morbósque pellendos vt quicquid in domibus vel in locis fidelium haec vnda respersit careat omni immunditiâ liberetur à noxa non illîc resideat spiritus pestilens non aura corrumpens c. to the expelling of diseases that vpon whatsoeuer thou art sprinkled in any house of the faithfull it may haue taken from it all vncleannesse it may be freed from all obnoxitie that no pestilent spirit may remaine vpon it nor any corrupt ayre Let all the trecheries of the hidden enemy depart and if there be any thing aduerse to the health or quiet of the inhabitants let it be chased away by the aspersion of this water And then the Priest casts the salt into the water crosse-wayes after the manner of the Crosse and sayes priuately Let there bee an equall coÌ„mixture of salt and water And thus is their Holy water made and
found out vnder the Sunne hath had the generall applause of all that knew him for an vnderstanding a iust a temperate and a liberall man hath had continuall health hath neuer knowne what the least misery is To see this man all on a sudden in the middest of his happinesse perplexed and troubled within himselfe complaining of the miserable estate he is in laying to his owne charge blindnesse of mind iniustice of his actions a want of gouernment in his course of life and neglect of charitable workes accusing himselfe of all manner of sinne and finding no comfort at all till the same power hath raised him vp that before had thus cast him downe and then to see him changing his vaine company disregarding his superfluous wealth laying aside his vnprofitable and time-consuming pleasures contemning popular applause labouring for the true knowledge of God and of the meanes how to serue him aright performing all good workes in obedience to the Commandement of God which before he obserued onely in a ciuill respect and abstaining from those euill actions for conscience sake which haply before he had forborne the practice of for some sinister or outward regard and making a sanctified vse of all Gods blessings as of health peace libertie and the like Is not this a wonderfull alteration which in some measure is found in euery man so soone as true Religion enters into his heart The third effect of Religion is Wisedome this is either Sapience or Prudence In definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethic. lib. 6. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapience is defined by Plato to be a simple or incompounded Science or the knowledge of Diuine and Eternall things or a knowledge that proceeds from contemplation of the cause of things And Aristotle his Scholler defines Prudence to be a true habit working with reason vpon those things that are good or euill to a man but the chiefe Preacher and Teacher of Wisedome hath included them both in one verse where he saies that Sapience is the reuerence of God and Prudence the communion of Saints as Tremellius interprets it so that out of a true knowledge of God infused by God himselfe proceeds this reuerence of God which is Sapience and the vertuous carriage of a mans selfe towards men especially the Saints is Prudence The obiect of Sapience is ens or being and the obiect of Prudence is the chiefe good Now God is the onely Being or I AM and he is the chiefe yea the onely Good and therefore Religion containing the true knowledge and worship of God workes this Wisedome in a man There are foure things which accomplish a mans happinesse pleasure profit honour and long life to enioy them in all which Solomon comprehends in Wisedome where he saies that All other delights of a man are not to be compared vnto her Prou. 3.15 16. and length of dayes is in her right hand and in her left hand riches and honour But there is no speaking of any thing vnder God Man the subiect of Religion but it must haue a place of residence So Religion must haue a subiect to reside in which is man that hath beene so often named And here Religion sits like a Queene in her Maiestie she keepes her Court in the soule of man and her chaire of State is the heart of man so that to man may be well said Let your doores stand open you euerlasting gates and let the Queene of glory come in She is so wise of her selfe and so powerfull as that she needes no counsell onely she hath continually waiting vpon her two Secretaries of State and a Recorder or Register the first of these Secretaries is Vnderstanding to this she referres the examining of all suites preferred and the information of what nature they are The second Secretary is the Will and to this she referres the returning of Answer to all Petitions made the Recorder to this great Queene is Memory and here are registred all Petiions with their answers to the end that man might not be without a president for whatsoeuer he shall be a suitor if here he can find that such and such things haue beene to such and such persons at such and such times and in such and such a place gtanted he may haue hope to obtaine his desire in that kinde but if he finde that such things haue beene denied and thought altogether vnfit to be asked or granted let him desist from Petitions in this nature In this office of the