ANATOMIE OF A CHRISTIAN Man.

VVHEREIN IS PLAINE [...] shewed out of the Word of GOD, what manner of man a true Christian is in all his conuersation, both inward, and outward.

FVLL OF HEAVENLY INSTRU­ctions, by practise whereof we may be [...] in the life to come, our Creator in his glor [...] ▪ and our Redeemer at his right hand.

By M. WILLIAM COVVPER, Minister of Gods Word.

2 Cor. 519.
If any man be in Christ Iesus let him becom [...] [...] creature.

LONDON. Printed by T. S. for Iohn B [...]dge, and are [...] at the great south do [...] of [...] Bri [...]aynes [...]

TO THE MOST SACRED, CHRISTIAN, TRVLY CATHOLIQVE, AND mighty Prince, IAMES, King of great Britayne, France and Ireland, defender, &c.

AMong many most ex­cellent graces wherwith your Princely Minde is beautified, your High­nesses euer constant, and vndiuertable affection toward all your loyall seruants is not one of the least.

Principis est virtus maxima nosce suos.
Martial.

This emboldeneth mee to offer to your Highnesse patronage this little Treatise which first I dedicated to your Highnesse honorable seruant, of good memory, the Earle of Dunbar, and presented to himselfe in writing, while hee was here in this Country, but before it could be finished by the Printer, he was taken away [Page] by bitter and vntimely Death. For so, after that memorable saying of Plinius secundus, iustly may I tell it. Mihi acerba semper, & im­matura videtur esse mors illorum, qui immortale aliquid parant: Nam qui voluptatibus dediti quasi in diem viuunt, viuendi causas quotidiè finiunt, qui vero posteros cogitant, & memoriam su [...] operis ostendunt, his nulla mors non immatura est, vt quae semper inchoatum aliquid abrumpat. But of this, what I might speake, (I doubt not) vvith your Highnesse approbation, and of such your Maiesties subiects as loue truth, and peace, I dare not: ‘———— Nam vulneramentis Intempestiuè, qui mouet illa, nouat.’ Yet when all is reckoned to the vttermost, our account in the end is, that we can lose nothing by the death of any, so long as we enioy the be­nefite of your Highnesse life, which I pray God may be long and happy, exceeding all our dayes, who from our young yeares hath felt the sweetnesse of your Maiesties most wise, and peaceable regiment. For what he was, eyther for grauity in conuersation, or wisedome in go­uernment, he was it by your Highnesse instru­ction, as a Disciple trayned vp by your selfe: who out of the treasure of your Princely minde can imprint the like stampe of good things in others, which you did in him, if so be (which [Page] I must craue pardon to speake) your Highnesse fore-gather with such another obiect, as hee was, whereupon to worke. For as the Sunne in the firmament suppose he shine alike vpon ma­ny Palaces at one time, yet doth most illumi­nate those, which haue most ample windowes to receiue his light: so that if any of them be not sufficiently lightsome, the fault is not in the Sunne, but in themselues, for hee is alike good vnto them all, if they were alike capable of his goodnesse, so is it with a King in the middest of his Nobles, Counsailours, and spe­ciall seruants. But least I goe beyond my line, profering to stretch mine arme higher then my stature may carie it, I returne to my humble supplication, that seeing he who now translated to the Court of heauen, leades there a happy and blessed life, hath no other meane on earth, whereby to liue among men but by his good name. Your Maiestie who gaue him a wealthy and honourable life for his vertue, while he was in the body, will continue to keepe life to his name, when himselfe is gone. For thus euen in the estimation of Ethniques who had but Na­tures light, is alterum patrimonium, which in this earth is the iust reward of a vertuous life; ‘Et memorem famam qui benè gessit, habet.’ And for this cause that your Highnesse vvill [Page] grant your fauourable countenance to this lit­tle Treatise, which in token of my loue toward him for his vnfained affection toward your Highnesse seruice, I did first put forth vnder his name, and now humbly craues to be sha­dowed vnder your Highnesse protection.

Your Highnesse most humble Seruant and daily Orator M r. William Cowper Minister at Perth.
Prouerbs 10. 7. ‘The memoriall of the iust shall be blessed, but the name of the wicked shall rott.’

TO THE RIGHT HONORABLE, GEORGE, EARLE OF DOVNBAR, LORD HOWME OF BARWICKE, LORD NORHAM, ONE OF THE LORDS Lieutenants of the middle Shieres of great Britayne, Captaine and Gouernour of his Maiesties Towne and Garison of Barwicke, Knight of the most Noble Order of the Garter, Lord high Treasurer of Scotland, and one of the Lords of his Maiesties most Honorable priuie Counsell, in both Kingdomes.

RIght Noble Lord, that which in this Treatise con­tayning the Anatomie of a true Christian, I haue publiquely proposed for the vse of many, I haue now particularly for many rea­sons dedicated to your Ho­nour, but in speciall because that which here is pointed out of the Christian, is in your Lordship [Page] performed in a good measure, hauing by the grace of God learned so to gouerne your life, that hi­therto in a most high and difficill calling ye haue liued si non sine peccato, if not without si [...]ne, (for that is not giuen to any man vpon earth, if we say we haue no sinne we deceiue our selues) 1 Ioh. 1. 8. saltem sine crimine, at least without such offence of malitious wickednesse, as might make your Lord­ship culpable before men.

For your life toward God hath beene religious, as the priuate exercises of godlinesse, customable to your Lordship by your selfe and with your fami­lie, and the publique reuerence of the word, and obseruance of the Saboth in euerie place doth testi­fie. Toward his Maiestie faithfull, from a most in­ward affection, from whom yee haue learned to rule others, by learning to obey him: Optime e­nim imperandi rationem tenent, quieam bene parendo didicerunt. In your selfe a rare exam­ple, of humilitie in honour, of grauitie, tempe­rance, and sobrietie in the middest of wealth, and that in all the parts of your Lordships behauiour. Which is not a small thing, if it be considered, that as men of honour, when they doe euill plus exem­plo peccant, quam culpa, are more hurtfull by their euill example, then by their euill deede; so if they liue godly, they doe not so much good to them­selues by well doing, as to others by their good ex­ample. Toward euill men a iustitiar, not flexible [Page] from equity for feare or fauour. Toward good men courteous. Toward all men conscientious, that in no part of the land is there any found to murmure, or charge your Lordship with vnrighte­ousnesse, vnlesse it be such who in their blindnesse thinke the seruite of God according to his word a seruitude and bondage, not knowing quod sic ser­uire Deo, est regnare. And esteemes the law of a lawfull King a tyrannie, who because they would doe all things per vim potius quam virtutem, by violence rather then vertue; whose pleasure is to liue controling all, vncontroled of any, like Nim­rods, or the sonnes of Anak, therefore they grudge as Malecontents, that the law of the King is not, as Anarxexes spake of the lawes of Solon, like the webbes of the Ettercope, through which the greater Flyes may breake at their pleasure: where as among all reasonable men, it hath euer been receiued, as a principle, beatam esse rempub­licam, in qualex dominatur, that the common­wealth is happy, in which the law hath dominion.

But to returne to that which of all humane te­stimonie is the greatest, the honorable estimation his Maiestie these thirtie yeares by-gone without repenting hath had of your Lordship, stands in the hearts of all his well affected subiects, as a great commendation of your qualities, for, The plea­sure of a King is in a wise Seruant (said Salo­mon) and the honour whereunto your Lordship by [Page] his Maiestie is preferred, is esteemed most iustly so much the more honourable, for that the Patron of vertue, for vertues sake hath aduanced you to it. Thus by a right Marcellus, hath your way to the Temple of honour, beene by the Temple of vertue.

For this moderation of life so euident in your Lordship, as I haue said, euen among the naturall Philosophers was accounted for true wisedome, and learning. The practise of that golden pre­cept Nosce teipsum, they esteemed to consist in the gouernment of a man his person, and actions according to the rule of vertue, this they called the matter of wisedome, without which others, were they neuer so learned, were accounted to haue had, but the words of wisedome, such as many now a dayes we haue among vs, with whom it fareth, as of olde with Thales Milesius, who going out on a night to his contemplation, while hee gazed on the starres, hee fell into the ditch. Many such Disciples I say hath he left behind him, who looke so high with their learning, that they take no heede to their owne feete, to gouerne their waies with knowledge, they thinke it sufficient to commend them, that they haue trauailed through many parts of the world, haue read much, and gotten some introduction to Sciences, when as in the meane time they neuer trauailed within themselues, neuer entred into their owne [Page] hearts, neuer read the booke of their owne consci­ence, and haue not learned to know, farre lesse to rule themselues by wisedome.

But leauing them, I trust your Lordship will still continue to seeke the perfection of true wise­dome, and knowledge there, where ye haue got­ten the beginnings, for as the beginning of wise­dome is the feare of the Lord, said Salomon, so said he also, The end of all is, feare God, and keepe his commandements: this is the whole duety of man.

For this cause haue I here presented to your Honour this Description of a Christian, which not without great labour I haue collected these tenne or twelue yeares by-gone, out of the word of God, that in it your Lordship may see, what manner of man a true Christian is, how his heart is continually at his right hand, his minde vpon good things, his will waiting vpon his superiour, how a good conscience is his Paradise on earth, out of which hee will not goe, how his eye is in his forehead, vsing so the time present, that hee pro­uides for the time to come, thinking on his end, and fore-seeing that wrath which is to fall on the wicked, that he may eschew it: how he refraines his speech, when time of silence is? how he speakes in season the words of knowledge, how he ponde­reth his pathes, and ordereth all his way with equitie. In a word, how he is restored by grace [Page] in the regeneration to the image of God, which was his most ancient glory communicated to him by his Maker in his first creation, as more particu­larly will appeare in the Anatomie follow­ing.

In reading whereof, where your Lordship findes a conformity with it, I am sure it will be the matter of your ioy, and thanksgiuing to God, for the beginnings of his grace in you, where not, I hope it will encrease your Christian care to pro­ceede to a further perfection, vnto the which these prayers interiected betweene Gods precepts, and the Christians practise in euery Chapter, for your Lordships speciall vse, I trust in his grace shall be profitable for you. I haue knowne by occasion that your Lordship makes conscience of the exercise of prayer in priuate, and delights in it. I haue therefore taken the more paines to let your Lord­ship see, how God in his word teaches his children to pray in the language of Canaan, that is, in such words as are dyted by his owne Spirit, and so comming from himselfe, we may be sure will be the more welcome, and acceptable to him againe, be­ing offered in a golden censure, which is a heart purified by faith, through the mediation of Iesus Christ our Lord.

Accept therfore (right Noble Lord) this Chri­stian Man, who as one, who being likest vnto that which you are, at least which through grace [Page] would be, lookes for protection vnder your sha­dow, and offereth himselfe ready to recompence your Lordship with some comfort and instructi­on, at such time as your Lorship may haue the lea­sure to conferre with him. Thus from mine heart praying vnto God for the continuance of his fa­uour with you, which is the fountaine of all prospe­ritie, both in this life, and in the life to come. I rest.

Your Lordships owne to be commanded in Iesus Christ, WILLIAM COVVPER Minister at Perth.

TO THE CHRISTIAN READER.

THis Treatise presents vnto thee a liuely image of a Christian man, as he is deli­neate in the word by him who best knowes him, that is, by the Spirit of God that begets him: wherein it shall be euident, that albeit now in the world, there be nothing rifer then the Chri­stian name, yet is there nothing rarer then the Chri­stian man. Concerning which, a singular craft of Sathan comes to be discouered; for when the Chri­stian name, which had the beginning in Antiochia came first vp in the world, Sathan did what he could by false calumnies and bloudy persecution to sup­presse it. This sect, as witnesses S. Luke euery where Act. 8. 22. Act 6. Act. 16. Act. 17. was spoken against, and Christians were accused to be blasphemers of God, troublers of Cities, yea trou­blers of the whole world: worshippers of the Sunne, and of an Asses head, eaters of mens flesh, seditious, and vile abusers of their bodies, and what euer else might make them odious to the ignorant multitude. By the Iewes they were called in contempt Nazari [...]s by Iulian scornfully they were termed G [...]lilaeans; by Ulpian vnder Seuerus impostores, as if they had beene coggers and deceiuers; by Demetrian whom Cyprian [Page] confuted, procurers of all the plagues of God that came vpon the world. Yea, so farre in their ignorant malice did they proceede, that it was counted a capi­tall crime for any man to call himselfe a Christian. A most vnreasonable thing indeede, seeing as Tertullian reasons in his Apologet [...] (que) written in defence of Chri­stians. [...] nominis nullus est rea [...]s. Tertull. Apologet.

But now Sathan hath changed his course: for per­ceiuing that doe what he can, Christianity flourishes like vnto the Palme tree, which growes the more, the more it is prest downe, hee labours subtilly to staine and obscure the glory of that holy profession, which before by cruelty hee could not ouerthrow: for now the Christian name is become common, and men of most licentious life are brought vnder the couering thereof; by which policie of Sathan, men are put into this false opinion, that it is an easie thing to be a Christian, and that a man may liue as hee likes, and be a Christian good enough also: whereof it is come to passe, that the Church is re­plenished, with such a number of bastards, and coun­terfeit Christians, as this day we may see with griefe of heart, some Atheists, some Apostates, some adul­terers, many murtherers, most part blasphemers: qui Christianum nomen ad [...]dicium habent, non ad re­medium. Aug. de Temp. 215. And vnder this generall opinion of Chri­stianity liueth now many a one miserably deceiued, impugnant [...]s eum quem praedicant, either persecuting Gregor. mor [...]. lib. 1. the sonne of God by damnable doctrine, or else by their workes denying him, while they professe that they know him; turning the grace of God into wan­tonnesse; hauing a name, that they are aliue, but in truth are dead.

It is certainly a great pitie to see so many of Adams [Page] sonnes, in word condemners of their Fathers Apo­stasie; yet indeed imitators of his folly, hiding their nakednesse with a garment of Fig-tree leaues; not perceiuing how by so doing, they come neere to the likenesse of that Tree, which had faire leaues, but no fruit, and therefore was once accursed by Iesus Christ, that it might stand a perpetuall example of that fear­full curse, which these men may looke for at his hands, who haue a shew of godlinesse, but hath de­nied the power thereof, and are outwardly like vnto painted Scpulchres, beautifull to the eye of man, but in his sight who searches the heart, are full of rotten­nesse, and all filthinesse; whereas indeede they should be the Temples of the liuing God, far more glorious and beautiful within then without. Iacobs heart vnder Esau his garment, were farre more seemely for them who say they are Iacobs brethren, then to haue Iacobs voice onely, that is, a tongue to speake well, and yet the prophane heart with the rough and cruell hands of Esau, which sort of disguised Christians may look not for such a fauorable successe of their dissembling with God as Iacob found with Isaac. For he being but a man, was deceiued through ignorance, but men de­ceiue themselues, if they thinke that in this manner God can be mocked, what euer shape men turn them­selues into, the Lord can discern the Israelite in whom there is no guile, and though Simon Magus would seeme so religious, as to redeeme the graces of the spi­rit with the losse of his money, yet can the Spirit of God paint him out in his colours, and giue him his owne name, Thy heart is not vpright in the sight of God.

Such is the power of godlinesse, that euen they who loue not the substance thereof, are forced often times to lurk vnder the shadow of it: and such again [Page] is the shame of sinne, that they who loue to commit it, yet doe not loue to seeme committers of it, hi sunt Ber. in Cant. ser. 66. qui boni videri, non esse mal [...] non videri, sed esse volunt, these are they who will seeme good, and not be so, will not seeme euill, and yet will be so To these we may speake as Chrysostome did to the like in his time. Dic hypocri [...]a, si bonum est bonum esse, cur non vis esse, Chrisost. in Math. quod vis apparere, quod autem [...]urpe est apparere, turpi­us est esse? Tel me hypocrite, if it be a good thing to be good, why wilt thou not be that which thou wouldst appeare to be, for that which is a shame for a man to appeare to be, is it not much more shame for him to be it indeede? aut ergo esto quod appares, aut appare, quod es, either else therefore be such, as thou ap­pearest, or then appeare such as thou art.

It were happy for these men, if they could learne in time to examine themselues according to that word, by which one day they will be iudged, for not euery one that saith Lord, Lord, will enter into the kingdome of God, He is not a Iew, that is one without, neither hath euery one receiued an ointment from that holy one: but he who is a Christian indeede, sicut par­ticeps Ber. in Cant. ser. 15. est nominis, it a & haereditatis, with the name of Christ, the oyle of grace from Christ is also commu­nicated to him, by which with Christ he is pertaker of the inheritance. Qui vero Christum i [...]se non ha­bet, Aug. de Temp. ser. 17 Christianus dici non potest, but hee that hath not Christ liuing in him by his spirit, cannot be called a Christian. It is a notable saying of Basile, quid inquit est Christianimus? what said hee is Christianity? si­militudo Basil. hexa [...] hom. 10. Dei quoad eius capax est Natura humana, a similitude and conformity with God, so farre forth, as the nature of man is capable thereof.

Seeing then it is the doing, not the speaking of [Page] righteousnesse, must proue vs to be the children of God, For if wee say wee haue fellowship with God, and walke in darknes, we lie, and do not truly, and if any man be in Christ Iesus he must become a new creature, let vs studie to proue our new generation by our new man­ners, conforming our selues to the rule of a Christian conuersation. A patterne and example whereof I haue gathered out of holy Scripture, and proposed vnto thee, wherein thou shalt see first how the Chri­stian who by his first birth was borne a Naturall man, by his second becomes a Christian, with such other things as with his new birth he receiues to make him a new man. Secondly, what is the disposition of his inward man, by which hee walkes with God. And thirdly, the disposition of his outward man, by which he walkes among men, and that in all the points of his conuersation both inward and outward. Euery one whereof as ye haue them set downe particularly in seuerall Chapters, so doth euery Chapter consist of these foure things. First, Gods precept to the Christian: secondly, the Christians prayer to God: thirdly, his practise of both: and these three haue you set downe in words of holy Scripture alanerly. The fourth is, in the end of euery Chapter some ob­seruations teaching vs how to make our owne profit of the words of God. This is the order I haue ob­serued here: for the Christian, because hee knowes that he is bound to liue to the Lord, and not to him­selfe, doth in all his waies set before him the com­mandements of his God. And next, because hee knowes his owne Naturall inability to fulfill these commandements, he turneth all the precepts of God into prayers, the vse whereof I hope in all the parts of thy life, shall not be vnprofitable for thee. And [Page] last of all, hee liues in a continuall practise of those du [...]ties of godlinesse which God in his word hath commanded him, and he himselfe doth pray for.

Now in the end I haue onely to obuiate two sorts of men: by the one it is surmized that I haue plowed with the Heifer of another, specially of Cashmannus, who hath written before me, de nouo homine: by the other it may be obiected that I haue presented an imperfect image of a Christian, and haue left out ma­ny things which profitably might haue beene poin­ted out concerning him. For the first, as I giue thanks to God for the labours of that worthy man: so if I had borrowed any thing from him, I would neuer thinke shame to confesse it: nam ingenui pudoris est, vt ait Plinius, fateri per quos profecerimus, & haec quasi merces authori iure optimo pensitanda est, ne fures esse videamur: but the truth is, that many yeares before he came in this Country, this Anatomie was drawne and portraited, as now you see it. As for the second I humbly confesse it, Malim tamen aliquid agendo ma­iorem àme doctrinam, & sapientiam desiderari, quam nihil agendo prudentior, doctior (que) iudicari. It was a com­mendable policy of these Indian Philosophers, called Gymnosophista, qui à suis discipulis, seuerius otis, quàm negoti [...] rationem exigendam esse arbitrabantar. What I haue done in this little labour, is a part of my nego­tiation with that one talent I haue receiued from the Lord, and which hee hath charged me to put to the vttermost profit. And therefore had I rather by do­ing of some good, lay open my infirmities to the censure of men, then to hide by idlenesse my talent in the earth, and so to incurre the indignation of my Maister. I know my selfe I haue not done what I should, nay, not what by the grace of God I could, [Page] yet that which in regard of my daily labour in the worke of the Ministerie I might.

Accept therefore from me, this image of a Chri­stian in a Christian manner; apply it to thy selfe and looke what similitude or dissimilitude thou findest betweene thee and it. Doe as Elizeus did to the wid­dowes sonne, when he raised him from death to life, he stretched himselfe ouer the childe, hee put his mouth on the childes mouth, his eyes on his eyes, his hands on his hands, and therewithall he ioyned prayer, and the childe reuiued: so compare thou thy selfe with this ensample; thy minde, thy will, thy affections, thy words, thy actions with these of the new man: where thou [...]indest a conformity, giue thanks to God for the beginning of the worke of his grace in thee: where not, pray to God further to quicken thee, that thou mayest grow in an holy simi­litude and conformity with him, to the glory of his holy name, and thy euerlasting comfort in Christ Iesus, to whom be praise, glory, and honour for euer.

Thine in the Lord Iesus M r. VVILLIAM COWPER Minister at Perth.
PSAL. 49. ‘Come, and I will tell you what the Lord hath done to my soule.’

THE ANATOMIE of a Christian.

CHAPTER I. OF HIS NEW BIRTH OR REGENERATION.

The Lords Command concerning it.

I Knew that thou art obsti­nate, Marke our natu­rall miserie. and thy necke is an yron sinew, and thy brow brasse, Esa. 48. 4. I knew that thou wouldst grieuously trans­gresse, therefore haue I called thee a transgressor from the wombe, vers. 8. In thy natiuitie when thou wast borne, thy nauill was not cut, thou wast not washed with water, I saw thee polluted in thine own blood, Ezech. 16. 4. 6. Neuerthelesse, for my names sake, [Page 2] and for my praise, haue I refrained my wrath from Behold what a loue the Father hath [...]ewed vs. thee, that I cut the [...] not off, Esa. 48 9. Yea, euen when thou wast in thy blood, I said vnto thee, thou shalt liue, [...] sware vnto thee, and entred into a coue­nant with thee, saith the Lord, and thou art become mine, Ezech. 16. 8. For why shall I cause others to trauaile and bring forth, and shall I remaine barren, saith the Lord? Esa. 66. 9. No; But in the middes of my children, the worke of mine hands, shall my name be sanctified, Esa. 29. 23. Thou shalt call me father, and not turne from me, Ierem 3. 19. And I will put a new spirit in thy bowels, that thou maist walke in See the will of God concerning our sanctification. my statutes, Ezech. 11. 19. Old things are passed a­way, behold all things are made new: if any man be in Christ, let him become a new creature, 2. Cor. 5. 17. Verely I say vnto you, except a man be borne againe, he cannot see the kingdome of God, Ioh. 3. 3. Be yee therefore renewed in the spirit of your mind, Eph. 4. 23. Putting on the new man, which is renewed in knowledge, after the image of him who created him, Coloss 3. 10.

The Christians Prayer for Grace to obey this command.

O Lord, 1. Cor. 15. 50. since flesh and blood cannot inherit thy kingdome, Matth. 5. 8. and none can see thee, but the pure [Page 3] in heart, 1. Ioh. 3. 2. and such as are like thee; I beseech thee Lord 2. Cor. 3. 18. to transform me into thine image from glory to glorie by thy spirit, that Ioh. 17. 24. where thou art, there I may be, to behold thy glory. Matth. 5. 36. It lies not in my pow­er to change one haire of my head, to make it white, which is blacke; Iob. 14. 4. farre lesse can I change mine heart, to make it cleane, which is filthy. Iames 3. 8. No man can tame the nature of man, Eccles. 1. 15. that which is crooked he cannot make straight: but, O Lord, Luk. 18. 27. that which is impossi­ble with man, is possible with thee, Psal. 146. 8. thou giuest sight to the blind, thou raisest vp the crooked, thou Psal. 107. 34. tur­nest a barren wildernesse into a fruitfull land, Psal. 104. 30. thou sendest forth thy Spirit, and renewest the face of the earth, Rom. 4. 17. thou callest things which are not, and makest them to be; 2. Cor. 1. 9. yea thou raisest vp the dead. O Lord declare this thy great power in mercie vpon me, turne the barren wildernesse of mine heart into a fruitfull garden, water it with the dew of thy grace, that receiuing Heb. 6. 7. a blessing from thee, it may bring forth fruit vnto thy glorie. Send forth thy Spirit, and breath life into my dead soule, that I may liue, and praise thee, O God of my saluation for euer tho­rough Iesus Christ.

Amen.

The Christians Practise of this command.

I Was conceiued, and borne in sinne, Psal. 51. I God is the author of our regenerati­on, it is not done by vs. walked as a child of wrath, according to the course of the world, after the spirit that workes in the children of disobedience, Ephes. 2. But now I am receiued to mercie, 1. Tim. 1. 16. and am by the grace of God, 1. Cor. 15. 10. the workemanship of God, created in Christ Iesus to good workes, Eph. 2. 10. And this the Lord hath made me, I made not my selfe, Psal. 100. 3. he quickened me when I was dead in sinne, and trespasses, Eph. 2. and of his aboundant mercie hath begotten me to a liuely hope by the resurrection of Iesus from the dead, 1. Pet. 1. 3. and hath giuen me power to be one of his sonnes, borne againe, not of blood, nor of the will of flesh, nor of the will of man, but of God, Ioh. 1. 13. for of his owne will he begat The seed of our new birth is Gods word. me with the word of Truth, Iam. 1. 18. Of a seed not mortall, but immortall, the word of God who liues and endures for euer, 1. Pet. 1. 23. As the wind blowes where it lusts, and wee heare the sound The manner of his working it, vn­speakable. thereof, but cannot tell whence it comes, nor whi­ther it goes; so is euery man who is borne of God, Ioh. 3. In the naturall generation, we cannot tell what way the bones grow in the wombe of her [Page 5] that is with child, Eccles. 11. 5. Farre lesse can wee know the vnsearchable waies of God, Rom. 11. 33. In this new generation, it is the Lords doing, and is marueylous in our eyes; Psal. 18. 23. His holy name be blessed therefore for euer and euer.

THE OBSERVATIONS.

ELection is the first spring that flowes from the 1 Our election is not knowne to vs be­fore our Regene­ration. bottomlesse fountaine of Gods loue, but for a long time it runnes so secret that we cannot see it, till it breake forth and appeare in our Regene­ration, or effectuall calling.

Regeneration is the first manifest effect of 2 Regeneration is the first manifest effect of God his mercie toward man. Gods mercie toward a man: as wee could not be men, if we had not beene conceiued and borne; so can we not be Christian men, vnlesse we be borne againe. Therefore it is, that when Nicodemus a Master in Israel, was to be made a Disciple of Christ, the first Doctrine that our Sauiour taught him, was of Regeneration.

And it stands as a rule for all men in Christs 3 And the first lesson we must learne in Christs schoole. schoole, If any man will be my Disciple, let him denie himselfe. Now, both learned and vnlearned liue as if Christianitie consisted in speaking, and professing; but sure it is, the kingdome of God is not in word, but in power and practise, and [Page 6] he hath not learned Christ, who hath not learned to cast off the old man, who is corrupted through deceiueable lusts.

In the first generation wee were begotten 4 Our first generati­on and our second compared toge­ther. men by the will of fleshand blood, in the second we are begotten Christian men by the will of God. In the first, our mortall father begat vs to succeed him; in the second, our immortall father hath begotten vs for euer to abide with him. By the first, wee may say to corruption, thou art my Iob. 25. 6. father, and to the wormes, yee are my brethren and sisters: by the second, wee may say to God, thou art my father, and to Iesus Christ, elect An­gels, and holy men, ye are my brethren. For in the Ephes. 2. first, we were conceiued and borne in sinne, and consequently heires of wrath and eternall dam­nation; but in the second, we are the workeman­ship of God, created in Christ to good workes, and consequently heires of grace and glory.

If our first generation had beene good, 5 By nature we haue nothing in vs can profit vs to salua­tion. there had not needed a second. In naturall men, there are some remnants of Gods image, and some sparckles of light, by which they differ from beasts, and a fellowship is entertained a­mong men; but these cannot profit man to salua­tion, but rather makes him inexcusable, and en­creases his damnation. Vigens ratione, & non vi­uens Bern. in Cant. Serm. 35. ratione, Man indued with reason, and not li­uing by reason, turnes that which is his glorie [Page 7] into shame, because hee detaines and with-holds Rom. 1. 18. the truth in vnrighteousnes.

Our blessed Sauiour farre abaseth the pride 6 For in a naturall man there is no­thing but the blind leading the croo­ked. of nature, when hee saies that man cannot enter into Gods kingdome till he be borne againe. What euer the Semipelagians of our time say to magnifie the arme of flesh, and to diminish the praise of Christs grace; certaine it is, there is no­thing in man by nature, but the blind leading the crooked; that is, a blind mind leading a peruerse and crooked will: and so no maruell that both of them at length, if they be left vnto themselues, fall into perdition.

It is a pitie to heare sillie worldlings boa­sting 7 Nat [...]lists boa­sting of the priui­ledges of their first birth, are to be pitied. of the priuiledges of their first birth, such as Nobilitie of blood, and ancietie of their inheri­tances, and are not humbled by considering that they are borne heires of Gods wrath, which they shall inherit for euer, when all the comforts of their earthly inheritances shall forsake them. Be what thou wilt, if thou haue no more then thou hast by thy first birth, it were better for thee thou hadst neuer beene borne, thou shalt curse for e­uer the loynes that begat thee, and the wombe that bare thee, and the pappes that gaue thee sucke, thou shalt curse the day wherin it was said of thee, A man is borne; and thy vaine tempo­rall gloriation, shall end in a sore eternall la­mentation.

[Page 8] Nicodemus was somewhat excusable though 8 Ignorance of the doctrine of Rege­neration is now mexcusable. he vnderstood not the doctrine of regeneration, because he had neuer heard it before; but now, if we be ignorant of it, we are altogether inexcu­sable; both because it is so clearely taught vs in the word, and so necessarily required of vs, that without it we cannot, as saith our Sauiour, enter into the kingdome of God.

The names which regeneration receiues in 9 By what names Regeneration is expressed in holy Scripture. holy Scripture, may helpe vs some way to know it, if they be considered; for it is called sometime a new creation, sometime a new birth, sometime a renouation, and sometime a transformation. There are (saith Basil) two sorts of creation: vnum Basil. in Epist. 41. ad Caesar. eorum quae ex nihilo, cum non essent sunt condita [...] al­terum eorum, quae ex prioribus ad meliora immu­tantur: and of this last sort is Regeneration.

Of this, it is euident that Regeneration is a 10 What Regenerati­on is. mutation of the whole man, both soule and body from one thing to another; namely, from sinne to sanctification, from darkenesse to light, from death to life, from the power of Sathan to God, Act. 26. 18.

In euery mutation one thing remooues, and 11 Of the change made in Regene­ration. another succeeds. As in euery generation, vnius ortus est alterius interitus; so is it in this generati­on, that which dies is corrupted nature, called the Old man; that which is quickened, is renewed na­ture, called the New man: hee who hath rightly [Page 9] learned Christ, cast, off, concerning the conuersati­on Ephes. 4. 22. in time past, the old man, which is corrupt tho­rough deceiueable lusts, and put on the new man, which after God is created in righteousnesse and true holinesse. Oportet enim eum qui alteram vi­tam Basil. de Sancto. cap. 15. incepturus est priori finem imponere.

The Regeneration then of the soule hath two 12 Regeneration of the Soule consists in two. partes; the first is, the mortification of the old man, called also the circumcision of the heart, and the crucifixion of the flesh: the second, the 1 The first is morti­fication of the old man. vi [...]ification of the new man, called also the first resurrection.

Corrupted nature is called the old man for 13 Corrupted nature compared to an old man for three causes. three causes; first, because it is almost as old as our nature: for it began in Adam, soone after his creation. Secondly, it is called the old man, in respect of the new man arising to succeed in his roome, to the possession of soule and bodie, which before we possessed by him. And thirdly, because in the godly this corruption waxeth weake and infirme, wearing daily neerer and neerer to death, after the manner of old men.

But it is to be marked, that in these two last 14 Sinfull nature is neuer old in the wicked. respects, sinfull corruption of nature is named the old man, in men regenerate onely, and in no other; for in men vnregenerate, their corruption shall for euer possesse them, it increases vpon them, and is yong, strong, and liuely, euen when they themselues are weake, and wearing to the graue.

[Page 10]Now, a [...] no birth can be without sorrow, nor 15 Regeneration can­not be without spirituall paine and dolour. death without dolour, nor circumcision, or cut­ting of the flesh, without paine; so cannot our re­generation be wrought without godly sorrow, and anguish of spirit: which I marke for the comfort of the godly, that they may know that sanctified troubles of conscience, are but the do­lours of the new birth, and therefore should not be discouraged with them.

The infant that hath lien but nine moneths 16 Sathan a great troubler of vs in the worke of our Regeneration. in the mothers wombe, cannot throng out in­to the world without paine; and thinkest thou to be lighter of sinne, wherein thou wast concei­ued and borne, and which also hath beene so many yeares nourished in thy bowels without paine? As Pharaoh grieued Israel forest, when they stroue fastest to libertie; and as that dumb spirit tormented that yong man worst, when he saw he was to be cast out of him, Mark. 9. 25. So Sathan troubles the godly most heauily, when hee sees the time of their deliuerance from his seruitude and bondage neerest.

But our comfort is, that God is faithfull, as he begins the worke, so will he finish and end it: 17 But he fights in vaine, for God wil finish it. Strong is Sathan indeed, but Christ our Lord is that stronger one. Pharaoh may repine, but hee shall perish, and the Israelites of God shall goe Luk. 11. 22. through; that vncleane spirit in our parting from him may rend vs, and cast vs as dead men to the [Page 11] ground, but out shall he goe, and Christ by his hand shall raise vs vp againe.

The other part of the Regeneration of the 18 Soule is called, as I said, the viuification of the 2 The second is viui­fication of the new man. new man, and the first resurrection, where in our heauenly father communicates to vs his owne seed, 1. Pet. 1. his nature, 2. Pet. 1. 4. and his image, 2. Cor. 3. 18. For since earthly fathers beget crea­tures like vnto themselues, shall wee thinke that the heauenly father begets children to another similitude, not his owne? Surely they doe great­ly dishonour the Lord, who in their words say they are the sonnes of God, and yet in their a­ctions resemble the image of Sathan.

The Regeneration againe of the body con­sists 19 Regeneration of the body consists in two. also in two; first, in a right vsing of the members of our body, as weapons of righteous­nesse to serue God, which we are taught to doe by grace: Next, in a full deliuerance of them from mortalitie and corruption.

Of this, it is cleare that the Regeneration of 20 Regeneration will not be perfected til the resurrection. the whole man will not be perfected till the day of resurrection, called for that cause by our Sa­uiour, the Regeneration, Matth. 19. 28. Now, through grace the Soule liues a happy life in the body, thogh not as yet fully clensed and separa­ted frō sin. Out of the body it liues a more happy life: being freed from all sin; but yet not conten­ted, for the soule was not made to liue by it self, [Page 12] but in the body, and therefore cannot rest con­tented, so long as it wants his owne organe and companion; but when the body shall be raised againe, and soule & body revnited, both of them fully deliuered from sinne, and from the fruits of sinne, then shall our generation which now is begun, be perfected and absolued.

As for our parents in this generation, wee 21 Of our parents in the new generation haue God for our Father in Christ, and Ierusa­lem, which is from aboue, to wit, the Church of Christ, the mother of vs all. The Apostle to the Corinthians calles himselfe their Father; Though ye haue ten thousand instructers, yet haue ye not many fathers, for in Christ Iesus I haue be­gotten you, through the Gospel, 1. Cor. 4. 15. And againe to the Galathians, hee calles himselfe their mother; My little children, of whom I tra­uaile in birth againe, till Christ be formed in you, Gal. 4. 19. But Preachers are onely ministeriall parents, ye [...] for this same should they be ho­noured of people as their fathers, and should a­gaine carrie toward their people no lesse affe­ction then fathers haue to their children, speci­ally to procure their euerlasting saluation.

But here both the naturall mother is to bee 22 The naturall mo­ther discerned from the stepmother. discerned from the stepmother, and the ba­stard children from the lawfull; for the chast spouse of Christ will receiue no seed into her bosom, but the seed of her immortall husband, [Page 13] which is the word of God; and the lawfull mo­ther of the sonnes of God will not giue them a­ny other milke to feed vpon, but the sincere and vnmingled milke of Gods word, as Saint Peter calles [...], which shee offers to be suc­ked out of the pappes of the old and new Te­stament.

And therefore the Church of Rome, which 23 The Church of Rome a strumpet and a stepmother. withdrawes these pappes from the mouthes of Gods children, or giues them the milke of the word, mingled with the Traditions of men, pre­tend what shee will, is but a strumpet and step­mother.

And as there is a stepmother, so is there also 24 The lawful and kindly sonnes of God, discerned from the bastard. bastard children, they sit vpon the knee of Christs spouse, but neuer sucked her pappes, to draw life and grace out of her breasts: such a one was Cham in the Arke, such was Ismael in Abrahams house, such was Esau brought vp with Iacob on the knee of Rebecca: and alas, such are many in our time, who in regard of profession are in Gods Church, pretending they are sons, but are in very deed bastards, no way in their life resembling the image of their heauenly father.

The Censure.

By these rules it is manifest that all are not Christians indeed, who this day vsurpe the Chri­stian name.

CHAPTER II. Of his New Senses.

The Lords Command concerning them.

THou knowest not how, by Nature Naturally wee are borno senselesse of heauenly things. thou art wretched, and miserable, & blind, & poore, and naked, Reu. 3. 17. For the naturall man per­ceiues not those things which are of the Spirit of God, 1. Cor. 2. 14. he sauours one­ly the things of the flesh, Rom. 8. 5. his wisdome is death, for it is enmitie with God verse 6. Hearken therefore vnto my words, and keep them in the middest of thine heart, Prou. 4. 21. Come Spirituall Senses required to salua­tion. and buy from mee eye-salue to annoynt thine eyes [Page 15] that thou maist see, Reu. 3. 18. for I am he, who maketh both the eye to see, and the eare to heare, Prou. 20. 12. I will bring forth the blind people, and they shall haue eyes, and the deafe, and they shall heare, Esa. 43. 8. He that walks in the darke, knows not whither hee goes, Ioh. 12. 35. But I am come a light into the world, that whosoeuer beleeues in me should not abide in darkenesse, vers. 46. While therefore ye haue the light, walke in the light, that ye may be the children of light, Ioh. 12. 36.

The Christians Prayer for Grace to obey this command.

LOrd remoue from me that curse, Luk. 8. 10. that in see­ing I should not see, and in hearing I should not vnderstand; Psal. 119. 88. quicken me according to thy lo­uing kindnesse, so shall I keep the testimonies of thy mouth. Specially worke faith in my heart, Ephes. 2. 8. for it is thy gift. Mark. 9. 24. I beleeue, O Lord, but help thou my vn­beleefe: Luk. 17. 5. Increase my faith that mine eyes may Psal. 119. 18. be opened to see the wonders of thy law. Hos. 2. 14. Speake to the heart of thy seruant, that Reuel. 2. 29. I may get cares to heare what thy Spirit saith, Psal. 34. 8. that I may tast how gracious thou art, that I 2. Cor. 2. 16. may smell the sauour of life in thy Gospel, and may so touch thee, that in beleeuing Ioh. 20. 31. I may get life through thy holy name, and may so bee ioyned with thee, [Page 16] 1. Cor. 6. 17. that I may become one spirit with thee, through Iesus Christ, to whom be glory for euer.

The Christians Practise of this command.

I Was borne of my naturall mother deafe, The Christian by regeneration re­ceiueth the new senses. dumbe, and blind, but now the Lord hath opened mine eares, Esa. 50. 5. so that I dis­cerne the voyce of my shepheard, and will not Of hearing. heare the voyce of a stranger, Ioh. 10. 5. for the Lord hath giuen vnto me eares to heare what the spirit saith, Reuel. 2. he hath also annoynted mine eyes with eye-salue, Reu. 3. 18. I looke not Of seeing. on things which are seene, but on things which are not seene, 2. Cor. 4. 18. And haue attained to some in-sight of that glorious inheritance pre­pared for the Saints, Eph. 1. Yea, with open face I behold as in a mirrour the glory of the Lord, 2. Cor. 3. 18. I haue smelled the sweet sauour of Of smelling. his garments, Psal. 45. 8. and of his oyntments, for which I loue him, Cant. 1. 2. I haue tasted Of tasting. how gracious the Lord is, Psal. 34. 8. his word is sweeter to my mouth then the hony, or the ho­ny combe, Psal. 119. And I haue touched my Of touching. Lord, and his vertue hath staied the filthy issue of my sinne, Luk. 8. 44.

THE OBSERVATIONS.

THe Naturall man liues not till fourtie and 1 The Christian liues as soone as he is conceiued. fiue daies after his conception be expired, but the Christian begins to liue as soone as he is conceiued.

The principall effects of life are Sense and 2 Sense and motion two principall ef­fects of life. Motion, and the more excellent the life is, the Sense and Motion is. In the Naturall man, Mo­tion goes before Sense, at least before the vse of In the natural man motion goes be­fore Sense. not so in the Christian. the Senses; but in the Christian, Sense goes be­fore Motion. For it is the new Sense which cau­ses the heart to moue and stirre in a new man­ner. Therefore is it, that first wee will speake of the Christians Senses, and then of his motion or disposition.

Naturall parents often times bring out their 3 No imperfect nor mutilate children borne by the new generation. children either dead, or wanting some Sense, or mutilate of some member; but in the new gene­ration it is not so, for the Lord begets no dead, no senselesse, no imperfect children, but liuing, indued with all their Senses, and perfect in re­gard of the number of their parts.

The first Sense by regeneration restored to 4 The first Sense re­stored in Regene­ration is Hearing. the Children of God, is the Sense of Hearing. As the eare was the first port by which death was [Page 18] conuayed to the soule; so is it the first by which Bern. in Cant. Serm. 28. life enters into it. Euah by hearing what the Serpent said, was brought to a delectation in sinne: and the Christian by hearing what the Spirit saith, is brought to a contrary hatred of sinne.

The Spirit of God opens our eares, before 5 We must heare the Lord before we see him. he open our eyes; if we refuse to heare the Lord, wee shall neuer see him: Auditus est gradus ad visum, Hearing is a step to Seeing. As Adam af­ter Bern. in Cant. serm. 41. his Apostacie heard the Lord when he cried to him, but saw him not; so is it with all his chil­dren, we may liue in the body, and heare him, but no man can liue and see him.

It is the order appointed by God, that wee 6 For by hearing our [...]ies are cured, and prepared to see God. should heare him before we come to see him: Auditus aspectum restituet, we lost our sight by transgression of Gods word, we get it againe by obedient hearing thereof. Sanet itaqúe auditus Bern. in Cant. serm. 48. oculum, qui turbatus est, vt serenus vi leat, quem turbatus non potuit. Let vs therefore by hea­ring learne how to cure our eye, that the eye be­ing made cleare, may see the Lord, whom it can­not see, so long as it is troubled; then shall wee sing, As we haue heard, so haue wee seene, in the Psal. 48. 8. citie of the Lord of Hoasts.

