ANATOMY OF A CHRISTIAN man.. WHEREIN IS PLAINE●… showed out of the Word of GOD, what manner of man a true Christian is in all his conversation, both inward, and outward. FULL OF HEAVENLY INSTRUctions, by practice whereof we may be 〈◊〉 in the life to come, our Creator in his glor●…▪ and our Redeemer at his right hand. By M. WILLIAM COWPER, Minister of God's Word. 2 Cor. 519. If any man be in Christ jesus let him becom●… 〈◊〉 creature. LONDON. Printed by T. S. for john B●…dge, and are 〈◊〉 at the great south do●… of 〈◊〉 Bri●…aynes 〈◊〉 TO THE MOST SACRED, CHRISTIAN, TRULY CATHOLIQVE, AND mighty Prince, JAMES, King of great Britain, France and Ireland, defender, etc. AMong many most excellent graces wherewith your Princely Mind is beautified, your Highnesses ever constant, and undivertable affection toward all your loyal servants is not one of the least. Principis est virtus maxima nosce suos. Martial. This emboldeneth me to offer to your highness patronage this little Treatise which first I dedicated to your highness honourable servant, of good memory, the Earl of Dunbar, and presented to himself in writing, while he was here in this Country, but before it could be finished by the Printer, he was taken away by bitter and untimely Death. For so, after that memorable saying of Plinius secundus, justly may I tell it. Mihi acerba semper, & immatura videtur esse mors illorum, qui immortale aliquid parant: Nam qui voluptatibus dediti quasi in diem viwnt, vivendi causas quotidiè finiunt, qui vero posteros cogitant, & memoriam su●… operis ostendunt, his nulla mors non immatura est, ut quae semper inchoatum aliquid abrumpat. But of this, what I might speak, (I doubt not) with your highness approbation, and of such your majesties subjects as love truth, and peace, I dare not: ———— Nam vulneramentis Intempestiuè, qui movet illa, novat. Yet when all is reckoned to the uttermost, our account in the end is, that we can lose nothing by the death of any, so long as we enjoy the benefit of your highness life, which I pray God may be long and happy, exceeding all our days, who from our young years hath felt the sweetness of your majesties most wise, and peaceable regiment. For what he was, either for gravity in conversation, or wisdom in government, he was it by your highness instruction, as a Disciple trained up by yourself: who out of the treasure of your Princely mind can imprint the like stamp of good things in others, which you did in him, if so be (which I must crave pardon to speak) your highness fore-gather with such another object, as he was, whereupon to work. For as the Sun in the firmament suppose he shine alike upon many Palaces at one time, yet doth most illuminate those, which have most ample windows to receive his light: so that if any of them be not sufficiently lightsome, the fault is not in the Sun, but in themselves, for he is alike good unto them all, if they were alike capable of his goodness, so is it with a King in the midst of his Nobles, Counsellors, and special servants. But lest I go beyond my line, proffering to stretch mine arm higher than my stature may carry it, I return to my humble supplication, that seeing he who now translated to the Court of heaven, leads there a happy and blessed life, hath no other mean on earth, whereby to live among men but by his good name. Your Majesty who gave him a wealthy and honourable life for his virtue, while he was in the body, will continue to keep life to his name, when himself is gone. For thus even in the estimation of Ethniques who had but Nature's light, is alterum patrimonium, which in this earth is the just reward of a virtuous life; Et memorem famam qui benè gessit, habet. And for this cause that your Highness will grant your favourable countenance to this little Treatise, which in token of my love toward him for his unfeigned affection toward your highness service, I did first put forth under his name, and now humbly craves to be shadowed under your highness protection. Your highness most humble Servant and daily Orator Mr. William Cowper Minister at Perth. Proverbs 10. 7. The memorial of the just shall be blessed, but the name of the wicked shall rot. TO THE RIGHT HONOURABLE, GEORGE, EARL OF DOUNBAR, LORD HOWME OF BERWICK, LORD NORHAM, ONE OF THE LORDS Lieutenants of the middle Shires of great Britain, Captain and Governor of his majesties Town and Garrison of Berwick, Knight of the most Noble Order of the Garter, Lord high Treasurer of Scotland, and one of the Lords of his majesties most Honourable privy Counsel, in both Kingdoms. RIght Noble Lord, that which in this Treatise containing the Anatomy of a true Christian, I have publicly proposed for the use of many, I have now particularly for many reasons dedicated to your Honour, but in special because that which here is pointed out of the Christian, is in your Lordship performed in a good measure, having by the grace of God learned so to govern your life, that hitherto in a most high and difficile calling ye have lived si non sine peccato, if not without si●…ne, (for that is not given to any man upon earth, if we say we have no sin we deceive ourselves) 1 joh. 1. 8. saltem sine crimine, at least without such offence of malicious wickedness, as might make your Lordship culpable before men. For your life toward God hath been religious, as the private exercises of godliness, customable to your Lordship by yourself and with your family, and the public reverence of the word, and observance of the Saboth in every place doth testify. Toward his Majesty faithful, from a most inward affection, from whom ye have learned to rule others, by learning to obey him: Optime enim imperandi rationem tenent, quieam bene parendo didicerunt. In yourself a rare example, of humility in honour, of gravity, temperance, and sobriety in the midst of wealth, and that in all the parts of your Lordship's behaviour. Which is not a small thing, if it be considered, that as men of honour, when they do evil plus exemplo peccant, quam culpa, are more hurtful by their evil example, then by their evil deed; so if they live godly, they do not so much good to themselves by well doing, as to others by their good example. Toward evil men a iustitiar, not flexible from equity for fear or favour. Toward good men courteous. Toward all men conscientious, that in no part of the land is there any found to murmur, or charge your Lordship with unrighteousness, unless it be such who in their blindness think the seruite of God according to his word a servitude and bondage, not knowing quod sic servire Deo, est regnare. And esteems the law of a lawful King a tyranny, who because they would do all things per vim potius quam virtutem, by violence rather than virtue; whose pleasure is to live controling all, uncontrolled of any, like Nimrods', or the sons of Anak, therefore they grudge as Malcontents, that the law of the King is not, as Anarxexes spoke of the laws of Solon, like the webs of the Ettercope, through which the greater Flies may break at their pleasure: where as among all reasonable men, it hath ever been received, as a principle, beatam esse rempublicam, in qualex dominatur, that the commonwealth is happy, in which the law hath dominion. But to return to that which of all human testimony is the greatest, the honourable estimation his Majesty these thirty years by-gone without repenting hath had of your Lordship, stands in the hearts of all his well affected subjects, as a great commendation of your qualities, for, The pleasure of a King is in a wise Servant (said Solomon) and the honour whereunto your Lordship by his Majesty is preferred, is esteemed most justly so much the more honourable, for that the Patron of virtue, for virtues sake hath advanced you to it. Thus by a right Marcellus, hath your way to the Temple of honour, been by the Temple of virtue. For this moderation of life so evident in your Lordship, as I have said, even among the natural Philosophers was accounted for true wisdom, and learning. The practice of that golden precept Nosce teipsum, they esteemed to consist in the government of a man his person, and actions according to the rule of virtue, this they called the matter of wisdom, without which others, were they never so learned, were accounted to have had, but the words of wisdom, such as many now a days we have among us, with whom it fareth, as of old with Thales Milesius, who going out on a night to his contemplation, while he gazed on the stars, he fell into the ditch. Many such Disciples I say hath he left behind him, who look so high with their learning, that they take no heed to their own feet, to govern their ways with knowledge, they think it sufficient to commend them, that they have travailed through many parts of the world, have read much, and gotten some introduction to Sciences, when as in the mean time they never travailed within themselves, never entered into their own hearts, never read the book of their own conscience, and have not learned to know, far less to rule themselves by wisdom. But leaving them, I trust your Lordship will still continue to seek the perfection of true wisdom, and knowledge there, where ye have gotten the beginnings, for as the beginning of wisdom is the fear of the Lord, said Solomon, so said he also, The end of all is, fear God, and keep his commandments: this is the whole duty of man. For this cause have I here presented to your Honour this Description of a Christian, which not without great labour I have collected these ten or twelve years 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 mind upon good things, his will waiting upon his superior, how a good conscience is his Paradise on earth, out of which he will not go, how his eye is in his forehead, using so the time present, that he provides for the time to come, thinking on his end, and foreseeing that wrath which is to fall on the wicked, that he may eschew it: how he refrains his speech, when time of silence is? how he speaks in season the words of knowledge, how he pondereth his paths, and ordereth all his way with equity. In a word, how he is restored by grace 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 appear in the Anatomy following. In reading whereof, where your Lordship finds a conformity with it, I am sure it will be the matter of your joy, and thanksgiving to God, for the beginnings of his grace in you, where not, I hope it will increase your Christian care to proceed to a further perfection, unto the which these prayers interiected between God's precepts, and the Christians practise in every Chapter, for your Lordship's special use, I trust in his grace shall be profitable for you. I have known by occasion that your Lordship makes conscience of the exercise of prayer in private, and delights in it. I have therefore taken the more pains 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 own Spirit, and so coming from himself, we may be sure will be the more welcome, and acceptable to him again, being offered in a golden censure, which is a heart purified by faith, through the mediation of jesus Christ our Lord. Accept therefore (right Noble Lord) this Christian Man, who as one, who being likest unto that which you are, at lest which through grace would be, looks for protection under your shadow, and offereth himself ready to recompense your Lordship with some comfort and instruction, at such time as your Lordship may have the leisure to confer with him. Thus from mine heart praying unto God for the continuance of his favour with you, which is the fountain of all prosperity, both in this life, and in the life to come. I rest. Your Lordships own to be commanded in jesus Christ, WILLIAM COWPER Minister at Perth. TO THE CHRISTIAN READER. THis Treatise presents unto thee a lively image of a Christian man, as he is delineate in the word by him who best knows him, that is, by the Spirit of God that begets him: wherein it shall be evident, that albeit now in the world, there be nothing rifer than the Christian name, yet is there nothing rarer than the Christian man. Concerning which, a singular craft of Satan comes to be discovered; for when the Christian name, which had the beginning in Antiochia came first up in the world, Satan did what he could by false calumnies and bloody persecution to suppress it. This sect, as witnesses S. Luke every 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 Sun, and of an Ass' head, eaters of men's flesh, seditious, and vile abusers of their bodies, and what ever else might make them odious to the ignorant multitude. By the jews they were called in contempt Nazari●…s by julian scornfully they were termed G●…lilaeans; by Ulpian under Severus impostores, as if they had been coggers and deceivers; by Demetrian whom Cyprian confuted, procurers of all the plagues of God that came upon the world. Yea, so far in their ignorant malice did they proceed, that it was counted a capital crime for any man to call himself a Christian. A most unreasonable thing indeed, seeing as Tertullian reasons in his Apologet●…que written in defence of Christians. 〈◊〉 nominis nullus est rea●…s. Tertull. Apologet. But now Satan hath changed his course: for perceiving that do what he can, Christianity flourishes like unto the Palm tree, which grows the more, the more it is priest down, he labours subtly to stain and obscure the glory of that holy profession, which before by cruelty he could not overthrow: for now the Christian name is become common, and men of most licentious life are brought under the covering thereof; by which policy of Satan, men are put into this false opinion, that it is an easy thing to be a Christian, and that a man may live as he likes, and be a Christian good enough also: whereof it is come to pass, that the Church is replenished, with such a number of bastards, and counterfeit Christians, as this day we may see with grief of heart, some Atheists, some Apostates, some adulterers, many murderers, most part blasphemers: qui Christianum nomen ad ●…dicium habent, non ad remedium. Aug. de Temp. 215. And under this general opinion of Christianity liveth now many a one miserably deceived, impugnant●…s eum quem praedicant, either persecuting Gregor. mor●…. lib. 1. the son of God by damnable doctrine, or else by their works denying him, while they profess that they know him; turning the grace of God into wantonness; having a name, that they are alive, but in truth are dead. It is certainly a great pity to see so many of Adam's sons, in word condemners of their Father's Apostasy; yet indeed imitators of his folly, hiding their nakedness with a garment of Figtree leaves; not perceiving how by so doing, they come near to the likeness of that Tree, which had fair leaves, but no fruit, and therefore was once accursed by jesus Christ, that it might stand a perpetual example of that fearful curse, which these men may look for at his hands, who have a show of godliness, but hath denied the power thereof, and are outwardly like unto painted Scpulchres, beautiful to the eye of man, but in his sight who searches the heart, are full of rottenness, and all filthiness; whereas indeed they should be the Temples of the living God, far more glorious and beautiful within then without. Jacob's heart under Esau his garment, were far more seemly for them who say they are Jacob's brethren, then to have Jacob's voice only, that is, a tongue to speak well, and yet the profane heart with the rough and cruel hands of Esau, which sort of disguised Christians may look not for such a favourable success of their dissembling with God as jacob found with Isaac. For he being but a man, was deceived through ignorance, but men deceive themselves, if they think that in this manner God can be mocked, what ever shape men turn themselves into, the Lord can discern the Israelite in whom there is no guile, and though Simon Magus would seem so religious, as to redeem the graces of the spirit with the loss of his money, yet can the Spirit of God paint him out in his colours, and give him his own name, Thy heart is not upright in the sight of God. Such is the power of godliness, that even they who love not the substance thereof, are forced often times to lurk under the shadow of it: and such again is the shame of sin, that they who love to commit it, yet do not love to seem committers of it, high sunt Ber. in Cant. ser. 66. qui boni videri, non esse mal●… non videri, sed esse volunt, these are they who will seem good, and not be so, will not seem evil, and yet will be so To these we may speak as chrysostom 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? Tell me hypocrite, if it be a good thing to be good, why wilt thou not be that which thou wouldst appear to be, for that which is a shame for a man to appear to be, is it not much more shame for him to be it indeed? aut ergo esto quod appares, aut appare, quod es, either else therefore be such, as thou appearest, or then appear such as thou art. It were happy for these men, if they could learn in time to examine themselves according to that word, by which one day they will be judged, for not every one that saith Lord, Lord, will enter into the kingdom of God, He is not a jew, that is one without, neither hath every one received an ointment from that holy one: but he who is a Christian indeed, sicut particeps Ber. in Cant. ser. 15. est nominis, it a & haereditatis, with the name of Christ, the oil of grace from Christ is also communicated to him, by which with Christ he is partaker of the inheritance. Qui vero Christum i●…se non habet, Aug. de Temp. ser. 17 Christianus dici non potest, but he that hath not Christ living in him by his spirit, cannot be called a Christian. It is a notable saying of Basile, quid inquit est Christianimus? what said he is Christianity? similitudo Basil. hexa●… hom. 10. Dei quoad eius capax est Natura humana, a similitude and conformity with God, so far forth, as the nature of man is capable thereof. Seeing then it is the doing, not the speaking of righteousness, must prove us to be the children of God, For if we say we have fellowship with God, and walk in darkness, we lie, and do not truly, and if any man be in Christ jesus he must become a new creature, let us study to prove our new generation by our new manners, conforming ourselves to the rule of a Christian conversation. A pattern and example whereof I have gathered out of holy Scripture, and proposed unto thee, wherein thou shalt see first how the Christian who by his first birth was borne a Natural man, by his second becomes a Christian, with such other things as with his new birth he receives to make him a new man. Secondly, what is the disposition of his inward man, by which he walks with God. And thirdly, the disposition of his outward man, by which he walks among men, and that in all the points of his conversation both inward and outward. Every one whereof as ye have them set down particularly in several Chapters, so doth every Chapter consist of these four things. First, God's precept to the Christian: secondly, the Christians prayer to God: thirdly, his practice of both: and these three have you set down in words of holy Scripture alanerly. The fourth is, in the end of every Chapter some observations teaching us how to make our own profit of the words of God. This is the order I have observed here: for the Christian, because he knows that he is bound to live to the Lord, and not to himself, doth in all his ways set before him the commandments of his God. And next, because he knows his own Natural inability to fulfil these commandments, he turneth all the precepts of God into prayers, the use whereof I hope in all the parts of thy life, shall not be unprofitable for thee. And last of all, he lives in a continual practice of those du●…ties of godliness which God in his word hath commanded him, and he himself doth pray for. Now in the end I have only to obuiate two sorts of men: by the one it is surmised that I have ploughed with the Heifer of another, specially of Cashmannus, who hath written before me, de novo homine: by the other it may be objected that I have presented an imperfect image of a Christian, and have left out many things which profitably might have been pointed out concerning him. For the first, as I give thanks to God for the labours of that worthy man: so if I had borrowed any thing from him, I would never think shame to confess it: nam ingenui pudoris est, ut ait Plinius, fateri per quos profecerimus, & haec quasi merces authori iure optimo pensitanda est, ne fures esse videamur: but the truth is, that many years before he came in this Country, this Anatomy was drawn and portraited, as now you see it. As for the second I humbly confess it, Malim tamen aliquid agendo maiorem àme doctrinam, & sapientiam desiderari, quam nihil agendo prudentior, doctiorque judicari. It was a commendable policy of these Indian Philosophers, called Gymnosophista, qui à suis discipulis, severius otis, quam negoti●… rationem exigendam esse arbitrabantar. What I have done in this little labour, is a part of my negotiation with that one talon I have received from the Lord, and which he hath charged me to put to the uttermost profit. And therefore had I rather by doing of some good, lay open my infirmities to the censure of men, then to hide by idleness my talon in the earth, and so to incur the indignation of my Master. I know myself I have not done what I should, nay, not what by the grace of God I could, yet that which in regard of my daily labour in the work of the ministery I might. Accept therefore from me, this image of a Christian in a Christian manner; apply it to thyself and look what similitude or dissimilitude thou findest between thee and it. Do as Elizeus did to the widows son, when he raised him from death to life, he stretched himself over the child, he put his mouth on the child's mouth, his eyes on his eyes, his hands on his hands, and therewithal he joined prayer, and the child revived: so compare thou thyself with this ensample; thy mind, thy will, thy affections, thy words, thy actions with these of the new man: where thou ●…indest a conformity, give thanks to God for the beginning of the work 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 everlasting comfort in Christ jesus, to whom be praise, glory, and honour for ever. Thine in the Lord jesus Mr. WILLIAM COWPER Minister at Perth. PSAL. 49. Come, and I will tell you what the Lord hath done to my soul. THE ANATOMY of a Christian. CHAPTER I. OF HIS NEW BIRTH OR REGENERATION. The Lords Command concerning it. I Knew that thou art obstinate, Mark our natural misery. and thy neck is an iron sinew, and thy brow brass, Esa. 48. 