Memory likewise are recorded all the Letters Patents that euer haue bin granted vnto any man so that if he chance at any time to lose his euidence or assurance here he may take out a new Copie of it when hee will In this Office likewise are entred all the Actions of man that if at any time hee haue done any memorable seruice hee may craue reward for this is a bountifull Queene or if he haue committed any crime he may sue for his Pardon for God that hath placed Religion his Vicegerent vpon earth is a mercifull God Now the houshold seruants of this Queene are the affections so that where shee commands to loue the Religious man loues where she commands to hate he hates where she commands to reioyce hee reioyceth where she commands to sorrow he sorrowes where she commands to feare he feares where she commands confidence he is bold so that all the actions are ready at her command The common subiects of this Queene for she admits no Peeres in her Dominions are all the parts of the body the eye the eare the hand the foote and all the members of a Christian mans body are gouerned by her and receiue protection and direction from her she feedes the hungry mouth clothes the naked backe strengthens euery weake part and sustaines the whole The reuenue of this Great Queene is all that a man hath in this world no sooner was shee entred into the hearts of the Christians in the Acts but they came and laid all they had at the Apostles feete where she bids Giue man must giue yea if she call for his children or himselfe hee must bee ready with the answer which Seneca reports Demetrius to make to the gods Seneca lib. cur bonis viris mala fiunt Hanc quoque animosam Demetrij fortissimi viri vocem audiffe me mominisse hoc vnum inquit Dij immortales de vobis queri possum quod non antè mihi voluntatem vestram notam fecistis prior enim ad ista venissem ad quae nunc vocatus sum vultis liberos illos vobis sustuli vultis aliquam partem corporis Sumite Non magnam rem promitto cito totum relinquaÌ„ Vultis spiritum quidni nullam moram faciam quò minus recipiatis quod dedistis à volente recipietis quidquid petieritis quid ergo est maluâ—sseÌ„ offerre quà m tradere Quod opus fuit anferre accipere potuistis sed ne nunc quidem
which euery man must do Secondly God might vse this meanes of the Word to let man know his infinit loue vnto him in sending his Beloued Sonne Iesus Christ into the world to suffer for man and our instruction in this point is the scope of the whole Scripture which Passion of our Sauiour had not needed if God had suddenly settled man in his former vprightnesse Thirdly God may take this course that a man may haue some comfort to himselfe in working out his owne Saluation by the meanes And this saluation is the end of Religion not that a man doth exercise any power of his owne in the worke either of Religion or saluation farther then to apply and subiect himselfe to the meanes but God would haue man to see the deprauation of all parts inward and outward and worke them through the efficacy of the Word to incline to Grace so to temper them as to yeeld to the impression of Religion with which the Holy Ghost is sealing him vp to eternall life This cannot but bring a great deale of sweete comfort to the heart of man which would otherwise be lost Fourthly God may haply the rather worke by his Word because man might exercise all those good gifts which God gaue him in his creation as meditation discourse affection and practice for the vse of all which a man shall receiue direction out of the Word whereas if a man had beene made perfect againe he should haue had onely a willing and a diuine contemplation and obedience and neuer haue needed the bent or intention of his minde as now he doth Fifthly Gods end in ordaining the chiefe meanes of a mans saluation to bee his Word wherein man must labour all the dayes of his life may be that man may bee brought to a higher esteeme of Heauen Sixtly God may doe this to expresse his Iustice that those who wilfully perish hauing the meanes of the Word offered them may be left without excuse and their destruction may be on their owne heads Worship the materiall cause of Religion Now it hath beene declared that God alone is the efficient and the Word the instrumentall cause of Religion The next cause is Worship the materiall cause of Religion the materiall cause of Religion and that is Worship The Psalmist sayes Psal 145.17 The Eyes of all things looke vp and wayte vpon thee and in another place Psal 148.1 calls vpon the Heauens and all the creatures to praise the Lord which waiting and praising may be taken as part of the worship of God but as for vnsensible creatures they only are said to praise God because they set forth his praise for sensible creatures as in many things they seeme to haue that reason which is onely in a man in chusing or refusing good or euill for themselues yet this is nothing but an inward instinct without the discourse of the mind In these creatures there is a kinde of expectation froÌ„ God of good things and an inward cheerefulnes which is a kinde of acknowledgement or thanksgiuing for good things receiued and likewise a patient