Oh what a fearefull sentence they seale a­gainst 7 A warning for such as refuse to heare the word of the Lord. themselues, who delight not to heare the word of the Lord? Hee that turneth away his [Page 19] eare from hearing of the Law, euen his prayer shall Prou. 28. 9. be abhominable: for if on earth they get not ac­cesse to God when they pray to him, how shall they in heauen get accesse to see him? A iust punishment of mans rebellion, if hee will not heare when God speakes, God shall not heare when he prayes, and shall neuer admit him to see his face in heauen.

But the eares required in the Christian are 8 Eares of the man regenerate are in­ternall. internall, by which he may heare what the spi­rit saith. Of these speakes our Sauiour, He that hath eares let him heare. All that heard him, saith Reuel. 2. Matth. 13. Augustine, had eares, and yet few of them had Aug. H [...]m. 28. eares; Omnes habebant aures audiendi, & pa [...]ci aures obediendi: Eares to heare, but not eares to obey; like those of Samuel, Speake Lord for thy 1. Sam. seruant heareth: and of Dauid, I will hearken Psal. 85. 8. what the Lord God will say, for he will speake peace to his people, and Saints, that they turne not againe to follie.

And they who haue receiued these eares doe 9 How the internal eares are knowne by sanctification. heare in such sort, that they are sanctified by hearing according to that of our blessed Saui­our, Now are ye cleane through the word which I Ioh. 15. 3. haue spoken to you. But alas, how great is the number of them, who after so long a hearing of the Gospel, doe still retaine the filthinesse of Iam. 1. 22. their old sinnes? they are hearers onely, and not 10 Carnall hearers of the word discoue­red. doers of the word, deceiuing themselues: for either [Page 20] else when they heare the word, they vnderstand it not; or if they vnderstand it, they are not mo­ued with it; or if they be mooued, they are not mended by it, their motion beeing but like that of Foelix, and their repentance like vnto the Act. 24. 26. morning dew; but few they are, whose ears God hath opened by the grace of Regeneration.

The second Sense we receiue in the Regene­ration, 11 is the Sense of Seeing. Sathan promised 2 The second Sense we receiue in Re­generation is Seeing. to our parents, that if they would eat of the for­bidden tree, they should become like God in knowledge; but like a false deceiuer as he is, hee made them like vnto himselfe: for the know­ledge of good, which they had by creation, in­stantly they lost it by their transgression, and learned by experience that euill which before they knew not; for their eies were opened to see their nakednesse, and they were ashamed of it.

The eye of the body was made to behold the 12 As a troubled eye cannot behold the light, so a wounded conscience dare not looke to the Lord. light, that by it wee might see the rest of the creatures, and in them the goodnesse of the Creator; but if the eye be hurt and wounded, non solum auertit se a luce, sed etiam poenalis illi sit lux, It doth not onely turne away from behol­ding the light, but the light also, which other­wise is delightfull, becomes painefull to it. Sic & oculus cordis perturbatus & sauciatus auer­tit se à iustitiae lumine, nec audet eam contemplari nec valet. So the eye of the soule being hurt [Page 21] and troubled, turnes it selfe away from the light of righteousnesse, neither dare it, neither can it behold it.

An example whereof we may see in our first 13 An example hereof proposed in Adam. father Adam, who reioyced at the presence of God, so long as he kept a good conscience; but from the time the eye of his soule was wounded with transgression, he ran away from God, hee could not see the Lord as he was woont to doe, but was afraid to heare him. So cursed and consuming a canker is sin, that it changes our sweetest comforts, and makes them becom bit­ter terrors vnto vs.

But this sight which wee lost by the sinne of 14 Sight lost by Adam restored by Christ. Adam, is restored againe vnto vs by the grace of Christ, who annoynts our eyes with eye salue, Reuel. 3. by which we are made to see, and discerne things that are excellent: in a word, he indues vs with the gift of faith, by which we haue fel­lowship with God, so that we dare in assurance draw neere the throne of his grace.

Now the eyes of Christs spouse are two; by 15 The eyes of a Christian are two. the one we know our miserie, which causeth vs denie our selues: by the other we know his mer­cies, Adam knew his miserie before he was restored by grace, but we can­not doe so, and why? which causeth vs to runne vnto him. Apo­state Adam before his restitution by grace, had his eyes opened to know his miserie; for the knowledge of that good which hee had in the estate of innocencie, made him incontinent [Page 22] sensible of that euill, into which he had fallen by his Apostacie. But now man cannot know his miserie, till by the grace of Regeneration his eyes be opened; for till that be, he knowes no other estate, but the estate of sinne, wherein hee was conceiued, borne, and brought vp, and which in his darkened cogitation hee esteemes to be good enough, vntill such time he be tran­slated into a better.

Sight once receiued should be diligent­ly 15 Sight restored should be diligent­ly conserued. conserued, for as the eye of the body is very tender, and easily offended, for which cause God hath guarded it with liddes which close and open most speedily at the pleasure of man; so is it with the eye of the mind, and there­fore the good that may preserue it should be much esteemed, and the euill that may hurt it carefully eschewed.

Three things are required for the help of 16 Three things help­full to spirituall sight. those spirituall eyes, by which the Lord is seene: first, that wee haue another light beside the light of our owne vnderstanding; for sicut Sol si­ne First, that Gods light illuminate our vnderstan­ding. Sole non videtur, ita nec Deus sine deo videri potest: as the eye albeit it were neuer so cleare, yet can it not see without the light of the sunne; so our vnderstanding though it were neuer so quicke, cannot attaine to know the Lord, vnlesse that he by his owne light reueale himselfe vnto vs in his word. And therefore is it that the most [Page 23] wise Naturalists being destitute of this light, had Rom. 1. their foolish hearts ful of darkenes, and became vaine in their owne imaginations.

The second thing required is, that we haue 17 Secondly, that wee haue some confor­mitie with God in holinesse. some conformitie with God in holinesse; for as no member in the body can perceiue the light of the sunne, but the eye, by reason of a simili­tude which is betweene them, both of them be­ing appointed vessels and organes of light, the one in the great, the other in the little world; so can no man see the Lord, except in some measure he be like him: Blessed are the pure in Matth. 5. 8. Heb. 12. 14. spirit, for they shall see him, but without peace and sanctification no man can see the Lord.

The third thing required, is attention: for e­uen 18 Thirdly, that the heart be stablished by attention and consideration. as a tumbling and rowling eye seeth not those things which are before it; so a wandring mind not stablished by consideration and di­uine contemplation, cannot see the Lord.

The bodily sight is two manner of waies 19 Sight two manner of waies offended. offended, either by exterior dust cast into it, or by interior humors stopping the opticke nerues within; so Sathan either casteth into our eyes the dongue of the world, to blind vs by it; or then by our owne grosse and carnall affections stops the conduits of our sight, that wee should not see the Lord: and therefore both the one and the other should carefully be eschewed.

If the eye be once offended with the smallest [Page 24] mote, we delay not to remedie it, but doe im­plore 20 The sight offen­ded should be cu­red without delay. the help of such as are neerest vs to take it out. Since by nature we are so carefull to keep the eye, by which we see the sunne, how carefull should we be to conserue the eye, by which we see him who made the sunne.

The third Sense restored in the Regenera­tion, 21 The third Sense restored in regene­ration is Smelling. is Smelling. All the garments of our Bride­groome smell of Myrrhe and Cassia, but the virgins onely feele the sauour of his oyntments, Psal. 45. Cant. 1. for which they runne after him, they smell in the Gospel the sauour of life; and therefore as the Eagle smelling the carrion a farre off, re­sorts vnto it; so the Christian senting liuely in the word of Christ Iesus, slees speedily after him, ascending after him in his affection, there where hee is, to wit, at the right hand of God in heauen.

But miserable are the wicked, for they sauour 22 To the naturall man nothing sa­uours well but dongue. onely those things which are after the flesh, like those vncleane beasts in the Law, which creep with all their foure vpon earth, senting no­thing but dongue, the puddle being more plea­sant to such filthy swine then the pearle. Woe be to them, for euen in the Gospel of grace they smell no other thing but the sauour of death.

The fourth is the Sense of Tasting, by which the Christian so tastes the sweetnesse of Gods [Page 25] mercy & the sauing grace of Christ in the Go­spell, 23 The fourth sense restored in regene­ration is tasting. that it descends into his bowels to nourish him, and make him grow in godlinesse: where as the wicked, if at any time they taste thereof, yet they neuer digest it, the corruption of their nature being so strong in them, that it suffocates and choakes the seede of the word, so that it profits them not to saluation.

And the last is the sense of touching, which 24 The sift sense is touching. in effect is done by beleeuing, for, tangere Chri­stum est credere in Christum, like as the rest of Aug. in Ioan. [...]ract, 16. the senses are comprised in faith, that iustifies a supernaturall gift, which Adam in his innocen­cie had not, but in Christ is giuen vs, a most How all these sen­ses are comprehen­ded in faith. ample gift, for it not onely makes all things our owne in Christ, but makes vs all manner of waies to enioy Christ, it being most certaine, that by faith wee heare him, and discerne his voice, by faith we see him, by faith wee smell him, by faith we taste his sauing grace, and by faith we so touch him, that we draw vertue out of him.

In Nature, that which is the obiect of one 25 In the Christian the obiect of one sense, is the obiect of all. sense, is not alway the obiect of another, as for example: a voice is heard by the eare, but is not seene by the eie, but in the Christian rene­wed by grace, that which is the obiect of any one sense, is also perceiued by all the rest.

And herein hath the Lord made his aboundant [Page 26] loue manifest vnto man; for looke what manner 26 Gods great good­nesse, who by all possible waies com­municates himselfe vnto man. of waies a man may enioy any thing that i [...] good, all those waies doth God communicate himselfe to man, some good things we enioy by seeing, and some by hearing, and some by ta­sting; but the Lord not content to communi­cate himselfe vnto vs by hearing, doth also call vs to see him, to smell him, to taste him, to touch him, that so all manner of waies we may enioy him: euerlasting praise therefore be vnto him.

Againe, wee see that as in nature those things 27 No speech can giue vnderstanding, where sense is wan­ting. which are learned by Sense, cannot be vnder­stood of him who is destitute of Sense; what a­uailes it to teach the harmonie of Musicke to him that is without eares? or to discourse of the comfortable light of the Sunne to him that is without eies? Can any eloquence so well ex­presse the sweetnesse of hony, as it is felt by ta­sting? Basil. exhort. ad Bapti. Sensus enim omni sermone est efficacior. But it is more impossible that they who are de­stitute of these new and spirituall Senses should vnderstand those things which concerne the spirituall life.

Pitifull then is the ignorance of Naturalists, 28 As the beast know­eth not the life of the man naturall: so the naturall man knoweth not the excellent life of the Christian. euen of them who seeme to the world to be most wise; for surely, as the bruit beast vnder­stands nothing of the naturall life of man, and knowes not how farre it excels that sensitiue life [Page 27] by which it liues, and therfore desires not a bet­ter, because it knowes no better; so the naturall man knowes nothing of the excellencie of that spirituall life, which the Christian hath begun to liue here, and by which he shall liue for euer hereafter: and therefore being delighted with his owne miserable life, hath not so much as a desire of a better.

The Censure.

By these rules it is euident that all are not Chri­stians indeed, who now vsurpe the Christian name.

CHAPTER III. Of his New Foode.

The Lords Command.

I Am the bread of life, hee that comes to me shall not hunger, Iesus Christ is the true bread of life. and he that beleeues in me shal not thirst, Ioh. 6. 35. Labour not for the meate, which peri­sheth, but for that which en­dureth to eternall life, which the Sonne of man shall giue you, Ioh 6. 27. Where­fore doe ye lay out your siluer, and not for bread: The folly of worldlings who seeke life in other things, neglecting Christ. and your labour without being satisfied? Euery one that thirsts come ye to the waters, and ye that haue no siluer, come, buy, and eate: come, I say, [Page 29] buy wine and milke without siluer, and without money. Hearken diligently vnto me, and eate that which is good, and let your soule delight in fat­nesse: Encline your eares, and come to me, heare, and your soule shall liue, and I will make an euer­lasting couenant with you, euen the sure mercies of Dauid. Esa. 55. 1. 2. 3.

The Christians Prayer for Grace to obey this Command.

O Lord, 1. Pet. 1. 3. thou who of thine aboundant mercie hast begotten me againe, 1. Pet. 1. 23. by the immortall seede of thy word, in the bosome of Gal. 4. 26. Ierusalem thine owne spouse, and my mother, Esa. 66. 11. 13. graunt that I may sucke, and be satisfied with the breasts of her con­solation, Psal. 119. 41. that so thy louing kindnesse may come to me, O Lord, and thy saluation according to thy promise, Colos. 2. 2. and mine heart may be comforted of thee my God in Christ, vnto whom be praise, and glo­rie for euer.

Another.

O Thou Cant. 1. 6. whom my soule loueth, shew me where thou feedest. Psal. 4. 6. 7. Many say who will shew vs any good, but, O Lord, lift vp the light of thy countenance vpon mee, so shalt thou giue mee [Page 30] more ioy of heart, then they haue when their wheat and their wine doe abound. Cant. 2. 4. 5. Bring me in­to thy wine-seller, stay me with thy slagons, and comfort mee with thine apples. Iohn. 4. 14. I know O Lord, that he who drinks of the water which thou giuest him, shall neuer thirst any more, but it shall be in him a well of water springing vp to euerlasting life; Iohn 4. 15. Lord giue me of that water, that I may not thirst: Iohn. 6. 33. thou art that bread which came downe from heauen, and giues life to the world, Iohn. 6 34. Lord e­uermore giue me of this bread, Ephes. 3. 16. that I may be strengthened in the inward man: Psal. 119. 77. Let thy tender mercies come downe vnto me, that I may liue to thee my God for euer in Christ Iesus.

The Christians Practise of this command.

HOw sweet are thy commandements to my How the Christian feedeth on Gods word. mouth? yea more then hony vnto my mouth, Psal. 119. 103. The Law of thy mouth is better to me then thousands of gold and sil­uer, Psal. 119. 72. My delight shall be in thy commandements, which I haue loued, vers. 47. 1 In his Infancie. In mine infancie, as a new borne babe I desired the sincere milke of the word, that I might grow 2 When hee comes to rip [...] [...]ge. thereby, 1. Pet. 2. afterward comming to age, I [Page 31] delight in stronger meat, Heb. 5. 14. Hauing by custome my wits exercised to discerne both good and euill, ibid. and I know that when I shall be a perfect man, hauing attained to the 3 When he shall be a perfect man. measure of the age of the fulnesse of Christ, Eph. 4. 13. the Lord will giue mee to eate of his hidden Manna, Reuel. 2. 17. he will satisfie mee with the fatnesse of his house, and giue mee drinke out of the riuers of his pleasures, Psal. 36. 8.

THE OBSERVATIONS.

IN the Law of Moses, euery creeping thing that 1 No earthly thing can feed vs to eter­nall life. creepeth vpon earth, and goeth on the breast, was an abhomination, and it was not lawfull for Israel to eate thereof: this was to signifie, that no earthly thing can be a liuely food to nourish true Israelites to eternall life. The proper food 2 Christ is the proper food of a christian, and how hee is of­fred and receiued. of a Christian is Iesus Christ offered and pre­sented to vs in the Word and Sacraments, re­ceiued of vs by faith, digested by prayer; for which cause the Word is called our food by S. Peter, like as prayer is called our food by Na­zianzen: Nazian. orat. 18 ad ciues trepi­dantes. quod corpori cibus, hoc animae est oratio, Looke what meat is to the body, that same is prayer to the soule.

[Page 32] Israel was fed with Manna in the wildernesse, 3 The more we eate of this foode, the greater appetite haue we to it. and they loathed it; it is not so with this bread, the more we eate of it, the more we desire it, so farre is it from working in vs a loathing, that it wakeneth in vs a new appetite, the more we eate of it, the more we desire to be further refreshed by it.

To the Christian in his infancie the word is 4 How the word is meate, milke, and Manna. milke, in his age it is stronger meate, and when he shall be perfected, it shall be to him as hid Manna. Let vs not therefore thinke at the first to attaine to those sweet and secret consolati­ons which are locked vp, and lie hid in the word: three dayes did the people waite vpon Christ, before hee fed them with miraculous bread, and many dayes must wee waite vpon Comforts of the word cannot be at­tained at the first. Christ, before that he feede vs with his misti­call Manna: But alas, wee are no lesse foolish then they, who knowing the place wherein a treasure is hid, giues ouer the seeking thereof, because the first day they did not finde it: except with hearing and reading, wee ioyne diligent meditation, prayer, and practise of Gods word, we cannot attaine to the comforts con­tained in it.

Salomon sayth, that the people will curse him 5 Cursed are Papists who withdraw the food of Gods word from Gods people. who withdrawes the corne, but more iustly de­serue they to be cursed, who by a more sacra­ligeous tyrannie withdraw the bread of life [Page 33] from the people of God. As the enuious Phi­listims closed the fountaines of water which Isaac had digged for his familie; so the hatefull Papists stop from Gods people, the wholesome fountaines of liuely Waters, which God in his Word hath opened for their refreshment.

They pretend that the Scripture is obscure. 6 The Scripture is not so obscure in some places, that it is not plaine in others. But is it so obscure in some places, that it is not plaine in others? Or is it reason, that be­cause strong meat is hurtfull to Infants, there­fore no milke shall be giuen them? Gregory the Gregor. Moral. lib. 1. great, compareth the Scripture vnto water, which in some place is so shallow, that a Lamb may goe through; in other parts so deepe, that an Elephant may swimme in it. And to the same purpose, he saith againe, that some part Ibid. of the Scripture is like vnto bread, which must first be cut and broken before that conuenient­ly wee can eate it: such is the Scripture which without help we cannot vnderstand. Other parts of it againe, are like vnto drinke, that is more easily receiued.

As the word is the seede of our new birth; 7 How the word is both the seed of our birth, and food of our life. so is it the food whereupon wee are nourished when wee are borne, that we may grow vp by it to euerlasting life.

Euery creature by instinct of Nature seekes 8 How all creatures seeke the increase and perfection of their life there, where they got the beginning, and that by instinct of Nature. nourishment, and increase of life, where it got the beginning: the beasts of the field, such as [Page 34] the tender silly Lambes, so soone as they are procreated, doe turne them toward the breast of their mother, seeking the encrease of life there, where they got the beginning. The fowles of the ayre so soone as they are hatched and brought out of the shell, gather themselues vnder the wings of their Damme, seeking nou­rishment to their life there, where they got the beginning. The Plants of the earth, so soone as receiuing sap from their mother, they begin to spring vpward, so soone doe they shoot their rootes downewards into her bosome, seeking continuance of life there, where they got the beginning. And the same is also to be seene in the fishes of the sea.

Like as this by the instinct of Nature holds 9 The same also doth hold true in the Christian by in­stinct of grace. true in the Creature, so is it also by instinct of Grace, true in the Christian: for so soone as he is borne of the immortall seed of Gods word, he turneth himselfe toward the same word, see­king the increase and perfection of his life there, where hee got the beginning For it is most certaine, that to whom soeuer the Word be­comes a seed of regeneration, to them also it becomes a spirituall food, after which they hunger and thirst, that they may be nourished thereby to eternall life.

As for them therefore who delight not in the Word of God, esteeming it a wearinesse to [Page 35] them to heare it; let them excuse it as they will, 10 They who delight not in the Word, declare that they were neuer begot­ten by it to a new life. the true cause is, that the Word was neuer vn­to them, the seed of their regeneration: they are yet in the state of Nature, and most feare­full is the recompence of their error: for as they delight not in Gods Word, so hath God declared, that he hath no pleasure nor delight Malach. 1. 10. 13. in them.

The Censure.

And by these rules it is euident that all haue not the Christians disposition, who now vsurpe the Christian name.

CHAPTER IIII. Of his New Growth.

The Lords Command.

FOllow truth in loue, and in Liuely members of Christs mysticall body grow conti­nually till they come to perfection. all things grow vp in him who is the head, Christ Ie­sus, by whom all the body being coupled and knit to­gether by euery ioynt, for the furniture therof (accor­ding to the effectual [...]ower which is in the measure of euery part) receiueth increase of the body vnto the edefying of it selfe in loue. Ephes. 4. 15. 16. Cleanse yee therefore also your selues from all [...]il­thnesse of the slesh and Spirit, and grow vp vnto [...]ull holinesse in the feare of God. 2 Cor. 7. 1.

The Christians Prayer for Grace to obey this Command.

O Lord Phil. 1. 6. who perfectest euery worke which thou beginnest, bring forward I beseech thee in me this worke of my regeneration, Psal. 62. Stablish O God that which thou hast wrought in me, that I may grow daily in grace, till [...] be perfected. Luke. 8. Alas, Lord, my corruption hath in such sort choaked the seede of thy word, that it is scarce sprung vp to the blade, which after so long planting and wate­ring, should haue brought out long ere now the ripe fruit of godlinesse: Heb. 5. 12. where in regard of the time, I ought to haue beene a teacher of others, I am yet alas but a babe, Heb. 5. 13. inexpert in the word of righte­ousnes. Lord s [...]ue me from that curse of the wicked, 2. Tim. 3. 13. that I should waxe worse and worse, let G [...]l. 3. 3. me not end in the sl [...]sh, when I haue begun in the spirit: Punish not my former sinnes with a barren heart, that I should be like that accursed earth, Heb. 6. 8. which beares nothing but thornes and briars, Gal. 5. these are th [...] fruits of the slesh, which Eph. 4. 30. grieues thy spirit, but as a liuely member of Christs body, quickned by his spirit, Colos. 2. 19. I may encrease with the encreasings of God, [Page 38] and be daily filled with the fruites of righteous­n [...]sse, which are to the praise and glory of thy name, through Iesus Christ.

The Christians Practise of this Command.

THE light of the righteous shines more The Christian growes in light and strength. and more vnto the perfect day, Pro. 4. 18. and hee goes from strength to strength, till hee appeare before God in Sion, Psal. 84. 7. When I was a childe, I spake as a childe, I vn­derstood It is a shame for professors to be al­waies children in vnderstanding. as a childe, and thought as a childe, 1. Cor. 13. 11. But as I grow in grace, and in the knowledge of our Lord Iesus, 2. Pet. 3. 18. I put childish things from mee, 1. Cor. 13. And now I giue all diligence to ioyne ver­tue with faith, and with vertue knowledge, and with knowledge temperance, and with tempe­rance patience, and with patience godlinesse, and with godlinesse brotherly kindnesse, and with brotherly kindnesse, loue, 2. Pet. 1. 5. Thus being knit to the head by ioynts and bands, I encrease with the encreasings of God, Coloss. 2. 19. fruitfull in all good works, and encreasing in the knowledge of God, Coloss. 1. 10. till at [Page 39] length I become a perfect man in Christ Iesus. Eph. 4. 13.

THE OBSERVATIONS.

VVHat the inclination of a childe is, can­not 1 The Christians growth why en­treated of in this place. well be knowne in his infancie, but with time as he growes, his disposition is more and more manifested, therefore doe wee first speake of the Christians growth, before wee come to speake of his manners.

Growth in grace and godlinesse, is an inse­perable 2 Growth an insepe­rable consequent of life. consequent of spirituall life. Elijah fed by God, walked in the strength of that bread forty dayes: but the Christian being nouri­shed, as is said before, doth walke all his dayes in the strength thereof, making a daily pro­gresse in godlinesse, till at last he become a per­fect man.

The blessing pronounced by the Lord vpon 3 Gods blessing both in the first and se­cond creation, is neuer ineffectuall. man in the first creation, was this, Encrease and multiply: and the blessing pronounced vpon man in the second creation, is this, Grow in Esa. 61. 3. 11 grace and knowledge. The Christians being as trees of righteousnes, and planting of the Lord, He is not blessed of God, that growes not in godlinesse. in whom he will cause righteousnesse to grow for his owne glory. Seeing we see that the first [Page 40] stands effectuall vnto this day, shall we thinke that the second can be ineffectuall? No indeed, he is not blessed of the Lord, who growes not in grace.

For it is promised vnder Christs kingdome, 4 For growth is a grace promised vn­der the kingdome of Christ. Esa, 55. 13. that the Firre should grow in place of the thorne, and the Myrrhe tree should grow in place of the Nettle, that is, the seede of grace should spring vp in that heart, wherein the root of bitternesse had budded before. And except we finde this change wrought in vs, we cannot as yet say that we are translated into the king­dome of Christ.

The growth of a Christian is expressed in ho­ly 5 The growth of a Christian compa­red to the growth of a childe vnto an olde man. Scripture by sundry similitudes: first hee is compared to a childe that growes till hee be­come a man. It is thought strange to see a man of many yeares, who yet in stature, strength, and wit, went neuer beyond the measure of a childe, such a one is counted for a monster, and truly no better is the carelesse Christian, who after so many yeares profession, growes not in grace nor knowledge, but still remaines a childe in vnderstanding.

Secondly, he is compared to a trauailer that 6 Compared second­ly to the pro [...]sse made by a trauai­ler. bides not alway in one place, but euery day cuts off some peece of his way, which he leaues be­hinde him, and drawes daily neerer and neerer to the end proposed to him, and at last comes [Page 41] to it: so the Christian forgetting that which is behinde, endeuors himselfe to that which is before, following hard towards the marke, for the prize of the high calling of God in Christ Iesus. Phil. 3. 13.

But the wicked, ambulant in circuitu, they still 7 The miserable ser­uitude of the wic­ked, in which they labour continually without making ei­ther progresse or profit. goe on in a compasse, walking round about in the circle of their sinnes, from one to another, and returning backe againe to the same, like the blinded horse, who labours and drawes a­bout the Mill continually, but at euening is in the same place, wherein he was in the morning. So they being borne in sinne, goe about in sin, like blinded captiues of Sathan, hauing no o­ther refreshment, but to exchange one sinne with another, and at last they die in their sinnes, for whom it had beene good that they had ne­uer beene borne.

Thirdly, his growth is compared to the 8 The growth of a Christian compa­red thirdly to the growth of a tree. growth of a tree, which being planted by the riuers of waters, hath abundance of moisture and sappe, and bringeth out fruit continually, Psal. 1. specially to the Palme tree, which all seasons of the yeare is both flowrishing and fruitfull, as Naturalists write of it.

Fourthly, it is expressed by the growth of 9 Compared fourth­ly to the growth of cornes in the fields. Cornes in the fields, which as saith our Saui­our: Mark. 4. first, spring vp to the blade: se­condly, haue eares; and then bring out ripe [Page 42] cornes, so doth the Christian by degrees grow to his perfection.

And fiftly the Christians grouth is expressed 10 Compared fiftly to the rising of the Sunne till the noon day. by the rising and ascending of the Sunne, which encreaseth and shineth more and more to the noone-tide of the day. For as for a declining time, or an euening, wherein his light should die out, the Christian by the grace of God shall ne­uer know it, for he that illuminateth him is that bright and excellent Sunne of righteousnesse, who is euer gloriously rising, and neuer declining nor going downe.

Last of all, hee is compared to a burning 11 And last to the light of the golden candlesticke conti­nually supplyed by Oyle. Lampe, Luke 12. or to that golden candlestick whereunto through the seauen pipes of gold, Oyle is carried continually from the two Oliues that stand before the ruler of the world, Zach. 4 2. whereof it comes to passe, that his light can Zach. 4. 2. neuer faile.

Which yet is not so to be vnderstood as 12 This is not so to be vnderstood as if the Christian were not subiect to falles and diseases. though the Christian were not subiect to his owne fainting, falling, and dwining diseases, for he hath his owne Winter and Summer, falling and rising, decaying and renewing. But it is sure that by these same temporall falles and decayes his grouth is the more aduanced, in as much as they worke in him a greater hatred of his sinnefull corruption, and a more earnest desire of Grace, by which he may stand. Minime vero [Page 43] bonus est, qui melior non vult fierï, but truely Bern. epist. 91. he is not good who hath not a feruent desire to be better.

Yet is it not possible that he can vtterly de­cay, 13 Yet is it not possi­ble that the Chri­stian can fal finally. and finally fall away, and that because hee beares not the root, but the root beares him. Where other Parents beare their Children no longer then during the time of their Infancie, that is the Lords praise that he beares his chil­dren to their old age, Esay 46. 4. Whereof it comes to passe that they who are planted in the courts of the Lord, flourish euen in their old age. Psal. 92. 13. Wee will therefore reioyce in our God, for it is he who keepes our soules in life.

But cursed are the wicked, who instead of 14 The grouth in the shew of godlinesse made by the wic­ked what it is like. growing proceed from euill to worse: or if at any time they make a shew of godlinesse, it is like the grouth of Corne on the tops of houses; or like the seede springing out of stony ground, which hath an apparant grouth for the time, but eua­nishes quickly, because it hath no root.

Surely as the fall of the leafe is a token of 15 Falling away of the wicked foreshewes a Winter of Wrath to come vpon them Winter approaching: so the falling away of the wicked in this life, is a foretoken of that end­lesse winter of fearefull wrath, which from God is to come vpon them.

A double curse of God is vpon them: for in this life their present barrennesse is plagued with finall sterilitie: and their state full rightly [Page 44] being shadowed in that Figge tree, which be­cause 16 The barrain hearts of the wicked are plagued in this life with final sterilitie. it had no fruit to giue our Sauiour when he required it, was cursed with this curse: ne­uer fruit any more grow vpon thee. Oh that wicked men would consider this, that a bar­raine heart, which can bring forth no good fruit, is a fearefull curse of God, being like vnto that earth, which after labour beareth Heb. 6. nothing but Thornes and Bryars, whose end is burning!

But the other is worse, for in the life to 17 And in the life to come with endlesse and remedilesse scarcitie. come a remedilesse scarsitie of all good things shall come vpon them: which like vnto those seauen yeares of famine in Egypt, eating vp the seauen yeares of plentie, shall deuour all the apples of their former worme-eaten plea­sures; all fat and excellent things shall then de­part Reuel. 18. O most vnhappy condition! from them; the earth shall giue them none of her encrease; the water shall not lend them out of her treasures so much as a drop to coole them: the light of the Sunne shall not com­fort them; yea, the light of a candle shall not Reuel. 18. 23. shine vnto them, because they despised the light of the Lord, and rendred no fruit vnto him in all the time of their life.

And now the great number of Professors, 18 A warning to car­nall Professors. who stand like fruitlesse trees in the Lords Vine­yard, who in stead of growing, decay, hauing lost their first zeale with the Church of Ephesus, Reuel. 2. 4. [Page 45] looking backe to Sodome with the wife of Lot; Gen. 19. longing againe for the Onyons and flesh pots Numb. 15. of Egypt with the carnall Israelites; returning 2 Pet. 2. 22. like dogges to their vomit, and so ending in the Galat. 3. 3. flesh where they made a shew of beginning in the spirit, euidently proues,

The Censure.

That all haue not the Christians disposition, who now vsurpe the Christian name.

CHAPTER V. Of his New Apparrell.

The Lords Command concerning it.

THou art miserable, and na­ked Mans miserable na­kednesse by nature. by nature, and know­est it not: Reuel. 3. 18. I counsell thee, come and buy from me white ray­ment, that thy filthy na­kednesse doe not appeare. verse. 1 [...]. If thou wilt hearken to my wisedome, and hide my commande­ments within thee, Prou. 2. 1. I will spread my skirts ouer thee, and couer thy nakednesse. Ezech. 16. 8.

[Page 47]Put ye therefore on the Lord Iesus Christ, and What garments make the christian honourable in the eyes of God. take no thought for the flesh to fulfill the lusts thereof: Rom. 13. 14. But as the elect of God, holy, and beloued, put on tender mercy, kindnesse, humblenesse of minde, meeknesse and long suffe­ring: Col. 3. 12. and aboue all things, put ye on Loue. Col. 3. 14. Finally, be strong in the Lord, and put on the whole armour of God, that yee may be able to stand against the assaults of the di­uell. Eph. 6. 10. 11.

The Christians Prayer for Grace to obey this Command.

O Lord, Psal. 29. who giuest all health and grace to thy people, Psal. 35. 26. take from me I beseech thee, the fil­thy garments of sinne, shame, and confusion, Psal. 51. wher­with I was conceiued and borne, Psal. 132. 9. 16. and cloth mee with thy righteousnesse and saluation: Mat. [...]2. 12. giue me that marriage garment, whereby I may haue place at thy banquetting table, Acts. 20. 32. and get inheritance a­mong them, who are sanctified by faith in Christ Iesus.

The Christians Practise of this Command.

THE Lord hath taken from me my filthy How the Christian is first clothed with Christs imputed righteousnesse for Iustification. garments, and clothed▪ me with change of rayment: Zach. 3. 4. hee hath giuen me the Lord Iesus to be my righteousnesse: 1. Cor. 1. him haue I put on, and am baptised in him: Secondly, how hee is clothed with in­herent righteous­nesse for sanctifica­tion. Gal. 3. 27. I haue cast away the workes of dark­nesse, and walke honestly as in the day: Rom. 13. clothed with a garment (not party-coloured as Iosephs was, but compact of many vertues) tender mercy, kindnesse, humblenesse of mind, meeknesse, and long suffering: Col. 3. 12. Iudge­ment is a crowne to my head, I haue put on Iu­stice, and it hath couered me: Iob. 29. 14. I haue also put on loue, 1. Thes. 5. 8. and haue decked the hid man of my heart with a meeke and quiet Spirit: 1. Pet 3. 4. these are excellent or­naments which God hath giuen me. Ezech. 16. 7. Aboue them all, I haue put on the whole com­plete Thirdly, with the whole complete armour: the seuerall pieces whereof are reckoned vp. armour, Eph. 6. euen the armour of light, Rom. 13. the armour of righteousnesse, 2. Cor. 6. 7. the armour of God. Eph. 6. The hope of [Page 49] saluation is my helmet, Righteousnesse is my breast-plate, Veritie my girdle, Faith is my Bucklar, and my feet are shod with the prepa­ration of the Gospell of peace. And the Lord hath put into mine hands the shield of salua­tion, Psal. 18. 35. the sword of the Spirit, which is the word of God. Eph. 6. and the sling of Why the Christian must alway walke in his armour. Prayer. Eph. 6. Thus am I forced to walke ar­med continually because of mine Aduersarie: for my life on earth is a warre-fare, Iob. 7. 1. and as the good souldier of Iesus Christ, 2. Tim. 2. 3. I must fight against principalities, powers, and spirituall wickednesse. Eph. 6. And I am sure Fourthly, how he shall be clothed with a glorious garment when his Sabboth comes. that when the weeke of my warre-fare shall end, then shall appeare the day of my refresh­ment, Acts. 3. 20. my euerlasting Sabboth, and my marriage day with the Lambe: Reuel. 19. 7. then shall I be throughly couered with white rayment: Reuel. 3. 5. then shall this mortall put on immortalitie, and this corruptible incor­ruptibilitie. 1. Cor. 15. The Lord shall cloth me with broydred worke, a frontlet on my face, earings in mine eares, a chaine about my neck, and bracelets on my hands, and hee shall put a crowne vpon my head. Ezech. 16. Yea, the Lord himselfe shall be vnto me a crowne of glory, and Diademe of beautie: Esay. 62. thus will hee decke mee like a Bride attyred with Iewels, Esay. 61. 10. and as a chaste [Page 50] spouse, to be presented to my immortall Hus­band the Lord Iesus. 2. Cor. 11.

THE OBSERVATIONS.

THE Christian yee see hath foure suites of 1 The Christians foure suites of apparrell seueral­ly considered. Apparrell; three whereof hee puts on ordi­narily in this life, the fourth is his holy dayes garment: for when the weeke of his warre­fare is ended, and the Sabboth comes, which is the day of the consummation of his mar­riage with Christ, after which shall neuer come a night; then shall his Father cause his best robe to be brought out, and shall couer him with it.

His first garment is the garment of Christs 2 The garment of imputed righteous­nesse defends him from Gods wrath. righteousnesse, which on the part of God be­ing imputed to him, that is, by the free gift of God, giuen to be his owne; and on his part, receiued by faith, and couered therewith, de­fends him against the stormy and consuming wrath of God.

By this righteousnesse of Christ is not vnder­stood that holinesse of his diuine nature, which [Page 51] is incommunicable, neyther that righteousnes 3 By this righteous­nesse is neither vn­derstood the ho­linesse of his di­uine nor humane nature. of his humane Nature, consisting in a perfect obseruance of the Law Morall, which hee neuer transgressed in thought, word, nor deed, and by vertue whereof Christ the man was sufficiently able to inherit life by the condi­tion of the couenant of worke: Doe this and liue.

But that righteousnesse which hee as our 4 But that acquired righteousnes which he purchased by▪ suffering. Mediator, by fulfilling that singular Law of a Redeemer, hath acquired and purchased, that hee might communicate it to his brethren, for their saluation, who had none of their owne by which they could be saued.

For this singular law of a Redeemer, which 5 Of the singular law of a Redeemer im­posed vpon Christ. was neuer imposed to man, nor Angell, but onely to Iesus Christ, required that he should loue God and his brethren in such sort, as to beare in his owne body the punishment of their sinnes, and satisfie the iustice of God to the vttermost for them, that so the praise both of Iustice and Mercy might be reserued vnto God.

If all Adams posteritie had perished in sin, 6 How the praise both of Gods mercy▪ and iustice is preserued by Christ. where should haue beene the praise of Gods mercy? and if their sinne had not beene pu­nished, where should haue beene the praise of his iustice? but the Lord Iesus hath vindicated the glory of both.

[Page 52]For this law of a Redeemer, found out by the 7 How Christ hath fulfilled that sin­gular Law of a Re­deemer, to purchase vs a righteousnesse by which we might be saued. meruailous wisedome of God, as the Lord Ie­sus did willingly accept it for the loue hee bare to the glory of his Father, and saluati­on of his brethren, so hath hee perfectly ful­filled it. In his blessed body hee bare our sinnes on the cursed tree; the chastisement of our peace was laid vpon him, hee hath satisfied the Iustice of his Father, and so hath purchased a righteousnesse, not for himselfe, hee needed it not, but that as I said, hee might communi­cate it to his brethren.

And this garment of righteousnesse, is so per­fect 8 This righteousnes is perfect, and co­uers all our filthy nakednesse. that it couers all our nakednesse from head to foot, both of the Soule and Body, for in both he suffered. His blessed head was crowned with thornes, that hee might satisfie for the proud imaginations of our braine: His hands and feete, which neuer offended, were pierced with Nayles, that hee might satisfie for the vnrigh­teous deedes wee haue done with our hands and feet, and so of the rest of his sufferings.

As Iacoh couered with the garment of his 9 How by it, wee are not onely pardo­ned of euill, but al­so blessed with all good. elder brother got the blessing, so wee couered with the sweet smelling garment of our elder Brother the Lord Iesus, are acceptable to God, for in him the Father is well pleased.

The second garment which vnder this the Christian puts on, is the garment of sanctifi­cation, [Page 53] compact as wee said of many vertues, 10 Of the garment of inherent righte­ousnesse, wrought in vs by Christ. both these at one instant are giuen to the Chri­stian, the one defends him from the wrath of God, the other sanctifieth and reformeth cor­rupted Nature.

Other garments may couer the nakednesse, 11 For Christ as hee couers our naked­nesse, so hee cures our diseases. and filthie sores of the bodie, but cannot cure them. This garment both couers and cures our filthy nakednes: it turnes our sicknes into health: our darknesse into light: for whosoeuer puts on the Lord Iesus for his righteousnesse to iustifica­tion, puts him on also for holinesse to sanctifi­cation; so full of Grace and Vertue is the Lord Iesus, that not onely by the merit of his suffe­rings doth hee pacifie the wrath of God towards all them in whom hee is, but also by his vertue sanctifieth them, by creating a new minde and a new heart in them, hee maketh them new creatures.

The third is, a suite of complete armour, most 12 This garment of holinesse cannot be kept without the whole complete armour. necessarie for the Christian, for Sathan enuying this new happinesse of man, endeuours continu­ally to defile, or rent in pieces our garment of holinesse: sometime hee assaults our Patience: sometime our Temperance, &c. so that it is not possible for the Christian to keepe vnviolated the seuerall pieces of his holy garment, vnlesse hee put on the whole complete armour of God.

[Page 54]The seuerall pieces of armour, requisite to 13 Why this armour is called the ar­mour of God. preserue the seuerall graces of the Spirit, are set downe, Ephes. 6. called there the armour of God, both because it is that God furnisheth vs with them, and also because no other then these can serue vs in the spirituall warre-fare.

For in the bodily war-fare, men common­ly 14 Wee must not sight with our enemies by such armour as they vse against vs. doe resist their aduersaries by such weapons as their enemies doe impugne them with all: but in the spirituall, if wee sight against Sa­than in his Instruments, with such weapons as they vse in sighting against vs, the aduersarie shall easily ouercome vs.

And therefore as Dauid cast from him the 15 As Dauid fought with Goliah with armour far vnlike to his. armour of Saul, and tooke him to weapons farre vnlike those that Goliah brought against him: so must wee, when wee goe out in the name of God against that vncleane vncircum­cised Philistim, cast from vs carnall weapons, and take vs to the armour of God, if we would be sure of victory.

That is, wee must not render euill for euill, 16 So must we ouer­come euill in the wicked by good. nor rebuke for rebuke; but if our enemies curse vs, let vs blesse them; if they persecute vs, let vs pray for them, that so we may ouercome euill with good.

The last garment is his Sabboth dayes 17 Of his garment in the life to come. garment, which in this life is not put vpon him, but is kept in his Fathers Treasure till [Page 55] his warre-fare be ended, then shall he be dec­ked with all those excellent ornaments, where­of we haue spoken.

The Censure.

But the want of these garments proueth that all are not Christians indeed, who now vsurpe the Christian name.

CHAPTER VI. Of his New Names.

THe Christian being born againe, as we haue said, is aduanced by the Lord with many honourable stiles in holy Scripture: Many honourable stiles giuen by God to the Christian. for he is called, The Son of God, 1. Ioh. 3. the heire of God, Rom. 8. Christs brother, Iohn. 20. Christs fellow-heyre, Rom. 8. a spirituall man who discerneth all things. 1. Cor. 2. 15. a new creature. 2. Cor. 5. a free-man Ioh. 8. a holy man, 2. Cor. 6. a Citizen with the Saints and Burges of heauenly Ierusalem, Ephes. 2. 19. the Lords domestique or houshold man, Eph. 2. the Lords annoynted, 1. Iohn. 3. a branch of a [Page 57] wilde Oliue, contrary to nature, ingrafted into the right Oliue, Rom. 11. 14. an Israelite in whom there is no guile, Ioh. 1. one of the congregation of the first borne, Heb. 12. 23. one of Gods peculiar people. 1 Pet. 2. 9. a member of Christ, 1 Cor. 6. the Temple of the holy Ghost, 1 Cor. 6. a royall Priest, 1 Pet. 2. 9. the elect man of God, Col. 3. 12. a vess [...]ll of mercie, Rom. 9. a childe of the mar­riage Chamber, Mat. 9. an excellent one, Psal. 16. 3.

The Christians Prayer for Grace to answere these Names.