4. I knew that thou wouldst grievously transgress, therefore have I called thee a transgressor from the womb, vers. 8. In thy nativity when thou wast borne, thy navel was not cut, thou wast not washed with water, I saw thee polluted in thine own blood, Ezech. 16. 4. 6. Nevertheless, for my name's sake, and for my praise, have I refrained my wrath from Behold what a love the Father hath ●…ewed us. thee, that I cut the●… not off, Esa. 48 9 Yea, even when thou wast in thy blood, I said unto thee, thou shalt live, ●… swore unto thee, and entered into a covenant with thee, saith the Lord, and thou art become mine, Ezech. 16. 8. For why shall I cause others to travail and bring forth, and shall I remain barren, saith the Lord? Esa. 66. 9 No; But in the mids of my children, the work of mine hands, shall my name be sanctified, Esa. 29. 23. Thou shalt call me father, and not turn from me, jerem 3. 19 And I will put a new spirit in thy bowels, that thou mayst walk 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. Verily I say unto you, except a man be borne again, he cannot see the kingdom of God, joh. 3. 3. Be ye 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, a 1. Cor. 15. 50. since flesh and blood cannot inherit thy kingdom, b Matth. 5. 8. and none can see thee, but the pure in heart, c 1. joh. 3. 2. and such as are like thee; I beseech thee Lord d 2. Cor. 3. 18. to transform me into thine image from glory to glory by thy spirit, that e joh. 17. 24. where thou art, there I may be, to behold thy glory. f Matth. 5. 36. It lies not in my power to change one hair of my head, to make it white, which is black; g job. 14. 4. far less can I change mine heart, to make it clean, which is filthy. h james 3. 8. No man can tame the nature of man, i Eccles. 1. 15. that which is crooked he cannot make strait: but, O Lord, k Luk. 18. 27. that which is impossible with man, is possible with thee, l Psal. 146. 8. thou givest sight to the blind, thou raisest up the crooked, thou m Psal. 107. 34. turnest a barren wilderness into a fruitful land, n Psal. 104. 30. thou sendest forth thy Spirit, and renewest the face of the earth, o Rom. 4. 17. thou callest things which are not, and makest them to be; p 2. Cor. 1. 9 yea thou raisest up the dead. O Lord declare this thy great power in mercy upon me, turn the barren wilderness of mine heart into a fruitful garden, water it with the dew of thy grace, that receiving q Heb. 6. 7. a blessing from thee, it may bring forth fruit unto thy glory. Send forth thy Spirit, and breath life into my dead soul, that I may live, and praise thee, O God of my salvation for ever through jesus Christ. Amen. The Christians Practise of this command. I Was conceived, and borne in sin, Psal. 51. I God is the author of our regeneration, it is not done by us. walked as a child of wrath, according to the course of the world, after the spirit that works in the children of disobedience, Ephes. 2. But now I am received to mercy, 1. Tim. 1. 16. and am by the grace of God, 1. Cor. 15. 10. the workmanship of God, created in Christ jesus to good works, Eph. 2. 10. And this the Lord hath made me, I made not myself, Psal. 100 3. he quickened me when I was dead in sin, and trespasses, Eph. 2. and of his abundant mercy hath begotten me to a lively hope by the resurrection of jesus from the dead, 1. Pet. 1. 3. and hath given me power to be one of his sons, borne again, not of blood, nor of the will of flesh, nor of the will of man, but of God, joh. 1. 13. for of his own will he begat The seed of our new birth is God's word. me with the word of Truth, jam. 1. 18. Of a seed not mortal, but immortal, the word of God who lives and endures for ever, 1. Pet. 1. 23. As the wind blows where it lusts, and we hear the sound The manner of his working it, unspeakable. thereof, but cannot tell whence it comes, nor whither it goes; so is every man who is borne of God, joh. 3. In the natural generation, we cannot tell what way the bones grow in the womb of her that is with child, Eccles. 11. 5. far less can we know the unsearchable ways of God, Rom. 11. 33. In this new generation, it is the Lords doing, and is marvelous in our eyes; Psal. 18. 23. His holy name be blessed therefore for ever and ever. THE OBSERVATIONS. ELection is the first spring that flows from the 1 Our election is not known to us before our Regeneration. bottomless fountain of God's love, but for a long time it runs so secret that we cannot see it, till it break forth and appear in our Regeneration, or effectual calling. Regeneration is the first manifest effect of 2 Regeneration is the first manifest effect of God his mercy toward man. God's mercy toward a man: as we could not be men, if we had not been conceived and borne; so can we not be Christian men, unless we be borne again. Therefore it is, that when Nicodemus a Master in Israel, was to be made a Disciple of Christ, the first Doctrine that our Saviour taught him, was of Regeneration. And it stands as a rule for all men in Christ's 3 And the first lesson we must learn in Christ's school. school, If any man will be my Disciple, let him deny himself. Now, both learned and unlearned live as if Christianity consisted in speaking, and professing; but sure it is, the kingdom of God is not in word, but in power and practise, and he hath not learned Christ, who hath not learned to cast off the old man, who is corrupted through deceivable lusts. In the first generation we 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 mortal father begat us to succeed him; in the second, our immortal father hath begotten us for ever to abide with him. By the first, we may say to corruption, thou art my job. 25. 6. father, and to the worms, ye are my brethren and sisters: by the second, we may say to God, thou art my father, and to jesus Christ, elect Angels, and holy men, ye are my brethren. For in the Ephes. 2. first, we were conceived and borne in sin, and consequently heirs of wrath and eternal damnation; but in the second, we are the workmanship of God, created in Christ to good works, and consequently heirs of grace and glory. If our first generation had been good, 5 By nature we have nothing in us can profit us to salvation. there had not needed a second. In natural men, there are some remnants of God's image, and some sparkles of light, by which they differ from beasts, and a fellowship is entertained among men; but these cannot profit man to salvation, but rather makes him inexcusable, and increases his damnation. Vigens ratione, & non vivens Bern. in Cant. Serm. 35. ratione, Man endued with reason, and not living by reason, turns that which is his glory into shame, because he detains and withholds Rom. 1. 18. the truth in unrighteousness. Our blessed Saviour far abaseth the pride 6 For in a natural man there is nothing but the blind leading the crooked. of nature, when he says that man cannot enter into God's kingdom till he be borne again. What ever the Semipelagians of our time say to magnify the arm of flesh, and to diminish the praise of Christ's grace; certain it is, there is nothing in man by nature, but the blind leading the crooked; that is, a blind mind leading a perverse and crooked will: and so no marvel that both of them at length, if they be left unto themselves, fall into perdition. It is a pity to hear silly worldlings boasting 7 Nat●…lists boasting of the privileges of their first birth, are to be pitied. of the privileges of their first birth, such as Nobility of blood, and ancietie of their inheritances, and are not humbled by considering that they are borne heirs of God's wrath, which they shall inherit for ever, when all the comforts of their earthly inheritances shall forsake them. Be what thou wilt, if thou have no more than thou hast by thy first birth, it were better for thee thou hadst never been borne, thou shalt curse for ever the loins that begat thee, and the womb that bore thee, and the paps that gave thee suck, thou shalt curse the day wherein it was said of thee, A man is borne; and thy vain temporal gloriation, shall end in a sore eternal lamentation. Nicodemus was somewhat excusable though 8 Ignorance of the doctrine of Regeneration is now mexcusable. he understood not the doctrine of regeneration, because he had never heard it before; but now, if we be ignorant of it, we are altogether inexcusable; both because it is so clearly taught us in the word, and so necessarily required of us, that without it we cannot, as saith our Saviour, enter into the kingdom of God. The names which regeneration receives in 9 By what names Regeneration is expressed in holy Scripture. holy Scripture, may help us some way to know it, if they be considered; for it is called sometime a new creation, sometime a new birth, sometime a renovation, and sometime a transformation. There are (saith Basil) two sorts of creation: unum 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 evident that Regeneration is a 10 What Regeneration is. mutation of the whole man, both soul and body from one thing to another; namely, from sin to sanctification, from darkness to light, from death to life, from the power of Satan to God, Act. 26. 18. In every mutation one thing removes, and 11 Of the change made in Regeneration. another succeeds. As in every generation, unius 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: he who hath rightly learned Christ, cast, off, concerning the conversation Ephes. 4. 22. in time past, the old man, which is corrupt through deceivable lusts, and put on the new man, which after God is created in righteousness and true holiness. Oportet enim eum qui alteram vitam Basil. de Sancto. cap. 15. incepturus est priori finem imponere. The Regeneration then of the soul hath two 12 Regeneration of the Soul consists in two. parts; 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, soon after his creation. Secondly, it is called the old man, in respect of the new man arising to succeed in his room, to the possession of soul and body, which before we possessed by him. And thirdly, because in the godly this corruption waxeth weak and infirm, wearing daily nearer and nearer to death, after the manner of old men. But it is to be marked, that in these two last 14 Sinful nature is never old in the wicked. respects, sinful corruption of nature is named the old man, in men regenerate only, and in no other; for in men unregenerate, their corruption shall for ever possess them, it increases upon them, and is young, strong, and lively, even when they themselves are weak, and wearing to the grave. Now, a●… no birth can be without sorrow, nor 15 Regeneration cannot be without spiritual pain and dolour. death without dolour, nor circumcision, or cutting of the flesh, without pain; so cannot our regeneration be wrought without godly sorrow, and anguish of spirit: which I mark 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 lain but nine months 16 Satan a great troubler of us in the work of our Regeneration. in the mother's womb, cannot throng out into the world without pain; and thinkest thou to be lighter of sin, wherein thou wast conceived and borne, and which also hath been so many years nourished in thy bowels without pain? As Pharaoh grieved Israel forest, when they strove fastest to liberty; and as that dumb spirit tormented that young man worst, when he saw he was to be cast out of him, Mark. 9 25. So Satan troubles the godly most heavily, when he sees the time of their deliverance from his servitude and bondage nearest. But our comfort is, that God is faithful, as he begins the work, so will he finish and end it: 17 But he fights in vain, for God will finish it. Strong is Satan indeed, but Christ our Lord is that stronger one. Pharaoh may repine, but he shall perish, and the Israelites of God shall go Luk. 11. 22. through; that unclean spirit in our parting from him may rend us, and cast us as dead men to the ground, but out shall he go, and Christ by his hand shall raise us up again. The other part of the Regeneration of the 18 Soul is called, as I said, the vivification of the 2 The second is vivification of the new man. new man, and the first resurrection, where in our heavenly father communicates to us his own seed, 1. Pet. 1. his nature, 2. Pet. 1. 4. and his image, 2. Cor. 3. 18. For since earthly fathers beget creatures like unto themselves, shall we think that the heavenly father begets children to another similitude, not his own? Surely they do greatly dishonour the Lord, who in their words say they are the sons of God, and yet in their actions resemble the image of Satan. The Regeneration again of the body consists 19 Regeneration of the body consists in two. also in two; first, in a right using of the members of our body, as weapons of righteousness to serve God, which we are taught to do by grace: Next, in a full deliverance of them from mortality and corruption. Of this, it is clear that the Regeneration of 20 Regeneration will not be perfected till the resurrection. the whole man will not be perfected till the day of resurrection, called for that cause by our Saviour, the Regeneration, Matth. 19 28. Now, through grace the Soul lives a happy life in the body, though not as yet fully cleansed and separated from sin. Out of the body it lives a more happy life: being freed from all sin; but yet not contented, for the soul was not made to live by itself, but in the body, and therefore cannot rest contented, so long as it wants his own organ and companion; but when the body shall be raised again, and soul & body reunited, both of them fully delivered from sin, and from the fruits of sin, then shall our generation which now is begun, be perfected and absolved. As for our parents in this generation, we 21 Of our parents in the new generation have God for our Father in Christ, and jerusalem, which is from above, to wit, the Church of Christ, the mother of us all. The Apostle to the Corinthians calls himself their Father; Though ye have ten thousand instructors, yet have ye not many fathers, for in Christ jesus I have begotten you, through the Gospel, 1. Cor. 4. 15. And again to the Galathians, he calls himself their mother; My little children, of whom I travail in birth again, till Christ be form in you, Gal. 4. 19 But Preachers are only ministerial parents, ye●… for this same should they be honoured of people as their fathers, and should again carry toward their people no less affection than fathers have to their children, specially to procure their everlasting salvation. But here both the natural mother is to be 22 The natural mother discerned from the stepmother. discerned from the stepmother, and the bastard children from the lawful; for the chaste spouse of Christ will receive no seed into her bosom, but the seed of her immortal husband, which is the word of God; and the lawful mother of the sons of God will not give them any other milk to feed upon, but the sincere and unmingled milk of God's word, as Saint Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which she offers to be sucked out of the paps of the old and new Testament. And therefore the Church of Rome, which 23 The Church of Rome a strumpet and a stepmother. withdraws these paps from the mouths of God's children, or gives them the milk of the word, mingled with the Traditions of men, pretend what she will, is but a strumpet and stepmother. And as there is a stepmother, so is there also 24 The lawful and kindly sons of God, discerned from the bastard. bastard children, they sit upon the knee of Christ's spouse, but never sucked her paps, to draw life and grace out of her breasts: such a one was Cham in the Ark, such was Ishmael in Abraham's house, such was Esau brought up with jacob on the knee of Rebecca: and alas, such are many in our time, who in regard of profession are in God's Church, pretending they are sons, but are in very deed bastards, no way in their life resembling the image of their heavenly father. The Censure. By these rules it is manifest that all are not Christians indeed, who this day usurp the Christian name. CHAPTER II. Of his New Senses. The Lords Command concerning them. THou knowest not how, by Nature Naturally we are borno senseless of heavenly things. thou art wretched, and miserable, & blind, & poor, and naked, Reu. 3. 17. For the natural man perceives not those things which are of the Spirit of God, 1. Cor. 2. 14. he savours only the things of the flesh, Rom. 8. 5. his wisdom is death, for it is enmity with God verse 6. Hearken therefore unto my words, and keep them in the midst of thine heart, Prou. 4. 21. Come Spiritual Senses required to salvation. and buy from me eyesalve to anoint thine eyes that thou mayst see, Reu. 3. 18. for I am he, who maketh both the eye to see, and the ear to hear, Prou. 20. 12. I will bring forth the blind people, and they shall have eyes, and the deaf, and they shall hear, Esa. 43. 8. He that walks in the dark, knows not whither he goes, joh. 12. 35. But I am come a light into the world, that whosoever believes in me should not abide in darkness, vers. 46. While therefore ye have the light, walk in the light, that ye may be the children of light, joh. 12. 36. The Christians Prayer for Grace to obey this command. LOrd remove from me that curse, a Luk. 8. 10. that in seeing I should not see, and in hearing I should not understand; b Psal. 119. 88 quicken me according to thy loving kindness, so shall I keep the testimonies of thy mouth. Specially work faith in my heart, c Ephes. 2. 8. for it is thy gift. d Mark. 9 24. I believe, O Lord, but help thou my unbelief: e Luk. 17. 5. Increase my faith that mine eyes may f Psal. 119. 18. be opened to see the wonders of thy law. g Hos. 2. 14. Speak to the heart of thy servant, that h Revel. 2. 29. I may get cares to hear what thy Spirit saith, i Psal. 34. 8. that I may taste how gracious thou art, that I k 2. Cor. 2. 16. may smell the savour of life in thy Gospel, and may so touch thee, that in believing l joh. 20. 31. I may get life through thy holy name, and may so be joined with thee, m 1. Cor. 6. 17. that I may become one spirit with thee, through jesus Christ, to whom be glory for ever. The Christians Practise of this command. I Was borne of my natural mother deaf, The Christian by regeneration receiveth the new senses. dumb, and blind, but now the Lord hath opened mine ears, Esa. 50. 5. so that I discern the voice of my shepherd, and will not Of hearing. hear the voice of a stranger, joh. 10. 5. for the Lord hath given unto me ears to hear what the spirit saith, Revel. 2. he hath also anointed mine eyes with eyesalve, Reu. 3. 18. I look not Of seeing. on things which are seen, but on things which are not seen, 2. Cor. 4. 18. And have attained to some insight of that glorious inheritance prepared for the Saints, Eph. 1. Yea, with open face I behold as in a mirror the glory of the Lord, 2. Cor. 3. 18. I have smelled the sweet savour of Of smelling. his garments, Psal. 45. 8. and of his ointments, for which I love him, Cant. 1. 2. I have tasted Of tasting. how gracious the Lord is, Psal. 34. 8. his word is sweeter to my mouth then the honey, or the honey comb, Psal. 119. And I have touched my Of touching. Lord, and his virtue hath stayed the filthy issue of my sin, Luk. 8. 44. THE OBSERVATIONS. THe Natural man lives not till forty and 1 The Christian lives as soon as he is conceived. five days after his conception be expired, but the Christian begins to live as soon as he is conceived. The principal effects of life are Sense and 2 Sense and motion two principal effects of life. Motion, and the more excellent the life is, the Sense and Motion is. In the Natural man, Motion goes before Sense, at least before the use 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 move and stir in a new manner. Therefore is it, that first we will speak of the Christians Senses, and then of his motion or disposition. Natural 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 senseless, no imperfect children, but living, endued 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 ear was the first port by which death was conveyed to the soul; so is it the first by which Bern. in Cant. Serm. 28. life enters into it. Eva by hearing what the Serpent said, was brought to a delectation in sin: and the Christian by hearing what the Spirit saith, is brought to a contrary hatred of sin. The Spirit of God opens our ears, before 5 We must hear the Lord before we see him. he open our eyes; if we refuse to hear the Lord, we shall never see him: Auditus est gradus ad visum, Hearing is a step to Seeing. As Adam after Bern. in Cant. serm. 41. his Apostasy heard the Lord when he cried to him, but saw him not; so is it with all his children, we may live in the body, and hear him, but no man can live and see him. It is the order appointed by God, that we 6 For by hearing our ●…ies are cured, and prepared to see God. should hear him before we come to see him: Auditus aspectum restituet, we lost our sight by transgression of God's word, we get it again by obedient hearing thereof. Sanet itaqúe auditus Bern. in Cant. serm. 48. oculum, qui turbatus est, ut serenus vi let, quem turbatus non potuit. Let us therefore by hearing learn how to cure our eye, that the eye being made clear, may see the Lord, whom it cannot see, so long as it is troubled; then shall we sing, As we have heard, so have we seen, in the Psal. 48. 