mourning or humiliation as a man may say vnder the hand of God when they want his gifts wherein they may condemne many men that are ready to murmur vpon the withdrawing of the least of Gods mercies yet because they do not this by the direction of reason it cannot be properly called worship There are diuers words which haue sometimes and in some places as well in Scriptures as other writers an equiualent or promiscuous signification and in other places a more distinct construction as the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greeke tongue more properly signify worship and honor and seruice are vsed all of them oftentimes and in seuerall places to expresse one and the same thing and each of them signifies the same that any one of them does as in the Worship of God is vnderstood and comprised his Honour and Seruice and in his Honour his Worship and Seruice and in his Seruice his Worship and Honour Now this matter of Religion which is Worship or Honour is found to be ascribed to man to Angels and to Idols To man when the same words are vsed to set forth the reuerence or respect a child oweth to his Parents or an inferior to a superior or any man to another for any extraordinary gift that are vsed to expresse the Honour of God The words of the commandement are that a child should honour his Father and Mother and in the Poem of Phocilides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children are exhorted in the first place to honour God and in the next place their Parents Paul in his Epistle to Timothy 1. Tim. 5.17 willeth that the Elders that rule well should be accounted worthy of double honour And Xenophon sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Rulers vnder Cyrus worshipped him or reuerenced him as a Father Lib. de beata vita Virtutem vt Deos eius professores vt antistites colite Seneca would haue men to worship vertue as the gods themselues and the Professors of it as the Antistites which were the chief Priests of the Temples and were ouerseers and disposers of all things that did belong to the worship of the gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Pithagoras is required a worship or worthy esteeme of the vnmarried intimating an extraordinarie kinde of reuerence to bee giuen to them that had either such a gift of continence or power to keepe themselues in a chast course of life vnmarried This worship is likewise ascribed to Angels as a worthy Writer hath not long since obserued Beza 2. Cap. ad Colos Est forma Religionis quae ex speculationibus câ—riosis tamen reconditae cuiusdam sapientiae specimen habentibus oritur cruusmodi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a worship saith he which ariseth out of curious speculations which yet makes a shew of certaine hidden wisedome of which sort is the worship of Angels And Iohn in the Reuelation is said To offer worship to the Angel Lastly this worship or seruice is attributed to Idols as the word Idolatry will teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the worship of Idols The first of these acceptions of worship or honour a it is applied to a man is allowable the other two acceptions as worship is attributed to Angels Idols the former of them requires a cautelous construction lest it proue derogatorie to Gods Worship and implies a worthy regard of them for their excellent nature and imployment the latter is absolutely sinfull and directly forbidden by God himself Whence may be gathered a threefold distinction of worship which is either a reuerend and respectfull esteeme of some creature out of any duty belonging to them or any speciall excellency in them which may be expressed in a mans outward carriage or such an application of a mans seruice to an
Idoll as that he sets it in the place of God or lastly the worship which God challengeth to himselfe and thus worship or honour may be said in generall to be giuen as well to the creature as to the Creator But it is the forme of euery thing that giues it being The truth of worship to God-ward the formall cause of Religion Now the forme of this Religion may be taken to consist in two things In the Worship of God and in the truth of that Worship Here is not meant that forme spoken of by Paul to Timothy 2. Tim. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which a man may haue and yet deny the power of Religion but that forme which is powerfull to make a man truly religious must informe a man what Religion is So that he that will be religious must worship God and that in Trueth First he must worship God And what is God Himselfe tels vs that his Name is Exod. 3.14 I AM and Christ in the Gospell of S. Iohn Ioh. 8.58 being asked of the Iewes whether he had seene Abraham being not yet fifty yeers old does not answer them That before Abraham was I was but said vnto them before Abraham was I AM. And what is he That I AM saies God and that is All and that All is All. Let a man mount vpon the wings of cogitation which is swifter then any flying bird into the highest Heauen which is the Seate of Gods incomprehensible Maiestie and there imagine an vnimaginable glory that He is let him come downe into