O Lord, Esay. 62. 2. who promised that thy Children should be called with a new Name which the mouth of the Lord should name, Nomb. 6. 27. and according there to hast put thy name vpon thy Children, 1 Chro. 17. 23. confirme I beseech thee all this great goodnesse which thou hast spoken to thy seruant: let it please thee to blesse mee, and I shall be blessed, Esay. 56. 4. teach me to chuse that which pleaseth thee, and to take hold of thy couenant, Esay. 29. 23. that thy name may be sanctified in me, Ephes. 4. 1. and I may walke worthy of my heauenly vocati­on, Esay. 56. 5. so shalt thou fully performe to me thy promise, and giue mee that euerlasting name which shall [Page 58] neuer be [...]ut out, and thy name shall be stable and magnified for euer, praise, and honour, and glory without [...]nd appertayning to thee.

THE OBSERVATIONS.

THE first man being blessed of God, in the 1 The dignitie of a Christian far a­bou [...] the dignitie of Adam appeareth in his new names. day wherein hee was created had his name called Adam, to remember him that hee was taken from the dust, but now higher stiles and names are giuen by God to the Christian, to declare that high honour and dignitie where­vnto by Christ hee is aduanced in this his new Creation.

For albeit it be customable among men to 2 For Gods giues no vaine stiles, but with the name he giues the matter an­swerable to it. vsurpe stiles which do far surmount their estate, for there hee that is a vessell of dishonour often­times is named honourable, and many slaues of Sathan goe vnder the name of great Lords. Yet is it not so with God, for to whom soeuer hee giues a name, to them also hee giues the thing signified by that name.

In the eyes of worldlings a Christian is despi­sed and accounted but the offskowring of the [Page 59] earth, the cause of this contempt is their igno­rance, 3 A Christian is de­spised of world­lings and why. they see the earthen vessell but know not the treasure which is within it, or else for loue of the treasure, they would imbrace the vessell.

But against this contempt of men wee haue 4 But he is honoura­ble in Gods esti­mation. to set that honourable estimation which God hath of a Christian: for the high and honoura­ble stiles which Gods giues him, testifie, that in the Lords account the Christian is an high and honourable person.

Againe the manifold names which are giuen 5 Many graces must concurre to make a Christian. him, declare that it is not one grace onely, but manifold graces of God, which must concurre to make vp a Christian, and this doth teach vs, that it is not so easie a thing to be a Christian, as commonly is supposed.

Last of all, the honourable stiles giuen the 6 The Christian by his names is admo­nished of his duty. Christian, admonish him to walke worthy of his calling, that he may answere the names which God hath giuen him: since hee is the free-man of God, the brother and the member of Christ, why shall he abase himselfe to the seruitude of Sathan and sinne?

The Censure.

But now the contrary conuersation of many, proues, that all haue not the Christians disposition, who now vsurpe the Christian name.

THE SECOND PART: WHEREIN IS DISCRIBED THE DISPOSITION OF HIS INWARD MAN.

CHAPTER. I. Of his Inward Man.

The Lords Command.

MAN looketh to the out­ward With what care a Christian should keepe his heart. appearance, 1. Sam. 16. 7. but I am the Lord who searcheth the heart and the reynes: Iere. 11. 20. therefore my Sonne keepe thine heart with all diligence, Prou. 4. 23. wash it from thy wicked­nesse, Ierem. 4. and giue it vnto mee. Pro. 23. 26. [Page 61] Let the hid man of the heart be vncorrupt, 1. Pet. 3. 4. and keepe thy selfe in thy spirit, Malach. 2. 15. Cast off concerning the conuersation in time past, which is corrupted, and put on the new which af­ter God is created in righteousnesse, and true ho­linesse. Eph. 4. 22.

The Christians Prayer for Grace to obay this Command.

O Lord my God, 1. Chron. 29. I know that thou tryest the heart, and hast pleasure in righteousnesse, and that the Psal. 84. 5. man is blessed in whose heart are thy wayes, Ezech. 11. 19. therefore O Lord, take away from mee the stony heart, and giue me a heart of flesh, put a new spirit into my bowels: Hos. 10. 2. let neuer mine heart be diuided from thee O my God, Psal. 119. 80. but let it be vp­right in thy statutes, Nehem. 9. 8. and faithfull before thee: Psal. 86. 11. knit it to thee, that I may feare thy Name, Psal. 119. 80. so shall I neuer be ashamed.

Another.

O Lord my God Heb. 13. 20. who brought againe from the dead, our Lord Iesus, the great Shepheard of the sheepe, through the bloud of the euerlasting co­uenant, worke I beseech thee, that which is plea­sant in thy sight, Ephes. 2. 16. and grant according to the riches of thy grace, that I may be strengthened by the spirit in the inward man, that Christ may dwell in mine heart by faith, 1. Thes. 5. 23. and so my whole Spirit, soule and body, may be kept blamelesse to the comming of the Lord Iesus, to whom be praise and glory for euer.

The Christians Practise of this Command.

I Haue prepared mine heart to seeke the Law How the Christi [...]n answeres the com­mandements of God. of the Lord, and to doe it: Ezra. 7. 10. I will not regard wickednesse in mine heart: [Page 63] Psal. 66. 18. for I haue set the Lord as a seale on my heart, and signet on my arme. Cant. 8. 6. My heart abhorres all labour that is wrought vnder the Sunne, Eccles. 2. 20. onely I delight in the Law of God as concerning the inward Man. Rom. 7. When the Lord saith to me, seeke yee my face, my heart answereth, O Lord, I will seeke thy face. Psal. 27. My heart is purified in obaying the truth, 1. Pet. 1. 22. and it shall clea [...]e to the Lord without separation. 1. Cor. 7. 35.

THE OBSERVATIONS.

THE Christian soiourning in the body con­sisteth 1 How in the Chri­stian man there are two men. of an outward Man, and an inward, eyther of them hauing their owne kinde of life, senses, actions and operations of so contrary qualitities, that as saith the Apostle, when the one is decaying, the other is renuing. By the one, he walkes among men, and hath his con­uersation honest in the world, by the other hee walkes with God as Henoch did, and hath his conuersation in heauen.

In all his outward behauiour hee sheweth [Page 64] himselfe an example of godlinesse: so that euen 2 The Christian is holy both without and within. in his countenance, gesture and language hee carries a print of godlinesse, as the high Priest had grauen on his fore-head, holines to the Lord: but his chiefe care is to deck the hid Man of the heart, which before God is a thing much set by.

But in this age many carry the name of Chri­stians, 3 Carnall Christians compared to pain­ted Sepulchers. who neuer knew what this inward Man is, and farre lesse hath felt the power of his spi­ritual life; they are not the holy temples of God, which should be more beautifull within then without, as was Ierusalems Temple, but are painted sepulchers, pleasant without, full of rot­tennesse within, hauing the faces of men, and the hearts of beasts.

If the Lord Iesus, whose eyes are like fire, and 4 They are not like Nathaniel, but like Simon Magus. who with one looke can see them both within, and without, come to iudge them, hee will not giue sentence of them as hee did of Nathaniel, Behold an Israelitie in whom there is no guile, but Iohn. 1. 47. will charge them with that which Simon Peter said to Simon Magus, I see that thou art in the Acts. 8. gall of bitternesse and band of iniquitie, and that thy heart is not right in the sight of God.

The Censure.

And hereby also it may be knowne that all haue not the Christians disposition, who now vsurpe the Christian name.

CHAPTER II. Of his New Minde.

The Lords Command.

THE light of the body is the Three singular or­naments of the minde of the new Man. eye, if the eye be single, the whole body shall be light, but if thine eye be wic­ked, 1 The first is light. then all the body shall be darke: where­fore if the light that is in thee be darknesse, how great is the darknesse. Math. 6. 22. Take heed then that the light which is in you be not darkenesse: Luke. 11. 35. for yee are the children of light, therefore sleepe not as others doe, but watch, [Page 66] and be sober, 1. Thes. 5. 6. not as vnwise, but vn­derstanding what the good will of the Lord is. Ephe. 5. 17. Not as other Gentiles, who walke still on in the vanitie of their minde, hauing their cogitation darkned, and being strangers from the life of God, through the ignorance that is in them: Ephe. 4. 17. but be yee changed by the renuing of your minde, that yee may proue what is the good and acceptable will of God, Rom. 12. wise in▪ that which is good, simple as concerning euill. Rom. 16. 19.

But be not wise in your selues, neyther high 2 The second is hum­blenesse. minded. Rom. 12. 16. If any man thinke that hee knowes any thing, the same knowes nothing as he ought, 1. Cor. 8. 2. An high mind goes before a fall: Prou. 29. 23. Neyther will the Lord regard any that are wise in their owne conceit, Iob. 37. 24. but pronounceth a woe against them. Esay. 5. 21. Let therefore the same minde be in you which was in Iesus Christ, who being in the forme of God, thought it no robberie to be equall with God, but made himselfe of no reputation, and was found in shape, as a seruant. Philip. 2. Deck yee also your selues in lowlinesse of minde, 1. Pet. 5. 5. that yee may walke worthy of the calling where­vnto yee are called, with all humblenesse of minde. Ephe. 4.

Furthermore thinke of those things which are 3 The third is holi­nesse. of good report, are which and true, honest, iust, [Page 67] pure, pertaining to loue. Philip. 4. 8. Let there not be in your heart a wicked thought: Deut. 15. 9. for many minde earthly things, whose God is their belly, and whose glory is their shame. Philip. 3. 19. But vnto him who doth thinke on good things, shall be mercy and truth. Prou. 14. 22.

The Christians Prayer for Grace to obay this Command.

O Lord, Deut. 32. I am a man void of Counsell, ney­ther is there any vnderstanding in me, I am 2. Cor. 3. 5. not sufficient of my selfe, so much as to thinke a good thought, but my sufficiency is of thee: Prou. 26. for thou Lord dost giue wisedome, and out of thy mouth comes knowledge and vnder­standing: thou Iob. 38. 36. art he who puttest wisdome into the reynes, and Esay. 29. 24. giuest vnderstanding to them, who haue erred in spirit: I therefore pray thee, Exod. 33. 13. O Lord, if I haue found fauour in thy sight, shew me thy way, that I may know thee, Psal. 119. thy hands haue made me, and fashioned me, Lord giue me vnder­standing, that I may learne thy commandements: Psal. 18. 28. lighten my darknesse, Colos. 1. 9. that being filled with [Page 68] the knowledge of thy will, Esay. 2. 5. I may walke in thy light, Heb. 13. studying alwayes to doe that which is good and pleasant in thy sight, through Iesus Christ.

Another.

O Lord 2 Cor. 4. 6. who didst command light to shine out of darknesse, make it I beseech thee, to shine in mine heart, to giue me the light of the knowledge of thee my God, in the face of Iesus Christ: 2. Cor. 3. 13. take away (good Lord) the vaile, wherewith my mind is couered, that I may behold as in a mirrour thy glory with open face, and may be changed into the same Image by thy spirit: 2. Cor. 4. 4. let me not be of the number of those Infidels, whom the God of this world hath blinded, that the light of the glorious Gospell of Christ, who is the Image of God, should not shine vnto them: Phil. 1. 9. but make me to abound more and more in knowledge, and in all iudgement, 1. King. 3. that I may discerne betweene good and euill, Phil. 1. and betweene things which differ one from another, g Phil. 1. and may be kept pure and without offence, till the day of Christ, filled with the fruits of righteousnes, which are by Iesus, vnto the praise and glory of God.

Amen.

The Christians Prayer for Grace to obay this Command.

ONce I was darknes, but now I am light in What a change is made in the minde by regeneration. the Lord: Eph. 5. 8. I walked in darknesse, and dwelt in the land of the shadow of death, but now the light hath shined vpon me, and I haue seene light. Esay. 9. 2. and God hath giuen me a minde to know him who is true: 1. Iohn. 5. 20. for his word is my wisdome and vnderstanding, Deut. 4. 6. and his commandements haue made me wiser than mine enemies, for they are euer with me; yea, I haue had more vnderstanding then all my teachers, for thy testimonies are my meditation. Psal. 119. 99. I will not (any more) lift vp my minde vnto vanitie, but I will thinke vpon, God in the night, Psal. 63. 6. and I will me­ditate in the Law of the Lord continually, Psal. 119. 97. and of the beauty of his glorious Maie­stie, and his wonderfull acts. Psal. 145. 5. And I will alwaies giue thanks to him, who hath made me meet to be partaker of the inheritance of his Saints in light, who hath deliuered me from the power of darknesse, and hath translated me into the kingdome of his deare Sonne: to whom be praise and glory for euer. Amen. Col. 1. 13.

THE OBSERVATIONS.

AS in the first creation, God began at the 1 In the new creation God begins at the light. light, so in the second, he begins at the il­lumination of the mind; and the mind changed and renued by the Lord, worketh a change also of the will, and affections.

Naturally the minde of man is darke, proud, 2 The minde of man by nature is, first, darke; secondly, proud; thirdly, prophane. and prophane; the ignorance that is in it, being both a punishment of mans first sinne, a sinne it selfe, and the cause of all other sinne.

For man aspiring to an higher knowledge 3 Some knowledge left in the minde of apostate man to make him inexcu­sable. then God vouchsafed vpon him, lost the know­ledge wherewith God endued him by creation, except some generall notices of good and euill, which like sparkles of fire couered with the ashes of mans corrupt nature, are left in him to make him inexcusable.

By his first creation he was made a compa­nion 4 Man by his first fall is become a compa­nion of beasts. of Angels, but falling from that honour, hee became a companion of beasts: and hath so far degenerated from that which God made him, that hee hath assumed the very properties [Page 71] of beasts, wherefore also God giues vnto him Bern. in Cant. Serm. 53. the name of a beast: Quidenim, an non tibi vi­detur ipsis bestijs bestialior homo ratione vigens, & ratione non viuens.

And now seeing restitution is proclaimed 5 If now he fall by despising grace, he shall goe to a worse estate. in Christ, how carefully should hee take heede to himselfe, that hee despise not grace which is offered: by his first fall hee fell from light to darknesse, his second fall shall cast him into vt­ter darknesse: the transgression of the coue­nant of workes, made him a companion of beasts, but the contempt of the couenant of grace, shall make him a companion of damned Diuels.

And as this ignorance is a punishment of 6 Ignorance is, 1. A Stone. 2. A Punishment of sinne. mans first sinne, so is it also a sinne, as is euident out of 2. Thes. 5. 1. The Lord shall appeare in sta­ming fire to render vengeance vnto all them that know not God.

Thirdly, it is a cause of other sinnes, as we 7 3. A Cause of sinne are taught by the Apostle. Eph. 4. that the Gen­tiles wer strangers from the life of God, through the ignorance that is in them. As Balaam went on blindlings in an euill course, because he saw not the Angell standing with a naked sword a­gainst him, so the wicked walke boldly in their sins, because they know not the danger thereof.

A body destitute of eyes, cannot discerne the day from the night, a friend from a foe, [Page 72] nor the pit from the plaine; no more can a dark­ned 8 A cause also of a most fearefull dam­nation. minde discerne the manifold snares of Sa­than, but as our Sauiour saith, where the blinde leads the blinde, both of them must fall at length Math. 15. 14. into the ditch: so where a blinded minde is the directer of a corrupted will, what can the end be but fearefull damnation? and yet no better is mans miserable estate by Nature.

But this naturall ignorance is remoued in 9 Light created in the minde by de­grees. the regeneration, and a holy light created in the minde of man, which the Lord workes by de­grees, as hee opened the eyes of that blind man Math. 9. 29. by degrees.

And this light as it increaseth in the minde, 10 Euery knowledge doth not sanctifie. hath alwaies following it holinesse and humili­tie; not that euery knowledge doth sanctifie and humble him that hath it: for albeit the Lord il­luminateth euery one that comes into the world yet doth hee not sanctifie euery one; yea, there is knowledge in many which doth not hum­ble but puffe vp; not conuert, but conuince.

The Gentiles were endued with great know­ledge 11 Gentiles and car­nall Christians shut vp the light in the prison of their vnrighteousnesse. of God the Creator, by the light of Na­ture, but they with-held it in vnrighteousnesse, to their iuster condemnation: the bastard Chri­stians of our time, are endued also with the knowledge of God the Redeemer, by the light of the word, but it is likewise shut vp in the prison of their inordinate affections.

[Page 73]For either in their actions they neuer seeke 12 For either they seeke not the coun­sell of light, or else they doe against it. counsell at the light, which God hath put in their mindes, or else if at any time the light that is in them warne them of the good which they should do, and reproue them for the euill that they haue done, it is oppressed and borne downe by the tyranny of their sinfull affections.

But this liuely knowledge created in our 13 Liuely knowledge workes humilitie, and banisheth a three-fold pride. mindes by God in the regeneration, doth work in vs both humilitie and holinesse: For first it banisheth out of our mind that threefold natu­rall pride which is in it, to wit, Blinde pride, Foolish pride, and Vaine pride.

Blinde pride, is when decepta & deceptrix co­gitatio, 14 Blinde Pride. the deceiuing and deceiued cogitation of mans minde makes him to thinke hee is far better then indeed hee is; and this may be seene in many, who are proud without any cause at all. 15 Foolish Pride.

Foolish pride, is when a man is puft vp with that which he hath, as if it were his owne; this is, as if the Axe should take to it selfe the praise of hewing, or the Pen should vsurpe the praise of writing or the Wall should waxe proud be­cause the Sunne shines vpon it: so is it with the man who waxeth proud because God hath loo­ked vpon him, and doth any notable worke by him.

Vaine Pride, is when a man is puft vp with 16 Vaine Pride. that which hee hath indeed, but it is without [Page 74] him, like Nebuchadnezzer glorying in his gol­den Image, and worldlings proud of their gor­gious apparrell: surely it is the pittifull folly of a base minde, for a man to thinke that any thing can make him great, which is lesse then himselfe: but it is the recompence of mans er­ror, that because he lost the glory which God gaue him, he vainely seekes his glory in things which cannot profit him. 17 Pride both a dan­gerous and deceit­full euill.

Pride is a dangerous euill, and most deceit­full: No [...]erca virtutum, mater vittorum, the mo­ther of all vices, the stepmother of vertues; it can neuer attaine to that whereat it would be: Aug. de ciuit. Dei. lib. 14. c. 13. Quid aliud superbia, quam propriae excellentiae appetitus? but a proud man can neuer be high nor excellent; for seeing the Angels by pride fell from heauen to hell, is it not folly to think that man by pride can rise from the doung-hil to glory?

But our Sauiour by his example hath taught 18 Humilitie taught vs by the example of our Sauiour. vs, that an humble minde is the way to an high and glorious estate, therefore it is recommen­ded to vs in that pretext; Let the same minde be Philip. 2. 5. in you that was in Christ, who being equall with God, made himselfe of no reputation, and was found in shape like a seruant. As Rebecca leaped downe from her Camell, when she saw her hus­band Isaac walking on his feet, so the Christian casts from him the proud conceits of an high [Page 75] minde, when hee considereth the humilitie of his Lord Iesus Christ.

Neither peace nor grace can be in that soule, 19 No peace can be to a proud heart. in which is not Humilitie: Peace cannot be to him, because hee seeketh his owne glory, and not the glory of God, therefore doth the Lord alwayes resist him; yea, at peace with himselfe can he not be, but as a tree on the toppe of a mountaine, which is tossed with euery winde, so is a proud man perturbed with euery acci­dent that fals out contrary to his humour, but humilitie is the resting bed of the soule, Learne of me (saith Christ) that I am lowly and meeke, and 20 No grace can lodge in a proud heart. yee shall finde rest to your foules. And as for grace it can no more bide to lodge in a proud heart, then raine can abide on the tops of mountains. The Church of Christ is called Lilium conual­lium, a Lillie of the vallies: for with the hum­ble and low in spirit his grace remaines, but the curse of the mountaines of Gilboe, whereon Israels glory was obscured, belongs properly to the proud and high heart, wherein the glory of God is defaced: let neuer the raine nor dew (of 2 Sam. 1. 21. Gods grace) fall vpon it.

Humilitie is not onely a Grace, but a con­seruer 21 Examples of humi­ [...]e in the godly. of all the rest of the Graces of the Spi­rit, therefore haue the Saints of God speci­ally regarded it to practise it, I am but Dust and ashes, said Abraham: I am not worthy [Page 76] of the least of thy mercies, said Iacob: who am I, said Dauid: I am not worthy to loose the shooes of my Lord, said the Baptist: I am not worthy to be called thy sonne, said the Prodigall Childe: I am not worthy th [...]u shouldest come vnder my roofe, said the Centurion: Goe from me, for I am a sinfull man, said Saint Peter: I am not wor­thy to be called an Apostle; yea, I am the least of all Saints, and the chiefe of all sinners, said Saint Paul.

These were little in their owne eyes, and yet 22 How the Seruants of God are great by humilitie. none of the children of men, greater in Gods eyes then they: for hee accounted Abraham the father of the faithfull; Iacob his seruant; Dauid a man after his owne heart; the Baptist the grea­test Prophet; the Centurion a man of greater faith then any in Israel; the Prodigall is clo­thed with the best robe; Peter a blessed of the Lord; and Paul a chosen vessell.

Where on the contrary, the proud are an 23 The greatnesse of Pride is but like a swelling. abhomination to the Lord, great in their owne eyes, contemptible in his eyes, their greatnesse is but swelling and not soliditie: Superbia non magnitudo est, sed tumor, or like vessels puft and August. 63. blowne vp with winde, which seeme large with­out, but are empty within: so are the mindes of the wicked good for nothing but to be the nests and habitations of Sathan.

I haue spoken the more of this euill, because [Page 77] Pride is the first-borne childe of Infidelitie, the 24 No obedience to God till pride be slaine. first poyson that Sathan poured into our nature. As the Egyptians would not let Israel goe, till their first borne were slaine; so will not our sin­full affections giue subiection to God, till the first borne among them, naturall Pride, be slaine in vs.

And with humilitie there is alway wrought 25 Liuely knowledge with humilitie doth worke holinesse. holinesse: for these three, light, humblenesse, and holinesse are the speciall ornaments of the minde of the new man. As a new sight of God made Esay lament his sinfull corruption, and made Iob to abhor himselfe; so new light arising in the Christians minde, workes in him a new disposition, as God willing, wee shall see in the Treatises following.

The Censure.

But now the pride and prophanenesse of life, flowing from the ignorance of God, which is euident in many, proues that all haue not the Christians disposition, who now vsurpe the Christian name.

CHAPTER III. Of his New Will.

The Lords Command.

FRom henceforth as long as If we renounce not our owne will, we cannot be the seruants of God. yee remaine in the flesh, walke not after the lusts of men, but after the will of God: 1. Pet. 4. 2. for the lusts of the flesh fight against the Soule, 1. Pet. 2. therefore proue yee what is the good and acceptable will of God. Rom. 12. And honour me not by doing your owne will, Esay. 58. 13. going a whoring after your owne ab­hominations: Num. 15. 39. for vnto them who do so, I will lay their way vpon their owne head. Ezech. 11. 21.

The Christians Prayer for Grace to obay this Command.

O Lord 1. Chron. 29. I know that thou tryest the heart, and hast pleasure in righteousnesse, and that thou Phil. 2. 13. art he who dost worke in thy children both the will and the deed, Psal. 143. 10. teach me therefore O Lord to doe thy will, for thou art my God: Psal. 27. let me not be giuen ouer to the lust of mine aduersary, Rom. 1. nor to mine owne hearts desire, Psal. 119. 103. that iniquitie should haue dominion ouer me, Heb. 13. 21. but make me perfect to euery manner of good worke, to doe thy will, wor­king in mee that which is pleasant in thy sight through Iesus Christ.

The Christians Practise of this Command.

I Had my conuersation in times past, among the Children of disobedience, fulfilling the [Page 80] will of my flesh, but now the Lord who is rich in The perfection of a Christian in this life is in a willing of good, rather then doing of it. mercy, through his great loue, wherewith he lo­ued me hath sanctified me to do his will, so that now I haue begun both to will and to do, 2 Cor. 8 lamenting that I cannot doe the good, which faine I would, Rom. 7. for in all things I desire to doe thy will O my God, Psal. 40. 8.

THE OBSERVATIONS.

THere is no question betweene God and man 1 The onely questi­on betweene God and man is whose wil should be done. but this one, whose will should be done, whether Gods will or ours: for all our trans­gressions proceeds from this, that against all reason we preferre our will before the most holy will of the Lord our God.

For naturally the will of man is neither right­ly 2 Mans will by na­ture how far dis­ordered▪ affected toward his owne minde, nor yet to­ward the Lord his God. The will should be di­rected and gouerned by the minde, but as if the Cart should draw the Horse, such misorder is there, when the will enthralles the light of the minde to her peruerse and inordinate de­sires.

[Page 81]The will of man vnregenerate exerciseth a 3 It is not subiect to God & yet vsurpes dominion ouer his creatures. perpetuall inimitie against God: for first it re­fuses subiection to God, albeit many manner of wayes it be obliged to giue it. And next, as if that were too little, it vsurpes a dominion, and commandement ouer all the creatures of God.

An intollerable rebellion that the will of man 4 An intollerable re­bellion to seeke ser­uice from Gods creatures, and giue none to himselfe. refusing subiection to God, who is his superior, should require subiection to himselfe of all the Creatures of God: He will haue the Sunne and Moone to serue him with their light: Hee will haue the clouds of the Aire to serue him with their raine, hee will haue the earth to serue him with her fruits, and yet with his will, he will not giue seruice to God who made both him and them.

Yea, let be his vsurpation ouer vnreasonable 5 The will of man would haue the wils of all men sub­iect vnto it. creatures, the man vnregenerate doth also what he can to draw the will of all other men in sub­iection vnto his: the adulterer craues that same [...]ilthy will in another that is in himself; the mur­therer craues the same cruell will in another, that is in himselfe, and so become guilty both of their owne and other mens damnation so far 6 It riseth also into a plaine opposition to the Creator himselfe. as they can get them to serue their will.

It proceedeth yet further to an insurrection against the creator himselfe, and albeit no ma­lice of man can impaire his eternall Maiestie, yet mans cursed and corrupted will doth what [Page 82] it can to make him not to be: for either the vn­regenerate man wisheth that God knew not his sinne, or else if hee knew it, had no power to punish it, or else were iniust to ouersee it: exe­cranda plane & crudelis malitia quae d [...]i potenti­am, Bern. d [...] r [...]sur. Se [...]. 3. [...], iustitiam perire desiderat.

Therefore also is it, that the Lord is an ene­mie 7 For this cause God is an enemie to mans will, for in all his plagues he [...] of seth the will. to mans selfe-will: for in all his present plagues which hee layes vpon man, his strokes especially is vpon his corrupted will, compelling him to suffer that euill of punishment which is [...]ore against his will. And in Hell the will shall be punished with stripes proportionall to her innumerable sinfull desires. A iust recompence of mans rebellion, who intends his will against God, that God should also intend and prepare his plagues against him, laying that wrath vp­on man which hee is no way willing to beare: Cesset itaque voluntas propria & infernus non erit.

But albeit these two, the holy will of God, 8 Thus in resisting God man receiues the worst. and corrupted will of man, fight together, yet the losse and hurt euer befalles to man, neuer to the Lord: for man doth no other thing but rash his heele against the pricke: which as our Lord said to Saul is very hard: durum calcitranti, non stimulo. Vae ita (que) oppositis voluntatibus solam Bern. de consid [...]. lib. 5. suae auersionis ref [...]rentibus poenam: Woe there­fore to all wils contrary to Gods will, who reape [Page 83] no other fruit, but the punishment of their a­uersion from God.

For what more miserable estate then this, 9 For he willeth that which shall neuer be, but be the con­trary. Semper velle quod nunquam erit, & semper nolle quod nunquam non erit: in aeternum non obti­nebit quod vult, & in aeternum [...]ustinebit quod non vult: euer to will that which neuer shall be, and alwaies not to will that which alwayes shall be? for the wicked shall neuer obtaine that which hee would haue, and hee shall for euer sustaine that which hee would not; this is the vnhappy condition of him that liues after his corrupted will.

But beside all this, mans will is now at vari­ance 10 Mans will iustly at variance with it selfe. with it selfe; if hee had kept true light in his minde, hee should neuer haue had but one will, and all his affections, with one harmonie had beene carryed to that which his will had willed: but now it is strange to see how within himselfe, his will is rent asunder, that what one way hee willeth, another way he willeth not, as is euident in the example of any proud coue­tous worldling, who as hee is a proud man hath a will, which as a couetous man hee will not.

So that in these three now by Nature is 11 A three-fold disor­der of the will of man. mans will exercised: first, in the dishonouring of God: secondly, in the disquieting of him­selfe: thirdly, in the abusing of the creature, [Page 84] which corruption of will, man by transgression brought vpon himselfe: libero arbitrio male v­tens Aug. enchirid. cap. 30. homo & se perdidit, & illud: Againe, Ber. in Cant. Serm. 81. voluntas cum esset libera seruum se fecit pec­cati.

So that now it is, as saith Augustine, a won­derfull 12 In mans nature no free-will to good. great blindnesse not to see the inabili­tie of our naturall will to any good; vulnera­ta, Aug. cont. Pelag. lib. 2. c. 48. & 53 sanciata, vexata, perdita est: vera confessio­ne, non falsa defensione opus habet. Hee that saith, that Man, per Naturae vigorem, may Concil. Arausi. acanum. can. 7. an. 445. thinke, or make choise of any good pertay­ning to eternall life, hee is deceiued with the spirit of Herisie: Quod amissum nisi, à quo po­tuit Can. 13. dari, non potest reddi, vnde ipsa Veritas dicit, Si vos Filius liberauit, tunc vere liberi e­ritis.

But most clearely doth the Apostle decide 13 The naturall man hath a minde that cannot vnderstand, a will that cannot be subiect to God till it be regenerate. this controuersie, by declaring our naturall inabilitie to any good, when hee saith, the na­turall man hath such a minde as cannot vn­derstand the things of God; and such a will as is not subiect to the Law of God, nor yet can be, to wit, so long as it abideth a natu­rall will, not renued by the grace of Regene­ration.

And hereunto these words of Bernard may 14 Necessitie of sinne lying on the will excuseth it not, and why. serue for a cleare commentarie: Nescio quo prauo & miro modo, ipsa sibi voluntas, peccato in [Page 85] deterius mutata necessitatem facit, vt nee necessi­tas, Bern. in. Cant. Serm. 81. cum voluntaria sit, excusare valeat volunta­tem, nec voluntas cum sit illecta excludere necessi­tatem: I cannot tell by what meruailous and wicked manner it is come to passe, that the will being changed to the worse, hath brought vpon herselfe a necessitie of euill, doing in such sort, that neither the necessitie, seeing it is vo­luntarily brought on, can excuse the will, nor yet the will seeing it is snared and allured can exclude the necessitie.

And againe in the same place: Ita anima 15 How the will is both bound & free. miro quodam, & malo modo, sub hac volunta­ria quadam, & male libera necessitate, & ancil­la Ibid. tenetur, & libera: ancilla propter necessitatem, libera propter voluntatem; & quod magis mi­rum, magis (que) miserum est, eo ipso rea quo libera, eo (que) ancilla, quo rea, ac per hoc, eo ancilla, quo libera.

But this cursed corruption of our will, which 16 The will is renued in the regeneration by nature is contrary both to Gods will and our weale, is cured by the renuing grace of Christ in the regeneration.

For the first lesson Christ Iesus doth teach 17 For the first lesson a Christian learnes is to renounce his owne will. his Disciples that enter into his Schoole, is to denie themselues, to captiue their will, and to submit themselues in all things to the will of God. As the Christian carefully keepes the light of God, as a heauenly Oracle in his mind, [Page 86] so in all his resolutions and actions, he will not conclude, farre lesse enterprise, till first hee en­quire what is the will of God.

The Censure.

But now the great multitude of professors, who liue so addicted to their owne will as if they had not a superiour in heauen, euidently proues, they are not all Christians indeed, who now vsurpe the Christian name.

CHAPTER IIII. Of his Conscience.

The Lords Command.

THis Commandement com­mit No fighting with­out faith & a good conscience. I vnto thee, that thou fight a good fight, hauing faith & a good conscience: 1. Tim. 1. 19. for if thy The power of con­science. hart condemne thee, God is greater then thy hart, and knowes all things; but if thy heart condemne thee not, then hast thou boldnesse toward God. 1. Ioh. 3. 20. Yea, a good conscience is a continuall feast: Prou. 15. 15. walke therefore before me, and be thou perfect, Gen. 15. and draw neere to mee with a true heart in assurance of faith, sprinkled in thy heart from an euill conscience. Heb. 10. 22.

The Christians Prayer for Grace to obay this Command.

O Lord my God, 1. Thes. 3. 13. I humbly pray thee, make my hart stable, & vnblameable before thee in holinesse, 2. Tim. 1. 3. that I may serue thee with a pure con­science, Esay. 38. 3. and may walke before thee in truth, and with a perfect heart, doing that which is good in thy sight, Philip. 4. 7. that so thy peace, which passeth all vn­derstanding may preserue mine heart and minde in Christ Iesus.

The Christians Practise of this Command.

I Haue in all good conscience serued God vn­to Alas how far are wee from this per­fection, so to order our wayes, that our heart reproue vs not? this day; Act. 23. 1. yea, in all things I haue a good conscience, desiring to liue honestly. Heb. 13. 18. And herein also will I (for the time to come) endeuour my selfe to haue alway a [Page 89] a good conscience toward God and man, Acts 24. 16. setting the Lord alwayes before mine eyes, Psal. 16. and doing all things as in the sight of God, Heb. 4. 13. I will keepe my righte­ousnesse, and not forsake it, my heart shall not reproue mee of my dayes, Iob. 27. 6. so shall my reioycing be the testimonie of my conscience, that in simplicitie and godly purenesse, not in fleshly wisdome, but by the grace of God, I haue had my conuersation in the world. 2 Cor. 1. 12.

THE OBSERVATIONS.

COnscience is to be considered in her Na­ture, 1 Conscience consi­dered as concern­ing her Nature. and Office. As for the nature of Con­science, it is better felt then it can be discerned: for in it wee feele not onely an vnderstanding power, as is in the minde, but also an agent or working power, as is in the will; so that it is not a faculty Theoricke onely, as the vnderstanding, nor practicke onely, as the will, but compoun­ded and mixt.

And that it is a different facultie from them 2 It is a different fa­cultie from the will and minde. both is euident by this, that it sits in the soule [Page 90] as a Controller both of the thoughts, of the minde, and desires of the will.

As for the office of Conscience, we may de­fine 3 Conscience consi­dered as concern­ing her Office. it thus. It is a spirituall iudge, depute by God the supreame iudge, and placed in the soule of man, to determine of all his actions, with him, to excuse him, or against him, to ac­cuse him, and that for the conuersion of some, and conuiction of others.

First then it is Gods deputie which vnder him 4 The word of con­science imports that another with it is vpon our se­crets. houlds court in the Soule of man: for euen the word of Conscience imports that there is ano­ther with it vpon the knowledge of our secrets; Science may be of one alone, but Conscience is of moe then one which are priuie to the same knowledge.

The same is euident from this, that Consci­ence 5 God and Consci­ence know our deeds together and will iudge them to­gether. is said to beare witnesse; where, of necessitie wee must distinguish betweene him to whom the witnesse is borne, and him of whom it is borne: the witnesse bearer is Conscience, the partie of whom the testimonie is made, is man. The great Iudge, who together with Consci­ence knowes our secrets is God: wherefore also Saint Iohn couples God and Conscience toge­ther; for they know our deeds together, and will iudge them together.

That Conscience is Gods deputie, it warnes 6 Conscience is Gods deputie, and therefore not to be despised. vs, not to despise the iudgement of Conscience, [Page 91] for the Lord in the end will ratifie the sentence of Coscience. If Conscience vpon light con­demn vs, God who is greater then Conscience, 1 Iohn 3. 20. and knowes much more then Conscience doth know, will much more condemne vs.

An example whereof wee may see cleerely 7 The sentence gi­uen by Conscience will be confirmed by God. in Adam, who immediately after that hee had sinned ranne away, and hid himselfe among the bushes: No man pursued him; no Angell reprooued him, the Lord was not yet come to iudge him, onely he found himselfe condemned in the iudgement of his owne conscience, which he could not abide, and the Lord when he comes condemnes him for the same fact, for which his conscience had condemned him before.

And from this also that Conscience is Gods 8 The maiestie and authoritie of Con­science, it stands against all the world. deputie proceeds the authoritie of Conscience, whose sentence is pronounced with such ma­iestie and power, that albeit the whole world would oppone vnto it, yet neither are they able to revoke it, nor resist it. Wherefore S. Paul sets 1 Corinth. 4. 4. the sentence of his Conscience that did iustifie him, against the calumnies of all men whatsoe­uer that did condemne him.

On the contrary, if Conscience doe accuse 9 If Conscience ter­rifie no creature can comfort. and terrifie, all the men and creatures in the world are not able to comfort. We may see this in Adam; the pleasures of Paradise auailed him nothing after that his Conscience condemned [Page 92] him: the same wee may see in Baltasar, who Dan. 5. had about him all wordly comforts that the heart of man could desire, but because con­science was against him, none of these could re­medie his terror.

But this is more also, that Conscience is the 10 The seat of consci­ence is not the bo­dy but the soule. deputie of God in the soule of man: Consci­ence hath not her seat in the face, no other man can know it; nor yet in the speech, no hy­pocrisie nor dissimulation of man can thrall Conscience to iustifie his words, albeit a thou­sand times he would alledge it.

Againe, the corruptible body will be dissol­ued 11 After death of the body conscience liues. by dust, but Conscience which hath her seat in the soule, shall liue when the body is dead, and stand vp before God after death, ey­ther for thee or against thee. To the wicked af­ter death, Conscience shall be a biting worme, for euer to torment them; but to the godly it shal be as a pleasant Paradice, rendring to them infinit ioyes, wherein they shall abide for euer.

The offices of Conscience are three especi­ally▪ 12 The three-fold of­fice of Conscience. first, it records and keepes in remembrance deedes that wee haue done: Secondly, it de­termineth and iudgeth of them with vs or a­gainst vs: thirdly, it executeth the sentence de­terminate.

As for the first, we may feele in experience, that wee doe nothing, which Conscience writes [Page 93] not, and layes vp in register; wee may change 13 Conscience goes with vs whereuer we goe to beare record of all that wee doe. our place, but still we finde that conscience goes with vs; we may cast off our garments, but not our Conscience wee may separate our selues from men, but when we are most solitarie, then doe we find, that Conscience is most familiar with vs: goe where wee will, doe what wee will, Conscience is alwayes vpon our secrets.

As for the second, like as Conscience know­eth 14 In euery action Conscience deter­mines with vs or against vs. and registreth all that wee doe, so in euery action, it determineth eyther with vs, or against vs, accusing or excusing vs.

And in this determination Conscience pro­ceedeth 15 In determining of our doings Consci­ence proceedes ac­cording to light. according to her light, which is two­fold; either the light of Nature, or the light of the Word. As for the light of Nature, there are no people so barbarous, but that part of Con­science which is called [...] keepes in them some sparkes of the knowledge of good and e­uill, which the most prophane man that euer was cannot get vtterly suffocated, albeit faine hee would wish it were not in him to conuince him.

Now the reasoning of Conscience is very 16 How the reasoning of conscience is very forcible. strong euen when it conuinceth Pagans by the light of Nature, but much more strong when it conuinceth Christians by the Word of God: for that part of Conscience [...] which doth keepe the light of the Law, furnisheth the [Page 94] proposition, adulterers, murtherers, and so forth, are worthy of fearefull iudgement: [...] againe that part of Conscience, wherein is the knowledge and remembrance of thy deedes, makes the assumpsion; but so it is, thou hast com­mitted adultery or murther, and shall remem­ber thee both of time and place, and other cir­cumstances, whereupon will follow an ineuita­ble conclusion.

But here wee must remember to put a diffe­rence 17 Difference to be put between Con­science and error of Conscience. betweene Conscience and error of Con­science: for Conscience may erre for want of cleare light, and become eyther ouer strict, counting that euill and vnlawfull which is good and lawfull; or else ouer large, thinking that lawfull which is plainly vnlawfull: and here di­ligent paines would be taken by prayer and reading, to informe the conscience with suffici­ent light out of Gods word.

And herewithall wee must remember that 18 The sentence of Conscience is nei­ther perfect nor supreame. conscience suppose it giue a diuine sentence, yet is it neither perfect nor supreame: not per­fect, because the light that informes it is but in a part; for if the conscience be euill, yet can it not accuse thee of all the euill that is in thee; and if it be good it cannot also remember and record all the good which God by his grace hath done in thee, and that as I said, by reason of the weaknesse of her light.

[Page 95]Whereof it comes to passe that in this life, 91 Therefore when it absolues, it giues not perfect and per­manent peace in this life. the Conscience cannot haue perfect nor con­tinuall peace without feare, because it looketh continually for the definitiue sentence of that supreme and highest Iudge; then shall it be pa­cified, and neuer doubt any more, when it shall receiue that ioyfull sentence; Come to me thou faithfull seruant.

And yet Conscience hauing once giuen out 20 Yet in this life it begins the executi­on of the sentence giuen by it. sentence, beginneth the execution thereof, with great authority, rendring ioy to them that haue done well, feare and terror to them that haue done euill, which is no other thing but a fore­runner of that great and final retribution which God, who will iustifie the decree of conscience, shall render to all men.

Whereof we are admonished neuer to neg­lect 21 Affections are novv louder then Con­science, but it vvill not be long so. the accusations of Conscience: for albeit that now the perturbation of vnruly affections be so loud that the voyce of Conscience con­demning the foolish and crooked wayes of men, is eyther but weakely heard, or else not at all; yet is there a day comming, wherein these perturbations shall be silent, and Con­science shall speake with so loud a voyce that the deafe [...] eares of men shall heare it, the Lord himselfe also taking part with Consci­ence, and iustifying all her accusations against them.

[Page 96]And therefore seeing wee can neyther get 22 Good to agree vvith conscience in time. Conscience corrupted to conceale our faults, neither yet smothered & put out by any length of time, as is manifest in Iosephs brethren, whose Gen. 42. 21. Consciences troubled them in Egypt, for that crueltie which many yeares before they had done against their brother in Canaan: but that still if wee doe against God, Conscience will speake against vs, it is good for vs to agree with Conscience in time, and in all our wayes to seeke her approbation.

Now the ends for which God hath vnder 23 For what ends is Conscience placed in man. himselfe deputed Conscience in the soule of man, are the conuersion of his owne, and iust conuiction of his enemies: for herein greatly appeareth his equitie towards all men, and spe­ciall loue and fauour towards his owne.

As the Lord hath protested by an oath that 24 Conscience proues that God desireth not the death of a sinner. hee desireth not the death of a sinner; so by his deed he declares it in this, that he hath put in man a warner to fore-tell vnto him that heauie wrath, whereinto he will fall, vnlesse in time he repent, and turne from his euill wayes.

And wonderfull it is how this shall conuince 25 The vvicked who liue against Con­science, vvill before conuicted. the wicked man in the houre of death, when their conscience shall stand vp before the su­preame Iudge, and testifie against him in this manner; O Lord I haue giuen this man accor­ding as thou deputed me, warning euery day [Page 97] for his sinnes, and hath terrified him for them, but hee would not receiue my correction. Oh that impenitent men could consider how this despising of Conscience shall be a great aug­mentation of their iudgement!