8. city of the Lord of Hosts. Oh what a fearful sentence they seal against 7 A warning for such as refuse to hear the word of the Lord. themselves, who delight not to hear the word of the Lord? He that turneth away his ear from hearing of the Law, even his prayer shall Prou. 28. 9 be abominable: for if on earth they get not access to God when they pray to him, how shall they in heaven get access to see him? A just punishment of man's rebellion, if he will not hear when God speaks, God shall not hear when he prays, and shall never admit him to see his face in heaven. But the ears required in the Christian are 8 Ears of the man regenerate are internal. internal, by which he may hear what the spirit saith. Of these speaks our Saviour, He that hath ears let him hear. All that heard him, saith Revel. 2. Matth. 13. Augustine, had ears, and yet few of them had Aug. H●…m. 28. ears; Omnes habebant aures audiendi, & pa●…ci aures obediendi: Ears to hear, but not ears to obey; like those of Samuel, Speak Lord for thy 1. Sam. servant heareth: and of David, I will hearken Psal. 85. 8. what the Lord God will say, for he will speak peace to his people, and Saints, that they turn not again to folly. And they who have received these ears do 9 How the internal ears are known by sanctification. hear in such sort, that they are sanctified by hearing according to that of our blessed Saviour, Now are ye clean through the word which I joh. 15. 3. have spoken to you. But alas, how great is the number of them, who after so long a hearing of the Gospel, do still retain the filthiness of jam. 1. 22. their old sins? they are hearers only, and not 10 Carnal hearers of the word discovered. doers of the word, deceiving themselves: for either else when they hear the word, they understand it not; or if they understand it, they are not moved with it; or if they be moved, they are not mended by it, their motion being but like that of Foelix, and their repentance like unto the Act. 24. 26. morning dew; but few they are, whose ears God hath opened by the grace of Regeneration. The second Sense we receive in the Regeneration, 11 is the Sense of Seeing. Satan promised 2 The second Sense we receive 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 deceiver as he is, he made them like unto himself: for the knowledge of good, which they had by creation, instantly they lost it by their transgression, and learned by experience that evil which before they knew not; for their eyes were opened to see their nakedness, 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 look to the Lord. light, that by it we might see the rest of the creatures, and in them the goodness of the Creator; but if the eye be hurt and wounded, non solum avertit se a luce, sed etiam poenalis illi sit lux, It doth not only turn away from beholding the light, but the light also, which otherwise is delightful, becomes painful to it. Sic & oculus cordis perturbatus & sauciatus avertit se à justitiae lumine, nec audet eam contemplari nec valet. So the eye of the soul being hurt and troubled, turns itself away from the light of righteousness, 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 rejoiced at the presence of God, so long as he kept a good conscience; but from the time the eye of his soul was wounded with transgression, he ran away from God, he could not see the Lord as he was wont to do, but was afraid to hear him. So cursed and consuming a canker is sin, that it changes our sweetest comforts, and makes them become bitter terrors unto us. But this sight which we lost by the sin of 14 Sight lost by Adam restored by Christ. Adam, is restored again unto us by the grace of Christ, who anoints our eyes with eye salve, Revel. 3. by which we are made to see, and discern things that are excellent: in a word, he endues us with the gift of faith, by which we have fellowship with God, so that we dare in assurance draw near the throne of his grace. Now the eyes of Christ's spouse are two; by 15 The eyes of a Christian are two. the one we know our misery, which causeth us deny ourselves: by the other we know his mercies, Adam knew his misery before he was restored by grace, but we cannot do so, and why? which causeth us to run unto him. Apostate Adam before his restitution by grace, had his eyes opened to know his misery; for the knowledge of that good which he had in the estate of innocency, made him incontinent sensible of that evil, into which he had fallen by his Apostasy. But now man cannot know his misery, till by the grace of Regeneration his eyes be opened; for till that be, he knows no other estate, but the estate of sin, wherein he was conceived, borne, and brought up, and which in his darkened cogitation he esteems to be good enough, until such time he be translated into a better. Sight once received should be diligently 15 Sight restored should be diligently conserved. conserved, for as the eye of the body is very tender, and easily offended, for which cause God hath guarded it with lids 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 preserve it should be much esteemed, and the evil that may hurt it carefully eschewed. Three things are required for the help of 16 Three things helpful to spiritual sight. those spiritual eyes, by which the Lord is seen: first, that we have another light beside the light of our own understanding; for sicut Sol sine First, that God's light illuminate our understanding. Sole non videtur, ita nec Deus sine deo videri potest: as the eye albeit it were never so clear, yet can it not see without the light of the sun; so our understanding though it were never so quick, cannot attain to know the Lord, unless that he by his own light reveal himself unto us in his word. And therefore is it that the most wise Naturalists being destitute of this light, had Rom. 1. their foolish hearts full of darkness, and became vain in their own imaginations. The second thing required is, that we have 17 Secondly, that we have some conformity with God in holiness. some conformity with God in holiness; for as no member in the body can perceive the light of the sun, but the eye, by reason of a similitude which is between them, both of them being appointed vessels and organs 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 even 18 Thirdly, that the heart be established by attention and consideration. as a tumbling and rolling eye seeth not those things which are before it; so a wandering mind not established by consideration and divine contemplation, cannot see the Lord. The bodily sight is two manner of ways 19 Sight two manner of ways offended. offended, either by exterior dust cast into it, or by interior humours stopping the optic nerves within; so Satan either casteth into our eyes the dung of the world, to blind us by it; or then by our own gross and carnal affections stops the conduits of our sight, that we 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 mote, we delay not to remedy it, but do implore 20 The sight offended should be cured without delay. the help of such as are nearest us to take it out. Since by nature we are so careful to keep the eye, by which we see the sun, how careful should we be to conserve the eye, by which we see him who made the sun. The third Sense restored in the Regeneration, 21 The third Sense restored in regeneration is Smelling. is Smelling. All the garments of our Bridegroom smell of Myrrh and Cassia, but the virgins only feel the savour of his ointments, Psal. 45. Cant. 1. for which they run after him, they smell in the Gospel the savour of life; and therefore as the Eagle smelling the carrion a far off, resorts unto it; so the Christian scenting lively in the word of Christ jesus, flees speedily after him, ascending after him in his affection, there where he is, to wit, at the right hand of God in heaven. But miserable are the wicked, for they savour 22 To the natural man nothing savours well but dung. only those things which are after the flesh, like those unclean beasts in the Law, which creep with all their four upon earth, scenting nothing but dung, the puddle being more pleasant to such filthy swine then the pearl. Woe be to them, for even in the Gospel of grace they smell no other thing but the savour of death. The fourth is the Sense of Tasting, by which the Christian so tastes the sweetness of God's mercy & the saving grace of Christ in the Gospel, 23 The fourth sense restored in regeneration is tasting. that it descends into his bowels to nourish him, and make him grow in godliness: where as the wicked, if at any time they taste thereof, yet they never digest it, the corruption of their nature being so strong in them, that it suffocates and chokes the seed of the word, so that it profits them not to salvation. And the last is the sense of touching, which 24 The sift sense is touching. in effect is done by believing, for, tangere Christum est credere in Christum, like as the rest of Aug. in joan. ●…ract, 16. the senses are comprised in faith, that justifies a supernatural gift, which Adam in his innocency had not, but in Christ is given us, a most How all these senses are comprehended in faith. ample gift, for it not only makes all things our own in Christ, but makes us all manner of ways to enjoy Christ, it being most certain, that by faith we hear him, and discern his voice, by faith we see him, by faith we smell him, by faith we taste his saving grace, and by faith we so touch him, that we draw virtue out of him. In Nature, that which is the object of one 25 In the Christian the object of one sense, is the object of all. sense, is not always the object of another, as for example: a voice is heard by the ear, but is not seen by the eye, but in the Christian renewed by grace, that which is the object of any one sense, is also perceived by all the rest. And herein hath the Lord made his abundant love manifest unto man; for look what manner 26 Gods great goodness, who by all possible ways communicates himself unto man. of ways a man may enjoy any thing that i●… good, all those ways doth God communicate himself to man, some good things we enjoy by seeing, and some by hearing, and some by tasting; but the Lord not content to communicate himself unto us by hearing, doth also call us to see him, to smell him, to taste him, to touch him, that so all manner of ways we may enjoy him: everlasting praise therefore be unto him. Again, we see that as in nature those things 27 No speech can give understanding, where sense is wanting. which are learned by Sense, cannot be understood of him who is destitute of Sense; what avails it to teach the harmony of Music to him that is without ears? or to discourse of the comfortable light of the Sun to him that is without eyes? Can any eloquence so well express the sweetness of honey, 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 spiritual Senses should understand those things which concern the spiritual life. Pitiful then is the ignorance of Naturalists, 28 As the beast knoweth not the life of the man natural: so the natural man knoweth not the excellent life of the Christian. even of them who seem to the world to be most wise; for surely, as the bruit beast understands nothing of the natural life of man, and knows not how far it excels that sensitive life by which it lives, and therefore desires not a better, because it knows no better; so the natural man knows nothing of the excellency of that spiritual life, which the Christian hath begun to live here, and by which he shall live for ever hereafter: and therefore being delighted with his own miserable life, hath not so much as a desire of a better. The Censure. By these rules it is evident that all are not Christians indeed, who now usurp the Christian name. CHAPTER III. Of his New Food. The Lords Command. I Am the bread of life, he that comes to me shall not hunger, jesus Christ is the true bread of life. and he that believes in me shall not thirst, joh. 6. 35. Labour not for the meat, which perisheth, but for that which endureth to eternal life, which the Son of man shall give you, Ioh 6. 27. Wherefore do ye lay out your silver, and not for bread: The folly of worldlings who seek life in other things, neglecting Christ. and your labour without being satisfied? Every one that thirsts come ye to the waters, and ye that have no silver, come, buy, and eat: come, I say, buy wine and milk without silver, and without money. Hearken diligently unto me, and eat that which is good, and let your soul delight in fatness: Incline your ears, and come to me, hear, and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David. Esa. 55. 1. 2. 3. The Christians Prayer for Grace to obey this Command. O Lord, a 1. Pet. 1. 3. thou who of thine abundant mercy hast begotten me again, b 1. Pet. 1. 23. by the immortal seed of thy word, in the bosom of c Gal. 4. 26. jerusalem thine own spouse, and my mother, d Esa. 66. 11. 13. grant that I may suck, and be satisfied with the breasts of her consolation, e Psal. 119. 41. that so thy loving kindness may come to me, O Lord, and thy salvation according to thy promise, f Colos. 2. 2. and mine heart may be comforted of thee my God in Christ, unto whom be praise, and glory for ever. Another. O Thou a Cant. 1. 6. whom my soul loveth, show me where thou feedest. b Psal. 4. 6. 7. Many say who will show us any good, but, O Lord, lift up the light of thy countenance upon me, so shalt thou give me more joy of heart, than they have when their wheat and their wine do abound. c Cant. 2. 4. 5. Bring me into thy wine-cellar, stay me with thy slagons, and comfort me with thine apples. d john. 4. 14. I know O Lord, that he who drinks of the water which thou givest him, shall never thirst any more, but it shall be in him a well of water springing up to everlasting life; e john 4. 15. Lord give me of that water, that I may not thirst: f john. 6. 33. thou art that bread which came down from heaven, and gives life to the world, g john. 6 34. Lord evermore give me of this bread, h Ephes. 3. 16. that I may be strengthened in the inward man: i Psal. 119. 77. Let thy tender mercies come down unto me, that I may live to thee my God for ever in Christ jesus. The Christians Practise of this command. HOw sweet are thy commandments to my How the Christian feedeth on God's word. mouth? yea more than honey unto my mouth, Psal. 119. 103. The Law of thy mouth is better to me then thousands of gold and silver, Psal. 119. 72. My delight shall be in thy commandments, which I have loved, vers. 47. 1 In his Infancy. In mine infancy, as a new borne babe I desired the sincere milk of the word, that I might grow 2 When he comes to rip●…●…ge. thereby, 1. Pet. 2. afterward coming to age, I delight in stronger meat, Heb. 5. 14. Having by custom my wits exercised to discern both good and evil, ibid. and I know that when I shall be a perfect man, having attained to the 3 When he shall be a perfect man. measure of the age of the fullness of Christ, Eph. 4. 13. the Lord will give me to eat of his hidden Manna, Revel. 2. 17. he will satisfy me with the fatness of his house, and give me drink out of the rivers of his pleasures, Psal. 36. 8. THE OBSERVATIONS. IN the Law of Moses, every creeping thing that 1 No earthly thing can feed us to eternal life. creepeth upon earth, and goeth on the breast, was an abomination, and it was not lawful for Israel to eat thereof: this was to signify, that no earthly thing can be a lively food to nourish true Israelites to eternal life. The proper food 2 Christ is the proper food of a christian, and how he is offered and received. of a Christian is jesus Christ offered and presented to us in the Word and Sacraments, received of us 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 cives trepidantes. quod corpori cibus, hoc animae est oratio, Look what meat is to the body, that same is prayer to the soul. Israel was fed with Manna in the wilderness, 3 The more we eat of this food, the greater appetite have we to it. and they loathed it; it is not so with this bread, the more we eat of it, the more we desire it, so far is it from working in us a loathing, that it wakeneth in us a new appetite, the more we eat of it, the more we desire to be further refreshed by it. To the Christian in his infancy the word is 4 How the word is meat, milk, and Manna. milk, in his age it is stronger meat, and when he shall be perfected, it shall be to him as hid Manna. Let us not therefore think at the first to attain to those sweet and secret consolations which are locked up, and lie hid in the word: three days did the people wait upon Christ, before he fed them with miraculous bread, and many days must we wait upon Comforts of the word cannot be attained at the first. Christ, before that he feed us with his mystical Manna: But alas, we are no less foolish than they, who knowing the place wherein a treasure is hid, gives over the seeking thereof, because the first day they did not find it: except with hearing and reading, we join diligent meditation, prayer, and practise of God's word, we cannot attain to the comforts contained in it. Solomon saith, that the people will curse him 5 Cursed are Papists who withdraw the food of God's word from God's people. who withdraws the corn, but more justly deserve they to be cursed, who by a more sacraligeous tyranny withdraw the bread of life from the people of God. As the envious Philistims closed the fountains of water which Isaac had digged for his family; so the hateful Papists stop from God's people, the wholesome fountains of lively 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 plain in others. But is it so obscure in some places, that it is not plain in others? Or is it reason, that because strong meat is hurtful to Infants, therefore no milk shall be given them? Gregory the Gregor. Moral. lib. 1. great, compareth the Scripture unto water, which in some place is so shallow, that a Lamb may go through; in other parts so deep, that an Elephant may swim in it. And to the same purpose, he saith again, that some part Ibid. of the Scripture is like unto bread, which must first be cut and broken before that conveniently we can eat it: such is the Scripture which without help we cannot understand. Other parts of it again, are like unto drink, that is more easily received. As the word is the seed 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 we are nourished when we are borne, that we may grow up by it to everlasting life. Every creature by instinct of Nature seeks 8 How all creatures seek 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 the tender silly Lambs, so soon as they are procreated, do turn them toward the breast of their mother, seeking the increase of life there, where they got the beginning. The fowls of the air so soon as they are hatched and brought out of the shell, gather themselves under the wings of their Dam, seeking nourishment to their life there, where they got the beginning. The Plants of the earth, so soon as receiving sap from their mother, they begin to spring upward, so soon do they shoot their roots downwards into her bosom, seeking continuance of life there, where they got the beginning. And the same is also to be seen 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 soon as he is borne of the immortal seed of God's word, he turneth himself toward the same word, seeking the increase and perfection of his life there, where he got the beginning For it is most certain, that to whom soever the Word becomes a seed of regeneration, to them also it becomes a spiritual food, after which they hunger and thirst, that they may be nourished thereby to eternal life. As for them therefore who delight not in the Word of God, esteeming it a weariness to them to hear it; let them excuse it as they will, 10 They who delight not in the Word, declare that they were never begotten by it to a new life. the true cause is, that the Word was never unto them, the seed of their regeneration: they are yet in the state of Nature, and most fearful is the recompense of their error: for as they delight not in God's 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 evident that all have not the Christians disposition, who now usurp the Christian name. CHAPTER FOUR Of his New Growth. The Lords Command. FOllow truth in love, and in Lively members of Christ's mystical body grow continually till they come to perfection. all things grow up in him who is the head, Christ jesus, by whom all the body being coupled and knit together by every joint, for the furniture thereof (according to the effectual ●…ower which is in the measure of every part) receiveth increase of the body unto the edifying of itself in love. Ephes. 