the Firmament and if he can without dazeling looke vpon that orient Ruby and that splendent Diamond the bigger and lesser light round beset with the sparkling Starres all which doe as much excell in operatiue vertue the most precious Stone the Earth affoordes as there is distance betweene heauen and earth and that He is Let him passe thorow the element of fire and there make a little stay where he shall stand in the middest of fire and not burne nor be sensible of the heate if hee were bodily there which fire sets on fire all other bodies and that He is Let him make a step lower into the element of Aire and there hee shall finde such a friendly discord as that neither moisture shall quench heate nor heate dry vp moisture without temperature no liuing creature could breathe and that He is Let him take a iourny to the vttermost parts of the earth and where-euer he comes inquire of God and there hee shall here of Him for the earth and the fulnesse thereof is the Lords Psal 24.1 Let him discend into the Store-house of the earth and search the seuerall Cabinets of Gods Iewels and the whole Treasury of his Riches and there hee is to be found Psal 104.5 For he hath laid the foundation of the earth Let him go downe into the deepes of the water and there take view of Gods creatures which are for number incredible and many of them for shape proportion and condition accounted Monsters and likewise thinke vpon that common benefit which all liuing creatures receiue from this element of water without which they could not subsist and there he shall vnderstand of Him they are the words of the Psalmist Psal 135.6 Whatsoeuer pleased the Lord that did he in the heauen and in the earth and in the sea And when a man hath taken a sight of the Mycrocosme or great world and receiued some apprehension of God therein let him cast his eye vpon that Mycrocosme or little world himselfe wherein is as much contracted and compacted as is conteined in the whole Vniuerse and see if there hee can receiue any farther information of God There a man shall see as it were the Sunne and Moone vnderstanding and sence placed in the vppermost and sphericall part of his body The opinion of the Naturalist is that the Sunne and a man generate a man Sol homo generāt hominem which in this fabricke is true that the sunne of vnderstanding working vpon the terrene and elementary parts of a man makes vp a man and withall this glorious and Heauenly Planet sends forth light and influence whereby the whole man is continually directed and preserued Here likewise may bee obserued the Quotidian motion of this Planet which daily visiteth the whole man with sweete comfort and illumination and the annuall motion like vnto that yeerely progresse of the Sunne wherein it takes a more particular and serious view of all the parts of the Earth And indeed it is a good yeeres worke for the swiftest contemplation to take an exact consideration of all the faculties and parts of a man and that inward and estimatiue sence which is called by some the common sence and represents the Moone receiues all the light it hath from the vnderstanding whence commeth the Eclipse as may be said of this Moone within a man when the earthly carnall and externall parts of a man are interposed betweene sence and the light of the vnderstanding and the like eclipse is there of the Sunne which is resembled by the vnderstanding when sence interposeth it selfe betweene a man and true reason Let a man looke into the firmament of thoughts and cogitations which are in number and quality like the twinkling Starres of Heauen whereof some are fixed but most wandering and hee shall easily discerne a similitude betweene the things compared which is likewise to be found in the whole bodie of a man The shape of a man as long as he is conteined in the round wombe of his Mother is Globary till that diuine part of him be infused which requires a maiestike and commanding stature since God hath subiected all the creatures vnder his gouernement which is liuely expressed by Ouid the Poet who hauing set forth the Creation of the world with the creatures inhabiting therein proceeds with words to this purpose There was yet wanting saith hee a more perfect and sacred liuing creature that should bee capable of transcendent knowledge Ouid. Metamorph lib. 1. Sanctius his animal mentisque capacius altae Deerat adhuc quod dominari in caetera posset Natus homo est Proraque cùm spectent animalia caetera terram Os homini sublime dedit coelùmque videre Iussit erectos ad sidera tollere vultus and might beare rule ouer all other things Man was borne and whereas all other creatures were framed with their eyes cast downe vpon the earth God gaue man a lofty countenance and an vpright and stately proportion commanding him to looke vp to heauen from whence he came But the elements retaine the same qualities and opposition in the body of a man which they had before this composition for heate and coldnesse and moisture and drinesse are in continuall strife which shall haue the predominancy and which is a strange thing this discord is a cause both of the conseruation and destruction of the same