But on the other part, to the children of God, 26 Vse of Conscience to the godly is: 1. As a Paedagoge to lead them the right vvay. Conscience, of his speciall mercy is giuen for these two vses: first, it is as a Paedagoge ap­pointed by God to guide his children in the right way.

Secondly, when they goe wrong, it is a di­uine 27 2. As a vvarner to tel them vvhen they goe vvrong. warner within them, which suffers them neyther to eate nor sleepe long in rest, till they returne to the Lord by repentance: for as Pe­ter was wakened by the crowing of the Cock, and made to weepe bitterly for his sinnes, so is the crowing and accusing voyce of Conscience to the godly.

Thus we see how it is a great benefit to Gods 28 A feeling consci­ence a great benefit to Gods children. children, to haue a liuing, feeling, and wake­ing Conscience: for eyther it keepes them that they do not euill, or that they continue not in it, as we may see in Dauid, whose Conscience was more troubled for cutting the lap of Sauls gar­ment, then Saul was for cutting off the liues of fourescore seruants of the Lord.

Wheras on the contrary, the Lord in his anger 29 A conscience past feeling is vvrath to the vvicked. suffers Sathan so to benumbe the conscience of the wicked, as if they were burnt with an hot [Page 98] yron, whereof it comes to passe, that being past feeling, they commit iniquitie with greedines.

Surely a good conscience is mans paradice 30 A good conscience is mans paradice on earth. vpon earth, therefore Salomon called it a conti­nuall feast; it is the fruit of righteousnesse, and euer bringeth out peace and ioy: in these three stands the beginning of eternall life.

But as Sathan enuyed Adam dwelling in his 31 Sathan enuieth mans dvvelling in it. Paradice, so doth he enuy euery Christian that dwels in the Paradice of a good Conscience, and therefore doth what he can to entise him to sinne, that so he may driue him out of it: for which cause we haue neede by daily repentance to take away the euill wee haue done, and by godly circumspection to eschew his snares in time to come.

The Censure.

But now the small regard which is made of a good Conscience, proues that all haue not the Chri­stians disposition, who now vsurpe the Christians name.

CHAPTER V. Of his Affections: And first, Of his Loue.

The Lords Command.

LOue ye the Lord al his Saints: 1 The loue of God commanded. Psal. 31. 23. for they who loue him shall he as the Sun when he riseth in his might. Iudg. 5. 31. If any man loue not the Lord Iesus, let him be had in execration; yea, excommunicated to the death: 1. Cor. 16. 22. Loue not the world, nor [Page 100] the things that are in the world: if any man loue the world, the loue of the Father is not in him. 1. Iohn. 2. 15. Hee that loueth siluer shall not be satisfied, and he that loueth riches shall be without the fruit thereof: Eccles. 5. 9. but keepe you your selues in the loue of God, looking for the mercy of our Lord Iesus Christ vnto eternall life. Iude. 21. 2 The loue of our neighbour. A new commandement also I giue vnto you, that you loue one another: Iohn. 13. 34 yea, that you serue one another by Loue, Gal. 3. and let the peace of God rule in your hearts, to the which you are called in one body, and be ye amiable. Colos. 3. 15 He that loueth his brother abideth in the light, and there is no occasion of euill in him. 1. Iohn. 2. 10. but hee that loueth not, knoweth not God: for God is Loue, 1. Iohn. 4. 7. and Loue commeth of God. Eue­ry one that loues is borne of God: 1. Iohn. 4. 7. therefore loue one another without faining, with a pure heart and feruently, 1. Pet. 1. 22. that your loue may be without dissimulation. Rom. 12. 9. not in word nor in tongue onely, but in very deed and in truth. 1. Iohn. 3. 18. Moreouer loue your 3 The loue of our enemies. enemies, blesse them that curse you; doe good to them that hate you; pray for them that persecute you: for if ye loue them that loue you, what reward shall yee haue? doe not the Publicanes the same? Mat. 5. 44. Finally, let all your things be done in Loue. 1. Cor. 16. 14.

The Christians Prayer for Grace to obay this Command.

O Lord, 1. Cor. 13. 1. I know that though I speake with the tongue of Angels, if I haue not loue, I am but as a sounding brasse, or tinckling Cymball, and though I had the gift of prophecie, and knew all secrets and knowledge; yea, if I had all faith, so that I could remoue mountaines, and had no loue, I were nothing: 2. Thes. 3. 5. therefore guide thou mine heart in thy Loue: 1. Thes. 3. 12. Encrease me also, and make me to abound in Loue towards all men.

Another.

O God Rom. 15. 5. of all patience and consolation grant vn­to vs, that wee may be all alike minded one to­ward another, according to Christ, that with one minde, and with one mouth wee may praise thee: Ephes. 4. 3. endeuouring to keepe the vnitie of the [Page 102] spirit in the bond of peace, Phil. 1. 9. and so our Loue may yet more and more abound in all knowledge, and in all iudgement, to the glory of thy name, through Iesus Christ.

The Christians Practise of this Command.

I Loue thee dearly O Lord my God, Psal. 18. 1. How the Christian loueth the Lord with an earnest & vnsained Loue. the desire of my soule is to thy name, & to the remembrance of thee: whom haue I in heauen but thee, and I haue desired none on earth with thee. Psal. 73. 25. Surely as the Hart brayeth for the riuers of water, so panteth my soule after thee, O God. Psal. 42. 1. My soule desireth after Oh how cold is our life if it be com­pared with this. thee, as the thirstie land, Psal. 143. 6. and waites on thee more then the morning watch waites for the morning: Psal. 130. 6. Yea, it fainteth, O Lord, for thy saluation. Psal. 119. 81.

And as for the Lord Iesus Christ, albeit as Of the Christians Loue toward Iesus Christ. yet I haue not seene him, yet I loue him, and reioyce in him with ioy vnspeakable and glo­rious. 1. Pet. 1. 8.

And as for thy Law, except it had beene my delight, I should now haue perished in my [Page 103] affliction: Psal. 119. 92. for thy promises are What a Loue hee hath to the word of God, and pub­licke exercises ther­of in the assembly of the Saints. sweeter then hony to my mouth, Psal. 119. 103. and I loue thy Commandements aboue gold. Psal. 119. 127. O how loue I thy Law? it is my meditation continually: Psal. 119. 97. yea, for the loue I beare to thy Law, I loue the habitation Let bastard Chri­stians be ashamed, who loue not the house of God. of thy house, and the place where thine honor dwelleth, Psal. 26. 8. and I desire nothing more then this one, that I may dwell in the house of my God all the dayes of my life, to behold the beautie of the Lord, and to visit his holy tem­ple: Psal. 27. 4. for thy Tabernacles are amia­ble to mee, blessed are they who dwell in thy house: one day in thy Courts is better then a thousand els where; yea, I had rather be a doore­keeper in the house of my God, then to dwell in the tents of wickednesse. Psal. 84. How the Christian for Gods sake loues all his Saints.

Concerning thy Saints also that dwell on earth, euen the excellent ones, all my delight is in them: for my goodnesse extends not to thee: Psal. 16. 3. but I honour and make much of them that feare thee. Psal. 15. 4. And by this I know that I am translated from death to life, be­cause thou hast giuen me a heart to loue the brethren. 1. Iohn. 3. 14.

THE OBSERVATIONS.

AS Loue is the first affection which Faith san­ctifieth 1 Loue is the first af­fection sanctified in the regeneration. in the man regenerate, and where­by also Faith workes in the sanctification of the rest, so is it the strongest: for vnto it all the rest of the affections giue place, and therefore doe we first begin at it.

It should be sufficient to prouoke vs to loue, 2 The great com­mendation of loue. that it is reckoned among the first fruits of the Spirit; that our Sauiour cals it the badge and cognisance of his Disciples: that the Apostle Iohn. 13. 35. cals it the band of perfection, and fulfilling of Rom. 13. 10. the Law: for Loue hath both the hart and the tongue of euery vertue in it. It is the ballance of the Sanctuary: no worke, had it neuer so great a shew of godlinesse can be acceptable to God, vnlesse it flow from Loue sanctified by Faith.

In the right ordering of our Loue two things 3 Two things consi­dered in ordinate Loue▪ first, the ob­iect: secondly, the measure. are to be considered: First, that it be set on the right obiects: Secondly, that it be moderate in the due measure▪

The obiects of our Loue are three: the first 4 The [...] of loue is th [...] [...]old. is God: the second our selues: the third is our Neighbour.

[Page 105]It is customablie thought among men, an 5 None can loue the Lord but the elect. easie and common thing to loue God, and ther­fore in word all men professe it, but in truth it is not so. His loue is as narrow, as his election, and it is impossible that any can loue him, but they who first haue beene beloued of him. Herein is loue, not that we loued God first, but that 1 Iohn 4. 19. hee loued vs. Diligere donum Dei est, quoniam ipse Aug. in Ioan. tract. 10 [...]. vt diligeretur dedit, qui non dilect us dilexit.

So that wee neede not ascend into the secret 6 If we loue God it is an argument, that he loued vs. counsell of God to enquire there whether wee are beloued of God or not, let vs enter into our owne heart, and see if in a good Conscience we dare say with Dauid, I loue the Lord: and then wee may be sure that first wee were beloued of him. Amor Dei amorem animae parit, nec dubitet se amari, qui amat. As Saint Iohn beloued of Christ was replenished with loue; so are all they who are beloued of him.

Two things are requisite in the loue of God: 7 God is to be loued aboue all things. the first is, that wee loue him aboue all things. It was the conuiction of the Gentiles, that they worshipped the creature neglecting the creator, and it shall much more be the conuiction of the Christians, if they loue the creature more then the Creator. He that loues Father or mother, wife or children, better then me, is not worthy of me, saith the Lord Iesus. Certe non amant illi Chri­stum, Aug. de temp. Serm. 223. qui aliquid plus quam Christum amant.

[Page 106]And in deed, what is there to be compared 8 For the most ex­cellent creatures are but as beames of his beautie. with him? whatsoeuer beautie or goodnesse is in the creature, is but splendor summi illius honi, a beame of that great and infinit good which is in God that made it: and then onely are his creatures rightly vsed, when by them wee re­turne to the Lord who made them. Si autem de­seris illum qui te fecit, & amas illa quae fecit, Augustine. adulter es: but if passing by him who made thee thou set thy loue on those things which he hath made, thou goest a whooring from God, and playest the adulterer with his creatures.

The second is that wee loue him for himselfe, 9 God is to be belo­ued for himselfe. and this excludes that mercinary loue of world­lings, who loue him for his gifts more then for himselfe: this is ac si sponsa plus diligeret accep­tum annulum quam sponsum, & diceret, sufficit Augus. in Ioan. tract. 2. mihi annulus, saciem illius videre non desiderio: such is the vnkindely and vnchast loue of those who are so delighted with Gods gifts, that they desire not to enioy himselfe.

This mercinarie loue Sathan obiected it to 10 Mercinary loue obiected to Iob by Sathan. God: doth Iob serue the Lord for nothing? but hee was proued a false accuser: for when all the moueable gifts of God were taken from Iob, yet the loue of God abode deeply rooted in his hart, and after tryall he was found to haue loued God not for his gifts, but for himselfe.

And this should moue vs the more carefully [Page 107] to flye this mercinarie loue, because Sathan pla­ceth 11 We should the more carefully es­chevv it. his great vantage in it, where he may proue it against vs. Cauere debemus ne propter praemi­um diligamus Deum: beware we loue not God for a reward onely: and if we will, Quod quaeso dabitur praemium, cùm quicquid tibi datur us est, minus sit quam ipse? what reward can be giuen vs, seeing what euer other thing he giues, is lesse then himselfe? Surely it is the purest loue which loueth God for himselfe.

The second obiect of our Loue is ourselues: 12 The second obiect of our Loue is our selues. for in that I am commanded to loue my neigh­bour as my selfe, it is first required of me, that I should loue my selfe: Prius vide si nosti dili­gere Aug. de temp. Serm. 43. teipsum, & tunc committo tibi proximum, quem diligas sicut teipsum; first see if thou hast learned to loue thy selfe, then will I commit thy neighbour to thee, that thou maist loue him as thy selfe: qui amas iniquitatem nolo quenquam Ibid. Serm. 239. diligas: si te sic diligas, vt perdas te, sic profecto perditurus es quē diligis, sicut te; thou that louest iniquitie, I will not thou loue any man: if so thou loue thy selfe that thou destroy thy selfe, thou wilt also after the same manner destroy him whom thou louest as thy selfe.

There is in man by nature a selfe-loue, by 13 Mans natural selfe­loue is selfe-hatred. which he is carryed to please himselfe in the fol­lowing of his owne will, but this in very deed, is selfe-hatred: for Amor nequitiae, odium est Aug. de temp. 256. [Page 108] animae: the loue of sinne is the hatred of the soule. As Saul, Achitophel and Iudas were slaine with their owne hands, and no man can say they loued themselues; so doe all the wicked perish by their owne transgressions, and that same which in Nature is called selfe-loue, in truth is selfe-murther.

And most iustly is this come vpon man, as 14 He that loueth not God cannot loue himselfe. a recompence of his error, that because he will not loue God, hee cannot loue himselfe. A lo­uer of God he is not, who doth continue in his Aug. de temp. 256. sinnes: Quomodo amas Deum, cùm adhut amas, quod in te odit Deus? how canst thou loue God, who as yet louest that in thy selfe, which God hateth? and as little can hee be called a louer of himselfe who nourisheth a serpent in his bo­some, which cannot liue but vpon his life, that is, delighteth in sinne, which doth breed his owne destruction.

The third obiect of our Loue is our neigh­bour: 15 The third obiect of our loue is our neighbour. where, first, we are to regard those of our familie, least we be found worse then Infidels: secondly, those that are of the familie of Faith: thirdly, all men; yea, euen our enemies in so much as they are the workmanship of God: for he loueth his neighbour truely, who loue God in his neighbour, that is, who loueth his neigh­bour, eyther because hee seeth that God is in him, or else because he would haue God in him.

[Page 109]Now as for the measure of our Loue, it is 16 The right measure of our loue to God is, to loue him with out measure, not so towards man. not one and alike toward all the obiects of our Loue: the right measure of our Loue to God, is to loue him without measure, at least with all that wee haue, with all our heart, all our mind, and all our strength: but the loue of our selues and our neighbour is limited; so far forth may wee loue our selues and them, as may stand with the loue of God. Beatus qui te amat, & amicum in te, & inimicū propter te: nam solus is nihil cha­rum amittit, cui omnia chara sunt in eo, qui non amittitur; blessed is hee who loues God, and his friend in God, and his enemie for God, one­ly that man cannot loose any thing which he lo­ueth, who loueth nothing but in God, who can­not be lost.

Thus the affection of Loue being ordered by 17 Loue compared to a fire euer tending vp. grace, is in the soule like a sparkle of heauenly fire, which no way can be borne downe, but car­ries vp by course and degree the desires of our heart toward the Lord, from whom it came, till at length wee be consummate with his Loue.

The Censure.

But now the great number of them who want this Loue, proues that all are not Christians in­deed, who now vsurpe the Christian name.

CHAPTER VI. Of his Hatred.

The Lords Command.

YEe who loue the Lord hate What hatred is commanded to a Christian. that which is euill: Psal. 97. 10. for they that call on the name of the Lord, should depart from iniqui­tie, 2. Tim. 2. 19. and should hate euen the gar­ment, that is spotted with the flesh: Iude. 23. but thou shal [...] not hate thy bro­ther What hatred is for­bidden. in thine heart; Leuit. 19. 17. for if any man say that he loues God, and hates his brother, hee is a lyar: 1. Iohn. 4. And hee that saith he is in the light, and hateth his brother is in darknesse vnto [Page 111] this time. 1. Ioh. 2. 9. He walketh in darknesse and knowes not whither he goes, because that darknes hath blinded his eyes. 1. Iohn. 2. 11. Yea, hee that hates his brother is a man-slayer, and ye know that no man-slayer hath eternall lise abiding in him. 1. Iohn. 3. 15.

The Christians Prayer for Grace to obay this Command.

QVicken Psal. 119. 88. me O Lord, according to thy louing kindnesse, so shall I keepe the testimonies of thy mouth. Deale Psal. 119. 124. with thy seruant according to thy mercy, and teach me thy statutes: I am thy seruant, grant me therefore vnderstanding, that I may know thy testimonies.

The Christians Practise of this Command.

I Hate falshood and abhorre lyes, Psal. 119 163. It is the sh [...]me of many now, that they loue that vvhich a Christian should hate. I hate vaine inuentions, 119. 113. and all false waies. 119. 128. I hate the assemblies of the euill, [Page 112] Psal. 26. 5. and them that giue themselues to de­ceitfull vanitie. Psal. 31. 6. My soule hateth I­dols, 2. Sam. 5. 8. and the worke of them that fall away, it shall not cleaue to mee. Psal. 101. 3. Doe I not hate them O Lord that hate thee? and doe I not earnestly contend with those that rise vp against thee? surely I hate them with vn­fained hatred, as if they were mine vtter ene­mies. Psal. 139. 21.

THE OBSERVATIONS.

AS by nature mans heart is emptied of all 1 Man by nature is filled with a sinfull hatred. holy Loue, so it is filled with a sinfull ha­tred, a monstrous euill, offensiue to God, to our neighbour, yea, and to our selues.

Naturally Man hates the Lord, according 2 For naturally man hates the Lord. to that which our Sauiour saith hee that doth euill hateth the light: the euill Conscience of the wicked abhorreth the Lord, who is that first, and great light, from whom all others haue that light which they haue; wishing that eyther there were not a God at all, or else that he were like them.

He hates in like manner good men, euen for [Page 113] that good which is in them, and that with such 3 And he hateth also good men for the good that is in them. a raging malice that no band of Nature can restraine it: thus Caine hated his brother A­bel, and why? onely because his works were good: Rahel hated her Sister Leah; and why? onely because shee was fruitfull, her selfe be­ing barren: and Ioseph also was hated of his owne brethren, for no other cause, but for that his earthly Father loued him, and his heauenly Father had blessed him with the gift of Reuelation or Prophecie aboue them.

O cursed roote of bitternesse which doth 4 It is a diuellish thing to hate a man for good. cause man to hate his owne, and that onely for the good that is in them! O greatest euill so directly contrary to the greatest good! God is so good, that of euery euill hee worketh good to his owne: and hatred is so euill that the good things of God become vnto it a matter of grea­ter euill. 5 Man a second Sa­than, inferior to him in tvvo things onely.

Thus is man who was made to the simi­litude of God, become an incarnate diuell, or as Augustine cals him, Secundus Diabolus, infe­rior Ad frat. in Erem. Serm. 28. onely to Sathan in two respects.

For whereas Sathan being now very neere 6 First, that being of shorter continu­ance then Sathan, he is not of so great experience. sixe thousand yeares olde, hath the subtiltie of his Nature (wherein also he doth exceed man,) helped by long experience to doe wickedly, Man being of shorter continuance, cannot e­quall him.

[Page 114]Againe, man is clogged with a body, which 7 Secondly, that he is clad vvith a bodie, vvhich is a great im­pediment to his vvicked concepti­ons in their execu­tion. is a great impediment to the perfection and ac­complishment of that which his Spirit concei­ueth; it being farre otherwise with the actions of the bodie, which require the circumstances of place, and persons, then with the concepti­ons of the minde, which without any such thing are perfected.

Otherwayes, if the wickednesse of mans 8 What a vvorld of vvickednesse should be in man if his thoughts vvere exe­cuted as they are conceiued? heart brake out as it is conceiued; if euery hate­full thought brake out into murther; and euery vncleane lust into a carnall act, O what a world of wickednesse should then be discouered in man? then should it be manifest, that Man for similitude of Natures, were but an incarnate Di­uell, as I haue said.

As the graces of the Spirit keepe one fellow­ship, 9 Vices goe together linked in one Chaine. so disordered affections, which vnder their proper name, in effect are but vices, goe toge­ther like the linkes of one chaine.

For Hatred comes of euill parents: Pride 10 Hatred is bred of very euill Parents. begets Anger; Anger breeds Enuy; and Enuy brings out Hatred. If any man loue not the daughter, suffoca matrem, & non erit filia: let him suffocate and slay the mother, & the daugh­ter shall not be.

Anger is festuca in occulo, but if it benourish­ed, 11 Anger continued turnes into hatred. fit grandis trabes, ira enim inveterata fit odi­um: of a mote in the eye of our Conscience it [Page 115] becomes a beame: for inveterate anger tur­neth into Hatred. Against this euill wee are to embrace the wholesome counsell of the holy Ghost: Let not the Sunne goe downe vpon your Math. 5. 22. wrath.

Hatred againe strengthened by time brings 12 Hatred brings out most abhominable Children. out as abhominable Children; to wit, Lying, Detraction, and Murther. By Lying the hatefull man layes that euill vpon another which is not his: and by Detraction taketh from him the praise of that good which appertaines to him: therefore the Apostle ioynes these as twinnes together [...] and [...], Euny and Murther: Galath. 5. 21. for Enuy hauing begotten Hatred, Hatred brin­geth out Lying and backbiting, and afterward actuall Murther; if God doe not stay.

Yea, as the Basiliske slayes the man, and it 13 The hatefull man slayes like the Basi­liske. is not perceiued how, so the hatefull man mur­thers his brother, though no man can see how hee stroke him.

The Apostle cals Auarice the root of all euill, 14 Hatred exceeds Auarice in euill. and so it is; yet Hatred exceeds it in euill. The auaritious man will giue nothing of his owne, yet hee cares not how much be giuen by ano­ther: but the hatefull man can neither giue himselfe, nor be content another should giue to him whom hee hates: yea, his eye is euill because God is good.

In a word, among all wicked men a hatefull [Page 116] man is the worst: other wicked men delight in 15 Of all vvicked men a hateful man is the vvorst. their owne good, at least in appearance, but the hatefull man is tormented with the good of o­thers: ille diligit mala, hic odit bona, vt prope to­lerabilior Ambros. off. lib. 2. cap. 30. sit, qui sibi vult bona (saltem apparen­ter) quam qui mala omnibus.

But of all this the euill returnes to himselfe, 16 All the euill of ha­tred returns to him that hath it. for the malice of the wicked slayes themselues: therefore Basil compareth Enuie to the Viper, that rends the bowels wherein it was conceiued: and Augustine to the rust that consumeth the yron wherein it was bred: among the Ethnicks Socrates called it Serram animae, a Saw that cuts and diuides the soule in two. Thus in Enuy (said Basil) are many euils, and one onely good thing, to wit, that it is a plague to him that hath it.

The Censure.

But now the great number of them who nou­rish in their hearts this poyson of the Serpent, pro­ueth that all haue not the Christian disposition, who now vsurpe the Christian name.

CHAPTER VII. Of his Feare.

The Lords Command.

BLessed is the man who fea­reth What excellent blessings accompa­ny the feare of God. alway, for hee that hardeneth his heart shall not prosper. Prou. 28. 18. The feare of the Lord is the beginning of know­ledge, Prou. 1. 7. it leadeth to life, and he that is vi­sited therewith, shall not be visited with euil, Pro. 19. 23. It is the well-spring of life to auoid the snares of death. Prou. 14. 27. in the feare of the Lord is assured strength, Pro. 14. 26. and nothing shall be lacking to them who feare him. Psal. 34. 9.

[Page 118]As high as the heauen is aboue the earth, so great Promises of endu­ring mercy made to them vvho feare God. is the Lords mercy to them who feare him. Psal. 103. 11. The Lord hath compassion on them that feare him, euen as a father hath compassion on his Children: ver. 13. his louing kindnesse endureth for euer vpon them, verse. 17. the Lord delighteth in them that feare him, and attend vpon his mer­cy, Psal. 147. 11. and he will fulfill their desires. Psal. 145. 19. When thou eatest the labour of thy Promises of tempo­ral vvealth and pro­speritie. hand thou shalt be blessed that fearest God, and it shall be well with thee: Psal. 128. 2. The Lord will increase his graces toward thee, and thy chil­dren. 115. 14.

Therefore feare the Lord ye his Saints, and de­part The feare of God commanded. from euill, Prou. [...]. working out your owne saluation in feare and trembling: Phil. 2. 12. passe all the time of your dwelling here in feare: I. Pet. 1. 17. for nothing else doth the Lord thy God re­quire of thee, but that thou feare him, and walke in his wayes, to loue him, and to serue him, with all thine heart, and all thy soule. Deut. 10. 12. But if yee will not keepe this, and feare this great and fearefull name, THE LORD THY GOD, then the Lord will make thy plagues wonderfull, and the plagues of thy scede great plagues, and of long continuance. Deut. 28. 58.

And next vnto God, giue feare to them to A feare of man al­so commanded. whom yee owe feare. Rom. 13. 7. My Sonne feare the Lord and the King, and meddle not with them [Page 119] that are seditious: for their destruction shall rise sodainely. Prou. 24. 21. And yee shall feare euery man his Father and his mother, Leuit. 19. 3. and be ready to giue an answere to euery one that ask­eth you a reason of the hope that is in you, with meekenesse and feare; that in all things hauing a good conscience, they who speake euill of you as of e­uill doers may be ashamed. 1. Pet. 3. 16. The feare of other Gods forbidden.

But feare ye no other Gods, neyther bow downe vnto them: 2. Kings. 17. 35. for they can neither doe good nor euill. Ierem. 10. 5. Neyther feare ye the Signes of heauen, whereof the Heathen are a­fraid. A feare of man also forbidden. Ier. 10. 2. And ye that know righteousnesse, and in whose heart is my Law, feare not the re­proach of men, nor be afraid of their rebukes, for the Moth shall eate them like a garment. Esa. 51. 7. Remember that I haue redeemed thee, I haue cal­led thee by thy name, thou art mine. Esay. 43. 1. I am thy God, and will be with thee to strengthen thee and help thee, and sustaine thee with the right hand of my Iustice. Esay. 41. 10. I, euen I am he, who comforts thee: who art thou that thou shouldest feare a mortall man, and the Sonne of man who shall be made as grasse? Esay 51. 12. But sanctifie the Lord God of hosts, and let him be thy feare, Esay. 8. 13. not fearing them who kill the bo­dy, but him who is able to cast both soule and body into hell. Mat. 10. 28.

And as for thy sinnes, for which thou fearest [Page 120] least I forsake thee; feare indeed, but yet so that Comfort against the feare of sinne. thou misbelieue not and distrust my mercie.) Feare not little stock it is your Fathers will to giue you the kingdome: Luke 12. 32. for you are not now vnder the Law but vnder grace, Rom. 6. 14. and haue receiued not the spirit of bondage to feare againe, but the spirit of Adoption, whereby ye cry Abba Father. Rom. 8. Feare not there­fore, for thou shalt not be confounded, nor put to shame, thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy wid­dow-hood any more. ( If) for a little while I for­sake Comfort against the feare of spiritu­all desertion. thee, yet with great compassion will I gather thee: for a moment may I hide my face from thee, but with euerlasting mercy will I haue compassion on thee, saith the Lord thy Redeemer: the moun­taines shall remoue, and the hils shall fall downe, but my mercy shall not depart from thee, neyther shall the Couenant of my peace fall away, saith the Lord that hath compasson vpon thee. Esay. 54. 4.

The Christians Prayer for Grace to obay this Command.

THou Exod. 15. 11. O Lord, like vnto whom there is none among all the Gods so glorious in holinesse, [Page 121] fearefull in praises, and doing wonders, Nehem. 1. 11. I beseech thee hearken to the prayer of thy seruant, who de­sireth to feare thee: Malach. 2. 5. Giue me (good Lord) that holy feare of thy Name, which thou hast comman­ded, Esay. 63. 17. that I may not erre from thy wayes, nor harden my heart from thy feare: Psal. 31. 9. for I know that great is thy goodnesse which thou hast laid vp for them that feare thee. Lord Psal. 110. therefore knit mine heart vnto thee, that I may feare thy Name, and Heb. 12. 28. may receiue grace to serue thee, so that I may please thee with reuerence and feare, through Iesus Christ.

The Christians Practise of this Command.

VVHo would not feare thee O King of the VVhat a reuerent feare of God is in the Christian. nations? for to thee appertaines domini­on. Iere. 10. 7. Surely I tremble for feare of thee, and am afraid of thy iudgements. Psal. 119. 120. My whole conuersation hath beene in weake­nesse, feare, and much trembling, 1. Cor. 2. 3. I haue had fightings without and terrours within: 2. Cor. 7. 5. Yea, from my youth I haue suffered thy terrours, doubting of my life, Psal. 61. yet will I not feare what Flesh can [Page 122] doe vnto mee, Psal. 56. 4. nor be afraid of ten Hee that feareth God aright, fea­reth no other thing. thousand of the people that should beset me round about. Psal. 3. 6. Neyther will I be afraid of euill tidings, because mine heart is fixed, and beleeues in the Lord, Psal. 112. 7. hee is mine hope and strength in trouble, ready to be found, therefore I will not feare though the earth be moued, and the mountaines cast into the sea: Psal. 46. 1. Yea, though I should walk through the valley of the shadow of death, yet will I feare none euill: for the Lord is with me, his staffe and his rod, they comfort me. Psal. 23.

THE OBSERVATIONS.

FEare among the rest of our Affections is 1 Naturally men feare Sathans sha­dovv more then Sathan himselfe. also disordered by Nature, so farre, that now wee feare where there is no cause, and do not feare, where we haue cause to feare. Natu­rally men are more afraid of Sathans shadow, then of Sathan himselfe: his apparition with­out terrifieth men, but the power of his king­dome commanding their affections within, is not feared.

[Page 123]It is now the matter of mans feare, which 2 Yea, they feare God in such sort, that they flye from him. should be the matter of his ioy. Adam in his in­nocencie placed not his ioy in the creatures which were vnder him, and gaue him obedi­ence but in the Lord who was aboue him, and with whom hee had his familiar conuersation, but now after his apostacie, it is become far o­therwise, the Lord is become a feare and terror vnto man, who before his fall was his princi­pall ioy.

And where it shall be our ioy in heauen to 3 Novv man is afraid at the sight of God see that glory of Christ, which hee had with his Father from the beginning, wonderfull it is that those three Disciples, who were pillars of the Church, should haue beene confounded and a­fraid at the onely representation of that glory which was made to them on mount Tabor, so vnmeet are wee now to haue fellowship with God, by reason of our sinnes, that as I said, the matter of our ioy, is become the matter of our feare.

Yea, so farre are wee now fallen away from a 4 Feared also at the sight of one of his Angels. similitude with our God, that wee are afraid at the sight of one of those holy Angels that mi­nister vnto him. Nay, if a man like our selues in regard of our bodies should come from him, illuminate with his brightnesse, we might not abide him, no more then Israel could abide the shining face of Moses, when he came down from [Page 124] the Lord, but ranne away from him: therefore doth Basile call our corrupted feare a certaine Basill. Serm. 2. de te [...]unio. ebrietie, which makes vs be strange with our friends, and start at shadowes, that is to say, feare where no cause of feare is.

We are therefore to consider how in the re­generation 5 Feare in the rege­neration is recti­fied. this affection is renewed and right­ly ordered, and how in holy Scripture there is a feare commanded, and commended, which we must embrace; another forbidden, and con­demned, which wee must eschew.

Feare renewed in our regeneration is the 6 The Nature of feare renewed. daughter of Faith, the sister of Loue, the mother of Humilitie and Obedience. Therefore Moses Deut. 10. 12. ioynes these three together: that to feare the Lord, to loue him, and to serue him, is all that God requires of Israell.

The obiects of godly feare in the man rege­nerate, 7 The three▪fold ob­iect of Feare. are either in God, in our selues, or in the creature without vs.

The obiects of our feare in God are first his 8 We feare God for his iudgements & for his mercies. iudgements; secondly, his mercies: For first we are taught to feare him as our iudge; then to feare him as our Father. For the holy Spirit in the work of our regeneration keeps this order: first, he rebukes vs for sin, & terrifies vs with the iudgements of God due to them, and then com­forts vs with the sense of his mercie in Christ.

This feare of Gods iudgements primus est [Page 125] incipientium gradus: it is the first steppe of them 9 The first thing we feare in God is his iudgement. who are beginning to learne godlinesse. If thou hast not yet learned to loue God deerely, yet it is a good beginning if thou feare him. If thou Greg. Moral. lib. 19. loue not the pleasures of Paradice, yet be a­fraide of the torments of Gehenna: Sicut enim Bern. de mutati­one aquae in vinū. aqua extinguit ignem, &c. For as water quench­eth the fire, so this feare queneth the heat of sinne.

And this feare of iudgement in the Christian 10 The next thing we feare in God is his mercie. begets at length a feare of God for his mercies: therefore Basile called it a Paedagogue, that in­structs the man to godlinesse. Timor transit in Basil in Psal. 32. Gregor. Moral. lib. 22. Charitatem, said Gregorie. Vincat ita (que) in te pius timor, & erit amor: let therefore godly feare Aug. de temp. Serm. 52. ouercome in thee, and at length there shall be loue: feare shall not abide in thee, but as a Ma­ster shall lead thee vnto loue.

Therefore said I, that the second obiect of 11 His Saints onely feare him for his mercies. our feare in God, is his mercy: according to that in the Psalmist. Mercy is with thee that thou maist be feared.

And this reconciles that apparant discord 12 Feare of God for his mercie casts out at length all feare of his iudgements. between the Psalmist, and the Apostle: The feare of the Lord is cleane, and endures for euer, saith Dauid. Perfect loue casts out feare, saith Saint Psal. 19. 1. Iohn. 4. 18. Iohn. If feare be cast out, how doth it endure? but the answere is, that feare whereby we feare the iudgements of God, and is as I said in the [Page 126] godly an introduction to the loue of God, shall be cast out, when our loue is perfected: but that feare, whereby wee feare him for his mercies, and reuerence him as our Father, shall endure for euer.

In heauen wee shall haue no feare of Gehenna, 13 Feare of Gods iudgement shall not be in heauen. wee shall be so filled with his Loue; yea, euen on earth, the more wee grow in the loue of God, the lesse feare of his iudgements is in vs: Maior Aug. de temp. 214. est peregrinantium timor, minor propinquantium, nullus peruenientium.

The obiects of Feare in our selues are our 14 The obiect of our feare in our selues, are our sinnes and infirmities. sinnes which wee haue done, and our infirmi­ties by which wee are ready and prone to sinne againe.

This feare ariseth in the godly from the feare 15 Why a Christian feares these two continually. of God for his mercies: for the sweeter and more desired his mercies are vnto vs, the more fearefull vnto vs are our sinnes and our infirmi­ties; these two a godly man feareth continually; the one because by them hee hath fallen from God; the other least they should procure a new diuorcement betweene him and the Lord whom his soule loueth.

And this feare is so necessary to keepe vs 16 What a fearefull thing it is to be without feare. within the compasse of godlinesse, that if any man be without it, hoc ipsum vehementius timere August. Ibid. debeat, quod non timeat, he ought so much the more to feare, because he is without feare.

[Page 127]I haue learned said Bernard by experience, 17 A three-fold holy feare succeeding by course one ano­ther in the soule of a Christian. that for obtaining and retaining of grace it is very profitable that these three feares succeed by course in the soule of man, vt timeas pro ac­cepta gratia, amplius pro amissa, longe plus pro Bern. in Cant. Serm. 54. recuperata: If thou haue receiued grace, feare thou procure it not to be taken from thee: if a­gaine in thy sense thou finde it to be lost, feare much more because thy keeper hath left thee, and hee is gone from thee that sustained thee: And last, when againe it is restored vnto thee, feare most of all, least againe thou procure by thy sinnes, that it should be taken from thee. 18 Obiects of our feare without vs, are men of sundry rancks.

Now the obiects of our feare without vs are men of sundry ranckes, whom vnder God wee are commanded to feare, among whom the first place belongs to the King. 1. The King.

The second to our naturall Parents, Leuit. 19. 19 2 Our naturall Parents. Let euery man feare his Father and his Mother: where wee are to obserue that the infirmities and imperfections of our Parents must no way be the matter of our sport, farre lesse of our dis­daine: if wee feare God and looke to be blessed Cursed are the children that con­temn their parents. of God with Iapheth and Sem, wee must reue­rence them, and couer their nakednesse, other­wise the contempt and mockry of Parents euen where they deserue it, shall bring vpon children the curse of Cham.

The third belongs to our spirituall Fathers, [Page 128] to whom also wee owe feare and reuerence in 20 3. Our spirituall Fathers. the Lord, according to that, were yee not afraid to speake against my Seruant? Numb. 12. 8.

And the fourth is, to al men among whom we 21 4. We are to feare all men among whom wee liue, and why. should liue of a pure conuersation with feare: for if they be prophane, they are Sathans snares, and wee are to feare least liuing among them, wee be tempted to euill by them; if they be godly they are the Lords holy ones, and we should also feare to offend them.

Now as our Feare should be set vpon the 22 Of the right mea­sure of our feare, for want whereof many fall into feares forbidden. right obiects, so should it be rightly ordered. The iudgements of God are not so to be fea­red, that we distrust his mercies; nor our sinnes so to be feared, that wee misbelieue his promi­ses; neither men so to be feared, as if they were not vnder God; nor shadowes so to be feared, as if we had not a most sure word, to which wee should take heede: and to one of these sorts are to be referred all feares forbidden in holy Scripture.

The wicked eyther are without Feare, their 23 The wicked are ei­ther without feare, which is false secu­ritie, or ful of vaine Feare. prosperitie encreasing carelesse securitie: be­cause they haue no changes, they feare not God: and againe, because I hold my tongue, and that of a long time, therefore thou fearest mee not. And Psal. 55. Esay. 57. 11. this securitie endeth alway in a most horrible and confused feare: or else if they haue any feare it is distemperate and out of order.

[Page 129]For there is a vaine and blinde feare, where­by 24 Sundry sorts of faithlesse feare in the wicked. they feare when there is no cause, Psal. 13. and this is the fruit of an euill conscience, yet euen the godly are not exempted from these 1. A vaine Feare. sorts of blinde feares, because they are regene­rate in a part onely, but at length these feares in them are banished, and chased away by the true feare of God.

Againe, there is in them a carnall feare, the 25 2. A carnall Feare. obiect whereof is man, this is a feare in extre­mitie, when man is so feared that God is offen­ded: of it speaks Salomon: The feare of man brings a snare. Prou. 29. 25.

And from this feare also the godly are not 26 How with these al­so the godly are ex­ercised▪ fully exempted: this feare made Abraham deny his wife; it made Iacob afraid of Esau, notwith­standing that God had twise comforted him; it made Samuel feare to annoint Dauid, least Saul should slay him; it made Ionas decline from the calling of God; and it made Peter deny his Maister: but it is certaine that in the godly the true feare and loue of God at length doth ouercome it.

Beside this, there is in them a seruile feare, 27 3. A seruile Feare. by which they feare God for his iudgements onely: for the most prophane mockers among them are afraid when the Lord shewes himselfe angry, as is euident in Pharaoh: and this Feare is neuer alone in the godly, but conioyned, as [Page 130] I said, with a feare of God for his mercy, which at length shall ouercome, and cast out all feare of his iudgements.

But in the wicked seruile feare encreaseth al­waies, 28 In the wicked ser­uile feare encrea­seth vntill it end in desperate feare. vntill it end in desperate feare; as we may see in Saul, who feared Dauid, because hee saw that God was with him, and became alwayes his enemie. O most miserable and vnhappy 1 Sam. 18. condition, to hate a man because God loues him; to be enemie vnto him, because God is with him! for as Gods loue towards his owne can neuer end; so matter of feare and perturba­tion Miserie of them who fear not God is, that they can ne­uer be without fear to trouble them. to the wicked can neuer be lacking, the end whereof can not be hurt to the godly, but des­perate destruction to themselues. As it was vnto Saul, so let all thy enemies perish O Lord. And this feare is also in damned Diuels, but godly men neuer fall into it.

For this cursed feare is the daughter of Infi­delitie, 29 How cursed a feare the seruile feare of the wicked is. the sister of Hatred, the mother of Dis­obedience and Despaire. Timor tristis & inuti­lis qui veniam quia non quaerit, non consequitur: Bern. ad Oger. Epist. 87. a sad and vnprofitable feare, which neuer gets mercie, because it cannot seeke it. Hic timor cum infidelitatis filius sit, salutaris non est: this feare Basil. in psal. 33. being the childe of distrust cannot be profita­ble vnto saluation.

Of all this it is euident, that the wicked who cast off the feare of God, are not for all that with [Page 131] out feare, yea, rather as is threatned, if thou 30 Endles▪ feare is the iust punishment of them who feare not God. wilt not feare this great and fearefull name, The Lord thy God, the Lord shall giue thee a trem­bling heart, and thou shalt feare continually. Deut. 28. 58. Merito certe omnia timet, qui vnum non timet: it stands with Gods iust iudgements, that hee should feare all things who feares not one, to wit, The Lord his God.

The Soueraigne remedie therefore against 31 For the true feare of God banisheth all other feare. all disordered feare is the true feare of God: if there be any wickednesse in thine hand, put if from thee, and let not euill dwell in thy tabernacle, so shalt thou lift vp thy face without spot, and thou shalt be safe without feare. 32 A great commen­dation of godly feare.

This holy feare of God is the beginning of wisdome: Pro. 1. 7. yea, it is the end of all Eccl. 12 It is Custos innocentiae, said Cyprian: It is Ancho­ra Cyp. lib. 2. epi. 2. Gregor. Moral. lib. 6. cordis, the anchor of the heart, said Gregory: which keepes it vncarryed away by the waues of raging tentation: vbi timor Dei non est, ibi Aug. de Temp. Serm. 112. dissolutio est vitae, said Augustine, where no feare of God is, there is dissolution of life: It is semen Bern. in Cant. Ser. 37. Iustitiae, said Bernard, the seed of righteousnes: without which can be no ingresse into godli­nesse: without it can be no religion, said Lactan­tius, Lactant▪ de ira Dei. cap. 8. 11. quod enim non metuitur, contemnitur; quod contemnitur, non colitur; for that which is not feared, is contemned; and what is contemned, cannot be worshipped.

[Page 130] [...] [Page 131] [...] [Page 132] In a word, it is in holy Scripture compared 33 It is the naile which keepes the heart sure vnto God. to a naile, which being stricken into the heart of man by the hand of God, keepeth it stable, that neither the tyranny nor deceit of sinne, can carry it away: therefore doth the holy Ghost conioyne these two, feare God, and cleane to him.

The Censure.

But now the licentious liues of many, in this age, led without all feare of God, proue that all haue not the Christians disposition, who now vsurpe the Christian name.

CHAPTER VIII. Of his Confidence.

The Lords Command.

THe Lord is God in heauen Confidence in God commanded and commended for most excellent blessings it brings to them that haue it. aboue, and in earth be­neath, Ios. 2. 11. blessed is the man, that makes the Lord his trust, & re­gardeth not the proud: Psal. 40. 4. for they who trust in the Lord, shall be as mount Sion, which cannot be remoued, Psal. 125. 1. The eye of the Lord is vpon them that trust in his mercy, to deliuer their soule in death, and to preserue them in famine. Psal. 33. 18. The Lord is good, and as a [Page 134] strong hold in the day of trouble, and hee know­eth them that trust in him. Nahum. 1. 7. There­fore trust in the Lord for euer, and you shall be assured. 2. Chron. 20. Trust in the Lord, and hee shall comfort thine heart. Psal. 2 [...]. 14. Com­mit thy way to the Lord, trust in him, and hee shall bring it to passe. Psal. 37. 5. Hee that walk­eth in darknesse and hath no light, let him trust in the name of the Lord, and stay vpon his God: Esay. 50. 10. for in the Lord is strength for euer­more. Esay. 26. 4.