4. 15. 16. Cleanse ye therefore also yourselves from all ●…ilthnesse of the flesh and Spirit, and grow up unto ●…ull holiness in the fear of God. 2 Cor. 7. 1. The Christians Prayer for Grace to obey this Command. O Lord a Phil. 1. 6. who perfectest every work which thou beginnest, bring forward I beseech thee in me this work of my regeneration, b Psal. 62. Establish O God that which thou hast wrought in me, that I may grow daily in grace, till ●… be perfected. c Luke. 8. Alas, Lord, my corruption hath in such sort choked the seed of thy word, that it is scarce sprung up to the blade, which after so long planting and watering, should have brought out long ere now the ripe fruit of godliness: d Heb. 5. 12. where in regard of the time, I ought to have been a teacher of others, I am yet alas but a babe, e Heb. 5. 13. inexpert in the word of righteousness. Lord s●…ue me from that curse of the wicked, f 2. Tim. 3. 13. that I should wax worse and worse, let g G●…l. 3. 3. me not end in the sl●…sh, when I have begun in the spirit: Punish not my former sins with a barren heart, that I should be like that accursed earth, h Heb. 6. 8. which bears nothing but thorns and briers, i Gal. 5. these are th●… fruits of the flesh, which k Eph. 4. 30. grieves thy spirit, but as a lively member of Christ's body, quickened by his spirit, l Colos. 2. 19 I may increase with the increasings of God, and be daily filled with the fruits of righteousn●…sse, which are to the praise and glory of thy name, through jesus Christ. The Christians Practise of this Command. THE light of the righteous shines more The Christian grows in light and strength. and more unto the perfect day, Pro. 4. 18. and he goes from strength to strength, till he appear before God in Zion, Psal. 84. 7. When I was a child, I spoke as a child, I understood It is a shame for professors to be always children in understanding. as a child, and thought as a child, 1. Cor. 13. 11. But as I grow in grace, and in the knowledge of our Lord jesus, 2. Pet. 3. 18. I put childish things from me, 1. Cor. 13. And now I give all diligence to join virtue with faith, and with virtue knowledge, and with knowledge temperance, and with temperance patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness, love, 2. Pet. 1. 5. Thus being knit to the head by joints and bands, I increase with the increasings of God, Coloss. 2. 19 fruitful in all good works, and increasing in the knowledge of God, Coloss. 1. 10. till at length I become a perfect man in Christ jesus. Eph. 4. 13. THE OBSERVATIONS. WHat the inclination of a child is, cannot 1 The Christians growth why entreated of in this place. well be known in his infancy, but with time as he grows, his disposition is more and more manifested, therefore do we first speak of the Christians growth, before we come to speak of his manners. Growth in grace and godliness, is an inseparable 2 Growth an inseparable consequent of life. consequent of spiritual life. Elijah fed by God, walked in the strength of that bread forty days: but the Christian being nourished, as is said before, doth walk all his days in the strength thereof, making a daily progress in godliness, till at last he become a perfect man. The blessing pronounced by the Lord upon 3 God's blessing both in the first and second creation, is never ineffectual. man in the first creation, was this, Increase and multiply: and the blessing pronounced upon man in the second creation, is this, Grow in Esa. 61. 3. 11 grace and knowledge. The Christians being as trees of righteousness, and planting of the Lord, He is not blessed of God, that grows not in godliness. in whom he will cause righteousness to grow for his own glory. Seeing we see that the first stands effectual unto this day, shall we think that the second can be ineffectual? No indeed, he is not blessed of the Lord, who grows not in grace. For it is promised under Christ's kingdom, 4 For growth is a grace promised under the kingdom of Christ. Esa, 55. 13. that the Fir should grow in place of the thorn, and the Myrrh tree should grow in place of the Nettle, that is, the seed of grace should spring up in that heart, wherein the root of bitterness had budded before. And except we find this change wrought in us, we cannot as yet say that we are translated into the kingdom of Christ. The growth of a Christian is expressed in holy 5 The growth of a Christian compared to the growth of a child unto an old man. Scripture by sundry similitudes: first he is compared to a child that grows till he become a man. It is thought strange to see a man of many years, who yet in stature, strength, and wit, went never beyond the measure of a child, such a one is counted for a monster, and truly no better is the careless Christian, who after so many years profession, grows not in grace nor knowledge, but still remains a child in understanding. Secondly, he is compared to a travailer that 6 Compared secondly to the pro●…sse made by a travailer. bides not always in one place, but every day cuts off some piece of his way, which he leaves behind him, and draws daily nearer and nearer to the end proposed to him, and at last comes to it: so the Christian forgetting that which is behind, endeavours himself to that which is before, following hard towards the mark, for the prize of the high calling of God in Christ jesus. Phil. 3. 13. But the wicked, ambulant in circuitu, they still 7 The miserable servitude of the wicked, in which they labour continually without making either progress or profit. go on in a compass, walking round about in the circle of their sins, from one to another, and returning back again to the same, like the blinded horse, who labours and draws about the Mill continually, but at evening is in the same place, wherein he was in the morning. So they being borne in sin, go about in sin, like blinded captives of Satan, having no other refreshment, but to exchange one sin with another, and at last they die in their sins, for whom it had been good that they had never been 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 rivers of waters, hath abundance of moisture and sap, and bringeth out fruit continually, Psal. 1. specially to the Palm tree, which all seasons of the year is both flourishing and fruitful, as Naturalists write of it. Fourthly, it is expressed by the growth of 9 Compared fourthly to the growth of corns in the fields. Corns in the fields, which as saith our Saviour: Mark. 4. first, spring up to the blade: secondly, have ears; and then bring out ripe corns, so doth the Christian by degrees grow to his perfection. And five the Christians growth is expressed 10 Compared five to the rising of the Sun till the noon day. by the rising and ascending of the Sun, which increaseth and shineth more and more to the noontide of the day. For as for a declining time, or an evening, wherein his light should die out, the Christian by the grace of God shall never know it, for he that illuminateth him is that bright and excellent Sun of righteousness, who is ever gloriously rising, and never declining nor going down. Last of all, he is compared to a burning 11 And last to the light of the golden candlestick continually supplied by Oil. Lamp, Luke 12. or to that golden candlestick whereunto through the seven pipes of gold, Oil is carried continually from the two Olives that stand before the ruler of the world, Zach. 4 2. whereof it comes to pass, that his light can Zach. 4. 2. never fail. Which yet is not so to be understood as 12 This is not so to be understood as if the Christian were not subject to falls and diseases. though the Christian were not subject to his own fainting, falling, and dwining diseases, for he hath his own Winter and Summer, falling and rising, decaying and renewing. But it is sure that by these same temporal falls and decays his growth is the more advanced, in as much as they work in him a greater hatred of his sinful corruption, and a more earnest desire of Grace, by which he may stand. Minime vero bonus est, qui melior non vult fierï, but truly Bern. epist. 91. he is not good who hath not a fervent desire to be better. Yet is it not possible that he can utterly decay, 13 Yet is it not possible that the Christian can fall finally. and finally fall away, and that because he bears not the root, but the root bears him. Where other Parents bear their Children no longer then during the time of their Infancy, that is the Lords praise that he bears his children to their old age, Esay 46. 4. Whereof it comes to pass that they who are planted in the courts of the Lord, flourish even in their old age. Psal. 92. 13. We will therefore rejoice in our God, for it is he who keeps our souls in life. But cursed are the wicked, who instead of 14 The growth in the show of godliness made by the wicked what it is like. growing proceed from evil to worse: or if at any time they make a show of godliness, it is like the growth of Corn on the tops of houses; or like the seed springing out of stony ground, which hath an apparent growth for the time, but evanishes quickly, because it hath no root. Surely as the fall of the leaf is a token of 15 Falling away of the wicked foreshows a Winter of Wrath to come upon them Winter approaching: so the falling away of the wicked in this life, is a foretoken of that endless winter of fearful wrath, which from God is to come upon them. A double curse of God is upon them: for in this life their present barrenness is plagued with final sterility: and their state full rightly being shadowed in that Fig tree, which because 16 The barren hearts of the wicked are plagued in this life with final sterility. it had no fruit to give our Saviour when he required it, was cursed with this curse: never fruit any more grow upon thee. Oh that wicked men would consider this, that a barren heart, which can bring forth no good fruit, is a fearful curse of God, being like unto that earth, which after labour beareth Heb. 6. nothing but Thorns and Briars, whose end is burning! But the other is worse, for in the life to 17 And in the life to come with endless and remediless scarcity. come a remediless scarcity of all good things shall come upon them: which like unto those seven years of famine in Egypt, eating up the seven years of plenty, shall devour all the apples of their former worm-eaten pleasures; all fat and excellent things shall then depart Revel. 18. O most unhappy condition! from them; the earth shall give them none of her increase; the water shall not lend them out of her treasures so much as a drop to cool them: the light of the Sun shall not comfort them; yea, the light of a candle shall not Revel. 18. 23. shine unto them, because they despised the light of the Lord, and rendered no fruit unto him in all the time of their life. And now the great number of Professors, 18 A warning to carnal Professors. who stand like fruitless trees in the Lord's Vineyard, who in stead of growing, decay, having lost their first zeal with the Church of Ephesus, Revel. 2. 4. looking back to Sodom with the wife of Lot; Gen. 19 longing again for the Onions and flesh pots Numb. 15. of Egypt with the carnal Israelites; returning 2 Pet. 2. 22. like dogs to their vomit, and so ending in the Galat. 3. 3. flesh where they made a show of beginning in the spirit, evidently proves, The Censure. That all have not the Christians disposition, who now usurp the Christian name. CHAPTER V. Of his New Apparel. The Lords Command concerning it. THou art miserable, and naked Man's miserable nakedness by nature. by nature, and knowest it not: Revel. 3. 18. I counsel thee, come and buy from me white raiment, that thy filthy nakedness do not appear. verse. 1●…. If thou wilt hearken to my wisdom, and hide my commandments within thee, Prou. 2. 1. I will spread my skirts over thee, and cover thy nakedness. Ezech. 16. 8. Put ye therefore on the Lord jesus Christ, and What garments make the christian honourable in the eyes of God. take no thought for the flesh to fulfil the lusts thereof: Rom. 13. 14. But as the elect of God, holy, and beloved, put on tender mercy, kindness, humbleness of mind, meekness and long suffering: Col. 3. 12. and above all things, put ye on Love. Col. 3. 14. Finally, be strong in the Lord, and put on the whole armour of God, that ye may be able to stand against the assaults of the devil. Eph. 6. 10. 11. The Christians Prayer for Grace to obey this Command. O Lord, a Psal. 29. who givest all health and grace to thy people, b Psal. 35. 26. take from me I beseech thee, the filthy garments of sin, shame, and confusion, c Psal. 51. wherewith I was conceived and borne, d Psal. 132. 9 16. and clothe me with thy righteousness and salvation: e Mat. ●…2. 12. give me that marriage garment, whereby I may have place at thy banqueting table, f Acts. 20. 32. and get inheritance among them, who are sanctified by faith in Christ jesus. The Christians Practise of this Command. THE Lord hath taken from me my filthy How the Christian is first clothed with Christ's imputed righteousness for justification. garments, and clothed▪ me with change of raiment: Zach. 3. 4. he hath given me the Lord jesus to be my righteousness: 1. Cor. 1. him have I put on, and am baptized in him: Secondly, how he is clothed with inherent righteousness for sanctification. Gal. 3. 27. I have cast away the works of darkness, and walk honestly as in the day: Rom. 13. clothed with a garment (not particoloured as Joseph's was, but compact of many virtues) tender mercy, kindness, humbleness of mind, meekness, and long suffering: Col. 3. 12. judgement is a crown to my head, I have put on justice, and it hath covered me: job. 29. 14. I have also put on love, 1. Thes. 5. 8. and have decked the hid man of my heart with a meek and quiet Spirit: 1. Pet 3. 4. these are excellent ornaments which God hath given me. Ezech. 16. 7. Above them all, I have put on the whole complete Thirdly, with the whole complete armour: the several pieces whereof are reckoned up. armour, Eph. 6. even the armour of light, Rom. 13. the armour of righteousness, 2. Cor. 6. 7. the armour of God. Eph. 6. The hope of salvation is my helmet, Righteousness is my breastplate, Verity my girdle, Faith is my Bucklar, and my feet are shod with the preparation of the Gospel of peace. And the Lord hath put into mine hands the shield of salvation, Psal. 18. 35. the sword of the Spirit, which is the word of God. Eph. 6. and the sling of Why the Christian must always walk in his armour. Prayer. Eph. 6. Thus am I forced to walk armed continually because of mine Adversary: for my life on earth is a warfare, job. 7. 1. and as the good soldier of jesus Christ, 2. Tim. 2. 3. I must fight against principalities, powers, and spiritual wickedness. Eph. 6. And I am sure Fourthly, how he shall be clothed with a glorious garment when his Sabbath comes. that when the week of my warfare shall end, then shall appear the day of my refreshment, Acts. 3. 20. my everlasting Sabbath, and my marriage day with the Lamb: Revel. 19 7. then shall I be thoroughly covered with white raiment: Revel. 3. 5. then shall this mortal put on immortality, and this corruptible incorruptibility. 1. Cor. 15. The Lord shall clothe me with broidered work, a frontlet on my face, earrings in mine ears, a chain about my neck, and bracelets on my hands, and he shall put a crown upon my head. Ezech. 16. Yea, the Lord himself shall be unto me a crown of glory, and Diadem of beauty: Esay. 62. thus will he deck me like a Bride attired with jewels, Esay. 61. 10. and as a chaste spouse, to be presented to my immortal Husband the Lord jesus. 2. Cor. 11. THE OBSERVATIONS. THE Christian ye see hath four suits of 1 The Christians four suits of apparel severally considered. Apparel; three whereof he puts on ordinarily in this life, the fourth is his holy days garment: for when the week of his warfare is ended, and the Sabbath comes, which is the day of the consummation of his marriage with Christ, after which shall never come a night; then shall his Father cause his best rob to be brought out, and shall cover him with it. His first garment is the garment of Christ's 2 The garment of imputed righteousness defends him from God's wrath. righteousness, which on the part of God being imputed to him, that is, by the free gift of God, given to be his own; and on his part, received by faith, and covered therewith, defends him against the stormy and consuming wrath of God. By this righteousness of Christ is not understood that holiness of his divine nature, which is incommunicable, neither that righteousness 3 By this righteousness is neither understood the holiness of his divine nor human nature. of his human Nature, consisting in a perfect observance of the Law Moral, which he never transgressed in thought, word, nor deed, and by virtue whereof Christ the man was sufficiently able to inherit life by the condition of the covenant of work: Do this and live. But that righteousness which he as our 4 But that acquired righteousness which he purchased by▪ suffering. Mediator, by fulfilling that singular Law of a Redeemer, hath acquired and purchased, that he might communicate it to his brethren, for their salvation, who had none of their own by which they could be saved. For this singular law of a Redeemer, which 5 Of the singular law of a Redeemer imposed upon Christ. was never imposed to man, nor Angel, but only to jesus Christ, required that he should love God and his brethren in such sort, as to bear in his own body the punishment of their sins, and satisfy the justice of God to the uttermost for them, that so the praise both of justice and Mercy might be reserved unto God. If all Adam's posterity had perished in sin, 6 How the praise both of God's mercy▪ and justice is preserved by Christ. where should have been the praise of God's mercy? and if their sin had not been punished, where should have been the praise of his justice? but the Lord jesus hath vindicated the glory of both. For this law of a Redeemer, found out by the 7 How Christ hath fulfilled that singular Law of a Redeemer, to purchase us a righteousness by which we might be saved. marvelous wisdom of God, as the Lord jesus did willingly accept it for the love he bore to the glory of his Father, and salvation of his brethren, so hath he perfectly fulfilled it. In his blessed body he bore our sins on the cursed tree; the chastisement of our peace was laid upon him, he hath satisfied the justice of his Father, and so hath purchased a righteousness, not for himself, he needed it not, but that as I said, he might communicate it to his brethren. And this garment of righteousness, is so perfect 8 This righteousness is perfect, and covers all our filthy nakedness. that it covers all our nakedness from head to foot, both of the Soul and Body, for in both he suffered. His blessed head was crowned with thorns, that he might satisfy for the proud imaginations of our brain: His hands and feet, which never offended, were pierced with Nails, that he might satisfy for the unrighteous deeds we have done with our hands and feet, and so of the rest of his sufferings. As jacoh covered with the garment of his 9 How by it, we are not only pardoned of evil, but also blessed with all good. elder brother got the blessing, so we covered with the sweet smelling garment of our elder Brother the Lord jesus, are acceptable to God, for in him the Father is well pleased. The second garment which under this the Christian puts on, is the garment of sanctification, compact as we said of many virtues, 10 Of the garment of inherent righteousness, wrought in us by Christ. both these at one instant are given to the Christian, the one defends him from the wrath of God, the other sanctifieth and reformeth corrupted Nature. Other garments may cover the nakedness, 11 For Christ as he covers our nakedness, so he cures our diseases. and filthy sores of the body, but cannot cure them. This garment both covers and cures our filthy nakedness: it turns our sickness into health: our darkness into light: for whosoever puts on the Lord jesus for his righteousness to justification, puts him on also for holiness to sanctification; so full of Grace and Virtue is the Lord jesus, that not only by the merit of his sufferings doth he pacify the wrath of God towards all them in whom he is, but also by his virtue sanctifieth them, by creating a new mind and a new heart in them, he maketh them new creatures. The third is, a suit of complete armour, most 12 This garment of holiness cannot be kept without the whole complete armour. necessary for the Christian, for Satan envying this new happiness of man, endeavours continually to defile, or rend in pieces our garment of holiness: sometime he assaults our Patience: sometime our Temperance, etc. so that it is not possible for the Christian to keep unviolated the several pieces of his holy garment, unless he put on the whole complete armour of God. The several pieces of armour, requisite to 13 Why this armour is called the armour of God. preserve the several graces of the Spirit, are set down, Ephes. 6. called there the armour of God, both because it is that God furnisheth us with them, and also because no other than these can serve us in the spiritual warfare. For in the bodily warfare, men commonly 14 We must not sight with our enemies by such armour as they use against us. do resist their adversaries by such weapons as their enemies do impugn them with all: but in the spiritual, if we sight against Satan in his Instruments, with such weapons as they use in sighting against us, the adversary shall easily overcome us. And therefore as David cast from him the 15 As David fought with Goliath with armour far unlike to his. armour of Saul, and took him to weapons far unlike those that Goliath brought against him: so must we, when we go out in the name of God against that unclean uncircumcised Philistim, cast from us carnal weapons, and take us to the armour of God, if we would be sure of victory. That is, we must not render evil for evil, 16 So must we overcome evil in the wicked by good. nor rebuke for rebuke; but if our enemies curse us, let us bless them; if they persecute us, let us pray for them, that so we may overcome evil with good. The last garment is his Sabbath days 17 Of his garment in the life to come. garment, which in this life is not put upon him, but is kept in his Father's Treasure till his warfare be ended, then shall he be decked with all those excellent ornaments, whereof we have spoken. The Censure. But the want of these garments proveth that all are not Christians indeed, who now usurp the Christian name. CHAPTER VI Of his New Names. THe Christian being born again, as we have said, is advanced by the Lord with many honourable styles in holy Scripture: Many honourable styles given by God to the Christian. for he is called, The Son of God, 1. joh. 3. the heir of God, Rom. 8. Christ's brother, john. 20. Christ's fellow-heyre, Rom. 8. a spiritual man who discerneth all things. 1. Cor. 2. 15. a new creature. 2. Cor. 5. a freeman joh. 8. a holy man, 2. Cor. 6. a Citizen with the Saints and Burges of heavenly jerusalem, Ephes. 2. 19 the Lords domestic or household man, Eph. 2. the Lords anointed, 1. john. 3. a branch of a wild Olive, contrary to nature, engrafted into the right Olive, Rom. 11. 14. an Israelite in whom there is no guile, joh. 1. one of the congregation of the first borne, Heb. 12. 23. one of God's peculiar people. 1 Pet. 2. 9 a member of Christ, 1 Cor. 6. the Temple of the holy Ghost, 1 Cor. 6. a royal Priest, 1 Pet. 2. 9 the elect man of God, Col. 3. 12. a vess●…ll of mercy, Rom. 9 a child of the marriage Chamber, Mat. 9 an excellent one, Psal. 16. 3. The Christians Prayer for Grace to answer these Names. O Lord, a Esay. 62. 2. who promised that thy Children should be called with a new Name which the mouth of the Lord should name, b Nomb. 6. 27. and according there to hast put thy name upon thy Children, c 1 Chro. 17. 23. confirm I beseech thee all this great goodness which thou hast spoken to thy servant: let it please thee to bless me, and I shall be blessed, d Esay. 56. 4. teach me to choose that which pleaseth thee, and to take hold of thy covenant, e Esay. 29. 23. that thy name may be sanctified in me, f Ephes. 4. 1. and I may walk worthy of my heavenly vocation, g Esay. 56. 5. so shalt thou fully perform to me thy promise, and give me that everlasting name which shall never be ●…ut out, and thy name shall be stable and magnified for ever, praise, and honour, and glory without ●…nd appertaining to thee. THE OBSERVATIONS. THE first man being blessed of God, in the 1 The dignity of a Christian far abou●… the dignity of Adam appeareth in his new names. day wherein he was created had his name called Adam, to remember him that he was taken from the dust, but now higher styles and names are given by God to the Christian, to declare that high honour and dignity whereunto by Christ he is advanced in this his new Creation. For albeit it be customable among men to 2 For Gods gives no vain styles, but with the name he gives the matter answerable to it. usurp styles which do far surmount their estate, for there he that is a vessel of dishonour oftentimes is named honourable, and many slaves of Satan go under the name of great Lords. Yet is it not so with God, for to whom soever he gives a name, to them also he gives the thing signified by that name. In the eyes of worldlings a Christian is despised and accounted but the offskowring of the earth, the cause of this contempt is their ignorance, 3 A Christian is despised of worldlings and why. they see the earthen vessel but know not the treasure which is within it, or else for love of the treasure, they would embrace the vessel. But against this contempt of men we have 4 But he is honourable in God's estimation. to set that honourable estimation which God hath of a Christian: for the high and honourable styles which Gods gives him, testify, that in the Lords account the Christian is an high and honourable person. Again the manifold names which are given 5 Many graces must concur to make a Christian. him, declare that it is not one grace only, but manifold graces of God, which must concur to make up a Christian, and this doth teach us, that it is not so easy a thing to be a Christian, as commonly is supposed. Last of all, the honourable styles given the 6 The Christian by his names is admonished of his duty. Christian, admonish him to walk worthy of his calling, that he may answer the names which God hath given him: since he is the freeman of God, the brother and the member of Christ, why shall he abase himself to the servitude of Satan and sin? The Censure. But now the contrary conversation of many, proves, that all have not the Christians disposition, who now usurp the Christian name. THE SECOND PART: WHEREIN IS DESCRIBED 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 keep his heart. appearance, 1. Sam. 16. 7. but I am the Lord who searcheth the heart and the reins: jere. 11. 20. therefore my Son keep thine heart with all diligence, Prou. 4. 23. wash it from thy wickedness, jerem. 4. and give it unto me. Pro. 23. 26. Let the hid man of the heart be uncorrupt, 1. Pet. 3. 4. and keep thyself in thy spirit, Malach. 2. 15. Cast off concerning the conversation in time past, which is corrupted, and put on the new which after God is created in righteousness, and true holiness. Eph. 4. 22. The Christians Prayer for Grace to obey this Command. O Lord my God, a 1. Chron. 29. I know that thou triest the heart, and hast pleasure in righteousness, and that the b Psal. 84. 5. man is blessed in whose heart are thy ways, c Ezech. 11. 19 therefore O Lord, take away from me the stony heart, and give me a heart of flesh, put a new spirit into my bowels: d Hos. 10. 2. let never mine heart be divided from thee O my God, e Psal. 119. 80. but let it be upright in thy statutes, f Nehem. 9 8. and faithful before thee: g Psal. 86. 11. knit it to thee, that I may fear thy Name, h Psal. 119. 80. so shall I never be ashamed. Another. O Lord my God a Heb. 13. 20. who brought again from the dead, our Lord jesus, the great Shepherd of the sheep, through the blood of the everlasting covenant, work I beseech thee, that which is pleasant in thy sight, b 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, c 1. Thes. 5. 23. and so my whole Spirit, soul and body, may be kept blameless to the coming of the Lord jesus, to whom be praise and glory for ever. The Christians Practise of this Command. I Have prepared mine heart to seek the Law How the Christi●…n answers the commandments of God. of the Lord, and to do it: Ezra. 7. 10. I will not regard wickedness in mine heart: Psal. 66. 18. for I have set the Lord as a seal on my heart, and signet on my arm. Cant. 8. 6. My heart abhors all labour that is wrought under the Sun, Eccles. 2. 20. only I delight in the Law of God as concerning the inward man.. Rom. 7. When the Lord saith to me, seek ye my face, my heart answereth, O Lord, I will seek thy face. Psal. 27. My heart is purified in obeying the truth, 1. Pet. 1. 22. and it shall clea●…e to the Lord without separation. 1. Cor. 7. 35. THE OBSERVATIONS. THE Christian sojourning in the body consisteth 1 How in the Christian man there are two men. of an outward Man, and an inward, either of them having their own kind of life, senses, actions and operations of so contrary qualitities, that as saith the Apostle, when the one is decaying, the other is renewing. By the one, he walks among men, and hath his conversation honest in the world, by the other he walks with God as Henoch did, and hath his conversation in heaven. In all his outward behaviour he showeth himself an example of godliness: so that even 2 The Christian is holy both without and within. in his countenance, gesture and language he carries a print of godliness, as the high Priest had graven on his forehead, holiness to the Lord: but his chief 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 Carnal Christians compared to painted sepulchres. who never knew what this inward Man is, and far less hath felt the power of his spiritual life; they are not the holy temples of God, which should be more beautiful within then without, as was jerusalem's Temple, but are painted sepulchres, pleasant without, full of rottenness within, having the faces of men, and the hearts of beasts. If the Lord jesus, whose eyes are like fire, and 4 They are not like Nathaniel, but like Simon Magus. who with one look can see them both within, and without, come to judge them, he will not give sentence of them as he did of Nathaniel, Behold an Israelitie in whom there is no guile, but john. 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 bitterness and band of iniquity, and that thy heart is not right in the sight of God. The Censure. And hereby also it may be known that all have not the Christians disposition, who now usurp the Christian name. CHAPTER II. Of his New Mind. The Lords Command. THE light of the body is the Three singular ornaments of the mind 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. than all the body shall be dark: wherefore if the light that is in thee be darkness, how great is the darkness. Math. 6. 22. Take heed then that the light which is in you be not darkness: Luke. 11. 35. for ye are the children of light, therefore sleep not as others do, but watch, and be sober, 1. Thes. 5. 6. not as unwise, but understanding what the good will of the Lord is. Ephe. 5. 17. Not as other Gentiles, who walk still on in the vanity of their mind, having their cogitation darkened, and being strangers from the life of God, through the ignorance that is in them: Ephe. 4. 17. but be ye changed by the renewing of your mind, that ye may prove what is the good and acceptable will of God, Rom. 12. wise in▪ that which is good, simple as concerning evil. Rom. 16. 19 But be not wise in yourselves, neither high 2 The second is humbleness. minded. Rom. 12. 16. If any man think that he knows any thing, the same knows nothing as he ought, 1. Cor. 8. 2. An high mind goes before a fall: Prou. 29. 23. Neither will the Lord regard any that are wise in their own conceit, job. 37. 24. but pronounceth a woe against them. Esay. 5. 21. Let therefore the same mind be in you which was in jesus Christ, who being in the form of God, thought it no robbery to be equal with God, but made himself of no reputation, and was found in shape, as a servant. Philip. 2. Deck ye also yourselves in lowliness of mind, 1. Pet. 5. 5. that ye may walk worthy of the calling whereunto ye are called, with all humbleness of mind. Ephe. 4. Furthermore think of those things which are 3 The third is holiness. of good report, are which and true, honest, just, pure, pertaining to love. Philip. 4. 8. Let there not be in your heart a wicked thought: Deut. 15. 9 for many mind earthly things, whose God is their belly, and whose glory is their shame. Philip. 3. 19 But unto him who doth think on good things, shall be mercy and truth. Prou. 14. 22. The Christians Prayer for Grace to obey this Command. O Lord, a Deut. 32. I am a man void of Counsel, neither is there any understanding in me, I am b 2. Cor. 3. 5. not sufficient of myself, so much as to think a good thought, but my sufficiency is of thee: c Prou. 26. for thou Lord dost give wisdom, and out of thy mouth comes knowledge and understanding: thou d job. 38. 36. art he who puttest wisdom into the reins, and e Esay. 29. 24. givest understanding to them, who have erred in spirit: I therefore pray thee, f Exod. 33. 13. O Lord, if I have found favour in thy sight, show me thy way, that I may know thee, g Psal. 119. thy hands have made me, and fashioned me, Lord give me understanding, that I may learn thy commandments: h Psal. 18. 28. lighten my darkness, i Colos. 1. 9 that being filled with the knowledge of thy will, k Esay. 2. 5. I may walk in thy light, l Heb. 13. studying always to do that which is good and pleasant in thy sight, through jesus Christ. Another. O Lord a 2 Cor. 4. 6. who didst command light to shine out of darkness, make it I beseech thee, to shine in mine heart, to give me the light of the knowledge of thee my God, in the face of jesus Christ: b 2. Cor. 3. 13. take away (good Lord) the vail, wherewith my mind is covered, that I may behold as in a mirror thy glory with open face, and may be changed into the same Image by thy spirit: c 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 Gospel of Christ, who is the Image of God, should not shine unto them: d Phil. 1. 9 but make me to abound more and more in knowledge, and in all judgement, e 1. King. 3. that I may discern between good and evil, f Phil. 1. and between 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 righteousness, which are by jesus, unto the praise and glory of God. Amen. The Christians Prayer for Grace to obey this Command. ONce I was darkness, but now I am light in What a change is made in the mind by regeneration. the Lord: Eph. 5. 8. I walked in darkness, and dwelled in the land of the shadow of death, but now the light hath shined upon me, and I have seen light. Esay. 9 2. and God hath given me a mind to know him who is true: 1. john. 5. 20. for his word is my wisdom and understanding, Deut. 4. 6. and his commandments have made me wiser than mine enemies, for they are ever with me; yea, I have had more understanding than all my teachers, for thy testimonies are my meditation. Psal. 119. 99 I will not (any more) lift up my mind unto vanity, but I will think upon, 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 Majesty, and his wonderful acts. Psal. 145. 5. And I will always give thanks to him, who hath made me meet to be partaker of the inheritance of his Saints in light, who hath delivered me from the power of darkness, and hath translated me into the kingdom of his dear Son: to whom be praise and glory for ever. 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 renewed by the Lord, worketh a change also of the will, and affections. Naturally the mind of man is dark, proud, 2 The mind of man by nature is, first, dark; secondly, proud; thirdly, profane. and profane; the ignorance that is in it, being both a punishment of man's first sin, a sin itself, and the cause of all other sin. For man aspiring to an higher knowledge 3 Some knowledge left in the mind of apostate man to make him inexcusable. than God vouchsafed upon him, lost the knowledge wherewith God endued him by creation, except some general notices of good and evil, which like sparkles of fire covered with the ashes of man's 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, he became a companion of beasts: and hath so far degenerated from that which God made him, that he hath assumed the very properties of beasts, wherefore also God gives unto him Bern. in Cant. Serm. 53. the name of a beast: Quidenim, an non tibi videtur ipsis bestijs bestialior homo ratione vigens, & ratione non vivens. And now seeing restitution is proclaimed 5 If now he fall by despising grace, he shall go to a worse estate. in Christ, how carefully should he take heed to himself, that he despise not grace which is offered: by his first fall he fell from light to darkness, his second fall shall cast him into utter darkness: the transgression of the covenant of works, made him a companion of beasts, but the contempt of the covenant of grace, shall make him a companion of damned Devils. And as this ignorance is a punishment of 6 Ignorance is, 1. A Stone. 2. A Punishment of sin. man's first sin, so is it also a sin, as is evident out of 2. Thes. 5. 1. The Lord shall appear in staming fire to render vengeance unto all them that know not God. Thirdly, it is a cause of other sins, as we 7 3. A Cause of sin are taught by the Apostle. Eph. 4. that the Gentiles were strangers from the life of God, through the ignorance that is in them. As Balaam went on blindlings in an evil course, because he saw not the Angel standing with a naked sword against him, so the wicked walk boldly in their sins, because they know not the danger thereof. A body destitute of eyes, cannot discern the day from the night, a friend from a foe, nor the pit from the plain; no more can a darkened 8 A cause also of a most fearful damnation. mind discern the manifold snares of Satan, but as our Saviour saith, where the blind leads the blind, both of them must fall at length Math. 15. 14. into the ditch: so where a blinded mind is the director of a corrupted will, what can the end be but fearful damnation? and yet no better is man's miserable estate by Nature. But this natural ignorance is removed in 9 Light created in the mind by degrees. the regeneration, and a holy light created in the mind of man, which the Lord works by degrees, as he opened the eyes of that blind man Math. 9 29. by degrees. And this light as it increaseth in the mind, 10 Every knowledge doth not sanctify. hath always following it holiness and humility; not that every knowledge doth sanctify and humble him that hath it: for albeit the Lord illuminateth every one that comes into the world yet doth he not sanctify every one; yea, there is knowledge in many which doth not humble but puff up; not convert, but convince. The Gentiles were endued with great knowledge 11 Gentiles and carnal Christians shut up the light in the prison of their unrighteousness. of God the Creator, by the light of Nature, but they withheld it in unrighteousness, to their juster 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 up in the prison of their inordinate affections. For either in their actions they never seek 12 For either they seek not the counsel of light, or else they do against it. counsel at the light, which God hath put in their minds, or else if at any time the light that is in them warn them of the good which they should do, and reprove them for the evil that they have done, it is oppressed and borne down by the tyranny of their sinful affections. But this lively knowledge created in our 13 Lively knowledge works humility, and banisheth a threefold pride. minds by God in the regeneration, doth work in us both humility and holiness: For first it banisheth out of our mind that threefold natural pride which is in it, to wit, Blind pride, Foolish pride, and Vain pride. Blind pride, is when decepta & deceptrix cogitatio, 14 Blind Pride. the deceiving and deceived cogitation of man's mind makes him to think he is far better than indeed he is; and this may be seen in many, who are proud without any cause at all. 15 Foolish Pride. Foolish pride, is when a man is puffed up with that which he hath, as if it were his own; this is, as if the Axe should take to itself the praise of hewing, or the Pen should usurp the praise of writing or the Wall should wax proud because the Sun shines upon it: so is it with the man who waxeth proud because God hath looked upon him, and doth any notable work by him. Vain Pride, is when a man is puffed up with 16 Vain Pride. that which he hath indeed, but it is without him, like Nebuchadnezzer glorying in his golden Image, and worldlings proud of their gorgeous apparel: surely it is the pitiful folly of a base mind, for a man to think that any thing can make him great, which is less than himself: but it is the recompense of man's error, that because he lost the glory which God gave him, he vainly seeks his glory in things which cannot profit him. 17 Pride both a dangerous and deceitful evil. Pride is a dangerous evil, and most deceitful: No●…erca virtutum, matter vittorum, the mother of all vices, the stepmother of virtues; it can never attain to that whereat it would be: Aug. de civit. Dei. lib. 14. c. 13. Quid aliud superbia, quam propriae excellentiae appetitus? but a proud man can never be high nor excellent; for seeing the Angels by pride fell from heaven to hell, is it not folly to think that man by pride can rise from the dounghil to glory? But our Saviour by his example hath taught 18 Humility taught us by the example of our Saviour. us, that an humble mind is the way to an high and glorious estate, therefore it is recommended to us in that pretext; Let the same mind be Philip. 2. 5. in you that was in Christ, who being equal with God, made himself of no reputation, and was found in shape like a servant. As Rebecca leapt down from her Camel, when she saw her husband Isaac walking on his feet, so the Christian casts from him the proud conceits of an high mind, when he considereth the humility of his Lord jesus Christ. Neither peace nor grace can be in that soul, 19 No peace can be to a proud heart. in which is not Humility: Peace cannot be to him, because he seeketh his own glory, and not the glory of God, therefore doth the Lord always resist him; yea, at peace with himself can he not be, but as a tree on the top of a mountain, which is tossed with every wind, so is a proud man perturbed with every accident that falls out contrary to his humour, but humility is the resting bed of the soul, Learn of me (saith Christ) that I am lowly and meek, and 20 No grace can lodge in a proud heart. ye shall find rest to your fowls. And as for grace it can no more bide to lodge in a proud heart, than rain can abide on the tops of mountains. The Church of Christ is called Lilium convallium, a Lily of the valleys: for with the humble and low in spirit his grace remains, but the curse of the mountains of Gilboe, whereon Israel's glory was obscured, belongs properly to the proud and high heart, wherein the glory of God is defaced: let never the rain nor dew (of 2 Sam. 1. 