But in his owne might let no man be strong, Confidence in man forbidden and con­demned, whether it be in our selues or in others. 1. Sam. 2. 9. leane not to thine owne wisedome: Prou. 3. 5. for he that trusteth in his owne heart is a foole. Prou. 28. 26. Neither put you your trust in Princes, nor in the Sonne of man: Psal. 146. for confidence in man is like a broken tooth, Prou. 29. there is no help in him, his breath doth depart, and hee returneth to his earth, then his thoughts perish. Psal. 146. 4. Cursed is the man that trusteth in man, and doth make Flesh his arme, and with-drawth his heart from the Lord. Ierem. 17. 5.

The Christians Prayer for Grace to obay this Command.

O Lord, Prou. 2. 7. who dost preserue the state of the righ­teous, and Ierem. 45. art the hope of Israel, seeing all that forsake thee shall be confounded, and they that depart from thee, shall be written in the earth, Psal. 73. 27. it is good for me to draw neere vnto thee, O Lord: Psal. 71. 3. therefore be thou my strong rock, wher­unto I may alwyes resort: Psal. 89. 17. be thou the glory of my strength, that by thy fauour my horne may be ex­alted: for my shield appertaineth to the Lord, and my King is the holy One of Israel. Psal. 57. 1. Haue mercy on me, O God, haue mercy on me: for my soule trusteth in thee, and in the shadow of thy wings will I trust till these afflictions ouerpasse. Psal. 60. 11. Giue me help against trouble for vaine is the help of man, and let thy mercy be vpon me, as I trust in thee, h Psal. 33. 2. through Iesus Christ.

Amen.

The Christians Practise of this Command.

TRuely the hope of hils is but vaine, and the The strength of a Christian is in God alone. multitude of mountaines, but in the Lord our God is the health of Israell. Ieremie 3. 23. Some trust in Chariots, and some in Horses, but I will remember the name of God my Lord Psal. 20. 7. The eternall God is my refuge, and vnder his armes I am for euer. Deutro. 33. 27. Let Idolatrous worldlings who make gold their God, thinke shame of their sinne. I will not say to the wedge of Gold, thou art my confidence, Iob. 31. 34. but O Lord thou art my fort, my strength, and my refuge in the day of affliction, Ierem. 16. 9. I trust not in my Bow, nor my sword, thou sauest me from mine aduersaries. Psal. 44. 6. My defence is in the munition of rocks, Esay. 33. 16. euen in the Lord, who preserueth the vpright in heart: Psal. 7. 10. he is my rocke, my fortresse, the horne of my saluation, and my refuge: Psal. 81. 21. he is the strength of my heart, Psal. 73. 26. his Name is a strong tower: Prou. 18. therefore I will trust in the Lord, and will not feare what flesh can doe vnto me. Psal. 56. 4.

THE OBSERVATIONS.

IN a worldling feare and confidence consists 1 In a Worldling feare and confi­dence consists not, it is otherwise in the Christian. not together, the one of them weakeneth the other: in a Christian it is not so, his feare of God is not without confidence in God, neither is his confidence in God without feare of God; and of this it is euident that the confidence by which the feare of God is weakened and em­payred is carnall, and not Christian. Christian confidence is that grace of God, whereby the beleeuing man rests so vpon the promises of God, that in greatest commotions and temp­tation he abides fixed stedfast and vnmoued.

As a rocke in the Sea beaten with the waues 2 As a Rocke in the Sea beaten with the waues of euery winde, so is a chri­stian in the world. which are raised by euery Winde, so liues a Christian in the world, an obiect of all tentati­ons: sometime impugned by trouble comming from God: sometime by trouble comming from men: and sometime by trouble comming from Sathan: but in all these assured confidence su­staines him.

For in such troubles as come immediatelie [Page 138] from God, it is the Nature of faith that by it 3 The confidence & refuge of a Christi­an in such troubles as come from God immediately. his Children cleaues fastest to God when hee seemes sharpliest to put them from him; they runne to the hand that strikes them, and will know no other. Come, and let vs returne to the Lord, for he hath spoyled and hee will heale vs, he Hosea. 6. 1. hath wounded and he will binde vs vp. So deeply is the assurance of Gods truth rooted in their hearts, that their conclusion is set downe with that holy man Iob, albeit the Lord would slay Iob. 4. me, yet will I trust in him.

And as for all those troubles that come by 4 The confidence of a Christian in such troubles as come by men. men, they consider that they are moderated by God, according to that which our Sauiour said to Pilate: Thou couldst haue no power ouer mee were it not giuen thee from aboue. And in this Matth. 27. by manifold experience hath God confirmed them.

For hee made the Barbarians courteous to 5 Hee knowes the harts of men are in the hands of God. Paul: Artarxerxes fauourable to Nehemiah: the keeper of the prison friendly to Ioseph: yea the Lyons peaceable to Daniel. Againe hee raised Absalom against Dauid to chastise him: he made Pharaoh rigorous to Israel, that so hee might winne them from the loue of Egipt. Seeing it is so that their harts are ruled by God to like or dislike his Children as hee sees may be for their good, why shall trouble comming from them disquiet vs?

[Page 139]And by the same consideration is the Chri­stian 6 The confidence of a Christian in such troubles as come by Sathan. sustained in all those troubles that come from Sathan: hee knoweth he can doe nothing but by diuine permission, and therefore in trou­ble from Sathan, hee seekes his comfort from God. Thus is the Christian shaken with many temptations, but is neuer remoued.

But the confidence of Worldlings, is eyther 7 The confidence of worldlings is ey­ther in themselues. in themselues, as namely in their owne might, and these proue weake like Goliah; or in their owne wisedome, and these proue fooles like A­chitophel; or in their owne righteousnesse, and these proue most vnrighteous, as the Pharises, Luke 18. 13. before whom Publicans and sinners shall goe into the kingdome of heauen.

Or else their Confidence is without them, as 8 Or in others with­out them. eyther in men; and of all these it is true which Rabsache spake of the King of Egypt, they are but broken staues of Reede: or else in strong holds, which are as easily shaken by the Lord, as ripe figs fall from a tree, said Nahum: or else in riches, which are deceitfull refuges of vanitie, and cannot help in the day of trouble.

Outward meanes are good to vse, but euill 9 How in trouble outward and se­cond mea [...] are to be vsed. to trust in: if we set them in Gods roome, they become either very pernitious, or most vnpro­fitable. Example of this, one for many we haue in Asa and Ezechia, whereof the one being dis­eased but in his se [...], [...] thereof, because he [Page 140] sought Physitians and not the Lord, the other being diseased in his bowels recouered of it, because hee looked to GOD, more then to meanes. 10 Miserable are the wicked, whose confidence is not in God.

Thus we see how the wicked like a Reed sha­ken with the winde, are tost with euery tenta­tion, because their confidence is not in God.

The Censure.

Now the great number of them who eyther turne aside to vnlawfull meanes, or looke to the lawfull meanes more then to God, proues that all are not Christians indeed, who now vsurpe the Christian name.

CHAPTER IX. Of his Ioy.

The Lords Command.

BE glad yee righteous, and The matter of a Christian mans ioy is. ioyfull all yee that are vp­right in heart: Psal. 32. 1 The Lord our God. 11. let the heart of them who seeke the Lord re­ioyce. Psal. 105. 3. But let not your ioy be in wine and oyle: Psal. 4. nor in Men: 1. Cor. 3. 21. nor in this, that Spirits are subdued to you: Luk. 10. 20 but in God through Iesus Christ, by whom ye haue 2 Our owne salua­tion. receiued attonement, Rom. 5. 11. by whom also your names are written in the booke of life. Luk. 10. 20. [Page 142] Reioyce ye also with Ierusalem, and be glad with 3 The prosperitie of the Church. her, and all that loue her, reioyce with ioy for her, all yee that mourne for her, that ye may sucke, and be satisfied with the breasts of her consolation, that ye may milk out, and be delighted with the bright­nesse of her glory. Esay. 66. 10. And pray continu­ally for her peace. Psal. 122. 6. If men reuile you 4 Sufferings with Christ. and persecute you, and say all manner of euill a­gainst you for Christs sake, reioyce and be glad, for great is your reward in heauen. Mat. 5. 11. Count it exceeding ioy when ye fall into many tentations, Iames. 1. (specially) in as much as yee are made pertakers of Christs sufferings, that when his glo­rie shall appeare, yee may be glad and reioyce. 1. Pet. 5 All the gifts of God. 4. 1 [...]. Finally, reioyce in all good things, which the Lord thy God hath giuen thee and thine house­hold, Deut. 26. 11. but see thy ioy be in trembling. The Christians ioy is tempered with feare. Psal. 2. 11.

The Christians Prayer for Grace to obay this Command.

BLessed Psal. 89. 16. are the people that can reioyce in thee, O God, they shall walke in the light of thy countenance, they shall reioyce in thy Name conti­nually, [Page 143] and in thy righteousnesse shall they exalt themselues. Psal. 119. 77. Let therefore thy tender mercy come to me, that I may liue: for thy Law is my delight. Psal. 51. 6. Make me to heare ioy and gladnesse, and reioyce the soule of thy seruant: Rom. 15. 13. Yea Lord, fill me with thy ioy and peace in beleeuing, that I may abound in hope, through the power of the holy Ghost, by Iesus Christ our Lord.

Amen.

The Christians Practise of this Command.

I Will reioyce in the Lord, and my soule shall 1 The Christian re­ioyceth first in God, and that sal­uation conquered for him by the Crosse of Christ. be ioyfull in my God: Esay. 61. 10. I will be glad O Lord, and reioyce in thy mercy, for thou hast seene my trouble, and knowne my soule in aduersitie: Psal. 31. 7. thou hast encreased my ioy according to the ioy of the Haruest, and as men reioyce when they diuide the spoyle: for the yoke of my burden, and the rod of my oppression hast thou broken. Esay 9. 3. In Christ Iesus therefore will I reioyce, in those things that pertaine to God. Rom. 15. 17. And God forbid I should reioyce in any thing, saue one­ly in his Crosse, by whom the world is crucified to me, and I to the world. Gal. 6. 14.

[Page 144](For this cause) Thy word O Lord is vnto 2 What a ioy the Christian hath in the word of God. me the ioy and reioycing of my heart. Ierem. 15. 16. As the friend of the bridegrome who stands and heares him, reioyces greatly because of the bridegromes voice, Ioh. 3. 29. so doe I re­ioyce at thy word O Lord, as one that findeth a great spoile, for thy promises are my comfort in trouble, Psal. 119. 50. I haue taken thy testi­monies as an heritage for euer, Psal. 119. 111. and haue had as great delight in them as in all riches: 119. 14. therefore I reioyced when they And in the house of God. said to me, we will goe to the house of the Lord; Psal. 122. 1. for it is my ioy to draw water out of the Wels of thy saluation. Esay. 12. 3.

And like as Israel reioyced with a great ioy 3 How the Christi­an reioyces in well doing, albeit hee should suffer euill for it. when they offered willingly to the Lord with a perfect heart: 2. Chron. 29. 9. Or as Iudah re­ioyced, when all the Land bound themselues by an oath to seeke the Lord: 2. Chron. 15. 15. So is it my ioy, alwayes to doe well and iustly; Prou. 21. 15. yea, though trouble follow well-do­ing, yet in my greatest tryall of affliction my ioy shall abound, 2. Cor. 8. 2. and I will reioyce that God hath counted me worthy to suffer for righteousnesse, and for the name of Christ. Acts. 5. 41. Neyther shall the spoliation of my goods impaire my ioy, knowing that I haue in heauen a better and more enduring substance. Heb. 10. 34.

[Page 145]And as for Ierusalem I will preferre it to my The welfare of Gods Church is also a ioy to the Christian. chiefe ioy, Psal. 137. 6 I will loue the stones, and dust of Sion better then the palaces of Babell. 102. 14. I will euer wish that peace may be with­in her wals, and prosperitie within her pallaces. Psal. 122. 7. that her sonnes may be as plants growing vp in their youth, and her daughters as corner stones, grauen after the similitude of a pallace. Psal. 144. 12.

(Generally) I wil not reioyce at the destructi­on The conuersion of a sinner reioyceth the Christian. (of any man, nay not) of him that hated me, Iob. 31. 29. But with the Angels will reioyce at the conuersion of a sinner.

Last of all, as Sara reioyced in the Childe Hee hath ioy in all Gods gifts, as in the tokens of his loue. which God had giuen her; so I know it is law­full for mee to reioyce in all the gifts that God hath giuen vnto mee, Deut. 26. 11. and there­fore I will reioyce in the workes of thy hands O Lord, Psal. 92. 4.

THE OBSERVATIONS.

MAn by his fall lost not the naturall affecti­ons 1 Man by his fall lost not the affections, but the holinesse of them. which GOD created in him, but the [Page 146] rectitude and holinesse of his affections, which now are moued in him no otherwise then mem­bers in a paraliticke body, to wit, out of order.

Neither doth the grace of Regeneration take 2 Neyther doth Christs grace take away affections, but onely rectifies them. away from man naturall affections, but onely the peruerse inclination and disordered motion of them by restoring them againe to their ori­ginall rectitude and holinesse.

What the Nature of ioy is, may better be 3 The nature of ioy. felt then can be defined. It is an affection of the soule, whereby the soule vpon knowledge of some good eyther present, or to come, is inlar­ged, as saith the Apostle: or exalted, as saith Psal. 89. 16. Basil. de grat. Deo agendis. the Psalmist: Ita vt animam prope exilire & ad exterior a prorumpere dicas.

This ioy is eyther Naturall, such as is the 4▪ Ioy is eyther natu­rall or spirituall. ioy of men vnregenerate; or Spirituall such as is in the regenerate.

The Naturall man againe hath his ioy, ey­ther 5 The obiects of na­turall ioy are Gods gifts abused, Sa­thans b [...]its disgui­sed. in the gifts of God, wickedly abused by himselfe; or else in the baites of Sathan cun­ningly disguised: for the Naturall man doth in such sort vse the gifts of God, that hee neyther 6 How Gods gifts are abused by the wicked. seeks nor finds comfort in God who gaue them, and this is Idolatry, to set vp in thy affection the creature before the Creator: beside this, he v­seth not the creature after the will of him who gaue it, but after the lust of his owne will, and this also is sacriledge, to abuse that to wicked [Page 147] and prophane ends which God created good and holy.

And hereof it comes to passe, that vnto the 7 Abuse of Gods gifts punished in the wicked. wicked, the good creatures become the meanes of their greater condemnation, yea, and oft­times also of their present confusion in this life. The Lord most iustly suffering them to perish in the abuse of that creature, wherein they re­ioyced more then in him: and of this daily ex­amples haue we before our eyes.

Thus Haman like a foole reioyced in his pre­ferment, 8 Naturall men haue their ioy in that which is their de­struction. specially, that hee was bidden to the Banquet by Queene Esther, not knowing that the same was the beginning of his fall: thus A­chitophel thinking by his wit to beare out an euill cause, was snared thereby himselfe: so Ab­salom carnally reioycing in his beautifull haire, found it at length a rope to hang himselfe: so the Philistims eating and drinking before Da­gon, and reioycing to make a play-foole of blind Sampson, had their banquetting house by him made their buriall.

Yet the other obiect of their ioy is worse, by 9 How they reioyce in the baites of Sa­than disguised. which they ioy in the disguised baites of Sa­than, couered▪ with a shew of deceitfull pleasures that endure but for a season, but vnder it lurkes the hook that slaies them to death, that endures for euer: here is a most lamentable case to see men with a carnall ioy swallowing vp the [Page 148] pleasures of sinne, which will be their perdition, Lachrymarum causas tripudiantes peragunt, & Gregor. Moral. lib. 20. Serm. 8. ridentes mortis negotium exequ [...]ntur.

In this they are like Birds which lay downe 10 They are like birds eating meat vnder the fowlers net. their heads to take vp the cornes of Wheat cast to them by the Fowler, but see not the snare which hee hath spread ouer to take them: or like the Fish in the pleasant streame of Iordan, taking pleasure in that same water, which car­ryeth them that they know not of into the salt sea, where incontinent they die.

As also this ioy arising of the pleasure of 11 Their ioy compa­red to the burning of a Candle. sinne, is not vnproperly compared to the light of a candle, which in burning consumeth that same which nourisheth it, till at length both of them die together, and the light end in dark­nesse and stinking smoake. It is euen so with car­nall ioy, which consumeth by degrees, those same things which nourish it, as outward sub­stance, and strength of bodie; and then being consumed it selfe, endeth in fearefull anguish and perturbation.

But the ioy of the man regenerate hath these 12 Three properties of a Christans ioy: it is, three properties: first, it is a great and solide ioy, for he neuer layes it vpon any small thing; God is the matter of his ioy: secondly, his ioy is in­ternall; 1. Solid. whereas the heart of the wicked euen 2. Internall. in laughing is sorrowfull, the heart of the godly in mourning is ioyfull: thirdly, it is eternall, and 3. Eternall. [Page 149] endures for euer, where the ioy of the wicked is but like a point, wherin there is no continuance.

The obiects of a Christians ioy are, as I said, 13 Obiects of a Chri­stians ioy are; first, God. first, God; and then those benefits which of his loue and mercie slow from him to vs in Christ Iesus, & these are either principal or secondary.

Principall benefits wherein the Christian re­ioyceth, 14 Then Gods bene­fits principall. are Election, Calling, Iustification, Sanctification, deliuerance in tentations, which breedes experience, and experience begets and encreaseth a sure and liuely hope of our Glori­fication, which maketh our ioy to abound.

Secondary benefits are also the matter of 15 And secondarie. the Christians ioy, according to that, Deu. 26. 11 Not so much for the gifts themselues, as for that they are giuen of God, tokens of his father­ly loue, and pledges of better things to come. Where it is to be marked, that in one and the selfe same externall gift, where the Naturall man is onely delighted with the goodnesse of the thing it selfe, the Spirituall man is much more refreshed with the sense of Gods loue, from which the gift came, then he is with the gift it selfe.

The Censure.

But the want of this disposition proues that all are not Christians indeed▪ who vsurpe the Christi­an name.

CHAPTER X. Of his Griefe.

The Lords Command.

BLessed are they that mourn: Mourners for sin are blessed and marked of God. for they shall be comfor­ted. Math. 5. The sacrifices of God are a contrite Spi­rit; a contrite and a bro­ken heart the Lord despi­seth not. Psal. 51. 17. Set a marke on the fore-head of them that mourne, and cry for all the abhominations that are committed in the Citie. Ezech. 9. 4. It is better to goe to the house of mourning then to the house of banquet­ting, because this is the end of all men, and the [Page 151] liuing shall lay it to his heart: Eccle. 7. 4. Mourne To worldlings sinne is a ioy, cor­rection a griefe: to the christian by the contrary, sinne is a griefe, correction a ioy. yee therefore with them that mourne; for if one member suffer, allought to suffer with it. 1. Cor. 12. 26. But be not grieued with the Lords cor­rection: for he correcteth those whom he loueth. Prou. 3. 11. But concerning them who are asleepe, sorrow not as others doe which haue no Hope. 1. Thes. 4▪ 13.

The Christians Prayer for Grace to obay this Command.

O Lord, Esay. 66. 1. thou to whom heauen is for a throne and the earth for a foot-stoole, and yet hast said in thy word, that thou wilt looke vnto him that is of a poore and contrite spirit, and trembleth at thy words: Psal. 51. 10. create, I beseech thee, in me a cleane heart, and renue a right spirit within mee. Ierem. 9. 1. fill my head with water, and make mine eyes a foun­taine of teares, that I may weepe both night and day, Esay. 38. 15. recounting my former sinnes in the bitter­nesse of my heart▪ Psal. 126. 5. and so may now sow in teares, that after this I may reape in ioy, through Iesus Christ.

Amen.

The Christians Practise of this Command.

MY life is wasted with heauinesse, and my The life of a Chri­stian is fraughted with heauinesse, & that: yeeres with mourning: Psal. 31. 10. All the worke wrought vnder the Sunne is grieuous to me; for all is vanitie and vexation of Spirit. 1. For his owne sinnes. Eccle. 2. 17. (Specially) because the good I would, I doe not; but the euill I would not, that I doe: for there is a Law in my members re­belling against the Law of my minde, and lea­ding me captiue to the Law of sinne. Rom. 7. O 2. For his absence from the Lord. miserable man that I am, who shall deliuer me from this body of death. ver. 24. Woe is mee that I remaine in Mesech, and dwell in the tents of Kedar: My soule hath too long dwelt with them that hate peace: Psal. 120. 5. for I am in daily heauinesse through continuall tempta­tions, 1. Pet. 1. 6. therefore I sigh in my selfe, wai­ting for the adoption euen the redemption of my body. Rom. 8. 23.

And beside this, I am vexed euery day, with 3. For the sinnes and abhominations committed by o­thers. godly Lot, by hearing and seeing the vnlawfull deeds of the wicked, among whom I soiourne. [Page 153] 2 Pet. 2. 8. as Dauid was grieued when hee saw how that transgressors did not keepe Gods law Psal. 119. 158. for which his eyes gushed out ri­uers of water. vers. 136. As Ieremie weeped in secret for the sinnes of his people, Ier. 13. 17. and as Ezra rent his clothes, and plucked his haire off his head and beard when hee heard that the people who came home from the cap­tiuity had sinned against the Lord, Ezra. 9. 3. As our Sauiour mourned for the hardnesse of heart in the Iewes, Mar. 3. 5. and weeped sore because Ierusalem knew not those things that belonged to her peace, Luke 19. 41. As Paul had great sorrow and heauinesse of hart for his brethren, Rom. 9. 2. and in great affliction and an­guish with many teares craued their amendment to whom he wrote, 2 Cor. 2. 4. euen so hath my teares been my meat night and day, Psal. 42. 3. and I mourne for all the abhominations that are done by others in the Citie, Ezech. 9 4.

Moreouer, as godly Nehemiah was sorrowfull 4 For the trouble of the Church. for Ierusalems desolation, Nehe. 2. 3. and as the Iewes weeped in Babell, when they remembred Sion, Psal. 137. 1. As the wife of Phinees was not so sorrowfull for the losse of her husband, as for the captiuitie of the Arke, and departure of the glory of God from Israell, so doe I mourne for the affliction of Ioseph, Amos. 6. 6 and mine eyes droppes downe teares night and day for the [Page 154] trouble of Ierusalem, Ier. 14. 17. for aboue all things I wish her peace and prosperitie. Psal. [...]22.

Finally, I am sorrowfull with him that is af­flicted, 5 For euery one that is in trouble. and I weepe for euery one that is in trouble; and my soule is in heauinesse for the poore one, Iob. 30. 25. yea with godly Samuel, I will mourne euen for wicked Saul: 1 Sam. 15. 35. and with louing Dauid for rebellious Absa­lom, 2 Sam. 18. 33. but much more with good Ionathan will I weepe sore, if Dauid be reuiled and persecuted, 1 Sam. 20. 34.

THE OBSERVATIONS.

OVr ioy in this life is not without griefe, and 1 Our ioy in this life not without griefe. heauinesse; so witnesseth Saint Peter, we re­ioyce in the saluation prepared for vs, and yet wee 1 Pet. 1. 5. 6. are in heauinesse through manifold tentations: the like we finde in our owne experience.

As wine failed euen in that banquet at which 2 Comfort is some­time scant euen in the heart of the Christian. Christ was present; so comfort sometime is in­terrupted, euen in that heart wherein Christ dwels, but as in the one hee turned water in wine in the end, so in the other shall he turne all sor­row into ioy at the last.

[Page 155]The causes of griefe in a Christian are three­fold: 3 Causes of griefe a­rising from our selues are three­fold. the first is the consideration of that which wee haue beene: the second is the consideration of that which we are: the third, the considera­tion of that which we would be, and are not.

As for the first: so long as a man and his sin 4 A man so long as he is in his sinnes thinkes them no cause of griefe. are one, he neither feeles the weight of it, nor the wrath that followes it, but reioyceth in that which should be the matter of his griefe, but so soone as man by grace is parted from his sin, then becomes sin a burden to him, and a mat­ter of his griefe, which before was the matter of his ioy.

One example of this we haue in Dauid, who 5 An example hereof in Dauid. hauing committed adultery, and going about to cloake it with murther, was neither troubled himselfe with this abhominable sinne, nor yet would haue others troubled with it, and therfore wrote he to Ioab a command, indirectly to slay Vriah, and there withall subioyned; let not this 2. Sam. 11. 25. trouble thee: but how much it troubled him when God renued him by repentance, the 32. and 51. Psalmes doe testifie.

Another we haue in the Apostle Saint Paul, 6 Another in Paul. who while hee was in his sinnes persecuted with pleasure the Saints of God: but when God sundred him from his sinnes, what a griefe that sinne in speciall was to him, he witnesseth him­selfe; I am not (said hee) worthy to be called an [Page 156] Apostle, because I persecuted the Church of God.

For when the Lord looseth a sinner from his 7 When God looses a man from sin, he binds him to an ha­tred of sinne. sinne, hee bindeth him to a perpetuall hatred of his sinne: and therefore is it, that when hee hath taken away the guiltinesse of a sinne, yet hee will haue the memory thereof to remaine: for as thornes which are euill in the garden, are Why the memory of sinne remaineth when the guilt thereof is remoued. good in the hedge to fence it; so sinnes which are euill in the affection, hindring the growth of grace in the soule, are good in the memorie, to humble vs for our former sinnes, and guard vs against sinnes to come.

And this godly sorrow for sinne committed, 8 Persian Kings could suffer no mourners in their presence, but it is not so with God. being no other but the dolors of our new birth, should not discourage Gods children, but ra­ther they are to be comforted with it. Certain­ly the Lord our God is best pleased with vs, when wee are most displeased with our selues. Mourners might not stand in presence of the Persian Kings, therefore Mordecai clad in sack­cloth, got not entrance at the Kings gate; but whom doth the Lord comfort? is it not those who mourne? to whom grants hee most familiar accesse? surely, to those that are most entirely humbled and cast cowne before him.

Then are wee most welcome to God, and 9 The Lord liketh our mourning countenance best. our face most pleasant vnto him, when it is wa­tred with the teares of repentance: therefore is it his comfortable speech to his Church, My [Page 157] Doue, which mournes in the clefts of the rocke, Cant. 2. 14 shew me thy face.

As for the second: the consideration of that 10 The Christians tentations are a griefe to him. which wee are, is also to a Christian the matter of his griefe; first, in regard of our continuall temptations to sinne, Sathan euer seeking to re­couer his old possession in vs. As Pharaoh fol­lowed Israel, so Sathan followeth the redeemed man, doing all that he can to bring him backe againe to his former seruitude and bondage. 11 And his manifold crosses.

Secondly, also in regard of our manifold crosses and troubles which like vnto the waues of the sea, one after another, come vpon vs.

And herewith also comes in the troublesome 12 And the troubles of Gods Church. estate of Gods Church: as good Nehemiah was not so merry for the preferment he had in the Court of King Artashashte, as sorrowfull for the desolation of Ierusalem; why should not (said he) Nehem. 2. 3. my countenance be sad, when the citie of my fathers lyeth waste? so is it with the Christian, though his owne particular estate, be neuer so good, yet is it his griefe to see the Church of God in trouble.

The third matter of our griefe ariseth of the 13 And the long delay of that promised Kingdome. consideration of that which wee are not, but would be. The Christian hath some liuely fore­taste of the excellent pleasures of the life to come, and therefore it is a griefe to him to be holden from it, and a ioy to remoue toward it; [Page 158] but certainely hee shall neuer goe out of the body with ioy, who liues not in the body with griefe for his absence from God: Si desideras Aug. de sanct. serm. 45. Psal. 56. quod non habes, funde lachrymas, vnde dicturus es Deo, posuisti lachrymas meas in conspectu tuo; If thou desirest that which thou hast not, shed teares that thou maist obtaine it. Alas, how shall the Lord gather our teares into his bottle, if wee shed them not? or how shall hee giue vs that comfort for which wee neuer mourned?

In worldlings, ioy and griefe agree not toge­ther, 14. Ioy and griefe a­gree not in world­lings, it is otherwise in Christians. the one of them excels the other: It is not so with a Christian, Lachrimae sunt illi vice deli­ciarum, for in mourning he findes vnspeakable Macar. hom. 15 ioy. And as after raine the aire becommeth more pure, so after the showers of teares the Conscience is cleared and comforted: Quae enim secundum Deum sunt lachrymae iugem pari­unt certam (que) laetitiam; for those teares which are according to God, doe alway bring forth most sure consolation.

The Censure.

But the want of this holy mourning, which is euident in many, proues that all are not Christians indeed, who now vsurpe the Christian name.

CHAPTER XI. Of his Griefe arising of a troubled Conscience.

OH that my griefe were well Let them mark this who do think their tentations singular, and that none of Gods children wer troubled euer so sore as they. weighed, and my miseries laid together in a ballance! it would now be heauier then the sand of the sea. Iob. 6. 2. The Lord doth renue his plagues, and encreaseth his wrath against mee: Iob. 10. 17. his hand is heauie vpon mee night and day: Psal. 32. 4. hee writeth bitter things against mee, and maketh mee possesse the iniquities of my youth, Iob. 13. 26. his indignation lyeth vpon me, [Page 160] Psal. 88. 7. hee filleth mee with bitternesse, and suffers me not to take my breath. Iob. 9. 18. Chan­ges and armies of sorrowes are against me. Iob. 10. 17. My spirit is in perplexitie, my soule is amased: Psal 143. 4. I go mourning all the day long, and am sore broken: I roare for the very griefe of my hart Psal. 38. 6. My bowels swell, and mine heart is turned within me. Lam. 1. 20. Mine eyes are dimme through griefe: Psal. 6. My flesh hath no rest at all, but fightings without, and terrors with­in. 2. Cor. 7. 5. As a woman with childe, who draweth neere to the trauatle is in sorrow, and cryeth in her paine, so am I in thy sight O Lord. Esay. 26. 17.

The Christians Prayer for deliuerance from these terrors.

ALas O Lord, Psal. 77. 7. wilt thou absent thy selfe for euer? Esay. 63. 15. is the multitude of thy mercies & com­passions restrained from me? Ierem. 15. 18. shall my heauinesse be continuall, and my plague desperate, that it can­not be healed? Psal. 13. 2. Alas Lord, how long wilt thou forget me? how long wilt thou hide thy face from me? how long shall I take counsell within my selfe, [Page 161] hauing wearinesse daily in my hart. Deut. 4. 31. O Lord, it is thy praise that thou art gracious and mercifull, Thou Esay. 42. 3. breakest not the bruised Reede, and quench­est not the smoaking slaxe. Thou Iob. 5. 11. exaltest the sor­rowfull to saluation. Iob. 13. 24. Hide not therefore thy face from mee O Lord, neither take mee for thine ene­mie, Lam. 1. 20. but haue mercie vpon mee, and consider how I am sore troubled. Esay. 57. 16. Contend not with mee any more, Psal. 6. 2. neither rebuke mee in thine anger, Ierem. 10. 24. least thou turne mee to nothing. Iob. 7. 20. What shall I say vnto thee? O thou who art the preseruer of men, I haue sinned against thee, Psal. 51. 9. but according to the multi­tude of thy compassions haue mercie vpon mee, and put away my iniquities, Psal. 51. 12. restore me to the ioy of thy saluation, and stablish mee with thy free spirit. O Lord, who speakest peace to thy Saints, make me to heare ioy and gladnesse, that the bones which thou hast broken may reioyce: then shall my tongue sing ioyfully of thy righteousnesse, and my mouth shall shew forth thy praise.

THE LORDS ANSVVERE TO THE CHRISTIAN.

NO tentation hath ouertaken you but such as appertaines to man, 1 Cor. 10. 13. Re­member that I am faithfull, and will not suffer [Page 162] you to be tempted aboue that you be able, but Euery tentation hath an issue. will euen giue the issue with the temptation, that ye may be able to beare it. 1. Cor. 10. 13. I will not breake the bruised Reed, nor quench Comfort against spiritual desertions. the smoking Flaxe: Esay. 42. for a little while haue I forsaken thee, but with great compassi­on will I gather thee: for a moment in mine anger haue I h [...]d my face from thee, but with euerlasting mercy haue I had compassion on Gods mercy to his Children is sure & euerlasting. thee. The mountaines shall remoue, and the hils fall downe, but my mercie shall not depart from thee: neyther shall the Couenant of my peace fall away, saith the Lord, who hath com­passion on thee. Esay. 54. 7.

THE OBSERVATIONS.

THE heauiest, griefe of a Christian is that 1 The greatest griefe is griefe of Consci­ence which doth proceede from a troubled Conscience: The Spirit of a man may sustaine his infirmities, but a wounded Spirit who can Prou. 19. beare it. 2 The health of con­science consists in two things.

The health of conscience consists in these two; first, in a sense of Gods mercy pardoning our [Page 163] sinnes in Christ: secondly, in a holy disposition to spirituall exercises.

And the disease or trouble of conscience pro­ceedeth 3 Where-from the disease of consci­ence proceeds, to wit. from the contrary euill: for if the soule be forsaken for a time, it becomes vnable for spirituall exercise. Faith becomes weake, Loue 1 When God for­sakes it, and takes away the sense of mercy, then is the soule sore troubled. waxeth cold, Grace to pray is relented; yea, as the Moone is but a darke body when the Sunne looketh not vpon it, so the soule is but dead when God doth not worke in it, and in this ab­sence of God, no man can tell how sore the soule is troubled, but he who hath felt the com­forts of his presence.

But the other euill is much more fearefull, 4 2. But when hee pursues it with a sense of his wrath, then it is worse troubled. when God erects a tribunal in the conscience, & giues out into it a iust condemnatorie sentence for sin which cannot be denyed; there followeth vpon it a sense of wrath, which like a fire bur­ning within it, doth miserably torment the soule of him in whom it is.

Whereupon there followeth such a distem­perature 5 Trouble of minde distempers the whole body. of the whole body, that as Dauid felt in himselfe, the moisture thereof is turned into the drought of Sommer: the reason hereof is Psal. 32. giuen by Bernard, the soule hath vnder it a bo­dy, Bern. in paruis. serm. 48. which it gouernes, aboue it the Lord, in August. in Ioan. tract. 19. whom it rests. Viuificat Anima & viuificatur: if that life by which the soule liueth relinquish it, that is, if the help and comfort of Gods bles­sed [Page 164] Spirit forsake it, how can it be, but the soule must also relinquish the body?

And yet both these wayes it pleaseth the Lord 6 The first of these spirituall troubles compared to a lin­gring disease. to exercise his children in this life: first, by de­sertion, wherein sense of mercy and spirituall strength vnto good is with-drawne from them, and this is vnto them as a lingring disease; the fruit whereof is, first, to humble them for their former sinnes; secondly, to make them esteeme more of the presence of God when he grants it vnto them.

But the other is worse, when not onely hee 7 The second to a fearefull consump­tion. forsaketh them, but also as it were, doth pursue them with his wrath: this is like vnto a feare­full consumption, which if it continued would vndoe them: Infernus enim quidam animae rea Bern. in assump. Mariae. serm. 4. conscentia est, for an euil conscience is a certaine infernall prison of the soule.

And with this accusing and tormenting con­science 8 For three causes doth the Lord ex­ercise his Children with these inward sufferings. it pleaseth God also to exercise his chil­dren: first, to worke in them a conformitie with Christ in spirituall sufferings: secondly, to teach them by experience the bitternesse of that wrath to come, that they may flye from it. And thirdly, to learne them some knowledge of that incomprehensible loue Christ carryed to­ward them, who for their sakes dranke out the dregs of that cup, the drops whereof are so in­tollerable vnto them.

[Page 165]The first of these the wicked know not, they 9 The wicked are not grieued with the absence of God because they neuer felt the comforts of his presence. were neuer comforted with his presence, and how can they be grieued with his absence, but the second they shall know, how euer for a time their consciences being burnt as it were with a hote iron, are without feeling of sinne, and no way troubled for it, yet shall it at length waken them, and trouble them with a gnawing worme that neuer shall dye.

The Censure.

Now the great number of them, who being lo­dened with sinne were neuer troubled in consci­science for sinne, proues that all are not Christians indeed, who now vsurpe the Christian name.

CHAPTER XII. Of his Patience.

The Lords Command.

HEe that is slow to wrath is The praise of Pa­tience. of great wisedome: and he that ruleth his owne mind is better then he that win­neth a Citie, Prouerb. 16. possesse therfore your soules in patience, Luke. 21. 19. and let your patient minde be knowne to all men: Phil. 4. 5. for yee haue great need of patience, that What neede wee haue of Patience. after yee haue done the good will of God, yee may receiue the promise. Heb. 10. 36. Render not euill for euill, nor rebuke for rebuke: but contrariwise [Page 167] blesse, knowing that ye are thereunto called, that ye The cause should be good for which we suffer. should be the heires of blessing. 1 Pet. 3. 9. And ( in­deed) if yee be railed on for the name of Christ, blessed are ye, for the spirit of glory and of God rests on you, which on their part is euill spoken of, but on your part is glorified. 1 Pet. 4 14. If therefore yee suffer not as murtherers or euill doers, he not asha­med. ver. 16. Say not thou I will recompence euill, but wait on the Lord, and he shall saue thee: Prou. 20. 22. Be patient and settle your heart: Iam. 5. 7. The fruit of Pati­ence. for the patient abiding of the righteous shall be gladnesse. Prou. 10. 28. The Lord is a God of iudge­ment, and they are blessed that wait for him. Esay. 30. 18.

The Christians Prayer for Grace to obay this Command.

LOrd Psal. 115. 14. encrease thy graces toward me, so that 1 Cor. 1. 7. I be not destitute of any gift, waiting for the appearance of my Lord Iesus Christ: Lord confirme to the end, that I may be blamelesse in that day, and Colos. 1. 10. may walke worthy of thee, pleasing thee in all things, Colos. 1. 11. and may be strengthened with all might, through thy glorious power to all patience and long suffering with ioyfulnesse.

The Christians Practise of this Command.

I Will waite on the Lord, Zeph. 3. 8. and my The christian wai­teth on the Lord, whereas the world­ling runs about see­king reliefe and rest in other things, but can neuer finde it. soule shall keepe silence vnto my God: for of him commeth my saluation. Psal. 62. I will ap­proue my selfe vnto him in much patience, in afflictions, in necessities, in distresses, 2. Cor. 6. 4. submitting my selfe vnto the will of my God, and in all things giuing thanks to him through Iesus Christ. 1. Thes. 5. 18.

THE OBSERVATIONS.

THE Gospell of our Lord Iesus Christ, is 1 The Gospel a mir­ror, wherein we see the similitude of Gods Image, and are transformed into it. compared by S. Paul to a mirror, wherein wee behold the glorie of God with open face, and by which wee are transformed into the si­militude of his Image: for so many as are the Sons of God by regeneration, to them he com­municates his Image by his word and spirit.

[Page 169]His goodnesse is extended ouer all his crea­tures, 2 The light and goodnesse of God is extended vnto all men. and he illuminateth euery one that comes into the world: for euery man by nature hath in him as much light as furnisheth to him some principles of good and euill, to make him in­excusable in all the euill that hee doth.

But as for his owne Children, hee markes 3 But his Image is communicated to his children onely. them from the rest of the world by his owne image: and this is it wherein we should chiefly try our selues whether wee be the workmanship How wee may know whether we be Gods workman ship by the new creation, or no. of God by regeneration, as we are his creatures by the first creation or not: and this tryall is to be made by our similitude and conformity with him.

As other affections are reformed in the re­generation, 4 Patience is refor­med also in our re­generation. so also is our Patience. Concerning it, three things are to be considered; first, the nature of Patience; secondly, the necessitie; thirdly, the vtilitie thereof.

Patience, as saith the Apostle, is a grace very 5 A description of the Nature of Pati­ence. needefull for vs, to sustaine vs in the doing of Gods will, and in the expectation of his promi­ses. Heb. 10. From this is borrowed that des­cription Hebrewes 10. of Augustines: Patience is a grace of the Spirit, flowing from faith, by which we suffer euill things willingly, because wee will not forsake those good things by which we may come to better.

The euils which with Patience wee must suf­fer, are not the euils of sin; for it is not Patience [Page 170] but effeminate feeblenesse to suffer it, but the 6 Patience suffers not the euils of sinne but the euils of af­fliction. euill of affliction. Againe, the good which wee will not forsake, is as saith the Apostle, the do­ing of the good will of God, & the better things which God hath promised, and wee doc hope hereafter to obtayne.

The second is the necessitie of Patience. In 7 Patience necessary for two causes: 1. Because the good that God hath pro mis [...] dis not pre­sently performed. two respects Patience is most necessarie: first, the good which God hath promised and wee hope for is suspended and delayed for a time: which time though in regard of the dispenser it be short, because hee knowes when hee will giue it, yet to the expectant it is very long, ther­fore haue we need with Patience to wait for it.

Next because of the present manifold euils 8 2. Because of the present euils, wher­with now wee are exercised. wherewith in this life we are exercised. We liue in the company of the wicked, who are vnto vs as the Cananits wer to Israel, pricks in our side, and thornes in our eyes. Neither will the Lord haue them separated from vs▪ but the popple must grow with the good Wheat till the day of har­uest. Patienter ita (que) ferendum est, quod festinanter auferendum non est.

There will neuer be peace, where God hath 9 No peace between the elect and re­probate. proclaimed inimitie: the blessed seed of the wo­man, and seede of the cursed Serpent will neuer agree; let there be but two of them in the world suppose brethren, the one of them shall slay the other, as Caine did Abel: let them be in one [Page 171] house vnder one discipline, yet the one shall per­secute But in this discord the reprobate are alwayes the perse­cuters. the other, as Ismael did Isaac: yea, put them into one wombe, as were Iacob and Esau, yet the one shall striue with the other.

As the rocke in the sea (said Nazianzen) ly­eth 10 As a rocke in the sea, so is a Christi­an in the earth. obiect to the waues of the sea, raised by eue­ry winde, from whatsoeuer coast it blow: so is the Christian in the world, subiect to the trou­ble of euery wicked man that can come neere him, and therefore hath hee neede to be armed with patience, and to walke among them cir­cumspectly, as among snares.

Now to the third, the vtilitie of Patience: 11 The principall praise of Patience. Euery grace of the spirit hath in it some speciall vertue, whereby it excels another, but the prin­cipall praise of Patience is pointed out by our Sauiour in that precept, Possesse your soules in Patience.

These are three excellent graces, Faith, Loue 12 By Faith we pos­sesse Christ, by Loue our neigh­bour, by Patience our selues. and Patience: by Faith I possesse Christ Iesus; by Loue I possesse my neighbour and make him mine owne; by Patience I possesse my selfe: hee that hath not Faith is without the Head, hee that hath not Loue is without the body, and hee that hath not Patience is without himselfe, no maister nor possessor of himselfe, but still o­uer-ruled by the will of another.