21. God's grace) fall upon it. Humility is not only a Grace, but a conserver 21 Examples of humi●…e in the godly. of all the rest of the Graces of the Spirit, therefore have the Saints of God specially regarded it to practise it, I am but Dust and ashes, said Abraham: I am not worthy of the least of thy mercies, said jacob: who am I, said David: I am not worthy to lose the shoes of my Lord, said the Baptist: I am not worthy to be called thy son, said the Prodigal Child: I am not worthy th●…u shouldest come under my roof, said the Centurion: Go from me, for I am a sinful man, said Saint Peter: I am not worthy to be called an Apostle; yea, I am the least of all Saints, and the chief of all sinners, said Saint Paul. These were little in their own eyes, and yet 22 How the Servants of God are great by humility. none of the children of men, greater in Gods eyes then they: for he accounted Abraham the father of the faithful; jacob his servant; David a man after his own heart; the Baptist the greatest Prophet; the Centurion a man of greater faith than any in Israel; the Prodigal is clothed with the best rob; Peter a blessed of the Lord; and Paul a chosen vessel. Where on the contrary, the proud are an 23 The greatness of Pride is but like a swelling. abomination to the Lord, great in their own eyes, contemptible in his eyes, their greatness is but swelling and not solidity: Superbia non magnitudo est, sed tumour, or like vessels puffed and August. 63. blown up with wind, which seem large without, but are empty within: so are the minds of the wicked good for nothing but to be the nests and habitations of Satan. I have spoken the more of this evil, because Pride is the first-born child of Infidelity, the 24 No obedience to God till pride be slain. first poison that Satan poured into our nature. As the Egyptians would not let Israel go, till their first borne were slain; so will not our sinful affections give subjection to God, till the first borne among them, natural Pride, be slain in us. And with humility there is always wrought 25 Lively knowledge with humility doth work holiness. holiness: for these three, light, humbleness, and holiness are the special ornaments of the mind of the new man. As a new sight of God made Esay lament his sinful corruption, and made job to abhor himself; so new light arising in the Christians mind, works in him a new disposition, as God willing, we shall see in the Treatises following. The Censure. But now the pride and profaneness of life, flowing from the ignorance of God, which is evident in many, proves that all have not the Christians disposition, who now usurp the Christian name. CHAPTER III. Of his New Will. The Lords Command. FRom henceforth as long as If we renounce not our own will, we cannot be the servants of God. ye remain in the flesh, walk 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 Soul, 1. Pet. 2. therefore prove ye what is the good and acceptable will of God. Rom. 12. And honour me not by doing your own will, Esay. 58. 13. going a whoring after your own abominations: Num. 15. 39 for unto them who do so, I will lay their way upon their own head. Ezech. 11. 21. The Christians Prayer for Grace to obey this Command. O Lord a 1. Chron. 29. I know that thou triest the heart, and hast pleasure in righteousness, and that thou b Phil. 2. 13. art he who dost work in thy children both the will and the deed, c Psal. 143. 10. teach me therefore O Lord to do thy will, for thou art my God: d Psal. 27. let me not be given over to the lust of mine adversary, e Rom. 1. nor to mine own hearts desire, f Psal. 119. 103. that iniquity should have dominion over me, g Heb. 13. 21. but make me perfect to every manner of good work, to do thy will, working in me that which is pleasant in thy sight through jesus Christ. The Christians Practise of this Command. I Had my conversation in times past, among the Children of disobedience, fulfilling the 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 than doing of it. mercy, through his great love, wherewith he loved me hath sanctified me to do his will, so that now I have begun both to will and to do, 2 Cor. 8 lamenting that I cannot do the good, which fain I would, Rom. 7. for in all things I desire to do thy will O my God, Psal. 40. 8. THE OBSERVATIONS. THere is no question between God and man 1 The only question between God and man is whose will 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 prefer our will before the most holy will of the Lord our God. For naturally the will of man is neither rightly 2 Man's will by nature how far disordered. affected toward his own mind, nor yet toward the Lord his God. The will should be directed and governed by the mind, but as if the Cart should draw the Horse, such misorder is there, when the will enthralles the light of the mind to her perverse and inordinate desires. The will of man unregenerate exerciseth a 3 It is not subject to God & yet usurps dominion over his creatures. perpetual enmity against God: for first it refuses subjection to God, albeit many manner of ways it be obliged to give it. And next, as if that were too little, it usurps a dominion, and commandment over all the creatures of God. An intolerable rebellion that the will of man 4 An intolerable rebellion to seek service from God's creatures, and give none to himself. refusing subjection to God, who is his superior, should require subjection to himself of all the Creatures of God: He will have the Sun and Moon to serve him with their light: He will have the clouds of the Air to serve him with their rain, he will have the earth to serve him with her fruits, and yet with his will, he will not give service to God who made both him and them. Yea, let be his usurpation over unreasonable 5 The will of man would have the wills of all men subject unto it. creatures, the man unregenerate doth also what he can to draw the will of all other men in subjection unto his: the adulterer craves that same ●…ilthy will in another that is in himself; the murderer craves the same cruel will in another, that is in himself, and so become guilty both of their own and other men's damnation so far 6 It riseth also into a plain opposition to the Creator himself. as they can get them to serve their will. It proceedeth yet further to an insurrection against the creator himself, and albeit no malice of man can impair his eternal Majesty, yet man's cursed and corrupted will doth what it can to make him not to be: for either the unregenerate man wisheth that God knew not his sin, or else if he knew it, had no power to punish it, or else were injust to oversee it: execranda plane & crudelis malitia quae d●…i potentiam, Bern. d●… r●…sur. Se●…. 3. 〈◊〉, justitiam perire desiderat. Therefore also is it, that the Lord is an enemy 7 For this cause God is an enemy to man's will, for in all his plagues he 〈◊〉 of seth the will. to man's self-will: for in all his present plagues which he lays upon man, his strokes especially is upon his corrupted will, compelling him to suffer that evil of punishment which is ●…ore against his will. And in Hell the will shall be punished with stripes proportional to her innumerable sinful desires. A just recompense of man's rebellion, who intends his will against God, that God should also intend and prepare his plagues against him, laying that wrath upon man which he is no way willing to bear: Cesset itaque voluntas propria & infernus non erit. But albeit these two, the holy will of God, 8 Thus in resisting God man receives the worst. and corrupted will of man, fight together, yet the loss and hurt ever befalls to man, never to the Lord: for man doth no other thing but rash his heel against the prick: which as our Lord said to Saul is very hard: durum calcitranti, non stimulo. Vae itaque oppositis voluntatibus solam Bern. de consid●…. lib. 5. suae aversionis ref●…rentibus poenam: Woe therefore to all wills contrary to Gods will, who reap no other fruit, but the punishment of their aversion from God. For what more miserable estate than this, 9 For he willeth that which shall never 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: ever to will that which never shall be, and always not to will that which always shall be? for the wicked shall never obtain that which he would have, and he shall for ever sustain that which he would not; this is the unhappy condition of him that lives after his corrupted will. But beside all this, man's will is now at variance 10 Man's will justly at variance with itself. with itself; if he had kept true light in his mind, he should never have had but one will, and all his affections, with one harmony had been carried to that which his will had willed: but now it is strange to see how within himself, his will is rend asunder, that what one way he willeth, another way he willeth not, as is evident in the example of any proud covetous worldling, who as he is a proud man hath a will, which as a covetous man he will not. So that in these three now by Nature is 11 A threefold disorder of the will of man. man's will exercised: first, in the dishonouring of God: secondly, in the disquieting of himself: thirdly, in the abusing of the creature, which corruption of will, man by transgression brought upon himself: libero arbitrio male utens Aug. enchirid. cap. 30. homo & se perdidit, & illud: Again, Ber. in Cant. Serm. 81. voluntas cum esset libera servum se fecit peccati. So that now it is, as saith Augustine, a wonderful 12 In man's nature no free-will to good. great blindness not to see the inability of our natural will to any good; vulnerata, Aug. cont. Pelag. lib. 2. c. 48. & 53 sanciata, vexata, perdita est: vera confession, non falsa defensione opus habet. He that saith, that Man, per Naturae vigorem, may Concil. Arausi. acanum. can. 7. an. 445. think, or make choice of any good pertaining to eternal life, he is deceived with the spirit of Heresy: Quod amissum nisi, à quo potuit Can. 13. dari, non potest reddi, unde ipsa Veritas dicit, Si vos Filius liberavit, tunc vere liberi eritis. But most clearly doth the Apostle decide 13 The natural man hath a mind that cannot understand, a will that cannot be subject to God till it be regenerate. this controversy, by declaring our natural inability to any good, when he saith, the natural man hath such a mind as cannot understand the things of God; and such a will as is not subject to the Law of God, nor yet can be, to wit, so long as it abideth a natural will, not renewed by the grace of Regeneration. And hereunto these words of Bernard may 14 Necessity of sin lying on the will excuseth it not, and why. serve for a clear commentary: Nescio quo pravo & miro modo, ipsa sibi voluntas, peccato in deterius mutata necessitatem facit, ut 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 marvelous and wicked manner it is come to pass, that the will being changed to the worse, hath brought upon herself a necessity of evil, doing in such sort, that neither the necessity, seeing it is voluntarily brought on, can excuse the will, nor yet the will seeing it is snared and alured can exclude the necessity. And again 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, magisque miserum est, eo ipso rea quo libera, eoque ancilla, quo rea, ac per hoc, eo ancilla, quo libera. But this cursed corruption of our will, which 16 The will is renewed in the regeneration by nature is contrary both to Gods will and our weal, is cured by the renewing grace of Christ in the regeneration. For the first lesson Christ jesus doth teach 17 For the first lesson a Christian learns is to renounce his own will. his Disciples that enter into his School, is to deny themselves, to captive their will, and to submit themselves in all things to the will of God. As the Christian carefully keeps the light of God, as a heavenly Oracle in his mind, so in all his resolutions and actions, he will not conclude, far less enterprise, till first he inquire what is the will of God. The Censure. But now the great multitude of professors, who live so addicted to their own will as if they had not a superior in heaven, evidently proves, they are not all Christians indeed, who now usurp the Christian name. CHAPTER FOUR Of his Conscience. The Lords Command. THis Commandment commit No fight without faith & a good conscience. I unto thee, that thou fight a good fight, having faith & a good conscience: 1. Tim. 1. 19 for if thy The power of conscience. heart condemn thee, God is greater than thy heart, and knows all things; but if thy heart condemn thee not, than hast thou boldness toward God. 1. joh. 3. 20. Yea, a good conscience is a continual feast: Prou. 15. 15. walk therefore before me, and be thou perfect, Gen. 15. and draw near to me with a true heart in assurance of faith, sprinkled in thy heart from an evil conscience. Heb. 10. 22. The Christians Prayer for Grace to obey this Command. O Lord my God, a 1. Thes. 3. 13. I humbly pray thee, make my heart stable, & unblamable before thee in holiness, b 2. Tim. 1. 3. that I may serve thee with a pure conscience, c Esay. 38. 3. and may walk before thee in truth, and with a perfect heart, doing that which is good in thy sight, d Philip. 4. 7. that so thy peace, which passeth all understanding may preserve mine heart and mind in Christ jesus. The Christians Practise of this Command. I Have in all good conscience served God unto Alas how far are we from this perfection, so to order our ways, that our heart reprove us not? this day; Act. 23. 1. yea, in all things I have a good conscience, desiring to live honestly. Heb. 13. 18. And herein also will I (for the time to come) endeavour myself to have always a a good conscience toward God and man, Acts 24. 16. setting the Lord always before mine eyes, Psal. 16. and doing all things as in the sight of God, Heb. 4. 13. I will keep my righteousness, and not forsake it, my heart shall not reprove me of my days, job. 27. 6. so shall my rejoicing be the testimony of my conscience, that in simplicity and godly pureness, not in fleshly wisdom, but by the grace of God, I have had my conversation 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 than it can be discerned: for in it we feel not only an understanding power, as is in the mind, but also an agent or working power, as is in the will; so that it is not a faculty Theoric only, as the understanding, nor practic only, as the will, but compounded and mixed. And that it is a different faculty from them 2 It is a different faculty from the will and mind. both is evident by this, that it sits in the soul as a Controller both of the thoughts, of the mind, 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 spiritual judge, depute by God the supreme judge, and placed in the soul of man, to determine of all his actions, with him, to excuse him, or against him, to accuse him, and that for the conversion of some, and conviction of others. First than it is God's deputy which under him 4 The word of conscience imports that another with it is upon our secrets. holds court in the Soul of man: for even the word of Conscience imports that there is another with it upon the knowledge of our secrets; Science may be of one alone, but Conscience is of more than one which are privy to the same knowledge. The same is evident from this, that Conscience 5 God and Conscience know our deeds together and will judge them together. is said to bear witness; where, of necessity we must distinguish between him to whom the witness is borne, and him of whom it is borne: the witness bearer is Conscience, the party of whom the testimony is made, is man. The great judge, who together with Conscience knows our secrets is God: wherefore also Saint john couples God and Conscience together; for they know our deeds together, and will judge them together. That Conscience is God's deputy, it warns 6 Conscience is God's deputy, and therefore not to be despised. us, not to despise the judgement of Conscience, for the Lord in the end will ratify the sentence of Conscience. If Conscience upon light condemn us, God who is greater than Conscience, 1 john 3. 20. and knows much more than Conscience doth know, will much more condemn us. An example whereof we may see clearly 7 The sentence given by Conscience will be confirmed by God. in Adam, who immediately after that he had sinned ran away, and hid himself among the bushes: No man pursued him; no Angel reproved him, the Lord was not yet come to judge him, only he found himself condemned in the judgement of his own conscience, which he could not abide, and the Lord when he comes condemns him for the same fact, for which his conscience had condemned him before. And from this also that Conscience is God's 8 The majesty and authority of Conscience, it stands against all the world. deputy proceeds the authority of Conscience, whose sentence is pronounced with such majesty and power, that albeit the whole world would oppone unto 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 justify him, against the calumnies of all men whatsoever that did condemn him. On the contrary, if Conscience do accuse 9 If Conscience terrify no creature can comfort. and terrify, all the men and creatures in the world are not able to comfort. We may see this in Adam; the pleasures of Paradise availed him nothing after that his Conscience condemned him: the same we may see in Balthasar, who Dan. 5. had about him all worldly comforts that the heart of man could desire, but because conscience was against him, none of these could remedy his terror. But this is more also, that Conscience is the 10 The seat of conscience is not the body but the soul. deputy of God in the soul of man: Conscience hath not her seat in the face, no other man can know it; nor yet in the speech, no hypocrisy nor dissimulation of man can thrall Conscience to justify his words, albeit a thousand times he would allege it. Again, the corruptible body will be dissolved 11 After death of the body conscience lives. by dust, but Conscience which hath her seat in the soul, shall live when the body is dead, and stand up before God after death, either for thee or against thee. To the wicked after death, Conscience shall be a biting worm, for ever to torment them; but to the godly it shall be as a pleasant Paradise, rendering to them infinite joys, wherein they shall abide for ever. The offices of Conscience are three especially▪ 12 The threefold office of Conscience. first, it records and keeps in remembrance deeds that we have done: Secondly, it determineth and judgeth of them with us or against us: thirdly, it executeth the sentence determinate. As for the first, we may feel in experience, that we do nothing, which Conscience writes not, and lays up in register; we may change 13 Conscience goes with us wherever we go to bear record of all that we do. our place, but still we find that conscience goes with us; we may cast off our garments, but not our Conscience we may separate ourselves from men, but when we are most solitary, then do we find, that Conscience is most familiar with us: go where we will, do what we will, Conscience is always upon our secrets. As for the second, like as Conscience knoweth 14 In every action Conscience determines with us or against us. and registereth all that we do, so in every action, it determineth either with us, or against us, accusing or excusing us. And in this determination Conscience proceedeth 15 In determining of our doings Conscience proceeds 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeps in them some sparks of the knowledge of good and evil, which the most profane man that ever was cannot get utterly suffocated, albeit fain he would wish it were not in him to convince him. Now the reasoning of Conscience is very 16 How the reasoning of conscience is very forcible. strong even when it convinceth Pagans by the light of Nature, but much more strong when it convinceth Christians by the Word of God: for that part of Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth keep the light of the Law, furnisheth the proposition, adulterers, murderers, and so forth, are worthy of fearful judgement: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again that part of Conscience, wherein is the knowledge and remembrance of thy deeds, makes the assumpsion; but so it is, thou hast committed adultery or murder, and shall remember thee both of time and place, and other circumstances, whereupon will follow an inevitable conclusion. But here we must remember to put a difference 17 Difference to be put between Conscience and error of Conscience. between Conscience and error of Conscience: for Conscience may err for want of clear light, and become either over strict, counting that evil and unlawful which is good and lawful; or else over large, thinking that lawful which is plainly unlawful: and here diligent pains would be taken by prayer and reading, to inform the conscience with sufficient light out of God's word. And herewithal we must remember that 18 The sentence of Conscience is neither perfect nor supreme. conscience suppose it give a divine sentence, yet is it neither perfect nor supreme: not perfect, because the light that informs it is but in a part; for if the conscience be evil, yet can it not accuse thee of all the evil 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 weakness of her light. Whereof it comes to pass that in this life, 91 Therefore when it absolves, it gives not perfect and permanent peace in this life. the Conscience cannot have perfect nor continual peace without fear, because it looketh continually for the definitive sentence of that supreme and highest judge; then shall it be pacified, and never doubt any more, when it shall receive that joyful sentence; Come to me thou faithful servant. And yet Conscience having once given out 20 Yet in this life it begins the execution of the sentence given by it. sentence, beginneth the execution thereof, with great authority, rendering joy to them that have done well, fear and terror to them that have done evil, which is no other thing but a forerunner of that great and final retribution which God, who will justify the decree of conscience, shall render to all men. Whereof we are admonished never to neglect 21 Affections are now louder than Conscience, but it will not be long so. the accusations of Conscience: for albeit that now the perturbation of unruly affections be so loud that the voice of Conscience condemning the foolish and crooked ways of men, is either but weakly heard, or else not at all; yet is there a day coming, wherein these perturbations shall be silent, and Conscience shall speak with so loud a voice that the deafe●… ears of men shall hear it, the Lord himself also taking part with Conscience, and justifying all her accusations against them. And therefore seeing we can neither get 22 Good to agree with conscience in time. Conscience corrupted to conceal our faults, neither yet smothered & put out by any length of time, as is manifest in Joseph's brethren, whose Gen. 42. 