Beside this, Patience entertaines all the rest of 13 Patience preserues the other Graces of the Spirit. the graces of the spirit: it a enim proposita est Dei [Page 172] rebus patientia, vt nullum opus Deo complacitum Tertul. de patien. perpetrare possit extraneus à patientia: for it is so set ouer the affaires of God, that without it no spirituall worke acceptable to God can be done; no prayer to God, yea, no pietie, no duty of loue to man can be discharged without patience.

Moreouer, Patience mittigates euils, and ma­keth 14 It mittigates euill, and makes heauy crosses easie. heauy and difficult crosses easie to be born: Patientia enim fit vt homo liberetur à malo, non exteriore & alieno, sed intimo ac suo: where as August. Marc. Epist. 5. Impatience were it neuer so great, re [...]ieues not men of the euils that offend them, but rather encreaseth it, so that by it, small crosses become greater and heauier to be borne: Impatientes dum mala patinolunt, non efficiunt, vt malis eru­antur, August. de Pa­tien. chap. 2. sed vt mala grauior a patiantur.

Therefore Sathan seekes by many meanes 15 Three waies chief­ly is our Patience impugned by Sa­than. to bereaue vs of so great a good, but specially by these three iniuries; in our person, in our goods, and in our name. Hoc velu titriplici ari­ete pulsatur Patientia nostra: against these three Bern. in co [...]uers. Pauli. therefore are we to confirme our selues.

As for the afflictions of our persons, if they 16 Troubles comming from euill men should not com­moue vs, and why. come mediately vpon vs by men, we are to re­member that which our Sauiour said to Pilate, Thou couldest haue no power ouer me at all, if it were not giuen thee from aboue: and that which Dauid spake to Abishai concerning Shimei that 2. Sam. 16. 12. cursed him: Suffer him, for the Lord hath bidden [Page 137] him▪ it may be that the Lord will looke on mine afflictions, and do me good for his cursing this day.

And againe we are to remember that of the 17 Wicked men are but Sathans instru­ments. Apostle, we wrestle not against flesh and bloud, but against principalities and powers, &c. that is, that it is not so much men clothed with flesh and bloud that fights against vs, as Sathan that wor­keth in them; nihil enim aliud sunt omnes impij, Gregor. Moral. lib. 13. cap. 15. quam membra Diaboli? for what els are the wic­ked but members of Sathan, moued by him? and therefore not them, but him wee are to ac­count our enemie.

If so wee doe, we will neuer fight against the 18 It is great weaknes to be prouoked to wickednes by wic­ked men. wicked of the world with their owne weapons, to render euill for euill, or rebuke for rebuke: for if they prouoke vs to euill, and we in our impa­tience be prouoked by them, what difference is there between vs, but that they sinned first, and we sinned next? nihil enim inter prouocan­tem, Tertul. de Pa­tient. & prouocatum interest, nisi quod ille prior in malesicio deprehenditur & ille posterior.

As rauening and deuouring beasts cannot 19 Wee should not sight against Sa­than with his own armour. hurt vs vnlesse they finde vs in their way, so can­not the wicked of the world harme vs, if we goe not their way, that is, if we doe not as they do, but keepe a way different from theirs, that is, as our Sauiour commands vs; Pray for them when they persecute vs: otherwise it is certaine, that if any man will fight against Sathan with sathans [Page 174] armor, hee shall suffer a shamefull ouerthrow at his hands.

He that cannot suffer a small crosse, is there 20 He that cannot suf­fer euil words, how will he suffer a shar­per crosse? any hope hee will sustaine a greater? if the di­stemperate breath of another mans mouth, put thee out of patience, how wilt thou for Christs sake resist to the bloud? Absit à seruo Christi tale inquinamentum vt Patientia maioribus praepara­ta rebus, in minimis excidat.

It is true that as a good conscience is neces­sarie 21 A good conscience and a good name are both necessary, and why. for our selues to approue vs to God, so our good name is necessary for others, that we may be the more able to edifie them: mihi qui­dem sufficit conscientia mea, vobis autem necessa­ria Aug. ad frat. in Erem. serm. 53. est fama mea; my conscience (said Augustine) is sufficient for mee, but my good name is ne­cessary for you. And to this same purpose said Philo, Non est negligenda bona fama, res tum ad Philo. lib. d [...] mi­gratione Abrahae▪ custodiam, tum ad dignitatem vitae vtilissima.

But where neither a good conscience within, 22 But no innocency can defend vs a­gainst the tongues of wicked men. nor a good conuersation without can preserue our good name, we must with Patience endure it. Neuer one liued in the world so holy and without spot as Iesus Christ, and yet what con­tradiction did he sustaine of sinners? If they cal­led the Maister of the house Beelzebub, what will they doe to the seruants? no innocency can guard thee against the slanderous tongues of the wicked.

[Page 175]This is the very worke of the Diuell, who was 23 It is Sathans work to obscu [...]e the good name of Gods children. a lyar from the beginning: vt seruos Dei menda­cio laceret, & falcis opinionibus gloriosum nomen infamet, vt qui conscientiae suae luce clarescunt, alie­nis Cyp: Antoniano frat. Epist. 52. rumoribus sordidentur; to rend the seruants of God with lyes, and staine them in their name, whom hee knowes honourable in their good conscience.

It is a great praise so to liue, that others be 24 Hs is poore that stands in need of another mans praise. compelled to commend thee, but great pusil­lanimitie to stand in neede of another mans praise. As the Moone that borrowes her light from the Sunne, is vnder a continuall change, so the minde which is made vp and downe by the breath of other men, can neuer be stable.

As a true Christian is not puft vp when he is 25 How the Christian depends not vpon the estimation of other men. esteemed of others to be better, then he knowes he is himselfe, so is he not casten downe when he is esteemed to be worse then indeed he is. As a rich man will laugh, if he be called poore, because he knowes it is false, so a Christian when he is charged with euils, whereof he knowes he is not guiltie. Bene sibi conscius non debet falsis Amb. offic. lib. 1 cap. 5. moueri, nec aestimare plus ponderis in alieno esse conuitio, quam in suo testimonio.

Now as for those troubles which come imme­diately 26 Troubles comming immediately from God, are most pa­tiently to be borne. from God, wee ought so much the more patiently to beare them, whether they be in our [Page 176] bodies or our goods: shall wee receiue good things Ioh. 27. from him, and not receiue euill?

Moreouer, we haue had fathers of our bodies 27 Seeing we suffer willingly correcti­ons from men y [...]a the cutting of our flesh, it is a shame not to suffer Gods corrections. who haue corrected vs at their pleasure, and we haue beene subiect to them, how much more should wee be subiect to the father of Spirits, who alway corrects vs for our profit? Yea, see­ing vnder hope of health wee can be content that Phisitions cut and burne our bodies, let vs be ashamed to murmure when the Lord chasti­seth vs; seeing hee doth it for no other end but that after it wee may enioy the quiet fruit of righteousnesse.

But how many men shall yee nowfinde pro­fessing 28 A rebuke of those that cannot abide to be touched with any wrong. Christ, and yet like vnto those of whom Micah said in his time, the best of them are bryers? they thinke it religion good inough, if they be Micah 7. 4. quiet when none offends them; but if you touch them with the smallest iniurie, yee shall finde them thistles and thornes to pricke you.

The Censure.

And of this also it is manifest that all haue not the Christians disposition, who now vsurpe the Christian name.

CHAPTER XIII. Of his Anger.

The Lords Command.

BE not of an hasty spirit to Carnall anger for­bidden, and the manifold euils that come by it. be angry: for Anger rests in the bosome of fooles. Eccles 7. 11. Whosoeuer is angry with his brother vnaduisedly is culpable of Iudgement. Math. 5. 22. The discretion of a man differeth his anger, and it is the glory of a man to passe by an offence. Prou. 19. 11. The foole is knowne by his anger: but the wise couereth shame, Pro. 12. 16. Cease therefore from anger, and leaue off wrath, Psal. 37. 8. But Holy Anger al­lowed. (if ye) be angry sinne not, and let not the Sunne goe downe vpon your wrath. Ephes. 4. 26.

The Christians Prayer for Grace to obay this Command.

O Lord, Esay. 43. 21. thou hast formed mee for thy selfe: Psal. 119. 73. therefore giue mee vnderstanding, that I may learne thy Commandements. Esay. 32. 15. Poure thy Spi­rit vpon me from aboue: Esay. 38. 3. and teach mee in all things to doe that which is good in thy sight. Psal. 25. 8. Thou art gracious and righteous, and teachest sinners thy way, ( specially) them that be meeke wilt thou guide in iudgement. Deliuer me Gal. 5. 20. from wrath, con­tention and debate, which are the workes of the flesh: 1. Pet. 3. 4. and work in me a meeke and a quiet spirit, which before thee is a thing much set be: Iam. 3. 13. so shall I shew by good conuersation my workes in the meeknesse of wisedome, to the glory of thy Name, through Christ Iesus.

Amen.

The Christians Practise of this Command.

I Am the Lords seruant, I will not forget him: The Christian is gouerned by the word of the Lord. Esay. 44. 21. but will lay vp his words in my heart, that I sinne not against him. Psal. 119. I will not walke after the stubbornnesse of mine heart, that I should not heare the Commande­ments of my God. Ierem. 16. 12. I will not striue but will be gentle toward all men, instructing He is gentle toward all men, euen those that are contrarie minded. with meeknesse them that are contrary minded: 2. Tim. 2. For I haue no such custome as to be contentious; 1 Cor. 11. 16. but I cannot for-beare them which are euill. Reuel. 2. 2. I cannot suf­fer But yet so that hee is z [...]lous. such as deceiue the seruants of the Lord; Reuel. 2. 20. saying they are Apostles, and are not: Reuel. 2. 2. for the zeale of thine house hath eaten me, and the rebukes of them that rebu­ked thee are fallen vpon me. Psal. 69. 9. Yea, my zeale hath consumed me, because mine ene­mies haue forgotten thy word. Psal. 119. 139.

THE OBSERVATIONS.

THat same holy Spirit that descended vpon I The holy Spirit ap­peared first in the likenes of a Doue, after that in like­nesse of Fire. the Apostles in the similitude of [...]e, de­scended first on the Lord Iesus in the similitude of a Doue, to teach vs that in some things we should be patient and meeke, in others infla­med with an holy Anger, and that both the one and the other are the effects of Gods Spirit.

In our owne particulars we should be pati­ent, 2 Teaching vs meek­nesse in our owne cause, but burning zeale in the cause of God. in the cause of God wee should be zealous, after the example of Moses, who was the meekest man vpon the face of the earth, but wonderfull angry when he saw God dishonoured by Idola­try, hee spared not to put to the edge of the sword those people whom otherwise hee loued most dearely. But alas, our corruption carries vs a contrary way, making vs fierie beyond mea­sure in reuenging our owne wrongs, but won­drous cold in pleading the cause of God.

Anger is a naturall affection, by which the soule of man is commoued to remedy the euill [Page 181] done against the will thereof, by reuenge. I call 3 Anger a natural af­fection created by God in man. it a Naturall affection, such as God created in Adam in the state of innocency, otherwise it had not beene in our blessed Sauiour.

Now there are two sorts of Anger: one car­nall, 4 Anger is eyther carnall or spirituall. which is the worke of the flesh and forbid­den: another holy, which is a worke of the spi­rit and commanded. Alia est ira quam impa [...]ien­tia Gregor. Moral. lib. [...]. Sect. 125. excitat, alia quam zelus format, illa ex vitio, haec ex virtute.

For the commotion of the minde is accor­ding 5 For the commoti­on of the minde is according to the mouer thereof. to the mouer thereof, if the Spirit of God commoue thy minde, it is an holy anger raised for iust causes, and tempered in ordinate mea­sure: Affectiones dona Dei sunt, cum à ratione Nazian. Cygneo­rum ca [...]minum. lib. duce ac imperatore mouentur; Affections are the gifts of God, when they are moued by Rea­son, as their leader and commander: and in speciall, Iracundia moderate spirans Zeli est ar­matura; Ibid. moderate Anger is the armour of Zeale.

But if the Spirit of Sathan commoue thy 6 Anger stirred by Sathan is eyther without a cause, or without modera­tion. minde, he raiseth an anger which eyther is vn­iust, or at least so immoderate, that thou ney­ther canst keepe vnder it reuerence toward thy God, loue toward thy nighbour, nor compassion toward thy selfe.

This carnall Anger is a raging euill: Mo­mentanea insania; a momentanie madnesse, [Page 182] said Basil: compositum malum, a compound euill 7 What a compound euil carnal anger is. of many euils, said Nazianzen: Spirituum legio, a legion of many euill spirits, by which the will Nazian. ibid. of him who was the first murtherer of man is satisfied, and many horrible euils are ef­fected.

It casteth off all reuerence of God: for the 8 It makes a man v­surpe the roome of God. man this way angry, doth set himselfe in the roome of God, and would haue the Lord sub­iect to him as his seruant to execute without delay all that wrath hee wisheth for by cursed imprecations.

It disioyneth a man from God and makes 9 It makes a man like vnto Sathan. him like to the diuell: in rerum natura quid mi­tissimum? an non Deus? quaenam natura biliosa Nazian. ibid. est? ea quae hominem peremit: De his tibi quamvis partem elige, nam vtram (que) non licet habere: the meekest thing in the world is God, the most an­gry For a man cannot keepe the meeknes of God and malice of Sathan together. and bilious thing in the world is Sathan; choose thee which of those two thou wilt haue, the meeknesse of God or the malice of Sathan, for it is sure both of them together thou canst not haue.

Againe, it shakes off all reuerence of man; 10 It shakes off all re­uerence of man. Iratus in tantam insaniam vertitur, vt dominari omnibus appetens, nequaquam suae irae dominetur; Gregor. Moral. lib. 34. 17. for an angry man becomes so mad, that he will ouer-rule all others, euen then when he cannot rule his owne passion.

[Page 183]As a raging riuer ouer-flowing the bancks, 11 Compared to a ra­ging riuer, and to that destroying beast in Daniel. takes all with it, that it findes in the way; so a raging minde spares none, neyther Father, nor Mother, nor Wife, nor Children, nor any to whom it oweth reuerence, not vnlike that beast in Daniel, with seauen hornes and iron teeth, destroying all that are before it. It feltreth the How it deformeth the body. tongue, it sireth the eye, it wryeth the mouth, and marreth the most comely countenance of man, and so maketh him vnpleasant in himselfe, and vndutifull to others.

Neyther doth it disgrace the countenance 12 How it disturbeth the soule. onely, but as a sore tempest falling on the sea, raiseth raging waues in it; so Anger, manifest a mentis tempestas, changeth the state of the mind, commouing it with fearefull perturbations, which before was peaceable: and so becomes a iust punishment to him that conceiues it. Cogi­tationes Gregor. Moral. lib. 5. cap. 121. enim iracundi, Viperae sunt generationes, comedunt matrem suam; for the cogitations of an angry man, are the generations of the Viper, which destroy their mother.

But it doth yet worse, it suffocateth grace, 13 How it interrupts prayer, and cuts off fellowship with God. and so cuts off fellowship and familiaritie with God by prayer▪ nunquam enim commotioni con­templatio iungitur. As the beames of the Sunne Ibid. are not seene when the clouds commoued with windes, couer the face of heauen, and as a trou­bled water renders no representation of his [Page 184] image, that lookes into it: no more can a heart troubled with disordered affections be familiar with God.

For strengthening vs therefore against this 14 The Apostles pre­cept serues for a re­medie against this euill. euill we haue a notable exhortation giuen vs by the Apostle, Ephes. 4. 26. Be angry but sinne not, and let not the Sunne go downe vpon your wrath.

Wherein wee haue three things to be con­sidered: 15 Three things con­sidered in the pre­cept. first, a Precept, be angry, commanding moderate anger: secondly a Preuention of car­nall anger, but sinne not: thirdly a Prescription of a remedy against carnall anger, if at any time it ouertake vs; Let not the Sunne goe downe vp­on your wrath.

Of the first wee learne that there is a holie 16 A holy anger, which is commen­ded. anger commendable, because commanded: ex­amples of it wee haue in Moses, in Phinees, in Nehemiah, in our Sauiour, when he saw the tem­ple abused; in the Pastor of Ephesus: and this is so farre from being a sinne, that it is a great sinne not to haue it, as wee see in El [...], who is sharply corrected of God, because hee was not angry at his sonnes when they ranne into an open slander.

In the second wee haue a preuention of car­nall 17 Three helpes a­gainst carnall an­ger. anger, but sinne not: to help vs to the pra­ctise of this, three things are needfull, when wee are prouoked vnto anger; 1. silence: 2. conside­ration: 3. Prayer.

[Page 185]The first is determinate silence: where there is 18 The first is deter­minate silence. no timber the fire dyes out, saith Salomon; but as the barking of one dog doth prouoke the barking of another, so the words of Anger returned to him that iniured thee, stirreth vp but more contention. If thou esteemest him Many men igno­rantly make their aduersaries their maisters, learning at them how to speake euill for euill. thine aduersary that hath abused thee by words, why wilt thou make him thy maister? which in effect thou dost when thou learnest at him, by the like speeches to abuse thy selfe, which hee hath vsed before thee.

The turbulent waues of the sea, though they 19 How meeknesse & patience ouer-come stormie words. seeme as if they would raise themselues vnto heauen, yet comming to their bounds, if they fall vpon the soft and plaine sands, they returne Nazian. back peaceably and calme; but if they encoun­ter with hard rocks, they breake and become more turbulent: so thou if thou meetest thine aduersary with meeknesse, thou shalt send him away pacified; if otherwise thou stand as a rocke to resist him, setting thy pride against his pride, thou encreasest the storme of perturbation both in his heart, and thine owne also.

The second remedie is a foure-fold conside­ration; 20 The second help is consideration. first, of thy selfe; secondly, of thy Sauiour; thirdly, of thine enemy Sathan; fourthly, of his Instruments.

As for thy selfe, consider thou art but dust & ashes, no contempt can be laid vpon thee due [Page 186] to thy sinnes; the most worthy men of God 21 Consider thou hast deserued more con­tempt then man can lay on thee. considering their owne vnworthinesse haue ben content to be contemned of men: et tu velut omnium praestantissimus iniurias ferre recusas? and thou as if thou wert the most excellent man in the world, refusest to suffer iniuries. Naz. Cyg. car.

If the euill spoken of thee be false, it per­taines 22 How all the euill words of men whe­ther they be true or false are to be recei­ued. not to thee; if it be true, thou hast cause to be angry at thy selfe, and mend it; and if it be already mended in thee, and yet by another vncharitably obiected to thee, quantumcun (que) ille Aug. cont. Pet. lib. 3. cap. 10. accusat vitium tuum, tantum tu laudato medicum tuum: as much as hee reproues thee for thy vice, so much giue thou praise to the heauenly phisition that healed thee of it.

Consider that reuenge is both vnreasonable 23 It is vnreasonable for vs to seeke re­uenge, seeing Christ and his Saints are not yet reuenged. and hurtfull. Vnreasonable: the blood of the Saints shed from Abel to this day is not yet re­uenged, as you may see by their owne com­plaint, Reuel. 6. Yea, the bloud of thy Sauiour is not yet fully reuenged, and wilt thou in the pride of thine heart not rest till thou be re­uenged? 24 It is also hurtfull, all carnall reuenge being like that of Thamers.

It is also hurtfull to thy selfe: all carnall re­uenge is but like Thamers reuenge; because Iu­dah delayed to giue her his third sonne, she al­lured himselfe to commit incest with her: thus she hurt her selfe to get amends of him. It is no otherwise in all such priuate reuenges, then if [Page 187] thou shouldst first put a sword through thy selfe, that afterward thou mightest strike thy neigh­bour with it.

Secondly, consider thy Sauiour, who when 25 The Patience of Christ, stands for an example of pa­tience to vs. he was reuiled for thy sake, reuiled not againe: when hee was buffetted bare it patiently, and prayed for them on the Crosse that persecu­ted him: and if there be any sparke of grace in vs, it should make vs ashamed of our natu­rall pride, which carryeth vs to reuenge our smallest iniuries.

Thirdly, hold thine eye vpon Sathan, and 26 In all our wrongs we are to consider Sathan as our prin­cipall enemie. remember what euer instrument he set before thy face to diuert thee, hee himselfe is lying in secret ambushment, as thy principall ene­mie to snare thee, who hath no other end pro­posed to him, in all iniuries done to thee, but to prouoke thee to impatience, that so thou maist blaspheme God, at least murmure against him.

Last of all, looke aright to the visible instru­ments 27 For the wicked are his members mo­ued by him. of thy trouble, considering them not as naked persons working by themselues, but as members of Sathan, moued and prouoked by him. Be not beastly like the Dog, who run­neth to the stone, and not to him that cast it: turne the force of thine anger against Sathan, but pittie the weake creature who is abused by him to offend thee.

[Page 188]In the third roome wee haue a prescribed 28 Remedy against carnall Anger. remedie against carnall Anger if it ouer-take vs: Let not the Sunne goe downe vpon thy wrath.

There are some men slow to Anger, but if 29 Three sorts of men diuersly disposed tovvard Anger. once they conceiue it, they cannot easily be pacified: others are both hastily angry, and stubborne in continuance in it: the third sort are slow to anger and ready to forgiue, and these are the best, ad tranquillitatus bonum plus ap­propinquant, Gregor. Moral. lib. 5. sect. 122. for they come neerest the nature of God.

It is an euill thing to conceiue this carnall 30 It is humane srailty to conceiue Anger, but a diuellish thing to keepe it. Anger, but it is farre worse to keepe it: such is our corruption receiued from the first Adam, that wee cannot hold Anger out of our heart, but such is the obedience wee owe to the se­cond Adam, that wee should not let it lodge in our hearts after the setting of the Sunne.

As Bryers and thornes which pricke euery 31 The vvicked are like bryers and thornes that prick euery one vvho touch them. hand that doth handle them, are the cursed fruit of the earth; so are these spightfull men, whom if thou dost stirre neuer so lightly, they pricke thee with bitter speeches; yea, often­times though thou dost not stirre them, they sting thee in secret with their backbitings, ma­nifested by their fruits to be of the cursed race of Caine, the first murtherer of his Bro­ther.

[Page 189]But the Children of God are full of gentle­nesse, 32 It is farre othervvise vvith the children of God. loue and meeknesse, they will not pricke thee, no when thou dost handle them roughly by the words of sobernesse and truth, they en­deuour to make euill men better, rendring good euen to those that haue offended them.

The Censure.

But now the want of this holy disposition, pro­ueth, that all are not Christians indeed, who now vsurpe the Christian name.

THE THIRD PART: WHEREIN IS DISCRIBED THE DISPOSITION OF HIS OVTWARD MAN.

CHAPTER. I. Of his Outward Man.

The Lords Command.

I Beseech you brethren, by It is not enough to keepe the heart for God, hee vvill haue the seruice of the body also. the mercies of God, that yee giue vp your bodies a liuing sacrifice, holy and acceptable to God, which is your reasonable seruing of God. Rom. 12. 1. And suffer not sinne to raigne in your mortall bodies, that ye should obey it in the lusts thereof. Neither giue your members as weapons of vnrighteousnesse [Page 191] to sinne, but giue your selues to God, and your members as weapons of righteousnesse to God. Let them marke it vvho thinke they may bovv their knee to Baal. Rom. 6. 12. The night is past, the day is at hand: cast away the workes of darknesse, and let vs put on the armour of light, so that we may walke ho­nestly as in the day, not in gluttonie or drunken­nesse, or chambring and wantonnesse, nor in strife and enuie, but put ye on the Lord Iesus Christ, and take no thought for the flesh to fulfill the lusts thereof. Rom. 13. 12. Let your conuersation be Professors liuing prophanely disho­nour God & shame the Gospell, but it shall turne to their ovvne shame in the end. such as becommeth the Gospell, Phil. 1. 27. that yee may walke worthy of God, who hath called you to his heauenly kingdome and glory: 1 Thes. 2. 12. for the grace of God which bringeth saluation to men, hath appeared vnto vs, and teacheth vs to deny vngodlinesse and worldly lusts, and to liue soberly, righteously and godly in this present world. Tit. 2. 11. Therefore as obedient Children, fashion not your selues to the former lusts of your igno­rance, but as he who hath called you is holy, so be ye holy in all manner of conuersation. 1 Pet. 1. 14. A good life is the best defence of a Christian. Cleanse your selues from all filthinesse of the flesh and spirit, and grow vp vnto full holinesse in the feare of God, 2 Cor. 7. 1. hauing an honest conuer­sation, that they who speake euill of you as of euill doers, by your good workes which they shall see, may glorifie God.

The Christians Prayer for Grace to obay this Command.

SHew Psal. 119. 135. the light of thy countenance O Lord vp­on thy seruant, and teach me thy Statutes, that I may 2 Thes. 1. 11. walk worthy of thy calling: Phil. 2. 15. blamelesse and pure as thy Sonne without rebuke in the middest of this noughty and crooked generation, and may shine among them as a light in the world. To this effect Psal. 138. 8. I beseech thee good Lord to per­forme thy worke toward me: thy mercy endureth for euer, therefore forsake not the worke of thine hands: 2 Thes. 1. 11. but fulfill in mee the good pleasure of thy goodnesse, and the worke of Faith with power, that the Name of my Lord Iesus may be glorified in mee, and I in him, according to the grace of thee my God, and of the Lord Iesus Christ.

Amen.

The Christians Practise of this Command.

VVHen I was in the flesh, the motions of It is a great shame if novv professing Christ, vvee bring not forth the fruit of godlinesse, see­ing vvhen vve vvere in the estate of Na­ture, vve vvere fruit­full to sinne. sinne which were by the Law, had force in my members to bring forth fruit vnto death; but now I am deliuered from the Law, being dead vnto it whereof I was holden, that I should serue God in newnesse of spirit Rom. 7. 5. God therefore be thanked, that albeit I was once the seruant of sin, yet now I haue obeyed from the heart the forme of doctrine where­vnto I was deliuered, and so being now made free from sinne, I am become the seruant of Let carnall Chri­stians be ashamed to read this. righteousnesse: Rom. 6▪ 17. and doe bring forth fruit in holinesse. ver. 22. For I know that my body is the Temple of God, and that the holy spirit of God dwelleth therein: 1 Cor. 3. 16 and I know that I am not mine owne but bought with a price; 1 Cor. 6. therefore doe I beat downe my body by discipline, and studie by all means to glorifie God both in body and spirit. 1 Cor. 6.

THE OBSERVATIONS.

HItherto wee haue spoken of the new disposi­tion 1 Now followes the disposition of his outward man. of the inward man in the Christian, it remaineth that now wee speake of his outward Man.

In regeneration first the soule is renued, then 2 For first the soule is renued, and then the body restored: the body restored: Sinne began in the soule, and from it shame and death came vpon the bo­die: Grace againe first reformes the soule, and then proceeds to reforme and restore the body: for as the inward Man is, so is the outward.

The regeneration of the body hath in it two 3 The regeneration of the body consists in two things. 1. A restitution of it to original glory. 2. A sanctification of all the members thereof. things: first, a restitution of it to originall dig­nitie and glorie and greater, this shall be done in the resurrection: secondly, a sanctification of all the members thereof, whereby they are made weapons of righteousnesse, and this is pre­sently done by grace.

For as by grace the Christian is renued in 4 The Christian is like the Angels, holy both within and without. the spirit of his minde, so also in all his exter­nall conuersation. As those holy Angels that stand about the throne of God are full of eyes within and without; so all the Saints of God, [Page 195] foris se & intus circumspiciunt, within them they Gregor. Moral. lib. 19. Sect. 30. haue light and holinesse, by which they looke to their Iudge, euer seeking to please him, with­out them also light and holinesse, by which they looke to their brethren, euer labouring to giue good example to them.

Fidelem decet vndi (que) esse manifestum, a god­ly 5 A Christian should be knowne by all the parts of his life. man should be manifested and knowne by all the parts of his life, & ab incessu, & aspectu, Chrisost. in. Mat. hom. 4. & a ves [...]e, & a voce; both from his vestment and his voice, from his looking and his walking: Vox enim quidam est animae corporis motus; for the motion or gesture of the body is a certaine voyce or speech of the soule.

But as Chrisostome complained of bastard 6 Many Christians now being tryed by the parts of their behauiour will be found counterfait. Christians in his time, so may we of ours: where­by (said hee) shall I iudge and discerne you to be Christians? shall I iudge thee by the place whereunto most frequently thou resortest? thou louest the Theater or the tauerne better then the Temple. Shall I iudge thee by the gesture of thy body? thy dissolute laughter declareth thy dis­solute affection. Shal I iudge thee by thy appar­rell? euen by it also the vanitie of thy mind is dis­couered. Shall I iudge thee by thy companions? If thou seest a theefe, thou runnest with him, and art partaker with the adulterers. Oh how poore He is a poore man who hath his tongue onely, and not his deeds to defend him. and miserable a man is hee, who hath all the parts of his life giuing sentence against him, [Page 196] and nothing but his tongue falfely procuring for him that he should be reputed a Christian.

It is a great argument that the bloud is foule 7 How an euill life is an argument of an euill heart. and infected, when the Leprosie breaketh out into the face, and a token that the house is full of smoke within, when it brusts forth at doores and windowes without: so is it an vndoubted Mar. hom. 15. argument of superabundant corruption in the heart within, when filthinesse breakes out in the mouth, the eye, and hand. O what a filthy heart hath he, who euen by his breath infects such as are neere to heare him!

The Censure.

But now the great number of these bastard Christians euidently proues, that all haue not the disposition of a Christian, who now vsurpe the Christian name.

CHAPTER. II. Of his Eares.

The Lords Command.

CAuse thine eare to heare wis­dome: God should dwell in the Eare as in the doore of his owne Temple. Prou. 2. 2. and giue eare to learne vnderstan­ding. Prou. 14. Incline your eares, come to mee, heare counsell and receiue instru­ction, that yee may be wise The Eare of the wicked is open to Sathan, but closed to God. in the latter end. Prou. 19. 20. Be not as the wicked who haue eares and heare not: Ezech. 12. 2. their poison is like the poison of the serpent, and they are deafe like the Adder, that stops his eares, and hea­reth not the voice of the enchanter, though hee be most expert in charming. Psal. 58. 4. But if thou [Page 198] hearken to my lawes and obserue them, then the What blessings are promised to them who lend their eare to the Lord. Lord shall keepe with thee his couenant, he shall loue thee and blesse thee. Deut. 7. 12. The eare that hearkens to the correction of life, shall lodge among the wise: Prou. 15. 3. But take heed how ye heare: Luke. 8. 18. for hee that heares and doth not, is like that foolish man who built his house vpon the sand. Math. 7. Or like one, who beholds his naturall face in a glasse, who when he hath considered him­selfe, goes his way, and forgets immediately what manner of one he was: Iam. 1. 24. therefore be ye doers of the word, and not hearer [...] onely. Iam. 1. 22.

The Christians Prayer for Grace to obay this Command.

O Lord Iob. 33. 16. thou who openest the eares of men by corrections, Iob. 36. 10. and commands them to returne from their iniquitie: Esay. 6. 10. take away from me the hea­uie Ierem. 6. 10. and vncircumcised eares. Psalm. 40. 8. Prepare mine eares Esay. 50. 4. that I be not rebellious any more, nor turne back from thee, but may haue mine eare opened to heare, as the learned Luke. 8. 15. with an honest and good heart, and so may bring forth fruit with patience, to the glory of thy name, through Iesus Christ.

The Christians Practise of this Command.

THE Eare of the wise seekes learning, Prou. The eare is the ta­ster of the soule. 18. 15. and his Eare tryeth words, as his taste tryeth meate. Iob. 34. 3. He stops his eares from hearing of blood: Esay. 33. 15. but hath his cares open to heare what the spirit saith. Let such as delight not to heare the word of the Lord be ashamed. Apoc. 2. As Mary sate at Christs feet and heard his preaching: Luke. 10. 39. and Iosiah rent his clothes at the hearing of the Law: 2. King. 22. and as the godly Iewes were pricked in their hearts when they heard their sinne reproued. Act. 2. 37. So the Christian with a good and honest heart, heares the word of the Lord, and keepes it. Luke. 8.

THE OBSERVATIONS.

ALbeit the minde of man be a very diuine thing, endued with most excellent gifts from [Page 200] aboue, yet the good thereof could not be com­municated 1 Suppose the minde be diuine, yet the good in it could not be communica­ted without an Or­gan. to others, vnlesse the Lord of his goodnesse had prouided in the body conuenient organes and instruments by which the motions of one mans minde may be contuayed to ano­ther.

For the Lord made not man for himselfe, that 2 Man first made for God, secondarily for man. hee should locke vp and keepe within himselfe all the good that God communicated to him: but as first hee made him for his owne glorie, so secondarily for the vse and edification of o­ther men. 3 Therefore hath God giuen him a minde by which he hath intelligence with God, and bo­dily organes by which he hath in­telligēce with men.

And therefore hath not onely giuen him a minde, by which he may haue intelligence with his maker, but also therewithall Organes and instruments of the bodie, by which wee giue and receiue intelligence of our inward motions one of vs from another.

By the tongue wee make intelligence of our 4 For by the tongue we giue and by the eare we receiue in­telligence. mindes to others, and by the eares againe wee receiue it from them. How great benefits these are, and how necessary to entertaine fellowship among men, is best knowne if wee looke vnto those who wants them. O how great a griefe doe they breed to themselues, and also how great a trouble to others, while they would expresse and vtter their mindes by speech, and for want of the corporall Organe and necessa­ry instrument cannot.

[Page 201]God hath giuen vnto man two eares which 5 The fabrick of mans eare, teach­eth him to be rea­dy to heare. being at one time affected by the voyce, re­ceiue the sound coniunctly: they are not set within the head as is the tongue, but set with­out on eyther side of the head continually open, to teach man how by all occasions he should be swift to heare, saith S. Iames, such instructions as may make him wise toward God.

Therefore also hath he made them vpright 6 But to heare onely such things as come from God. toward heauen, because they should be open to those things which are of God, but many haue their eares like vnto the eares of those Dogs, which are closed aboue, but open beneath, such are worldlings, who haue an eare to heare those things which are of the earth, but not those which are of God.

Yea, which is worse, an open eare toward 7 The wicked haue an eare for Sathan, but none for the Lord. Sathan, but a closed eare toward God: of them the Lord complaineth, that they are strangers from the wombe, that their eares are turned a­way Psal. 58. 4. Iere. 6. 10. Esay. 6. 10. Zach. 7. 11. from hearing of him, they are of heauy and vncircumcised eares, open to any that will speake, but stopped to the Lord more obstinately then the Adder, which stoppeth his eare from the en­chanter.

But vnder Christs kingdome it is promised 8 An eare opened to God is a great grace. that he will open the eares of the deafe, Esay. 35. and it is performed in our regeneration. Vnder the Law a bored eare was an argument of [Page 202] perpetuall subiection; and vnder the Gospell: an eare inclined to heare the Lord is a sure ar­gument of an heart brought in subiection to God, readie to be gouerned by the comman­dement of his voyce.

And as by Christs grace our eares are opened 9 How the Christian closeth his eare vp­on Sathan. to God, so are they closed vpon Sathan: the Christian as he will not speake filthie language, so he will not heare it. As he will not murther with his hands, so stops his eares from hearing of bloud, Esa. 33. and as hee will not slander with his tongue, so will hee not receiue in his eares a false report, when another hath made it, Psal. 15.

For I pray you what difference is there be­tweene 10 As he wil not carry sathan in his tongue to lye, so not in his eare to receiue a false report. the willing reporter and receiuer of a false tale, but that where the one carryeth Sa­than in his tongue, the other carryes Sathan in his eare?

The forger of falshood is the striker of Sa­thans 11 The author, hearer and reporter of lies compared together. coine; the willing hearer is Sathans re­setter; and hee that after hearing reports it for a truth which he knowes not to be true, is Sa­thans ventor: this man turnes his eares into his eyes, while as that which he hath heard, hee gi­ueth out for as vndoubted a truth, as if he had seene it.

Therefore is it that as the mouth tastes the meat, and lets none goe downe to the stomack, [Page 203] vnlesse it be approued; so the eare of the godly 12 The eare is the ta­ster of the soule. tastes words, and lets none goe downe to the soule which is not from God.

And herein the Christian takes not so much 13 A Christian mesu­reth words by their owne weight, not by the qualitie of the speaker. heed to the speaker, as to that which is spoken, were the person neuer so honourable; yea, like an angell of God, the heart that feares God, re­ceiues not his speech without examination; so Mary discussed in her minde the words of the Angell, and thought with herselfe, What manner of salutation may this be?

And if otherwise for outward estate the per­son 14 Great folly to re­iect the word of God for the base­nesse of the person that speakes it. were neuer so contemptible, yet if he speake the words of God, he is reuerenced of the Chri­stian; for euen the feet of him that brings the glad tidings of peace are beautifull to him. No man despiseth good corne because he finds it in a contemptible sack; nor reiects precious pearles because they are in earthen vessels, far lesse will the Christian refuse the message of grace be­cause it is brought by a base messenger.

As the eare was the first port by which the 15 As the eare was the first port of death, so is it made the first port of life. Seducer entring in, brought death to the soule; so is it the first by which our Sauiour enters, and restoreth life vnto it. Hearing must goe be­fore seeing, wee must sit downe and reuerently heare the Lord on earth, that wee may ascend and ioyfully see the Lord in heauen, then shall wee sing that song: As we haue heard, so haue [Page 204] we seene in the citie of our God: but if wee will not heare the Lord speaking in his word on earth we shall neuer see the Lord shewing his ioyfull face in heauen.

The Lord Iesus accounts our voyce sweet to 16 Seeing Christ de­lights in our voyce it is a double sinne for vs not to delight in his. him, & delights to heare it. My Doue let me heare thy voyce, for it is sweet, Cant. 2. 14. And shall not we esteeme his voyce sweet vnto vs, and delight to heare it? Certainely if wee delight not in his word, whereby hee speakes to vs, hee shall take no pleasure in our prayers, whereby wee speake vnto him: For hee that turnes away his eare from hearing of the Law, his Prayer shall be abhominable.

Yet it is not inough to heare: Our Sauiour 17 It is no [...] inough to heare, we must take heed how we heare for some heare ma­litiously, to trap the Preacher. also warnes vs to take heede how wee heare. Some heare malitiously, such as come to trap the Preacher, as the Pharisees often heard Christ, that they might snare him. This now is a common sinne that men resorts to preaching, as if they come to amend the Preacher, and not to amend themselues.

Others heare for curiositie, seeking rather ti­dings 18 Others heare for curiositie, not for Conscience. of occurrents among men, then the glad tidings of peace, sent from God: these are like vnto Herod, who hauing our Sauiour Christ present before him, sought a miracle to feede his curiositie, but sought not grace, whereby hee might be saued.

[Page 205]Some againe are not so euill disposed, as 19 Some heare vnpro­fitably. any of the former two, yet they heare vnpofi­tably▪ for the present they are somwhat moued, but carry nothing away whereby they may be mended: these goe out of the Church as the vncleane beasts went out of the Arke, that is, they go out vncleane as they came in vncleane. 20 Compared to ves­sels that run out.

The Apostle compares them to vessels that runne out, or to the sieue, ( [...]ribrum) which as long as it is in the water, is full, but if you take it vp, no water remaines in it: something they haue while they heare, but so soone as they goe out, it goes from them: the remedie of this euill were to lay vp the word in our heart as Mary did. 21 In the body the eare, the tongue and the hand are not farre a sunder, to teach vs, what we heare and pro­fesse wee should practise.

The last sort of euill hearers are they, who heare the word, remember it, and can report much of it to others, but not as of a thing that concerneth their life, and therefore while they speake of it to others, they forget to doe it. God hath placed in the body the eare, the tongue, and the hand, not far asunder, to teach vs, that what wee heare with our eare and professe with our mouth, we should practise with our hand.

The Censure.

And of this also it is euident, that all are not Christians indeed, who now vsurpe the Christian name.

CHAPTER. III. Of his Eyes.

The Lords Command.

THe eyes of a foole are in the The eyes of fooles are in the corners of the world. corners of the world: Prou. 17. 24. but the wise They are cast vpon that which is no­thing. mans eyes are in his head, Eccles. 2. 14. Cast not thine eyes vpon that which is nothing, Pro. 23. 5. For all that is in the world, as the lust of the slesh, the lust of the eyes, and the pride of life, is not of the father, but of the world, Ioh. 2. 16. As the graue and destruction can neuer be satisfied, Pro. Eyes for couetous­nesse can neuer be satisfied. 27. 20. so the eyes of man are not satisfied with [Page 207] seeing, Eccles. 1. 18. Let not therefore thine eyes and heart be for couetousnesse, Ierem. 22. 17. nei­ther full of adulterie, Iude. 7. Haughtie eyes the Eyes ful of adultery Lord abhorreth, Pro. 6. 17. and the high looke of Eyes of pride. the proud shall be humbled. Esa. 2. 11. The eye that Eyes of disdaine. mocketh his father and despiseth the instruction of his mother, let the Rauens of the valley pick it out, and the young Eagles eate it, Pro. 30. 17. Cast away therefore the abhomination of thine eyes, Ezech. All these are abho­mination to the Lord, and abhor­red by the christian 20. 7. Let not my word depart from thine eyes, but obserue wisedome, and counsell, Prou. 3. 21. that thine eyes may behold the right, and thine eye-lids direct thy way before thee. Prou. 4. 25.

The Christians Prayer for Grace to obay this Command.

BE Psal. 67. 1. mercifull to mee O Lord, and blesse mee: cause thy face to shine vpon mee, that I may know thy way vpon earth. Rom. 3. 18. Let mee not be like the wicked who haue not the feare of God before their eyes: Prou. 20. 12. But as thou hast made both the eares to heare and the eyes to see: so I pray thee good Lord, Psal. 34. 11. to teach me thy feare. Psal. 119. 37. Turne [Page 208] away mine eyes from regarding vanitie: Iob. 31. 1. and let not mine heart walk after mine eye, Esay. 17. 7. except when I looke to my Maister, and when mine eyes are to­ward the holy One of Israel; 2 Tim. 4. 18. that so I may be deliuered from euery euill worke, and preserued to thy heauenly kingdome, through Iesus Christ, to whom be all praise for euer and euer.

Amen.

The Christians Practise of this Command.

I Haue made a Couenant with mine eyes: How the Christian gouerneth his eyes according to the will of his maister. Iob. 31. I will shut them vp from seeing euill. Esay. 33. 15. I will set no wicked thing before mine eyes. Psal. 101. 3. In mine eyes a vile per­son shall be contemned: but I will honour them that feare the Lord; Psal. 15. 4. for I set the Lord alwayes before mine eyes. Psal. 16. 8. As the eyes of a seruant looke to the hands of his mai­ster, so mine eyes waite on thee O Lord, till thou haue mercie vpon me. Psal. 123. 2.

THE OBSERVATIONS.

IT is not possible to keepe the heart in a good 1 The heart cannot be kept, vnlesse the senses be kept. estate without diligent obseruation of the sen­ses, no more then a besieged Citie can be de­fended, where the ports thereof are neglected, and left open to euery one that likes to enter into it.