21. Consciences troubled them in Egypt, for that cruelty which many years before they had done against their brother in Canaan: but that still if we do against God, Conscience will speak against us, it is good for us to agree with Conscience in time, and in all our ways to seek her approbation. Now the ends for which God hath under 23 For what ends is Conscience placed in man. himself deputed Conscience in the soul of man, are the conversion of his own, and just conviction of his enemies: for herein greatly appeareth his equity towards all men, and special love and favour towards his own. As the Lord hath protested by an oath that 24 Conscience proves that God desireth not the death of a sinner. he 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 foretell unto him that heavy wrath, whereinto he will fall, unless in time he repent, and turn from his evil ways. And wonderful it is how this shall convince 25 The wicked who live against Conscience, will before convicted. the wicked man in the hour of death, when their conscience shall stand up before the supreme judge, and testify against him in this manner; O Lord I have given this man according as thou deputed me, warning every day for his sins, and hath terrified him for them, but he would not receive my correction. Oh that impenitent men could consider how this despising of Conscience shall be a great augmentation of their judgement! But on the other part, to the children of God, 26 Use of Conscience to the godly is: 1. As a Paedagoge to lead them the right way. Conscience, of his special mercy is given for these two uses: first, it is as a Paedagoge appointed by God to guide his children in the right way. Secondly, when they go wrong, it is a divine 27 2. As a warner to tell them when they go wrong. warner within them, which suffers them neither to eat nor sleep long in rest, till they return to the Lord by repentance: for as Peter was wakened by the crowing of the Cock, and made to weep bitterly for his sins, so is the crowing and accusing voice of Conscience to the godly. Thus we see how it is a great benefit to God's 28 A feeling conscience a great benefit to God's children. children, to have a living, feeling, and waking Conscience: for either it keeps them that they do not evil, or that they continue not in it, as we may see in David, whose Conscience was more troubled for cutting the lap of Saul's garment, than Saul was for cutting off the lives of fourscore servants of the Lord. Whereas on the contrary, the Lord in his anger 29 A conscience past feeling is wrath to the wicked. suffers Satan so to benumb the conscience of the wicked, as if they were burnt with an hot iron, whereof it comes to pass, that being past feeling, they commit iniquity with greediness. Surely a good conscience is man's paradise 30 A good conscience is man's paradise on earth. upon earth, therefore Solomon called it a continual feast; it is the fruit of righteousness, and ever bringeth out peace and joy: in these three stands the beginning of eternal life. But as Satan envy Adam dwelling in his 31 Satan envieth man's dwelling in it. Paradise, so doth he envy every Christian that dwells in the Paradise of a good Conscience, and therefore doth what he can to entice him to sin, that so he may drive him out of it: for which cause we have need by daily repentance to take away the evil we have 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, proves that all have not the Christians disposition, who now usurp the Christians name. CHAPTER V. Of his Affections: And first, Of his love. The Lords Command. Love ye the Lord all his Saints: 1 The love of God commanded. Psal. 31. 23. for they who love him shall he as the Sun when he riseth in his might. judg. 5. 31. If any man love not the Lord jesus, let him be had in execration; yea, excommunicated to the death: 1. Cor. 16. 22. Love not the world, nor the things that are in the world: if any man love the world, the love of the Father is not in him. 1. john. 2. 15. He that loveth silver shall not be satisfied, and he that loveth riches shall be without the fruit thereof: Eccles. 5. 9 but keep you yourselves in the love of God, looking for the mercy of our Lord jesus Christ unto eternal life. jude. 21. 2 The love of our neighbour. A new commandment also I give unto you, that you love one another: john. 13. 34 yea, that you serve one another by Love, 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 loveth his brother abideth in the light, and there is no occasion of evil in him. 1. john. 2. 10. but he that loveth not, knoweth not God: for God is Love, 1. john. 4. 7. and Love cometh of God. Every one that loves is borne of God: 1. john. 4. 7. therefore love one another without feigning, with a pure heart and fervently, 1. Pet. 1. 22. that your love may be without dissimulation. Rom. 12. 9 not in word nor in tongue only, but in very deed and in truth. 1. john. 3. 18. Moreover love your 3 The love of our enemies. enemies, bless them that curse you; do good to them that hate you; pray for them that persecute you: for if ye love them that love you, what reward shall ye have? do not the Publicans the same? Mat. 5. 44. Finally, let all your things be done in Love. 1. Cor. 16. 14. The Christians Prayer for Grace to obey this Command. O Lord, a 1. Cor. 13. 1. I know that though I speak with the tongue of Angels, if I have not love, I am but as a sounding brass, or tinkling Cymbal, and though I had the gift of prophecy, and knew all secrets and knowledge; yea, if I had all faith, so that I could remove mountains, and had no love, I were nothing: b 2. Thes. 3. 5. therefore guide thou mine heart in thy Love: c 1. Thes. 3. 12. Increase me also, and make me to abound in Love towards all men. Another. O God a Rom. 15. 5. of all patience and consolation grant unto us, that we may be all alike minded one toward another, according to Christ, that with one mind, and with one mouth we may praise thee: b Ephes. 4. 3. endeavouring to keep the unity of the spirit in the bond of peace, c Phil. 1. 9 and so our Love may yet more and more abound in all knowledge, and in all judgement, to the glory of thy name, through jesus Christ. The Christians Practise of this Command. I Love thee dearly O Lord my God, Psal. 18. 1. How the Christian loveth the Lord with an earnest & unsained love. the desire of my soul is to thy name, & to the remembrance of thee: whom have I in heaven but thee, and I have desired none on earth with thee. Psal. 73. 25. Surely as the Hart brayeth for the rivers of water, so panteth my soul after thee, O God. Psal. 42. 1. My soul desireth after Oh how cold is our life if it be compared with this. thee, as the thirsty land, Psal. 143. 6. and waits on thee more than the morning watch waits for the morning: Psal. 130. 6. Yea, it fainteth, O Lord, for thy salvation. Psal. 119. 81. And as for the Lord jesus Christ, albeit as Of the Christians Love toward jesus Christ. yet I have not seen him, yet I love him, and rejoice in him with joy unspeakable and glorious. 1. Pet. 1. 8. And as for thy Law, except it had been my delight, I should now have perished in my affliction: Psal. 119. 92. for thy promises are What a Love he hath to the word of God, and public exercises thereof in the assembly of the Saints. sweeter than honey to my mouth, Psal. 119. 103. and I love thy Commandments above gold. Psal. 119. 127. O how love I thy Law? it is my meditation continually: Psal. 119. 97. yea, for the love I bear to thy Law, I love the habitation Let bastard Christians be ashamed, who love not the house of God. of thy house, and the place where thine honour dwelleth, Psal. 26. 8. and I desire nothing more than this one, that I may dwell in the house of my God all the days of my life, to behold the beauty of the Lord, and to visit his holy temple: Psal. 27. 4. for thy Tabernacles are amiable to me, blessed are they who dwell in thy house: one day in thy Courts is better than a thousand else where; yea, I had rather be a doorkeeper in the house of my God, then to dwell in the tents of wickedness. Psal. 84. How the Christian for God's sake loves all his Saints. Concerning thy Saints also that dwell on earth, even the excellent ones, all my delight is in them: for my goodness extends not to thee: Psal. 16. 3. but I honour and make much of them that fear thee. Psal. 15. 4. And by this I know that I am translated from death to life, because thou hast given me a heart to love the brethren. 1. john. 3. 14. THE OBSERVATIONS. AS Love is the first affection which Faith sanctifieth 1 Love is the first affection sanctified in the regeneration. in the man regenerate, and whereby also Faith works in the sanctification of the rest, so is it the strongest: for unto it all the rest of the affections give place, and therefore do we first begin at it. It should be sufficient to provoke us to love, 2 The great commendation of love. that it is reckoned among the first fruits of the Spirit; that our Saviour calls it the badge and cognisance of his Disciples: that the Apostle john. 13. 35. calls it the band of perfection, and fulfilling of Rom. 13. 10. the Law: for Love hath both the heart and the tongue of every virtue in it. It is the balance of the Sanctuary: no work, had it never so great a show of godliness can be acceptable to God, unless it flow from Love sanctified by Faith. In the right ordering of our Love two things 3 Two things considered in ordinate Love▪ first, the object: secondly, the measure. are to be considered: First, that it be set on the right objects: Secondly, that it be moderate in the due measure▪ The objects of our Love are three: the first 4 The 〈◊〉 of love is th●…●…old. is God: the second ourselves: the third is our Neighbour. It is customably thought among men, an 5 None can love the Lord but the elect. easy and common thing to love God, and therefore in word all men profess it, but in truth it is not so. His love is as narrow, as his election, and it is impossible that any can love him, but they who first have been beloved of him. Herein is love, not that we loved God first, but that 1 john 4. 19 he loved us. Diligere donum Dei est, quoniam ipse Aug. in joan. tract. 10●…. ut diligeretur dedit, qui non dilect us dilexit. So that we need not ascend into the secret 6 If we love God it is an argument, that he loved us. counsel of God to inquire there whether we are beloved of God or not, let us enter into our own heart, and see if in a good Conscience we dare say with David, I love the Lord: and then we may be sure that first we were beloved of him. Amor Dei amorem animae parit, nec dubitet se amari, qui amat. As Saint john beloved of Christ was replenished with love; so are all they who are beloved of him. Two things are requisite in the love of God: 7 God is to be loved above all things. the first is, that we love him above all things. It was the conviction of the Gentiles, that they worshipped the creature neglecting the creator, and it shall much more be the conviction of the Christians, if they love the creature more than the Creator. He that loves Father or mother, wife or children, better than me, is not worthy of me, saith the Lord jesus. Certe non amant illi Christum, Aug. de temp. Serm. 223. qui aliquid plus quam Christum amant. And in deed, what is there to be compared 8 For the most excellent creatures are but as beams of his beauty. with him? whatsoever beauty or goodness is in the creature, is but splendour summi illius honi, a beam of that great and infinite good which is in God that made it: and then only are his creatures rightly used, when by them we return 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 love on those things which he hath made, thou goest a whoring from God, and playest the adulterer with his creatures. The second is that we love him for himself, 9 God is to be beloved for himself. and this excludes that mercenary love of worldlings, who love him for his gifts more than for himself: this is ac si sponsa plus diligeret acceptum annulum quam sponsum, & diceret, sufficit Augus. in joan. tract. 2. mihi annulus, saciem illius videre non desiderio: such is the unkindly and unchaste love of those who are so delighted with God's gifts, that they desire not to enjoy himself. This mercenary love Satan objected it to 10 Mercenary love objected to job by Satan. God: doth job serve the Lord for nothing? but he was proved a false accuser: for when all the movable gifts of God were taken from job, yet the love of God abode deeply rooted in his heart, and after trial he was found to have loved God not for his gifts, but for himself. And this should move us the more carefully to fly this mercenary love, because Satan placeth 11 We should the more carefully eschew it. his great vantage in it, where he may prove it against us. Cavere debemus ne propter praemium diligamus Deum: beware we love not God for a reward only: and if we will, Quod quaeso dabitur praemium, cum quicquid tibi datur us est, minus sit quam ipse? what reward can be given us, seeing what ever other thing he gives, is less than himself? Surely it is the purest love which loveth God for himself. The second object of our Love is ourselves: 12 The second object of our Love is ourselves. for in that I am commanded to love my neighbour as myself, it is first required of me, that I should love myself: 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 love thyself, then will I commit thy neighbour to thee, that thou mayst love him as thyself: qui amas iniquitatem nolo quenquam Ibid. Serm. 239. diligas: si te sic diligas, ut perdas te, sic profecto perditurus es quem diligis, sicut te; thou that lovest iniquity, I will not thou love any man: if so thou love thyself that thou destroy thyself, thou wilt also after the same manner destroy him whom thou lovest as thyself. There is in man by nature a self-love, by 13 Man's natural self-love is self-hatred. which he is carried to please himself in the following of his own will, but this in very deed, is self-hatred: for Amor nequitiae, odium est Aug. de temp. 256. animae: the love of sin is the hatred of the soul. As Saul, Achitophel and judas were slain with their own hands, and no man can say they loved themselves; so do all the wicked perish by their own transgressions, and that same which in Nature is called self-love, in truth is self-murder. And most justly is this come upon man, as 14 He that loveth not God cannot love himself. a recompense of his error, that because he will not love God, he cannot love himself. A lover of God he is not, who doth continue in his Aug. de temp. 256. sins: Quomodo amas Deum, cum adhut amas, quod in te odit Deus? how canst thou love God, who as yet lovest that in thyself, which God hateth? and as little can he be called a lover of himself who nourisheth a serpent in his bosom, which cannot live but upon his life, that is, delighteth in sin, which doth breed his own destruction. The third object of our Love is our neighbour: 15 The third object of our love is our neighbour. where, first, we are to regard those of our family, lest we be found worse than Infidels: secondly, those that are of the family of Faith: thirdly, all men; yea, even our enemies in so much as they are the workmanship of God: for he loveth his neighbour truly, who love God in his neighbour, that is, who loveth his neighbour, either because he seeth that God is in him, or else because he would have God in him. Now as for the measure of our Love, it is 16 The right measure of our love to God is, to love him with out measure, not so towards man. not one and alike toward all the objects of our Love: the right measure of our Love to God, is to love him without measure, at least with all that we have, with all our heart, all our mind, and all our strength: but the love of ourselves and our neighbour is limited; so far forth may we love ourselves and them, as may stand with the love of God. Beatus qui te amat, & amicum in te, & inimicum propter te: nam solus is nihil charum amittit, cui omnia chara sunt in eo, qui non amittitur; blessed is he who loves God, and his friend in God, and his enemy for God, only that man cannot lose any thing which he loveth, who loveth nothing but in God, who cannot be lost. Thus the affection of Love being ordered by 17 Love compared to a fire ever tending up. grace, is in the soul like a sparkle of heavenly fire, which no way can be borne down, but carries up by course and degree the desires of our heart toward the Lord, from whom it came, till at length we be consummate with his love. The Censure. But now the great number of them who want this Love, proves that all are not Christians indeed, who now usurp the Christian name. CHAPTER VI Of his Hatred. The Lords Command. Ye who love the Lord hate What hatred is commanded to a Christian. that which is evil: Psal. 97. 10. for they that call on the name of the Lord, should depart from iniquity, 2. Tim. 2. 19 and should hate even the garment, that is spotted with the flesh: jude. 23. but thou shal●… not hate thy brother What hatred is forbidden. in thine heart; Levit. 19 17. for if any man say that he loves God, and hates his brother, he is a liar: 1. john. 4. And he that saith he is in the light, and hateth his brother is in darkness unto this time. 1. joh. 2. 9 He walketh in darkness and knows not whither he goes, because that darkness hath blinded his eyes. 1. john. 2. 11. Yea, he that hates his brother is a manslayer, and ye know that no manslayer hath eternal lise abiding in him. 1. john. 3. 15. The Christians Prayer for Grace to obey this Command. QVicken a Psal. 119. 88 me O Lord, according to thy loving kindness, so shall I keep the testimonies of thy mouth. Deal b Psal. 119. 124. with thy servant according to thy mercy, and teach me thy statutes: I am thy servant, grant me therefore understanding, that I may know thy testimonies. The Christians Practise of this Command. I Hate falsehood and abhor lies, Psal. 119 163. It is the sh●…me of many now, that they love that which a Christian should hate. I hate vain inventions, 119. 113. and all false ways. 119. 128. I hate the assemblies of the evil, Psal. 26. 5. and them that give themselves to deceitful vanity. Psal. 31. 6. My soul hateth Idols, 2. Sam. 5. 8. and the work of them that fall away, it shall not cleave to me. Psal. 101. 3. Do I not hate them O Lord that hate thee? and do I not earnestly contend with those that rise up against thee? surely I hate them with unfeigned hatred, as if they were mine utter enemies. Psal. 139. 