There are two sorts of euils within vs which 2 Two sorts of euill in man, 1. innatum, 2 seminatum. trouble vs; first, malum innatum; secondly, malum seminatum: the first is euill bred in vs of our owne nature; the other is euill sowne in vs by that Wicked one: yet is there no man of so quick a sense, that he is alwayes able to distin­guish betweene these two.

Both of these euils haue their passage by the 3 Both of these haue their course by the senses, for euill bred within vs breakes out by the senses. senses: for the one, malum innatum, home-bred corruption, cannot lurke within, but seeketh to burst out at the senses, to the infection of others, according to that of our Sauiour; Out of the heart comes murthers, adulteries, &c. the prin­cipall passages of this infecting euill are the eye, and the mouth.

[Page 210]The other againe, Malum seminatum, is con­uaied 4 And euill without vs is conuayed in by the senses, speci­ally by the eye and eare. to the heart by the subtiltie of Sathan, from exterior obiects, vnto which he laboureth to allure the heart, that hee may diuide it from God. And this euill is conuaied to the heart specially by the eye and eare: whereof it is eui­dent with what continuall care the senses are to be obserued, that from without, euill come not to make the heart worse then it is, and from within, euill come not to infect others that are without.

For as that Citie is in great danger, which 5 A Christian like a besieged citie that hath traitors with­in. hath not onely without it strong enemies assaul­ting it, but hath also within it false traitors to be­tray it: so is it with our soules, who without vs haue Sathan with his inuisible legions of spiri­tuall wickednesse, and visible armies of worldly allurements ready to impugne vs: and within haue our owne traiterous affections confede­rate with him ready to betray vs.

And therefore (as I said) great need haue we 6 We haue need ther­fore to watch that these two armies of euils doe not meet within vs. to watch ouer our selues, that these two corrup­tions which are as seuerall armies against vs, meete not together: for if Malum seminatum come in to strengthen Malum innatum, they shall breed a very dangerous and hard battaile vnto vs.

Whereas if wee take paines to fortifie our selues against the enemie that is without and [Page 211] to slay the corruption that is bred within vs, so 7 We must fortifie our selues against both. soone as it is conceiued, wee shall possesse our selues in peace. It is great wisedome to fight with our enemie when hee is weakest, the best time to slay a Cockatrice is while it is in the shell, before it come to be a Serpent: if we dash 8 It is best to sight a­gainst the begin­nings of euils with in vs. not the heads of the infants of Babell, they will breed vs more trouble, when they come to be stronger men. Sinne is a strong enemie when it is in the Cogitation, stronger when it is in the affection, strongest when it breakes out in­to action, confirmed in strength if wee conti­nue in it. Therefore euen the beginnings of it are to be resisted.

This as I said cannot be done without a di­ligent 9 The soule cannot be kept if Sathan possesse the ports of the Bare and the Eye. custodie of the Senses, specially of the Eare, and the Eye; these are the first ports at which Sathan carryed in death to the soule of our mother Euah: for by hearing the seducer her heart was infected, and by looking out of her corruption to the forbidden Tree, shee was entangled in the actuall transgression of Gods commandement.

Besides this, many wayes in Nature hath God 10 The Eye sees not it selfe, and therefore hath need of the help of another. warned vs that the eye hath need with continu­all care to be obserued: for albeit it be a liuely Organe of sight, yet it sees not the owne selfe, and therefore hath neede to be helped with the counsell and custodie of another.

[Page 212]Againe, God in Nature hath prouided a 11 The couering made by God for the eye warnes vs it should not be open to eue­ry obiect. couering for the eye, which with a meruailous volubilitie openeth and closeth at the pleasure of man; wherein the Lord who hath done all his workes in great wisedome, hath warned vs that it is expedient sometime the eye be closed, and not holden open to euery obiect.

There are two rules good to be obserued for 12 Two rules good for gouernment of the eye: the gouernment of our eyes: first, that before we open the bodily eye to looke to the creature, wee first open the eye of our minde, and looke The first rule is, that wee looke to God before wee looke to the crea­ture. to the Creator, otherwise if wee looke to the creature before wee looke vnto God, wee shall assuredly be snared.

As God hath giuen vs an eye to see his 13 For as God hath giuen vs an eye to see his works, so an eye to see himselfe. workes, so hath hee giuen vs an eye whereby we may see himselfe: shall wee thinke hee will haue vs to looke to the Sunne, and not to him that made the Sunne? Let the eye that lookes to God, direct the eye that lookes to the crea­ture, and we shall looke out without danger.

It is said of Adam after his fall, that his eyes 14 How Adams eyes were opened after the fall. were opened; which is not so to be vnderstood as if they had beene closed before, but because where before all that hee saw was good: now his eyes were opened to see his euill which before he had not, and therefore could not see it.

And no better are the eyes wherein his mise­rable posteritie foolishly reioyceth; they haue [Page 213] eyes in some part to see their misery, the fruit 15 So are the eyes of his miserable poste­ritie. of their sinne: they haue eyes to looke to the baites of pleasure and profit, wherewith they are snared vnawares, but haue not eyes to looke vnto the Lord.

As the beasts in looking to other creatures 16 Man by nature loo­keth as the beast, regarding nothing but the belly. regard nothing but the commoditie of their belly: where they see any thing that may serue vnto it, they lay downe their heads; where not, they goe by it: so naturall men looke vnto the the creatures, seeking, vt addant aliquid ventri, non menti.

Thus Euah looked to the apple, and thinking 17 As Euah conside­red no more in the apple but that it was good for meat. it good for meate, plucked it, but considered no more: so her children when they looke to the fowles that flie, to the fishes that swimme, to eue­ry good and pleasant creature in the kinde, of all they gather no other collection but they wish for their bellies sake it were in their hand.

Thus where the sight of Gods creatures 18 Creatures far abu­sed by naturall men to couetousnesse. should work in the heart of man a reuerence & loue of God, a meditation of his goodnesse with thanksgiuing, it produceth onely an inordinate and sensuall couetousnesse of the creature.

Others againe, looking to the creature more 19 Creatures also to an euill gouerned eye are the snares of concupiscence. negligently then they should, are snared before they consider of it; so Sichem in looking to Di­nah, and Dauid in looking to Bathsheba: for it is come to passe by a most iust recompence, [Page 214] vt qui exteriori negligenter vtitur oculo, interiori Gregor. Moral. lib. 21. non iniustè caecetur; that hee who negligently v­seth the exterior eye, should iustly be blinded in the interior.

The necessitie of this rule shall yet better ap­peare 20 As the heart is, so i [...] the eye. to vs, if we consider that it is not the eye which seeth, there is one within that lookes out at the window of the eye, to wit, the soule: if the soule be spiritually disposed, there is nothing wee looke to shall offend vs; if otherwise, then euery thing we looke vnto becomes a snare vn­to vs. M [...]lta enim retia tenduntur nobis à diabolo; Ambr. de poenit. lib. 1. cap. 14. for many nets are spread out by Sathan, where­in to trap vs; yea, if our hearts be not kept in a good estate, ipsi nobis oculi retia sunt.

The second rule for gouernment of our eyes 21 The second rule is that wee acquaint our eyes with tears, so shall they not be carryed away easily with vanitie. is, to acquaint them with pouring out of teares for the miseries which our sinnes haue brought vpon vs. The same eyes which God hath giuen vs for organes of our sight, hee hath also giuen vs for conduits of our teares▪ therefore we see that in Nature children first mourne with their eyes, before they looke on any thing to delight in it.

Thus if the sight of the creature moued vs to 22 Euery creature pre­senteth to vs some matter of mourn­ing. mourne, as there is no creature which hath not in it a witnesse of that vanitie whereunto for our sinne it is subiect, it should not so readily be a snare vnto vs to entrap vs in sinne as it is.

[Page 215]For as the Children of Noble men looking 23 Why the apparent beautie of the crea­ture should not de­light vs. to pleasant buildings and lands, which some­time belonged to their Fathers, but now are possessed by others, are rather moued to mourn then to laugh: so we, when we see the heauens altered, the earth accursed, the soueraigntie o­uer the creatures taken from vs; and in euery creature a foot-step of that misery which is the punishment of our Apostacie, haue more need to mourne for those miserable effects of our sin, then vainly to be delighted with an apparent beautie of the creature.

The Censure.

But now the great number of them who looke with wandring eyes, Esay. 3. 16. with eyes full of adultery, 2 Pet. 2. 14. with hauty eyes, and eye-lids lifted vp, Prou. 30. 13. proueth that all are not Christians indeed, who now vsurpe the Christian name.

CHAPTER. IIII. Of his Tongue.

The Lords Command.

HEe that keepeth his mouth How our tongue should be gouer­ned in speaking to God. keepeth his life: Pro. 13. 3. yea, hee keepeth his soule from affliction; Prou. 21. 23. for life and death are in the power of the tongue. Prou. 21. 23. Specially, be not rash with thy mouth, neither let thine heart be hastie to vtter a thing before God: for God is in the heauen, and thou art in the earth, therefore let thy words be few: Eccles. 5. 1. and vse not thou vaine repetition as the heathen, who thinke to be heard for their much babling. Mat. 6. 7.

[Page 217]But before all things sweare not, neither by Swearing for­bidden. heauen, nor by earth, nor any other oath; Iam. 5. 15. but let your communication be yea, yea; nay, nay: for whatsoeuer is more then these commeth of e­uill. Mat. 5. 37.

And say not, this day or to morrow we will goe Presumptuous spea­king condemned. into such a citie, but if the Lord will; and we liue, we will doe this or that. Iam. 4. 13.

In many words there cannot want iniquitie, Babling and much talking condemned but he that refraines his lips is wise. Pro. 10. 19. If any man among you seem to be religious and refraine not his tongue, but deceiues his owne heart, this mans religion is vaine. Iam. 1. 26. A wise man concealeth knowledge, Prou. 12. 23. and hee that hath knowledge spareth his words; yea, euen a foole when hee holdeth his peace is counted wise. Prou. 17. 27. In all labour there is abundance, but the talke of the lips bringeth want: Pro. 14. 23. be yee therefore swift to heare, but slow to speake. Iam. 1. 19.

Put away from thee a froward mouth, Prou. Cursed and fro­ward speaking. 4. 24. and cursed speaking: Colos. 3. 8. for cur­sing and blessing ought not to proceed out of one mouth, no more then out of one fountaine procee­deth sweet water and bitter. Iam. 3. 10.

Lye not one to another, Iames. 4. 11. keepe All lying and back­biting forbidden. thy tongue from euill, and thy lips that they speake no guile. Psalme. 34. 13. Speake the truth euery man to his neighbour: Zach. 8. 16. [Page 218] for a righteous man hateth lying words. Pro. 13. 5. And see you speake not euill one of another. Iam. 4. 11. Filthy & prophane speaking.

Put away all filthy speaking also out of thy mouth, Colos. 3. 8. neither let fornication once be named among you, nor filthinesse nor foolish tal­king, nor iesting, which are things not comely, but rather giuing of thanks: Ephes. 5. 3. for euill speeches corrupt good manners. 1 Cor. 15. 33. Generally all cor­rupt communicati­on forbidden.

And generally let no corrupt communication proceed out of your mouthes, but that which is good to the vse of edifying, that it may minister grace to the hearers, your speech being gracious al­way, and powdred with salt. Colos. 4. 6.

The Christians Prayer for Grace to obay this Command.

SEt Psal. 141. 3. a watch O Lord, I beseech thee before my mouth, and keepe thou the doore of my lips. Take Psal. 119. 43. neuer the word of truth vtterly out of my mouth: but Psal. 51. 15. open thou my mouth, and my lips shall shew forth thy praise: yea, Psal. 71. 8. I shall be filled with thy praises, and with thy glory euery day. So let thou Psal. 19. 14. the words of my mouth be alway accep­table in thy sight, O Lord my redeemer.

Amen.

The Christians Practise of this Command.

I Will keepe my mouth brideled, and will take How the Christian vseth his tongue to the honouring and praising of God. heede that I sinne not with my tongue: Psal. 39. 1. I haue purposed that my mouth should not offend. Psal. 17. 3. I will speake no vaine word: Esay. 58. 13. but with my mouth will I declare thy praises O Lord, from generation to generation. Psal. 79. 13. I will not hide thy righteousnesse within my heart, but will de­clare thy truth and thy saluation, and will not conceale thy mercy and thy truth from the great congregation. Psal. 40. 10. Yea, the prai­ses of God shall be in my mouth continually, Psal. 34. and my tongue shall intreat of thy word. Psal. 119. 172. I will sing to the Lord all my life, and will praise him while I liue. Psal. 104. 33. At midnight will I rise to giue thanks Let them be asha­med who delight to speak of any sub­iect, but not of Gods saluation. to thee O Lord. Psal. 119. 62. I preuent the morning watch to cry to thee. Psal. 119. 147. Seauen times in the day doe I praise thee; Psal. 119. 164. yea, all the dayes of my life will I praise thee, as long as I haue any being, will I [Page 220] sing to my God. Psal. 146. 2. Thy statutes shall be my songs in the house of my pilgrimage, Psal. 119. 54. and my mouth shall daily re­hearse thy righteousnesse and thy saluation: for I know not the number. Psal. 71. 15.

Moreouer I will speake (vnto man) as before How the Christian vseth his tongue to the edisication of others. God in Christ Iesus. 2 Cor. 12. 19. A deceitfull tongue shall not be found in my mouth: Zeph. 3. 13. but my words shall be in the vprightnesse of mine heart. Iob. 33. 3. Neyther will I suffer my mouth to sinne, by wishing a curse to the soule of him that hated mee. Iob. 31. 30. There is no lewdnesse nor frowardnesse in my words. Prou. 8. 8. My tongue also shall spread abroad knowledge: Prou. 15. 7. and my mouth shall be as a well-spring of life. Prou. 10 11. I will vt­ter the words of grace, Eccles. 10. 12. that my lips may feed many, Prou. 10. 21. and the com­f [...] of them may asswage the sorrow of the af­flicted, Iob. 16. 15. confirming him that is ready to fall, and strengthening the weak knees: Iob. 4. 4. for God hath giuen me the tongue of the learned, that I should know how to minister a word in season, to the weary, Esa. 50. 4. and hath enriched me with all kinde of speech, and ne­cessary knowledge, for the which grace I thank my God in Christ Iesus.

THE OBSERVATIONS.

AS in the Apostasie of Adam the poyson of 1 The grace of rege­neration doth goe through the whole man. sinne, like a fretting canker, ranne through the whole nature of man, so in the regenerati­on the grace of our Lord Iesus goes through the whole man, sanctifying him throughout both in soule and body to make him a new creature.

Sinne hath not taken away the members of 2 Sinne hath taken a­way, not the mem­bers, but the right motion of them. mans body, but the right motion and vse of them: for the eye still lookes, the tongue spea­keth, the hand moueth, but not as they should.

When the Palsie looseth the members of the 3 Man naturally is diseased with a spirituall palsie. body, to moue against the will of him that pos­sesseth them, it is counted a pittifull disease: but now when sinne hath loosed them to moue against the will of him that made them, and the well of them that owe them, it is a pitie to see how foolishly naturall men reioyce in it, not considering it is a sicknesse which tends to the second death. 4 How necessarie the tongue is to the minde of man.

If man had beene created for God onely, he should not haue needed a tongue, for the Lord [Page 222] knowes the meaning of the minde without the tongue: and if hee had beene made for him­selfe onely, the motions of the mi [...]e had ben sufficient for himselfe also, but God hath made one man to be a comfort to another, and ther­fore hath giuen him such Organe [...] as whereby euery man may giue intelligence of his minde to another.

For this is the office of the tongue, to be a 5 The office of the tongue is to be a trench-man be tween hart & hart. faithfull interpreter of the minde, and a trench­man betweene hart and hart, but as they who vnderstand not others languages, though they see others faces, can conclude nothing between them, without the helpe of a faithfull interpre­ter, so cannot the heart of one man communi­cate the conceptions thereof to another, vnles the tongue be as Ambrose calls it speculum men­tis, a glasse wherein the minde may be seene.

But that which God made for good, Sathan 6 The tongue by Sa­than diuided from the hart. hath turned into euill, for now the hart and tongue are so peruerted from their originall in­nocencie that now the tongue is imployed by the heart to deceiue, exponing in word the thoughts of the hart, otherwise then they are indeed.

A threefold diuision hath ensued vpon the [...] A [...] on hath [...] on the fall o [...] [...]. sall of man, as a punishment thereof: first, a diui­sion of harts: secondly a diuision of tongues: thirdly, a diuision of the tongue from the hart.

[Page 223]The diuision of one mans heart from ano­ther 8 The diuision of one mans heart from an other is a punish­ment of mans diui­sion from God. is a iust punishment of mans diuision from God: so long as Adam and Euah liued at one with God, they liued at one among themselues, but so soone as they were diuided from God by sinne, they became also diuided among them­selues, Adam blaming Euah, and accusing her to God, in whom before hee reioyced, as bone of his bone, and flesh of his flesh.

And this hath proceeded so far among their 9 In great wisedome hath God hid one mans heart from an other. posteritie, that looke how many men there are in the world, as many sundry iudgements and wils there is among them, which would not faile to breede horrible confusion, if God had not locked vp the heart of man, and made it vn­knowne to another; or otherwise where it is knowne, did not restraine the heart of man, and that for entertaining a societie and fellow­ship among men.

As for the diuision of tongues it came into 10 The diuision of tongues is also a punishment of mans sinne. the world as a iust punishment of mans rebel­lion against God in the building of Babel: for where before the sloud for the space of one thou­sand and sixe hundred yeares and more, the whole world spake one language, and one hun­dred and thirtie yeare after the Floud also: for their high conceit in building of Babell, to get themselues a name, God confounded their languages.

[Page 224]And yet it is strange, that this diuision of 11 Yet is it receiued for a blessed poli­cie in the Popes Church, which God laid on for a bitter curse. tongues inflicted on man for a punishment of his pride, and threatned also by God as a curse vpon his people, to send a nation vpon them whose language they vnderstand not, should be receiued into the Popes Church as a blessed policie: for there hee that is in the roome of a builder, speakes that which the people vnder­stands not.

But the diuision of the tongue from the heart 12 Diuision of the tongue from the heart is both a sin, and a punishment of sinne. is the worst of all, being not onely a punish­ment of sinne as the former, but a sinne also, and such a sinne as is a protector and maintai­ner of many sinfull and mischieuous concepti­ons of the heart.

Whereof it comes to passe, that innumera­ble 13 A world of wic­kednesse commit­ted by the tongue. euils are committed by the tongue: for which Saint Iames iustly termes it A world of wickednesse, and accounts so much of the go­uernment or misgouernment of the tongue, that the one he esteemes the proofe of a perfect man, the other an argument of an irreligious man. 14 Not the halfe onely but our whole life is full of the sins of our tongue.

For this cause also Nazianzen affirmes that the halfe of the sins of our life are committed by the tongue: lingua dimidiam humanorū vitiorum par­tem Nazian. in de­plor. cal. animae. Basil. in Psal. 32. sibi vendicat: but Basil going further, saith, to­ta vita nostra linguae delictis est referta, that our whole life is full of the sinnes of our tongue.

[Page 225]If we goe through the decalogue, wee shall 15 By the tongue wee transgresse all the Commandements. finde the tongue guiltie of the transgression of all the precepts thereof, a seruant to all sorts of sinnes, which breake out in action.

Against the first Commandement it offends 16 Sins of the tongue against the first Commandement. by blaspheming God, as Pharaoh did, while hee said, Who is Iehouah? as Sennacherib did, your Exod. 5. 2. Esay. 36. 14. Psal. 14. 1. Psal. 94. 7. God is not able to deliuer you: as the foolish do, who say, there is not God: as the prophane do, who say, he seeth not, or he doth not regard: these are stout words against the Lord.

Or else in cursing by the name of the Diuel: 17 Cursing also by the name of the Diuell. some customably sacrifice to him, deuoting that in their anger to Sathan, which should be dedicated to God: others seeke vengeance from Sathan vpon such as haue offended them, not re­membring that God is the God of vengeance: thus both of them by a most horrible impietie set vp Sathan in the roome of God. Lamenta­ble it is to heare how this sinne abounds in this Land, as if it were Calicut or Narsinga, where Sathan is worshipped.

Against the second Commandement the 18 The second Com­mandement trans­gressed by reuerent speaking of Idols. tongue offends in speaking reuerently of Idols, which are to be abhorred, as the Iewes, who called the workes of their owne hands Baali, my Lord; or as Micah did, who when they of Dan had taken his Idols from him, he ranne crying and lamenting after them, ye haue taken away [Page 226] my gods, and what more haue I? as if all were gone when they were gone.

The Ethnickes may make them ashamed, 19 Vanitie of Idols knowne by Na­tures light. who, by Natures light, saw that this was vanitie. Plato disswaded the people from hauing Gods of gold, least they should expone them vnto theeues: and Fabius when he spoiled Tarentum, tooke not away their Idols, relinquamus, inquit, Tarentinis Deos suos iratos; let vs leaue vnto the Tarentines, their Gods angry at them, for these Gods that could not defend Tarentum, will ne­uer defend Rome.

But the light of the Word doth more cleer­ly 20 But much better by the light of the Word. instruct the Christian, that the Gods which made not heauen and earth should not haue place on earth, except it be to be burnt vnder an oake, as Iacob did with them, farre lesse will hee giue them any honourable place in his tongue, to name them with any reuerence.

Against the third Commandement the 21 The third Com­mandement trans­gressed by idle and vnreuerent vsing of Gods Name. tongue is abused in the vaine, idle, and vnre­uerent vsing of the Name of God to the smal­lest toy and trifle which doth occurre. It was Sacriledge for any man to annoint his owne flesh with the holy Oyle which was appointed for the Tabernacle, much more sacriledge is it to abuse the Name of God vnto follyes which are neyther for his glory nor mans edi­fication.

[Page 227]Yet this abusing of Gods Name in idle and foolish talking is counted a necessary recreati­on to passe the time withall; but why doe not men remember that they must giue an account 22 Idle talking coun­ted a necessary re­creation. of idle talking? or why are men so prodigall, as for to spend the time of Grace which God hath lent them, that in it they might be re­conciled with him, in vnprofitable and vaine sports, which doe encrease their enmitie with him?

No merchant will spend the time of his mar­ket 23 The time of grace should not be vain­ly spent. any other way but in buying or selling. Or will the Husband-man when seed-time comes, let it goe by, and delight himselfe in matters of smaller importance? what folly then is this, that the time of Grace, wherein wee should make peace with God, is passed ouer with vaine and merry talking among men?

Beside this, by rash and vnnecessary swea­ring, 24 It is transgressed al­so by rash and vn­necessary swearing. this Commandement is broken; An oath (saith the Apostle) is the end of all Controuersie, it is the last refuge whereunto Truth runneth for credit: for three wayes haue wee to con­firm our speech; first, affirmation or denial; when this is not credited, then we goe to asseueration; when this also can haue no place, then we goe to swearing: but that which is the last band of Truth, now men commonly doe make it the first.

[Page 228]Yea, many not content in simple manner 25 Horrible oathes made customable. to sweare by the Name of God, as if that were too base a thing for such hautie spirits as theirs are, proceed in their blind presumption to more horrible oathes, by the bloud, the wounds, and the body of the Lord, by which they were re­deemed; thereby proclaiming to all the world, that the loue and reuerence of God was neuer in their heart.

It is recorded of a certaine Iudge, who ha­uing 26 How a certaine Iudge tryed the right childe of a dead father. three of the children pleading before him for the goods of their defunct father, he tooke vp the dead body and set it to them as a mark, promising that which of them shot neerest his heart, should be made possessor of all his goods, whereupon the first did shoot, the second also, but the third refused, whom for that cause the Iudge adiudged to be possessor of all his fathers goods, as the most kindly and naturall sonne of the three.

Thus as Salomon tryed the right mother by 27 Not vnlike as Salo­mon tryed the right mother of a dead childe. her kindly affection toward her Childe: so this Iudge tryes the right childe by his kindely af­fection toward his father.

But if the professors of this age were tryed 28 By this same rule godlesse swearers are proued not to be the sonnes of God. by this rule, many of them would be found to be none of the sonnes of God: for they spare not to shoot the venomous arrows of their blas­phemous speeches against the heart of their [Page 229] heauenly Father, against the blood, the wounds and the body of their blessed Redeemer: for so Leuit. 24. 11. the blasphemer is said to haue pierced the heart of God.

The offences of the tongue against the fourth 29 The fourth Com­mandement trans­gressed by rashnesse in prayer. Commandement, are especially two: the first is rash vttering of prayers or praises without sanctification or premeditation going before. Be not rash with thy mouth, neither let thine heart Eccles. 5. 1. be hastie to vtter a thing before God.

The other is speech in hipocrisie, whereby 30 Or by speech in hipocrisie. men draw neere to God in their mouthes while they are farre from him in their harts, the Lord loues truth in the inward affections, and delight­eth to be worshipped in spirit and truth, other­wise if we haue him in our mouthes and not in our hearts, fearefull is our recompence, for hee shall haue vs in his mouth to spue vs out, not in his heart to keepe vs for euer with himselfe.

Thus wee see how the tongue is abused to 31 The tongue not right ordered to­ward God, will ne­uer be right orde­red toward man. transgresse the Commandements of the first Table, but here the vnrulinesse thereof rests not, it proceedeth also against the second Table: for the tongue which is not rightly ordered to­ward God, will neuer be reuerent toward men, nor spare to dishonour euen those whom most of all they are bound to honour. 32 Three comely or­naments of our speech toward all ment.

There are three comely ornaments of our speech toward all men: first, truth: secondly, [Page 230] loue; thirdly, meekenesse and modestie: For first wee should see that wee speake the truth; secondly, that we speake it in loue; thirdly, with meekenesse.

But in speaking to our superiors wee ought 33 In speaking to our superiors wee must vse reuerence. to ioyne the fourth, which is reuerence: if wee be not silent in the presence of our betters, as El [...]hu was at the presence of the ancients, at least let vs speake with reuerence, as Sarah is commended for that shee spake reuerently to her Husband. 34 Against the sixt commandement murther committed by the tongue.

Against the sixt commandement the tongue is an instrument of transgression many wayes: for moe are slaine with the tongue then with the hands: as Daniels accusers flew him with their false accusing tongues, when they durst not stir him with their hands.

Therefore Dauid compares an euill tongue to 35 How an euill tongue is described by Dauid. the venome of Aspes; to Iuniper coales, and to arrowes; and indeed it is worse then any of these. As for the venome of Aspes, ther are Antidotes to preserue thee from it; but what will keep thee from the sting of an euill tongue? not Innocency it selfe. And Iuniper coales though they be very hot, burne none but such as touch them, but the euil tongue hurts them that neuer offends it: and for the arrow, distance of place will defend thee from it, but goe where thou wilt the malice of an euill tongue shall still persecute thee.

[Page 231]The seauenth Commandement is transgres­sed 36 The seauenth com­mandement trans­gressed by filthy speaking. by the filthy and corrupt communication of the tongue: for filthinesse conceiued in the heart, imployes the tongue to prepare a way for committing of the deed: yea, Prauis assuescere Basil. de legend. lib. Gentil. sermonibus via quaedam est ad rem ipsam. But to the children of God it is a very griefe to heare any thing that doth not edifie their hearts in the loue of God: intoller abile aestimant quicquid illud Gregor. Moral. lib. 7. sect. 21. non sonat, quod intus amant.

In all purposes the holy Spirit keepeth a ho­ly 37 Of all purposes Gods Spirit speakes in a holy manner. language: when hee speakes of Adams copu­lation with Euah, he saith, that Adam knew his wife; when he speakes of Sauls going to the caue for naturall purgation, hee saith, he went in to couer his feet.

This as it teacheth vs to speake of all things 38 They are led with an vncleane spirit who speak filthily. in an holy manner, so it shewes of what spirit they are, whose lips are no sooner opened to speake, but incontinent ye may smell the stink­ing corruption of their heart, infecting with their filthy breath both the ayre and the eares of the hearer.

Against the eight Commandement it trans­gresseth 39 The [...]yght Com­mandement is trans­gressed by flattery or back-biting. in like manner in one of these extremi­ties, either in giuing to men more then is due by flattery and assentation; or else in taking from them by slandering and backbiting, that which iustly appertaines vnto them.

[Page 232]For where a man hath two things necessarie 40 Sathan laboreth to defame the name, where he cannot corrupt the con­science. to make him a profitable instrument of Gods glory, and the good of others, to wit, his Con­science, by which hee is approued to God, and his good name, by which hee hath fauour with men; Sathan because hee cannot corrupt their conscience doth what hee can by euill tongues to steale away their good name, that they should be the lesse able to doe good to others.

The ninth commandement is transgressed 41 The ninth Com­mandement trans­gressed by lying. generally by lying, which becomes the more grieuous sinne, the more artificially it is set out. As a potsheard ouerlayed with siluer drosse, Pro. 26. 23. so is falshood and hatred, when by dis­simulation they are cloked with the shadowes of truth and loue.

This disposition to lie with dissimulation be­longs 42 Lying with dissi­mulation belongs to the feed of the Serpent. to the feede of the crooked Serpent, who hauing his head one way, can wry his hart an­other way; but the children of God are vpright men, who haue their hearts and their tongues going vpon one line. 43 This is the shame of the Popes Church.

It is therefore an exceeding great shame to the Popes Church that they professe and pra­ctise so abhominable and damnable a doctrine as that a man may thinke one thing with his hart, and sweare another thing with his tongue. This also amongst many other sheweth of what spirit they are.

[Page 233]Thus wee see how the tongue is subiect vn­to 44 Two necessary rules for gouern­ment of our speech. many spirituall diseases, for remedy whereof two rules in all our speech would be vsed; me­ditation before we speake, and then moderation in speaking.

It is very expedient that meditation goe be­fore 45 First, that before we speake we vse meditation. speech: wherein we are to consider, first, if that we would speake be lawfull, and though it be, yet are we to see whether also it be expedi­dient to be spoken, at such time, in such place, to such persons: our first thought may be cor­rected with a second, better without hurt or shame, but it is not so with our words.

The next, that in speech we vse moderation: 46 Next that in spea­king we vse mode­ration. for this cause God hath giuen man but one tongue with two eares, to teach him he should be more ready to heare then to speake: he hath also placed it within, and guarded it with a dou­ble hedge, one of flesh another of bone, and therewithall hath bound it by a bridle to the breast, by all these recommending to vs mode­ration of speech.

The Censure.

But now the great number of them, who abuse their tongues to all the sinnes whereof I haue spo­ken, euidently proues that all are not Christians indeed, who now vsurpe the Christian name.

CHAPTER. V. Of his Eating.

The Lords Command.

EVery Creature of GOD is The great bounti­fulnesse of God ap­peares in that hee hath made all his creatures to ser [...]e for mans vse. good, and nothing ought to be refused if it be recei­ued with thanksgiuing: 1 Tim. 4 4. for it is good that the heart be stablish­ed with grace, & not with meates: Heb. 13. 9. there­fore eate and drinke of such things ( after thanks­giuing) as shall be set before you: Luke. 10. 7. for thou maist kill and eate flesh, whatsoeuer thine heart desireth, according to the blessing of the Lord [Page 235] thy God, which he hath giuen thee. Deut. 12. 15. Euery thing that moueth and liueth shall be meat for you: as the greene hearbe, haue I giuen you all things. Gen. 9. 3. But whether yee eate or yee drinke, or whateuer yee doe, doe all to the glory of God. 1 Cor. 10. 31.

Take heed least at any time your hearts be ouer­come But hee will not haue vs to vse them with any excesse. with drunkennesse and surfetting, least that day come vpon you vnawares. Luke. 21. 34. Be not filled with wine wherein is excesse: but be ye filled with the spirit. Ephe. 5. 18. Eate for strength, and not for drunkennesse: Eccles. 10. 17. for he that refraines not his appetite is like a Citie bro­ken downe without wals. Prou. 25. 28.

Neither eate yee the bread of oppression, but Nor to take them from others by op­pression. worke with quietnesse and eate your owne bread, 2 Thes. 3. 12. being content with that which God hath giuen you: for better is a little in the feare of the Lord, then great treasure, and trouble ther­with. Prou. 15. 16.

And when ye haue eaten and are satisfied, then Neither yet to take them from himselfe without thanksgi­uing. praise yee the name of the Lord: Ioel. 2. 26. and deale thy bread to the hungry, and bring the poore that wandereth into thine house, then shall thy light spring out in the darknesse, and the Lord shall guide thee continually, and satisfie thy soule, and thou shalt be like a watred garden, and like a spring of water, whose waters faile not. Esay. 58. 10.

The Christians Prayer for Grace to obay this Command.

THE Psal. 145. 15. eyes of all things doe wait vpon thee, O Lord, thou giuest them meat in due season, thou openest thine hand and fillest all liuing things of thy good pleasure. Psal. 136. 25. Thou giuest food to all flesh; Psal. 147. 9. Iob. 39. 3. yea, euen to the beasts and young Rauens that cry: Prou. 30. 8. feede me also (O Lord) with food con­uenient for mee, Psal. 69. 22. and let neuer my table be a snare vnto mee, Hose. 13. 6. that when I am filled, my heart should be exalted against thee: Ephes. 3. 16. but strengthen mee in the inward man Iob. 6. 33. with that bread of life that came downe from heauen, and doth giue life to the world. Deut. 33. 23. So shall I be satisfied with thy fauour, and filled with thy blessing through Iesus Christ.

Amen.

The Christians Practise of this Command.

I Esteeme the words of thy mouth more then The Christian eat­eth his meat with thanksgiuing. mine appointed food: Iob. 23. 12. I will re­ioyce continually in thy name, Psal. 89. 16. and in all things giue thanks to thee. I haue learned in whatsoeuer estate to be contented: Phil. 4 11. Therefore I will eate to the conten­tation With contentation of his owne minde. of my minde. Prou. 13. 25. And albeit to the cleane all things be cleane, Tit. 1. 15. and all things be lawfull to mee; 1 Cor. 6. 12. yet will I not vse my libertie as an occasion to the flesh: Gal. 5. 13. neyther will I eate of any thing With Charitie to­ward others. whereof my brother may be offended; 1 Cor. 8. 13. farre lesse will I eate of meates sacrificed to Idols, or otherwayes forbidden, whereby my God should be offended. The fatherlesse also doe eate thereof, and I will not eate my mor­sels alone. Iob. 31. 17. I will poure out my soule to the hungry, Esay. 58. 10. and send a part to the poore, for whom none is prepared. Nehem. 8. 12.

THE OBSERVATIONS.

THe Lord our God hath dealt very liberally 1 Sufficiency of food allowed by God to man. with the Christian, as concerning his meat, for hee hath not onely giuen him euery greene hearbe, but euery thing also that moueth and liueth hath God giuen him for meat, Gen. 9. 3. yea all his creatures hath he subdued to serue man, man being a seruant to his God, accor­ding to that of the Apostle, All are yours, and ye 1 Cor. 3. 12. are Christs.

But the wicked eye of that euill one, enuies 2 Sathan makes man count it lawfull meat which God cals vnlawfull, or by the contrarie. that man should enioy this great goodnesse of God, and therefore as he tempts man to think that meat lawfull which God hath proclaimed to be vnlawfull, for so he did to our Parents in Paradice: so also he tempts man to count that meat vnlawfull, which God hath proclaimed to be lawfull, that so by one of two extremities, he may snare the consciences of men.

This is that Doctrine of diuels, so called by 3 Doctrine of Diuels defended by Pa­pists. the Apostle, which forbids to marrie, and commands to abstaine from meat, which God hath created to be receiued with thanks, 1. Tim. 4. 4. and now is set out to the world by that [Page 239] Apostate Church of Rome, vnder the shew of holinesse and truth, for so vnto some men they command abstinence from all flesh at all times, as to their Charter-house Monkes: to others they command abstinence from flesh at certain times, and that not for fasting and prayer onely, Durand. lib. 6. cap. de alijs Ieiu­nijs. but because forsooth in the dayes of Noah all flesh was accursed, but not the fish.

Is not this to binde the Conscience where 4 Thus they pollute that which God hath purified. God hath made it free? Is not this to pollute that which God hath purified? Act. 10. 15. Woe be vnto them, for they put darknesse for light, and light for darkenesse, they speake good of euill, and euill of good. Esay. 5. 20.

And yet the Christian notwithstanding that 5 How the Christian in eating respecteth God, his neighbor, and himselfe. God hath giuen him this libertie, hath a great care that hee vse not his libertie as an occasion to the flesh: therefore in eating hee hath first a respect to God that hee offend him not in the vsing of his creatures: secondly, a respect to his brother that hee offend him not: and thirdly, a respect to himselfe that his Table be not a snare to him, and the nourishment of his bodie, be­come not the nourishment of sinne in his body. 6 First, he respecteth God, and receiueth his meat with pray­er.

First then in eating hee lookes vp to GOD, and receiues his meat with prayer and thanks­giuing, and that for two causes.

For hee knowes that man liues not by bread 7 For it is not bread but Gods blessing that maintains life. onely, but by euery word that commeth out of [Page 240] the mouth of God, and that it is not the meat, but the blessing of God that continues life: for if it were, then they who are best fed, would proue most liuely and healthfull: but we see the contrary by experience, that as Daniel grew better vpon his pottage, then the other chil­dren did on the Kings portion, so are poore la­borers more healthfull and liuely, then they who are more delicately nourished.

Againe, hee knoweth that in euery creature 8 In euery creature Sathan hath a snare therefore he eateth circumspectly. Sathan hath laid his secret snare to trappe him, and therefore doth hee eate circumspectly, so putting downe his hand and his head to those creatures which are beneath him, that hee also lifts vp his eyes and his heart to God who is aboue him: not vnlike to the watchfull Cock, of whom Naturalists write, that when with the one eye hee doth looke downe to his meate, with the other hee doth looke vpward, least any rauening Bird vnwares should come vpon him.

And as patient Iob when his children were 9 As Iob in banquet­ting sacrificed for his children, so the Christian for him­selfe and others. banquetting sent for them, sanctified them, and sacrificed for them euery day, fearing least they had sinned and blasphemed God in their harts; so the Christian knowing the malice and sub­tiltie of Sathan, fearing his owne weaknesse, ar­meth himselfe before meat, at meate, and after meate, with continuall prayer.

[Page 241]Secondly, the Christian so regardeth him­selfe 10 Secondly, hee re­specteth his brother and will not eate to offend him. in eating, that hee keepeth a dutie to his neighbour: for albeit all things be lawfull to him, yet will he not eate of any meat, where­by his brother may be offended.

And as for them who are in necessitie, hee 11 Hee hath a respect also of them who are in necessitie. is mindfull of them, that of his abundance something may be forth-comming to them. Worldlings like churlish Nabal, doe account all that they haue their owne; Shall I take my bread and my flesh? (said he) &c. 1 Sam. 25. 11. and they cannot suffer willingly any thing to goe by their owne mouthes, as if they onely were the sonnes of God, for whom all things were made: but the Christian deales his bread to the hungry, hee will not eate his morsels alone, as Iob doth protest of himselfe, at least with godly Nehemiah, hee will haue a care to send a part to the poore for whom none is pre­pared.

The third point of the Christians discreti­on 12 Thirdly, hee respe­cteth himselfe, eat­ing with content­ment & temperance in eating, doth respect himselfe: if his por­tion be small, hee vseth it with contentment, hee doth know that God is the great steward of the whole familie, who giueth to euery one of his Children, their portion in due measure, as he knoweth to be meetest for them, and therefore will hee not murmure in any case.

[Page 242]If againe his portion be more then may 13 Temperance is not so well knowne in want as in wealth. content him, hee doth vse it with sobrietie: for Temperance is not so well knowne in want as it is in wealth To abstaine when thou hast not, may be of compulsion, but in the middest of wealth to be continent is great so­brietie.

As Sathan got the vantage of Adam and 14 Sathan tempts ey­ther to forbidden meate or to for­bidden measure. Euah by tempting them to eate of forbidden meate, so hee doth seeke vantage of their chil­dren, by tempting them to eate in a forbidden measure. And as a Citie without wals is an easie pray to a stronger enemie, so is a man (saith Salomon) who cannot restraine his ap­petite.

Intemperance is not onely a sinne, but a mo­ther 15 Intemperance is both a sinne, and a mother of many sinnes. of many sinnes: and therefore is Sathan the more carefull to driue inconsiderate men vnto it.

For first toward thy God it doth make thee 16 It makes a man vn­able for all spirituall exercises. vnable eyther to giue him seruice, or to re­ceiue any good from him: hee that is ouer­come of surfetting, can neither pray to God, nor praise him, nor yet receiue any Grace from him. As in mirie and watry places no­thing groweth, were the seede neuer so good which is sowne in them: so in a heart ouer­come with drunkennesse, which is as Augu­stine called it, magna animae submersio; a great [Page 243] drowning of the soule, no instruction can take place; wherefore wisely did Abigail, who tolde not Nabal his folly till his wine was gone from him.

Neither doth it onely inable vs to doe good, 17 It prouokes him to manifold euils, and that first against God. but prouokes vs also to manifold euils against the Lord our God; as Israell sat downe to eate and rose vp to play, so when men haue stuffed their bellyes aboue measure, they are exalted against God, and then they fall to their blas­phemies, raylings, wantonnesse, and all sort of inordinate behauiour.

The first man blotted with drunkennesse in 18 The first example of drunkennesse that euer was in the world. holy Scripture was Noah, then his nakednesse was discouered, and his owne child did mocke him: hee stands for an example to the worlds end, that the reward of drunkennesse is the ma­nifestation of a mans owne shame. By it, thou commest into contempt with those, who of all others are most bound to hau [...] thee in honour and reuerence.

The second was Lot, and hee by drunken­nesse 19 The second ex­ample. was easily drawne to commit incest with his owne daughters: for drunkennesse is Sa­thans Dalilah; if once by her deceit the spiritu­all Philistims that are against vs, twinne vs and our strength, they shall easily make a play­foole of vs, and draw vs into all kinde of li­centiousnesse.

[Page 244]Secondly, it draweth thee to enormious of­fences 18 It prouoketh also man to euil against his neighbour. against thy neighbour: to whom is woe? to whom strife? to whom murmuring? to whom wounds without cause? euen to them who tar­rie long at the wine: they sit downe with peace, Prou. 23. 29. they rise with warre; and where no quarrell is, drinke doth make discord, euen to the shedding of bloud; yea, oftentimes to death it selfe.

And thirdly, it bringeth vpon thy selfe ma­nifold 19 What euill it doth to a man himselfe. inconueniences both of soule and bo­dy. Iustly did Plinius call an intemperate man, a prodigall man of his owne life: it doth wea­ken Plin. lib. 24. c. 22 the naturall senses, so that a drunkard can not discerne betweene a friend and a foe, a shadow and a body. Wherefore Basil cal­led it, Mortem momentaneam; and compared such as are ouer-come with it to the Idols of the Gentiles, who haue eyes and doe not see, tongues and doe not speake, and feete and cannot walke.

Neyther are these the least effects it wor­keth 20 A drunkard in gods iudgement becomes his owne executio­ner. in the body: for it weakeneth greatly the naturall life, drowneth the radicall moisture, and breedeth most dangerous diseases; it corrupteth the stomach, infecteth the breath, darkneth the eyes, loseth the ioynts, and hastneth death: thus a drunkard becommeth his owne executioner, and in Gods righteous iudgements his life is [Page 245] shortened by the same meanes by which hee thought to prolong it.

And which yet is worst of all, a drunkard 21 More prophane then Esau. is prophane like Esau. As the one sould his birthright for a mease of pottage, so the other doth sell his part of Gods eternall kingdome for a belly-full of drink: for the Scriptures tel­leth vs that no drunkard shall inherit the king­dome of God.

But to returne, three things are to be obser­ued 22 Three rules to be obserued in eating by a Christian. of a Christian in his eating: first, that hee eate not forbidden meat: secondly, that he eate not in a forbidden measure: and thirdly, that hee eate not in a forbidden manner.

Forbidden meate is whatsoeuer God hath 23 First, that he eate not forbidden meate. not giuen with his blessing, but man vsurpes eyther by oppression, theft, deceit, rapine, or any other such like vnlawfull meanes. Dauid in his great extremitie of thirst would not drinke the water of the Well of Bethleem, and that because three of his valiant men had brought it to him with the hazard and danger of their liues, through the huge armie of their enemies the Philistims, and farre lesse will a Christian liue on the bread of oppression, and bloud of the poore.

But were the meat neuer so lawfull, his next 24 Secondly, that hee eate not in a forbid­den measure. care is to take diligent heed that hee eat not in a forbidden measure. For as Manna gathered [Page 246] more then was commanded, turned into wormes; so meat and drinke receiued in grea­ter measure then wee should, in stead of be­ing helpfull doth become hurtfull vnto our bodies.

Yet now in drinking nothing is more spo­ken 25 Drinking by mea­sure without mea­sure a customable sinne now. of then measure, and nothing lesse done then to drinke by measure: Nouum genus men­surae inuentum est, in quo nulla est mensura, vt Basil. de ebriet. per poculorum aequalitatem nulla inter homines sit inuidia: there is now a new kinde of mea­sure, wherein there is no measure, that by equa­litie of cups among men there should be no enuie nor contention.

This euill, damned by Basil, continued not 26 The same sin dam­ned in the dayes of Basil and Augustine. the lesse to the dayes of Augustine: whereof hee complaineth, that they thought no shame ad mensuram sine mensura bihere: in the which Aug. de temp. Ser. 131. strife, hee that may drinke most, laudem mere­tur ex crimine. From this most filthy custome he exhorteth them to flye, as from the poison of the diuell, calling drunkennesse procured by it, Patrem superbiae, matrem omnismali, sororem luxuriae.

And last of all, when both the meate and 27 Thirdly, that hee eate not in a for­bidden manner. the measure is lawfull, yet the Christian hath a care to eate also in a lawfull manner, not grudging nor murmuring at his portion, not longing for a more delicate food then GOD [Page 247] hath allowed vnto him, but content with that which the Lord hath giuen him, hee doth looke downe to the poore, to giue them a part, and doth looke vp vnto God to giue him thankes.

The Censure.

But now the want of this Christian disposi­tion in many, euidently proues that all are not Christians indeed, who now falsly vsurpe the Chri­stian name.

CHAPTER. VI. Of his Hands.

The Lords Command.

BLessed is the man that keep­eth How the hands of a Christian should be gouerned toward God. his hands from euill doing: Esay. 56. 2. Conse­crate therefore your hands to the Lord, Exod. 32. 29. that in euery place 1 Tim. 2. yee may lift vp your heart with your hands to God in heauen, Lam. 3. 41. to praise his name. Psal. 134. 2. If iniquitie be in thy hand put it farre away: Iob. 11. 14. for hee whose hands are pure shall increase his strength. Iob. 17. 9. And because there shall euer be some Toward the poore. [Page 249] poore in the Land, I command thee that thou open thine hand to thy brother, to the needy, and to the poore in the Land. Deut. 15. 11. Let not your hands be weake: for your worke shall haue a re­ward. 2 Chron. 15. 7. And in his owne vocation.

M [...]ddle with your owne businesse, and worke with your owne hand as I commanded you. 1 Thes. 4. 11. Hee that s [...]ole, let him steal [...] no more, but rather let him worke with his owne hands the thing that is good, that he may haue to giue to him that needeth. Ephe. 4. 28.

The Christians Prayer for Grace to obay this Command.

LEt not Esay. 3. 8. O Lord, the worke of mine hands be against thee, to prouoke the eyes of thy glory: Psal. 90. 17. But let thy beautie be vpon mee, to direct the worke of my hands, Psal. 24. 41. that they may be kept inno­cent and pure; Psal. 141. 2. that so the lifting vp of mine hands may be vnto thee as the euening sacrifice: Deut. 33. 11. and thou maist accept the work of mine hands, through Iesus Christ.

Amen.

The Christians Practise of this Command.

I Wil wash mine hands in innocencie O Lord, Hands vncleane, idle, bloudy, blackt with bribes, not o­pen to the poore, are not the hands of a Christian. and compasse thine Altar. Psal. 26. 6. I will shake mine hands from taking of gifts. Esay. 33. 15. No blot shall clea [...]e to them. Iob. 31. 7. I will strengthen mine hands to good, Nehe. 2. 18 labouring and working with my owne hands: 1 Cor. 4. 12. so that by them I minister to my necessities. Acts. 20. 34. Yea, of the increase which God giueth me I will stretch out mine hands to the poore and needy: Prou. 31. that so (in my need) I may stretch out my hands to the Lord. Psal. 143.

THE OBSERVATIONS.

AS God hath giuen to man a tongue to speake, an eye to see, and an eare to heare, [Page 251] so hath hee also giuen him an hand to worke: 1 Hee is a monstrous man who hath a mouth to speake & eate, and hath no hands to doe good. it were a monstrous thing to see the mouth of a man bigger then his whole body: and to see the most part of mans life spent in eating and idle talking with his mouth, rather then in do­ing any good with his hands, is certainely no lesse vnseemely.

Idlenesse was neuer tollerated by God: euen 2 Idlenesse was not suffered by God, nay, not in inno­cent Adam. when Adam was in his innocencie, hee would not haue him to liue without labour, and there­fore appointed him to dresse the garden of E­den, and laid it as a law on him and on all men; In the sweat of thy brow shalt thou liue: Gen. 3. 19. Caine and Abel were borne Lords and heyres of all the world, yet were they not brought vp without a calling; the one was a keeper of sheep, the other a tiller of the ground.

Iacob being demanded by Pharaoh what his 3 The wages of an idle man is, that he should want his meate. vocation was, gaue him a very good answere: but if it were demanded of many now a dayes, they would not know what to answere: on whom it were good for the common-wealth, the Apo­stles Canon were practised; he that laboreth not with his hands should not eate.

To no Country hath God giuen all things, 4 Euery man hath something wherein he should worke. not to Canaan in her best estate: therfore when Salomon built the Temple, hee sent to Tirus for Timber, to Ophir for Gold: yea, to no man in the world hath God giuen all things, [Page 252] but hath so dispensed his gifts among men, that euery man should worke, one for the help of another.

The actions of the hands of a Christian are 5 The actions of a Christians hand are three. three: first, hee lifts them vp to God by prayer: secondly, he puts them downe to labour in his vocation: and thirdly, hee extendeth them to do the works of mercy and compassion toward the needy.

The first action of his hands is the lifting vp 6 The first is to lift them vp to God by prayer. of them to God by prayer, and that is a te­stimonie of the lifting vp of his heart: this he doth, because hee knoweth that all labour is vaine vnlesse the Lord blesse it. It is in vaine to Psal. 127. 2. rise earely, and to lie downe late, and to eate the bread of sorrow, the Lord will surely giue rest to his beloued.

Adam without the Lords command made a 7 For mans labour in any calling is no­thing without gods blessing. garment to himselfe, but it couered not his na­kednesse: Ionas made a booth, but it defended him not from the heat: Rahel sought children by artificial meanes, as the eating of Mandrakes; by naturall meanes, as copulation with her hus­band, but shee got none, till shee sought them from God by prayer: Peter fished all night and tooke nothing, but when Christ commanded him to cast in the net then he prospered.

On the other hand Prayer drawes downe a blessing vpon the workes of our hands. The [Page 253] marriage of Isaac could not but prosper, for A­braham 8 Actions begun and prosecuted with prayer cannot but prosper. in the beginning of it sought Gods bles­sing by prayer: Eliazer in procuring it, he vseth prayer: Rebecca her parents and brethren sent her away by prayer: and Isaac receiued her with Prayer. Thus our workes sanctified by prayer, shall prosper; and if wee call the Lord to the beginning of our actions, wee shall not faile to see his blessing vpon the end of them.

The second action of the hand is to worke 9 The second action is to worke with them in our calling in the lawfull trade and vocation whereunto God hath called vs. A lawfull trade I call that manner of life which is allowed in the word of God, and these are of diuers sorts: for God in his wisdome hath so distributed his gifts among men, that vnto none hath he giuen all, but hath made euery one to stand in neede of the help of another.

Religion then takes not away lawfull Trades 10 Religion takes not away lawfull trades and vocations. and vocations, but rather establisheth them. When those men of war asked Iohn the Baptist what they should do, they receiued this answer; doe violence to no man, neither accuse any falsly, and be content with your wages: he commanded them not to forsake their calling, but the cor­ruptions of their calling. Thus Cornelius after his conuersion to be a Christian, remained a Captaine: and if Religion take not away the [Page 254] calling of a Souldier, farre lesse are we to thinke it takes away other callings.

Onely it correcteth the abuses of the cal­ling, 11 Onely it corrects the abuses of them. whereby men adde to the good ordinance of God, the deceit of Sathan: vsing a lawfull cal­ling in an vnlawfull manner as when the mer­chant in making of his merchandise vseth de­ceitfull ballances, or weights of a double mea­sure. As indeed there is no calling in the world so good, which hath not the owne worme to corrupt it.

The third action of the hand is to stretch 12 The third action is to stretch them out to the poore. out, and giue to the poore. It is true of all the godly, which Salomon saith of the godly wo­man; She stretcheth out her hand to the wheele, and then shee stretcheth out her hand to the poore: for after that God hath increased them in their lawfull calling, then of their aboundance they giue to the needie.

The Lord hath made some of his children 13 Why God hath made some rich, others poore. rich in worldly things, and others hee hath made poore, that the one should be examples of mercy, the other patternes of patience in his Church.

Vnder the Law God fore-warned Israel, that 14 As we take from God so should we giue to the poore. the poore should euer be with them, and our Sauiour hath sore-warned vs of the same vnder the Gospell: and therewith the commadement is giuen; With-draw not therefore thine hand Deut. 15. 7. [Page 255] from thy needie brother. For this cause was it inioyned to the Israelite in the time of haruest that hee should leaue a part of his cornes stand­ing in the fields, that the poore might take it; teaching vs that as wee haue a hand willingly to take from the Lord: so we are bound to open it, and liberally giue to the poore.

For this liberalitie to the indigent and nee­die 15 Liberalitie toward the needie recom­mended by the ex­ample of God. is recommended to vs both by the example of God himselfe, and of his most excellent crea­tures. The goodnesse of God is extended to all, hee makes his Sunne to shine, and his raine to fall, euen vpon those which are vniust; teaching vs not to neglect, farre lesse to contemne other men, who are Gods creatures, euen then, when for their euill qualities, wee may make iust ex­ception against them, that so wee may be the children of our heauenly father.

And as for the creatures of God we see that 16 And of his crea­tures. as they excel in goodnes, so they communicate their good vnto others. Omne enim bonum est communicatiuum sui.

The Sunne keepeth not his light to himselfe 17 Specially of the Sunne, Cloudes, Trees, yea and of the Angels. but sends out his beames to giue light and heat to the world▪ the Cloudes when they are full drop downe their raine to the earth: the Trees of thei [...] owne accord lets fall their fruit to the vse of man, albeit no man doth require it: yea, the Angels doe delight to Minister vnto our [Page 256] necessities, for why is Manna wherewith God fed Israel in the wildernesse, called Angels food? surely not because the Angels did eyther make or eate it, but were onely the stewards of God to conuay it to his people.

Thus are we taught that it is a more blessed 18 A more blessed thing to giue then to receiue. thing to giue then to receiue, if eyther we will follow the Lord, or his most excellent crea­tures in heauen and earth.

But strange it is to see how many wretched 19 Worldlings liue like monsters of the earth. worldlings there are like vnto Nabal, monsters of the earth, liuing so in it, as if their mouthes were wide enough for all Gods creatures, and whatsoeuer were giuen them, were giuen them for themselues onely.

Or like that cursed gulfe in the salt and dead 20 Compared to the lake of Sodome. sea, which swalloweth vp the whole riuer of Iordan into her bosome, and is neither her selfe bettered thereby, neyther yet sends out any part thereof againe to the good of others: such cursed creatures are they who receiue good things from God in great abundance, and are neyther changed by them in themselues, ney­ther yet will suffer any of those goods to flow from them to the benefit of others; their bar­raine hearts hauing caused to them withered hands which are able to giue nothing.

Or if at any time they giue, it is as if their right hand should giue vnto their left, that is, [Page 257] they giue to their owne onely. Or as if the 21 If worldlings giue they are like clouds powring raine on the Sea. Cloudes being full of raine and standing ouer some thirstie ground should be carryed away by the winde to disburthen her treasures of water in the Sea: so doe they while all they giue is bestowed on such as haue more then them­selues, and that vnder hope of a greater benefit to returne to themselues againe.

To moue vs therefore to the performance 22 Motiues to almes giuing. of this christian dutie, wee will shortly consider the losse that comes by neglect thereof, and the great vantage by the faithfull discharge of it.

The losse is euident; if wee will keepe that 23 He which keepes that which God bids giue doth lose it. which God bids vs giue, be sure wee shall lose it. As Manna gathered more then God com­manded turned into wormes: so riches kept more then God allowes becommeth vnprofi­table to the possessor.

Yea, where men will not pay to God that 24 How he punisheth such by his officers. dutie for their goods which hee requires; it is a righteous thing with him to send his officers to punish them, such as the Caterpiller, the Canker-worme, and the Grashopper.

Many haue cast their wares vnprofitably into 25 How otherwise also hee crosseth them. the Sea, with the marriners of Ionas ship, which they would not profitably bestow vpon the land; and by pestilence many haue beene compelled to cast out the prouision which they had gathe­red [Page 258] for their owne mouthes to the vse of others, for whom it neuer came into their mindes to prouide it,

The gaine againe wee get by giuing, is eui­dent 26 The gaine we get by giuing is more then that which we giue. out of that place; Psal. 112. Hee that distri­buteth and giueth to the poore, his righteousnesse remaineth for euer: if wee compare that which wee giue vnto others, with that which remai­neth to our selues, that which wee giue is a pe­rishing thing, but that which remaineth is in­during.

And this shall yet appeare more clearely, if 27 This is manifested by the example of the widdow and Elijah. we consider the example of Elijah and the wid­dow of Sarepta: the Lord [...]ed his Prophet some­time by Angels, sometime by Rauens, and so hee might haue done still all the time of the fa­mine; but it pleased him to change his steward, and to send him to the widdow of Sarepta, not so much that Elijah should be nourished by the widdow, whom before without her hee had nourished, as that the widdowes portion might be blessed by Elijah.

Thus is it true that the giuer of almes if hee 28 What vantage hee reapes who rightly giueth almes. giue it rightly, gets more then he giues, as A­braham and Lot gaue perishing meate, but re­ceiued immortall Angels. Plus pauper tibi con­fert, quam à te accipit; the poor giues thee more Amb. ossic. lib. 1 cap. 30. then hee gets from thee, said Ambrose. Si nu­dum vestias, teipsum induis iustitia; if thou clothe [Page 259] the poore, thou dost clothe thy selfe with righ­teousnesse: Si peregrinum sub tectum inducis, ille acquiret tibi sanctorum amicitias, & aeterna ta­bernacula; if thou bringest the stranger vnder thy roofe, hee shall purchase to thee the friend­ship of the Saints, and eternall tabernacles.

Therefore S. Paul when he was going to Ie­rusalem 29 Hee that ministreth to the necessities of the poore doth him selfe more good then he doth them. to relieue the necessitie of the Saints there, with a contribution from the Churches of Grecia, besought them to pray for him that his seruice at Ierusalem might be accepted. What is this? he commeth to giue almes, and yet prayeth that his gift may be accepted: Sure­ly because the seruice by which we minister to Gods Saints, brings more good to vs then any thing wee giue is able to doe vnto them: vtilior Nazian. orat. 46 in ecclesiast. est eleemosyna danti, quàm illi cui datur.

The Censure.

But now the hands of many, which are eyther stained with idlenesse, or blotted with bribery, bloud, tricks of deceit, and all sorts of vncleannesse, proues that all are not Christians indeed, who now vsurpe the Christian name.

CHAPTER. VII. Of his Feete.

The Lords Command.

GOD pondereth all the pathes How the Christian is commanded to gouerne his feet by measure and rule. of men: Prou. 5. 21. there­fore ponder thou also all the pathes of thine owne feet, and let all thy wayes be ordered aright: turne not to the right hand, nor to the left, but remoue thy foot from euill. Prou. 4. 26. Make straight steps to your feet, least that which is halting be turned out of the way. Heb. 12. 13. Refr [...]ne thy feete from the path of the wicked: Prou. 1. 15. and keepe the way of the righteous. Prou. 2. 20. The path of [Page 261] the righteous is, to decline from euill: and hee kee­peth his soule that keepeth his way. Prou. 16. 17. But aboue all take heed to thy soote when thou en­trest into the house of God. Eccles. 4. 17.

The Christians Prayer for Grace to obay this Command.

O Lord, 1▪ Sam. 2. 9. thou who keepest the feete of thy Saints, Esay. 35. 8. and hast prepared an holy way, by which, they who are polluted cannot passe: I be­seech Psal. 5. 11. thee to make thy way plaine before my face, that Psal. 17. 5. my feet slide not from thy pathes. Psal. 119. 5. Direct my wayes to keepe thy statutes: Luke. 1. 79. and guide my feet in the way of peace, to the glory of thy name, through Iesus Christ,

Amen.

Another.

I Know Ierem. 10. 23. O Lord, that the way of man is not in himselfe: neyther is it in man to walke and di­rect his steps, Psal. 43. 6. Therefore I pray thee send out thy light and thy truth, let them lead mee, and bring [Page 262] me to thine holy mountaine, and to thy taberna­ble, Psal. 5. 10. that so my goings being ordered by thee, Psal. 119. 133. my steps may be directed in thy word, and iniquitie haue neuer dominion ouer mee, for Iesus Christs sake.

Amen.

The Christians Practise of this Command.

MY feet haue followed thy steps, I haue kept The feet of a chri­stian how they are refrained from euil. thy way, and haue not declined. Iob. 23. 11. my feete haue not made haste to deceit: Iob. 31. 5. and I will still refraine them from e­uery euill way, that I may keepe thy word: Psal. 119. 101. for thy word is a lantherne to to my feet, and a light to my pathes. Psal. 119. 105. Therefore will I not walke in vanitie, Iob. And directed to good. 31▪ 5. nor in the counsell of the wicked: Psal. 1. but my feet shall delight to stand in thy gates, O Ierusalem. Psal. 122. 2.

THE OBSERVATIONS.

IT was the most ancient glory of man, that hee was made to the Image of God, and it [Page 263] will be his last and his greatest glory to be re­stored 1 Mans first and last glory is to haue the Image of God. again to this same image, without which the most excellent Monarches of the world are most inglorious.

For it is a most fearefull thing to remember 2 How miserable are they who shall be found to want gods Image. that they who want the Image of God, God shall denie them to be his Creatures: Depart from me, I know you not ye workers of iniqui­tie; ye are not that which I made you; I plan­ted you a noble Vine, whose plants were all na­turall, how is it then that ye are turned vnto me Ierem. 2. 21. in the plants of a strange Vine?

Deceitfull Sathan stole away this glorious 3 Sathan first and last enuieth this I­mage of God in man. Image from our first Parents, and as craftily laboureth he to steale from their children that second blessing of the Gospell, by which the Lord Iesus offers to restore that Image againe vnto vs. And therfore what vniustly Esau spake of Iacob, may most iustly be spoken of him, hee is a supplanter indeed, a Sathan, an aduersary: oh that we could take it more deeply into our hearts, and so arme our selues against him as against the first and last most deadly enemie of our saluation.

As other members of the body are refor­med 4 The grace of rege­neration teacheth vs also how to go­uerne our feet. and employed to the right vse by the grace of regeneration: so the feet also which God hath giuen to carry man to and fro vpon earth, Salomon calleth them The strong men: for they Eccles. 12. 3. [Page 264] are as pillers vpholding the whole body, and car­rying man most easily whither hee would goe.

They are basest in the body, but very arti­ficially 5 The feet of man ar­tificially made by God. made, consisting of fortie and foure bones: whereof one is in the heele, as the soc­ket of the piller; another in the palme of the foote, from thence one proceeding from side to side to euery toe; and then in euery toe three bones, meruailously knit together for the nim­bler mouing and surer fastning of the steps of 6 That in the basest part of his body, man might haue cause to praise God man.

So that if man did consider himselfe in the basest part of his body, euen in the feete, by which he treads vpon clay and doung, as oft as hee did looke to himselfe, he would glorifie his Maker, saying with the Psalmist, I am fearefully 7 But by nature the canker of sin hath run from the heart to the feet also. and wondrously made. Psal. 139.

But what is there so good giuen vnto man by God, which sinne hath not infected: the poi­son thereof beginning at the soule hath runne like a canker through the whole body, so that from the toppe of the head to the sole of the 8 For naturally mans feet are impotent to good. foot, there is nothing sound in man.

For by Nature the feet of man are impotent and vnable to walk in the good way which God hath commanded: like that cripple of Lystra, born lame of his feet from the womb, who could not walke till the Apostle in the name of Iesus [Page 265] cured him, so is euery man till the grace of Christ renue him.

They are nimble inough to walke in the 9 But nimble inough and able to euill. wayes of sinne: yea, as the horse rusheth into▪ the battell, so can naturall men make hast with their feet to runne their owne way; their feete are swift to the shedding of blood, but in the end they are recompensed with a fearefull iudge­ment: for as they delight to wander from the Lord, so the Lord hath no delight in them. Ier. 14. 10. and because now they lose their feet to euery way of wickednesse, God in the end shall binde them hand and foote, and cast them into vtter darknesse.

But the grace of regeneration teacheth the 10 The Christian by regeneration re­ceiues the right vse of them. Christian how to walke with his feet, to the do­ing of good, and declyning from euill. My feete (saith Iob 23. 11.) hath followed the steppes of the Lord, and not declyned.

As a seruant walking at the backe of his Ma­ster 11 For he walkes after God, as a seruant after his Master. hath his eye vpon him to follow his steps, and to turne where hee turnes: so the Christian walkes with the Lord, as Henoch did, and refu­seth to goe any way wherein his Master hath not gone before him. 12 And therefore de­lights to haunt those places where­in most frequently his Master appeares that is, holy assem­blies.

And because his Master is in heauen, and himselfe on earth, hee waites most diligently on his Master in those places of earth wherein most frequently hee appeares, that is, in the [Page 266] assembly of Gods Saints in his holy Temples, for those are the places vpon earth which are most like vnto heauen.

Moreouer, because with his feete he treads 13 With his feete hee treads vpon earth but vvith his face he looke▪ to heauen vpon earth, and with his face lookes vp to hea­uen; hee delighteth not much in those workes by which the earth may be gained, but rather in those by which the great and excellent glory of heauen may be obtayned; for euen by this that God hath made him to tread vpon the earth, he learnes to despise the earth, counting the best things that are in it but dongue, in re­spect of the Lord Iesus.

The Church is described hauing the Sunne 14 So the vvhole Church is described hauing the World vnder her feete. and the twelue starres on her head: for Christ and the doctrine of the Apostles is as a Diadem of beauty to her, the Moone figuring the world, shee hath vnder her feete: it is a shame to alter this order, as carnall men doe, who tread Christ and his word vnder their feete, and putteth the world as a garland vpon their heads: but the Christian will neuer place that in his hart, nor vpon his head, which God hath placed vnder his feete.

Thus, while as hee walketh vpon the earth 15 Thus vvalking on earth hee keepes an heauenly minde. with his feete, hee keepes within him an hea­uenly minde, and so ordereth his wayes as may best serue to prepare a way for his ascension to his Lord.

[Page 267]For in all the wayes wherein he goes he look­eth 16 For in all his vvayes he lookes eyther to Gods command or his license. eyther to Gods commandement or his li­cense: if he goe to a worke which is absolutely good, as to heare the Word, to visit the sicke, to giue almes to the poore, his feet moue therto with cheerfulnesse, being surely warranted by Gods commandement. If otherwise he be to go to a work which is indifferent, such as is his bo­dily recreation by honest game, he wil not moue his foot vnto it, till first in his conscience hee be sure of license obtained from his Lord.

But in all this let the Christian remember, 17 Sathans snares laid in all his vvayes. how he is greatly enuied by Sathan, who in all his wayes hath spread out deceiueable snares, wherein to trap him; Psal. 57. at least to make him if he can, stumble and fall.

Therefore first of all hath the Christian need 18 Against vvhich the Christian armeth himselfe vvith pray­er & consideration. to pray continually, that the Lord who keepeth the feet of his Saints, would saue him from the snare of his enemie. Secondly, hee hath conti­nuall need in all his wayes to walke circum­spectly. As hee that walketh among thornes setteth not downe his foot without considera­tion: so the Christian seeing in euery step there is a snare, should take diligent heed to all his wayes. 19 Seeing vve looke to tread Sathan vnder our feet, let vs not pollute them.

And herewith all let the Christian ioyne these meditations. Seeing thou lookest at length to be partaker of this glory of the Saints, that [Page 268] Sathan shall be trodden vnder thy feet, suffer him not to pollute thy feet, nor to vse them at his will, which thou hopest against his will at length to set on his neck.

Againe, seeing all the workes of Gods hand 20 God hath honored vs by subduing all his vvorkes vnder our feet, let vs not dishonour them. are put vnder thy feet againe by Christ Iesus, in whom thou art restored to thy Lord-ship and superioritie ouer them; dishonor not thy selfe so farre as to make them seruants to Sathan, by running at his will into the workes of vn­cleannesse.

And last of all, remember that our blessed 21 In that our Sauiour once vvashed his Disciples feet it vvas to teach vs all to vse our feet in holi­nesse and humility. Lord and Sauiour Iesus Christ did once wash the feete of his owne Disciples, not onely to teach all his seruants humilitie, but holinesse also: for it is a great shame for vs to pollute and disho­nour those parts of our body, which were so greatly honoured by the Lord.

The Censure.

But now the great number of them, who haue feet to follow Sathan any way that he will lead them, but none to follow the Lord, euidently doth proue that all are not Christians indeed who now vsurp the Christian name.

CHAPTER. VIII. Of his Companie.

The Lords Command.

Mr Sonne, if sinners doe en­tise Company vvith the vvicked forbidden. thee, consent thou not: if they say, Come to vs, wee will lie in wait for bloud, and lie priui­lie for the innocent with­out a cause, cast in thy lot among vs: my Sonne, walke not thou in the way with them, but refraine thy feet from their path, Prou. 1. 10. and with-draw thy selfe from euery one that walketh inordinately. 2 Thes. 3. 6. Depart [Page 270] from the tents of the wicked, and touch nothing that is theirs, least yee perish in their sinnes. Numb. 16. 26. Aboue all make no compact with Cor [...]anting and marrying▪ with them much more forbidden. Idolaters, least they be the cause of thy ruine: Exod. 34. 12. and be not vnequally yoked with Infidels: for what fellowship hath righteousnesse with vnrighteousnesse? and what communion hath light with darknesse? 2 Cor. 6. 14. Meddle not also with them that are seditions; Prou. 24. 21. Neyther make friendship with an angry man, neyther goe with a furious man, least thou lear­nest his wayes, and receiue destruction to thy soule. Prou. 22. 24. Keepe not company with drun­kards and gluttons. Prou. 23. 20. Yea, if one that is called a brother be a fornicator, or coue­tous, or an Idolater, or a railer, or a drunkard, or an extortioner', with such a one eate not. 1 Cor. 5. 11. Hee that walketh with the wise shall be wise: but a companion of fooles shall be afflicted. Prou. 13. 20. Therefore depart from a foolish man, when thou seest not in him the lips of knowledge. Prou. 14. 7.

The Christians Prayer for Grace to obay this Command.

LORD Psal. 26. 9. gather not my soule with the Sin­ners, nor my life with the bloudie men, in whose hand is wickednesse, and their right hand is full of bribes. Prou. 2. 13. Deliuer me from the men that speake froward things, and from them that leaue the way of righteousnesse to walke in the way of darknesse. Psal. 141. 4. Keepe mee that I worke not wicked workes with them who worke iniquitie: Psal. 119. 79. but let such as feare thee turne vnto mee, and those that know thy Testimonies. Psal. 16. 3. Fill mine heart with the loue of thy Saints, and let my delight be on thy excellent ones which are vpon earth, 1 Iohn. 4. 10. that thereby I may know I am translated from death to life, through Iesus Christ.

Amen.

The Christians Practise of this Command.

I Haue not haunted with vaine persons, nor How the Christian flyeth the company of the wicked. kept companie with dissemblers: I haue ha­ted the assembly of the euill, and haue not com­panied with the wicked. Psal. 26. 4. I fate not in the assemblie of mockers: Ierem. 15. 17. Neyther shall any deceitfull person dwell with­in my house: hee that telleth lyes shall not remaine in my sight: Psal. 101. but mine eyes shall be to the faithfull of the Land, that they But delights in the companie of them who feare the Lord may dwell with mee. Hee that walketh in a per­fect way shall serue mee: Psal. 101. for I am companion of all them that feare thee, and keepe thy Precepts. Psal. 119. 63. Away there­fore from mee yee wicked, for I will keepe the Commandements of my God. Psal. 119. 115.

THE OBSERVATIONS.

NEyther in this life nor in the life to come, 1 Man by creation made a sociall crea­ture. hath God ordained man to liue alone. By his first creation he was made a social creature; It is not good (said the Lord) for man to be alone. Gen. 2. Two (saith Salomon) are better then one, for if Eccles. 4. 9. they fall, the one will lift vp his fellow: but woe to him that is alone. Therefore our Sauiour when hee first sent out his disciples he sent them out two and two, and hath called his Church a fellowship and communion of Saints, wherein euery one should edifie another in the most ho­ly faith.

Yea, the Angels, Gods most excellent crea­tures, 2 Angels delight in mutuall societie and fellowship. his ministring spirits, are coupled foure and foure together in chariots in an happy fel­lowship seruing their God.

But this good ordinance of God is abused by 3 How this good or­dinance is abused to two extremities, for some run to the solitarie life. men in two extremities: for some vnder a co­lour of holinesse, separate themselues from all societie of men, counting the solitary life vi­tam perfectissimam. These foolishly binde them­selues [Page 274] vnto a necessitie, whereunto godly men in time of persecution were driuen by compul­sion, that is, (as the Apostle saith) to h [...]de them­selues in dens and caues, of whom the world was not worthy.

But indeede, neyther is this life so pro­fitable 4 Which is neither so profitable for Gods glory nor good of the Church as is the publicke. to glorifie God and ed [...]fie his Church, as is the publike godly life: wherein hee that doth help others, multo melius facit & viri­lius, doth much better, and more valiantly, Born. in Cant. Serm. 12. then he, who casting off all care of others, doth separate himselfe in priuate to care onely for himselfe: hic sib [...] tantum vsui est, nec quicquam ab co vtilitatis ad alios permanat, profitable to himselfe onely, said Nazianzen, but no way vn­to others.

But this is not the worst, (as saith that 5 Solitarie life repu­diates Charitie in the iudgement of Nazianzen. same Father) for that life doth repudiate Charitie, which is in the number of most excellent vertues: and doth breake the band Nazian▪ erat. 33 in laudē Heronts. of humane fellowship and Societie: and it hath also this incommoditie with it, that the vertue of them who liue in it, cannot be ma­nifested. For as there is no reason (as saith Chrisost. de Sa­cerd. lib. 6. Chrysostome) to count him a skilfull Marriner, who within the habour sitteth at the Rudder of the Ship, and neuer went out into the deepe to giue proofe how hee can gouerne her in the storme: so cannot a solitarie life [Page 275] be a sufficient tryall of a good Christian.

If these Eremits and Monkes be the lights 6 The superstitious folly of Eremits now rebuked. of the world, why doe they hide the light vn­der a bushell? if they be endued with excel­lent graces, why are they as clouds with▪drawne into the wildernesse, and doe not communi­cate the raine of grace to the edification of others? If on the other hand they feare their infirmitie, and doe finde themselues scant of grace, why come they not to seeke it where God hath promised to giue it? why forsake they the assemblies and congregations of the Saints, where they may heare God speaking to all, and euery one edifying and confirming an o­ther?

On the other extremitie are they, which 7 On the other extre­mitie are they who liue in fellowship, but not conioyned by the right band. liue in fellowship and companie which God hath ordained, but not in such manner as God hath commanded: for yee shall finde few fel­lowships of men, which are vnited and knit to­gether by the right bands.

Some goe together onely of a custome, 8 Some keepe com­panie onely of cu­stome as the beasts doe. and to these it is a griefe for one of them to want the companie of another: Ista est ami­citia consuetudinis non rationis, habent illam & Pecora: This is a Fellowship made by cu­stome, Aug. hom. 38. and not by Reason, a man shall see it among the bruite Beasts, who because of a long time they haue haunted together, haue [Page 276] no will to be parted or sundered one from an other.

Others keepe fellowship onely vpon a selfe 9 Others are moued to keepe company by selfe-loue. loue; so Laban loued the company of Iacob, and had no will to want him, not so much for loue of Iacob himselfe, as loue of the gaine got by Iacob: this cannot continue, but in the ende is turned into inimitie: for these men vse their companions as a man vseth his flower, who keepes it no longer then it yeeldes a sweet and pleasant smell vnto him.

Others there are who are moued to keepe 10 Some by similitude of manners. company by the similitude of manners, and these are of two sorts: some are conioyned and linkt together by the similitude of their euill manners: so were Simion and Leui brethren in euill; and Herod and Pilate made friends by their mutuall medling with an euill cause. Thus wee see that as beasts and birds of one kinde goe together; so men of one fashion and condition delight to goe together.

But the similitude of good manners is the 11 Similitude of good manners is the sure­est band of friend­ship. surest bond of friendship: and it is by this sure marke that true Christians doe make choise of their companions; for hee loueth another for the grace of God that hee sees in him. He ma­keth much of those that feare the Lord, but in his eyes a vile person is contemned: where he sees no grace, hee lookes for no good, were a [Page 277] man neuer so wise, if hee be not godly, it is great wisedome to eschew him: Quis enim v­tilem causae alt [...]nae iudicet, quem videt inutilem Amb. offic. lib. 2 cap. 12. vitae suae.

It is one of the continuall cares of a Chri­stian 12 A Christian flyeth the companie of the wicked for feare of the euill they may doe him. to slie from euill company: first, for feare of the euill the wicked may doe to him: for the nature of things is such, that when good is ioyned with the euill, the good is sooner cor­rupted by the euill, then the euill is rectified by the good.

And this the Spirit of God doth teach vs 13 How dangerous their company is in the iudgement of Gods spirit. both by significant Phrases, and cleare exam­ples: Can a man take fire in his bosome, and walke vpon coales and not be burnt? Canst thou be a brother to Dragons, and com­panion to Ostriches, and not sauour of their wildnesse?

How often haue men of most excellent 14 Men of excellent graces haue beene hurt by the compa­ny of the wicked. Graces, and singular vertues beene snared by the Companie of the wicked. In the Court of Egypt, Ioseph was snared to sweare by the life of Pharaoh: In the companie of the Phi­listims godly Dauid was drawne to be a dis­sembler, and was forced to shew himselfe in armes against Israel, though sore against his heart: In the Hall of Caiaphas the Apostle Saint Peter was tempted to denie his Lord and Maister. Yea, as Nazianzen did warne [Page 278] Caesarius, the least euill wee doe incurre by keeping company with the wicked, we are blackt with their smoake, if we be not burnt with their fire.

Neyther doth the Christian slye the compa­nie 15 A Christian also slies the company of the wicked for feare least he doe them euill. of the wicked, for feare of the euill they may doe to him onely, but also for feare hee doe euill vnto them: for wicked men, when they see that godly men doe not abhorre their company, are so much the more strengthened and confirmed to proceede on forward in their sinnes.

Finally, the Christian in ioyning himselfe 16 A Christians re­spect in all compa­nie is first to doe good. to any company, doth euer keepe this two­fold respect: first, to doe good if hee may: secondly, to get good. If hee doe come into the companie of euill men, hee hath a care both by admonition and conuersation to make them better; if they doe blaspheme, hee doth blesse; if they goe to excesse, hee doth con­forme himselfe to sobrietie, euer keeping a godly care by his example to doe them good, at least that by their euill example he receiue not euill.

His second respect in haunting companie, 17 Secondly, to get good. is to get good: and therefore his delight is in the fellowship of the Saints of God. He know­eth that grapes cannot be gathered of thornes, nor sigges of Thistles: hee hath an eye to [Page 279] the trees of righteousnesse, which are planted Rom. 12. 8. in the house of the Lord, that by mutuall faith hee may both giue and receiue comfort from them.

The Censure.

But now the want of this holy disposition in many professors now, proclaimeth to the world, that all are not Christians indeed who now v­surp the Christian name.

A SHORT DESCRIP­TION OF THE CHRISTIANS DEPARTVRE OVT OF the Body.

The Christians disposition toward Death, before death come.

FEW and euill haue beene the dayes of my pilgri­mage. Gen. 49. 7. I haue had as inheritance the moneths of vanitie, and painfull nights haue been appointed vnto me. Iob. 7. 3. And I know that hereafter there is laid vp for me a crowne of righteousnesse, and not for [Page 281] me onely, but for all them, who loue the ap­pearing of the Lord Iesus. 2 Tim. 4. 8. There­fore all the dayes of my life will I waite till my changing shall come: Iob. 14. 14. For I desire to be dissolued and to be with Christ. Philip. 1. I loue to remoue out of the body, and to dwell with the Lord: 2 Cor. 5. 8. For I know if this earthly house of this taberna­cle were destroyed, I haue a building giuen of God, that is, an house not made with hands, but eternall in the heauens: therefore I sigh, desiring to be clothed with mine house which is from heauen. 2 Cor. 5. And I heartilie looke for, and doe hope, that in nothing I shall be ashamed, but that with all confidence, Christ shall be magnified in my body, whether it be by life or by death: Philip. 1. 20. For whe­ther I liue, I liue to the Lord; or whether I die, I dye to the Lord: whether therefore I liue or I dye, I am the Lords. Rom. 14. 8. To him therefore be praise and glory for e­uer.

Amen.

His willing Resolution in the houre of death.

I Haue foughten a good fight, I haue kept the Faith: 2 Tim. 4. I know whom I haue beleeued, and I am perswaded that hee is able to keepe that which I haue credited vnto him against that day. 2 Tim. 1. 12. The Lord will quicken my mortall body, Rom. 8. and make it like to his owne glorious body: Philip. 3. 20. Yea, though after my skinne wormes destroy this body, yet shall I see God in my flesh, whom I my selfe shall see, and mine eyes shall be­hold, and none other for mee: though my reynes be consumed within me: Iob. 19. 26. therefore I willingly lay downe my life and commit my soule vnto God, as vnto my faith­full Creator. 1. Pet. 4. 19.

The Christians last prayer made in the body.

HOW excellent is thy mercy O God: therefore doe I trust vnder the shadow of thy wings. Psal. 36. 7. O blessed is the man whom thou dost choose, and causest to come vnto thee, he shall dwell in thy Courts, and shall be satisfied with the plea­sures of thine house, euen of thy holy Temple: Psal. 65. 4. Thou shalt giue him drinke out of the riuers of thy pleasures: for with thee is the well of life, and in thy light shall wee see light. Psal. 36. Send out therefore thy light and thy truth, Psal. 43. 3. and let thy good spirit lead me vnto the Land of righteousnesse. Psal. 143. 10. Carry mee O Lord, by thy mercy, and bring me in thy strength to thy holy habitation: plant me in the mountaine of thine inheritance, euen the place which thou hast prepared, and the sanctuary which thou hast stablished. Exod. 15. 3. that I may see the good­nesse of the Lord in the land of the liuing. Psal. 27. 13. Turne away my soule from the pit, and illuminate it in the light of the liuing. Iob. 33. 30. Let me behold thy face in righteousnesse, and let [Page 284] me be satisfied with thine Image: Psal. 17. 15. For in thy presence is the fulnesse of ioy, and at thy right hand are pleasures for euermore. Psal. 16. 9. Into thine hands O Lord I commend my spirit, for thou hast redeemed mee O Lord God of truth. Psal. 31. 5. Lord Iesus receiue my spirit. Act. 7.

The end of the vpright man is peace.
Psal. 37. 37.
As many as walke according to this rule peace shall be vpon them, and vpon the Israel of God.
Gal. 6. 16.

A THANKS-GIVING.

NOW vnto him that is able to keepe vs, that we fall not, and to present vs faultlesse before the presence of his glory with ioy. To God, onely wise, be glory, maiestie, dominion and power, both now and euer. Amen. Iude. 24.

FINIS.

THE TABLE.

The Table of the first Part.
  • Chap. 1 OF his new birth or Regeneration. Fol. 1
  • Chap. 2 Of his new Senses. Fol. 14
  • Chap. 3 Of his new Food. Fol. 28
  • Chap. 4 Of his new Growth. Fol. 36
  • Chap. 5 Of his new Apparrell. Fol. 46
  • Chap. 6 Of his new Names. Fol. 56
The Table of the second Part.
  • Chap. 1 OF his inward man. Fol. 60
  • Chap. 2 Of his new minde. Fol. 65
  • Chap. 3 Of his new Will. Fol. 78
  • Chap. 4 Of his Conscience. Fol. 87
  • Chap. 5 Of his Loue. Fol. 99
  • Chap. 6 Of his Hatred. Fol. 110
  • Chap. 7 Of his Feare. Fol. 117
  • [Page] Chap. 8 Of his Confidence. Fol. 133
  • Chap. 9 Of his Ioy. Fol. 141
  • Chap. 10 Of his Griefe. Fol. 150
  • Chap. 11 Of his griefe arising of a troubled Conscience. Fol. 159
  • Chap. 12 Of his Patience. Fol. 166
  • Chap. 13 Of his Anger. Fol. 177
The Table of the third part.
  • Chap. 1 Of his outward Man. Fol. 190
  • Chap. 2 Of his Eares. Fol. 197
  • Chap. 3 Of his Eyes. Fol. 206
  • Chap. 4 Of his Tongue Fol. 216
  • Chap. 5 Of his Eating. Fol. 234
  • Chap. 6 Of his Hands. Fol. 248
  • Chap. 7 Of his Feet. Fol. 260
  • Chap. 8 Of his Company. Fol. 269
  • A short description of the Christians depar­ture out of the body. Fol. 280
FINIS.
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