21. THE OBSERVATIONS. AS by nature man's heart is emptied of all 1 Man by nature is filled with a sinful hatred. holy Love, so it is filled with a sinful hatred, a monstrous evil, offensive to God, to our neighbour, yea, and to ourselves. Naturally Man hates the Lord, according 2 For naturally man hates the Lord. to that which our Saviour saith he that doth evil hateth the light: the evil Conscience of the wicked abhorreth the Lord, who is that first, and great light, from whom all others have that light which they have; wishing that either there were not a God at all, or else that he were like them. He hates in like manner good men, even for 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 restrain it: thus Cain hated his brother Abel, and why? only because his works were good: Rahel hated her Sister Leah; and why? only because she was fruitful, herself being barren: and joseph also was hated of his own brethren, for no other cause, but for that his earthly Father loved him, and his heavenly Father had blessed him with the gift of Revelation or Prophecy above them. O cursed root of bitterness which doth 4 It is a devilish thing to hate a man for good. cause man to hate his own, and that only for the good that is in them! O greatest evil so directly contrary to the greatest good! God is so good, that of every evil he worketh good to his own: and hatred is so evil that the good things of God become unto it a matter of greater evil. 5 Man a second Satan, inferior to him in two things only. Thus is man who was made to the similitude of God, become an incarnate devil, or as Augustine calls him, Secundus Diabolus, inferior Ad frat. in Erem. Serm. 28. only to Satan in two respects. For whereas Satan being now very near 6 First, that being of shorter continuance than Satan, he is not of so great experience. six thousand years old, hath the subtlety of his Nature (wherein also he doth exceed man,) helped by long experience to do wickedly, Man being of shorter continuance, cannot equal him. Again, man is clogged with a body, which 7 Secondly, that he is clad with a body, which is a great impediment to his wicked conceptions in their execution. is a great impediment to the perfection and accomplishment of that which his Spirit conceiveth; it being far otherwise with the actions of the body, which require the circumstances of place, and persons, then with the conceptions of the mind, which without any such thing are perfected. Otherways, if the wickedness of man's 8 What a world of wickedness should be in man if his thoughts were executed as they are conceived? heart broke out as it is conceived; if every hateful thought broke out into murder; and every unclean lust into a carnal act, O what a world of wickedness should then be discovered in man? then should it be manifest, that Man for similitude of Natures, were but an incarnate Devil, as I have said. As the graces of the Spirit keep one fellowship, 9 Vices go together linked in one Chain. so disordered affections, which under their proper name, in effect are but vices, go together like the links of one chain. For Hatred comes of evil parents: Pride 10 Hatred is bred of very evil Parents. begets Anger; Anger breeds Envy; and Envy brings out Hatred. If any man love 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 turns into hatred. fit grandis trabes, ira enim inveterata fit odium: of a mote in the eye of our Conscience it becomes a beam: for inveterate anger turneth into Hatred. Against this evil we are to embrace the wholesome counsel of the holy Ghost: Let not the Sun go down upon your Math. 5. 22. wrath. Hatred again strengthened by time brings 12 Hatred brings out most abominable Children. out as abominable Children; to wit, Lying, Detraction, and Murder. By Lying the hateful man lays that evil upon another which is not his: and by Detraction taketh from him the praise of that good which appertains to him: therefore the Apostle joins these as twins together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euny and Murder: Galath. 5. 21. for Envy having begotten Hatred, Hatred bringeth out Lying and backbiting, and afterward actual Murder; if God do not stay. Yea, as the Basilisk slays the man, and it 13 The hateful man slays like the Basilisk. is not perceived how, so the hateful man murders his brother, though no man can see how he struck him. The Apostle calls Avarice the root of all evil, 14 Hatred exceeds Avarice in evil. and so it is; yet Hatred exceeds it in evil. The avaricious man will give nothing of his own, yet he cares not how much be given by another: but the hateful man can neither give himself, nor be content another should give to him whom he hates: yea, his eye is evil because God is good. In a word, among all wicked men a hateful man is the worst: other wicked men delight in 15 Of all wicked men a hateful man is the worst. their own good, at least in appearance, but the hateful man is tormented with the good of others: ille diligit mala, hic odit bona, ut prope tolerabilior Ambros. off. lib. 2. cap. 30. sit, qui sibi vult bona (saltem apparenter) quam qui mala omnibus. But of all this the evil returns to himself, 16 All the evil of hatred returns to him that hath it. for the malice of the wicked slays themselves: therefore Basil compareth Envy to the Viper, that rends the bowels wherein it was conceived: and Augustine to the rust that consumeth the iron wherein it was bred: among the Ethnics Socrates called it Serram animae, a Saw that cuts and divides the soul in two. Thus in Envy (said Basil) are many evils, and one only 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 poison of the Serpent, proveth that all have not the Christian disposition, who now usurp the Christian name. CHAPTER VII. Of his Fear. The Lords Command. BLessed is the man who feareth What excellent blessings accompany the fear of God. always, for he that hardeneth his heart shall not prosper. Prou. 28. 18. The fear 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 evil, Pro. 19 23. It is the wellspring of life to avoid the snares of death. Prou. 14. 27. in the fear of the Lord is assured strength, Pro. 14. 26. and nothing shall be lacking to them who fear him. Psal. 34. 9 As high as the heaven is above the earth, so great Promises of enduring mercy made to them who fear God. is the Lords mercy to them who fear him. Psal. 103. 11. The Lord hath compassion on them that fear him, even as a father hath compassion on his Children: ver. 13. his loving kindness endureth for ever upon them, verse. 17. the Lord delighteth in them that fear him, and attend upon his mercy, Psal. 147. 11. and he will fulfil their desires. Psal. 145. 19 When thou eatest the labour of thy Promises of temporal wealth and prosperity. 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 fear the Lord ye his Saints, and depart The fear of God commanded. from evil, Prou. ●…. working out your own salvation in fear and trembling: Phil. 2. 12. pass all the time of your dwelling here in fear: I. Pet. 1. 17. for nothing else doth the Lord thy God require of thee, but that thou fear him, and walk in his ways, to love him, and to serve him, with all thine heart, and all thy soul. Deut. 10. 12. But if ye will not keep this, and fear this great and fearful name, THE LORD THY GOD, than the Lord will make thy plagues wonderful, and the plagues of thy scede great plagues, and of long continuance. Deut. 28. 58. And next unto God, give fear to them to A fear of man also commanded. whom ye owe fear. Rom. 13. 7. My Son fear the Lord and the King, and meddle not with them that are seditious: for their destruction shall rise suddenly. Prou. 24. 21. And ye shall fear every man his Father and his mother, Leuit. 19 3. and be ready to give an answer to every one that asketh you a reason of the hope that is in you, with meekness and fear; that in all things having a good conscience, they who speak evil of you as of evil doers may be ashamed. 1. Pet. 3. 16. The fear of other Gods forbidden. But fear ye no other Gods, neither bow down unto them: 2. Kings. 17. 35. for they can neither do good nor evil. jerem. 10. 5. Neither fear ye the Signs of heaven, whereof the Heathen are afraid. A fear of man also forbidden. jer. 10. 2. And ye that know righteousness, and in whose heart is my Law, fear not the reproach of men, nor be afraid of their rebukes, for the Moth shall eat them like a garment. Esa. 51. 7. Remember that I have redeemed thee, I have 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 sustain thee with the right hand of my justice. Esay. 41. 10. ay, even I am he, who comforts thee: who art thou that thou shouldest fear a mortal man, and the Son of man who shall be made as grass? Esay 51. 12. But sanctify the Lord God of hosts, and let him be thy fear, Esay. 8. 13. not fearing them who kill the body, but him who is able to cast both soul and body into hell. Mat. 10. 28. And as for thy sins, for which thou fearest lest I forsake thee; fear indeed, but yet so that Comfort against the fear of sin. thou misbelieve not and distrust my mercy.) Fear not little stock it is your Father's will to give you the kingdom: Luke 12. 32. for you are not now under the Law but under grace, Rom. 6. 14. and have received not the spirit of bondage to fear again, but the spirit of Adoption, whereby ye cry Abba Father. Rom. 8. Fear 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 widowhood any more. (If) for a little while I forsake Comfort against the fear of spiritual desertion. thee, yet with great compassion will I gather thee: for a moment may I hide my face from thee, but with everlasting mercy will I have compassion on thee, saith the Lord thy Redeemer: the mountains shall remove, and the hills shall fall down, but my mercy shall not depart from thee, neither shall the Covenant of my peace fall away, saith the Lord that hath compasson upon thee. Esay. 54. 4. The Christians Prayer for Grace to obey this Command. THou a Exod. 15. 11. O Lord, like unto whom there is none among all the Gods so glorious in holiness, fearful in praises, and doing wonders, b Nehem. 1. 11. I beseech thee hearken to the prayer of thy servant, who desireth to fear thee: c Malach. 2. 5. Give me (good Lord) that holy fear of thy Name, which thou hast commanded, d Esay. 63. 17. that I may not err from thy ways, nor harden my heart from thy fear: e Psal. 31. 9 for I know that great is thy goodness which thou hast laid up for them that fear thee. Lord f Psal. 110. therefore knit mine heart unto thee, that I may fear thy Name, and g Heb. 12. 28. may receive grace to serve thee, so that I may please thee with reverence and fear, through jesus Christ. The Christians Practise of this Command. WHo would not fear thee O King of the What a reverent fear of God is in the Christian. nations? for to thee appertains dominion. jere. 10. 7. Surely I tremble for fear of thee, and am afraid of thy judgements. Psal. 119. 120. My whole conversation hath been in weakness, fear, and much trembling, 1. Cor. 2. 3. I have had fightings without and terrors within: 2. Cor. 7. 5. Yea, from my youth I have suffered thy terrors, doubting of my life, Psal. 61. yet will I not fear what Flesh can do unto me, Psal. 56. 4. nor be afraid of ten He that feareth God aright, feareth no other thing. thousand of the people that should beset me round about. Psal. 3. 6. Neither will I be afraid of evil tidings, because mine heart is fixed, and believes in the Lord, Psal. 112. 7. he is mine hope and strength in trouble, ready to be found, therefore I will not fear though the earth be moved, and the mountains cast into the sea: Psal. 46. 1. Yea, though I should walk through the valley of the shadow of death, yet will I fear none evil: for the Lord is with me, his staff and his rod, they comfort me. Psal. 23. THE OBSERVATIONS. Fear among the rest of our Affections is 1 Naturally men fear Satan's shadow more than Satan himself. also disordered by Nature, so far, that now we fear where there is no cause, and do not fear, where we have cause to fear. Naturally men are more afraid of Satan's shadow, then of Satan himself: his apparition without terrifieth men, but the power of his kingdom commanding their affections within, is not feared. It is now the matter of man's fear, which 2 Yea, they fear God in such sort, that they fly from him. should be the matter of his joy. Adam in his innocency placed not his joy in the creatures which were under him, and gave him obedience but in the Lord who was above him, and with whom he had his familiar conversation, but now after his apostasy, it is become far otherwise, the Lord is become a fear and terror unto man, who before his fall was his principal joy. And where it shall be our joy in heaven to 3 Now man is afraid at the sight of God see that glory of Christ, which he had with his Father from the beginning, wonderful it is that those three Disciples, who were pillars of the Church, should have been confounded and afraid at the only representation of that glory which was made to them on mount Tabor, so unmeet are we now to have fellowship with God, by reason of our sins, that as I said, the matter of our joy, is become the matter of our fear. Yea, so far are we now fallen away from a 4 Feared also at the sight of one of his Angels. similitude with our God, that we are afraid at the sight of one of those holy Angels that minister unto him. Nay, if a man like ourselves in regard of our bodies should come from him, illuminate with his brightness, we might not abide him, no more than Israel could abide the shining face of Moses, when he came down from the Lord, but ran away from him: therefore doth Basile call our corrupted fear a certain Basill. Serm. 2. de te●…unio. ebriety, which makes us be strange with our friends, and start at shadows, that is to say, fear where no cause of fear is. We are therefore to consider how in the regeneration 5 Fear in the regeneration is rectified. this affection is renewed and rightly ordered, and how in holy Scripture there is a fear commanded, and commended, which we must embrace; another forbidden, and condemned, which we must eschew. Fear renewed in our regeneration is the 6 The Nature of fear renewed. daughter of Faith, the sister of Love, the mother of Humility and Obedience. Therefore Moses Deut. 10. 12. joins these three together: that to fear the Lord, to love him, and to serve him, is all that God requires of Israel. The objects of godly fear in the man regenerate, 7 The three▪ fold object of Fear. are either in God, in ourselves, or in the creature without us. The objects of our fear in God are first his 8 We fear God for his judgements & for his mercies. judgements; secondly, his mercies: For first we are taught to fear him as our judge; then to fear him as our Father. For the holy Spirit in the work of our regeneration keeps this order: first, he rebukes us for sin, & terrifies us with the judgements of God due to them, and then comforts us with the sense of his mercy in Christ. This fear of God's judgements primus est incipientium gradus: it is the first step of them 9 The first thing we fear in God is his judgement. who are beginning to learn godliness. If thou hast not yet learned to love God dearly, yet it is a good beginning if thou fear him. If thou Greg. Moral. lib. 19 love not the pleasures of Paradise, yet be afraid of the torments of Gehenna: Sicut enim Bern. de mutatione aquae in vinum. aqua extinguit ignem, etc. For as water quencheth the fire, so this fear queneth the heat of sin. And this fear of judgement in the Christian 10 The next thing we fear in God is his mercy. begets at length a fear of God for his mercies: therefore Basile called it a Pedagogue, that instructs the man to godliness. Timor transit in Basil in Psal. 32. Gregor. Moral. lib. 22. Charitatem, said Gregory. Vincat itaque in te pius timor, & erit amor: let therefore godly fear Aug. de temp. Serm. 52. overcome in thee, and at length there shall be love: fear shall not abide in thee, but as a Master shall lead thee unto love. Therefore said I, that the second object of 11 His Saints only fear him for his mercies. our fear in God, is his mercy: according to that in the Psalmist. Mercy is with thee that thou mayst be feared. And this reconciles that apparent discord 12 Fear of God for his mercy casts out at length all fear of his judgements. between the Psalmist, and the Apostle: The fear of the Lord is clean, and endures for ever, saith David. Perfect love casts out fear, saith Saint Psal. 19 1. john. 4. 18. john. If fear be cast out, how doth it endure? but the answer is, that fear whereby we fear the judgements of God, and is as I said in the godly an introduction to the love of God, shall be cast out, when our love is perfected: but that fear, whereby we fear him for his mercies, and reverence him as our Father, shall endure for ever. In heaven we shall have no fear of Gehenna, 13 Fear of God's judgement shall not be in heaven. we shall be so filled with his Love; yea, even on earth, the more we grow in the love of God, the less fear of his judgements is in us: Maior Aug. de temp. 214. est peregrinantium timor, minor propinquantium, nullus pervenientium. The objects of Fear in ourselves are our 14 The object of our fear in ourselves, are our sins and infirmities. sins which we have done, and our infirmities by which we are ready and prone to sin again. This fear ariseth in the godly from the fear 15 Why a Christian fears these two continually. of God for his mercies: for the sweeter and more desired his mercies are unto us, the more fearful unto us are our sins and our infirmities; these two a godly man feareth continually; the one because by them he hath fallen from God; the other lest they should procure a new divorcement between him and the Lord whom his soul loveth. And this fear is so necessary to keep us 16 What a fearful thing it is to be without fear. within the compass of godliness, that if any man be without it, hoc ipsum vehementius timere August. Ibid. debeat, quod non timeat, he ought so much the more to fear, because he is without fear. I have learned said Bernard by experience, 17 A threefold holy fear succeeding by course one another in the soul of a Christian. that for obtaining and retaining of grace it is very profitable that these three fears succeed by course in the soul of man, ut timeas pro accepta gratia, amplius pro amissa, long plus pro Bern. in Cant. Serm. 54. recuperata: If thou have received grace, fear thou procure it not to be taken from thee: if again in thy sense thou find it to be lost, fear much more because thy keeper hath left thee, and he is gone from thee that sustained thee: And last, when again it is restored unto thee, fear most of all, lest again thou procure by thy sins, that it should be taken from thee. 18 Objects of our fear without us, are men of sundry ranks. Now the objects of our fear without us are men of sundry ranks, whom under God we are commanded to fear, among whom the first place belongs to the King. 1. The King. The second to our natural Parents, Leuit. 19 19 2 Our natural Parents. Let every man fear his Father and his Mother: where we are to observe that the infirmities and imperfections of our Parents must no way be the matter of our sport, far less of our disdain: if we fear God and look to be blessed Cursed are the children that contemn their parents. of God with japheth and Sem, we must reverence them, and cover their nakedness, otherwise the contempt and mockery of Parents even where they deserve it, shall bring upon children the curse of Cham. The third belongs to our spiritual Fathers, to whom also we owe fear and reverence in 20 3. Our spiritual Fathers. the Lord, according to that, were ye not afraid to speak against my Servant? Numb. 12. 8. And the fourth is, to all men among whom we 21 4. We are to fear all men among whom we live, and why. should live of a pure conversation with fear: for if they be profane, they are Satan's snares, and we are to fear least living among them, we be tempted to evil by them; if they be godly they are the Lords holy ones, and we should also fear to offend them. Now as our Fear should be set upon the 22 Of the right measure of our fear, for want whereof many fall into fears forbidden. right objects, so should it be rightly ordered. The judgements of God are not so to be feared, that we distrust his mercies; nor our sins so to be feared, that we misbelieve his promises; neither men so to be feared, as if they were not under God; nor shadows so to be feared, as if we had not a most sure word, to which we should take heed: and to one of these sorts are to be referred all fears forbidden in holy Scripture. The wicked either are without Fear, their 23 The wicked are either without fear, which is false security, or full of vain Fear. prosperity increasing careless security: because they have no changes, they fear not God: and again, because I hold my tongue, and that of a long time, therefore thou fearest me not. And Psal. 55. Esay. 57 11. this security endeth always in a most horrible and confused fear: or else if they have any fear it is distemperate and out of order. For there is a vain and blind fear, whereby 24 Sundry sorts of faithless fear in the wicked. they fear when there is no cause, Psal. 13. and this is the fruit of an evil conscience, yet even the godly are not exempted from these 1. A vain Fear. sorts of blind fears, because they are regenerate in a part only, but at length these fears in them are banished, and chased away by the true fear of God. Again, there is in them a carnal fear, the 25 2. A carnal Fear. object whereof is man, this is a fear in extremity, when man is so feared that God is offended: of it speaks Solomon: The fear of man brings a snare. Prou. 29. 25. And from this fear also the godly are not 26 How with these also the godly are exercised. fully exempted: this fear made Abraham deny his wife; it made jacob afraid of Esau, notwithstanding that God had twice comforted him; it made Samuel fear to anoint David, lest Saul should slay him; it made jonas decline from the calling of God; and it made Peter deny his Master: but it is certain that in the godly the true fear and love of God at length doth overcome it. Beside this, there is in them a servile fear, 27 3. A servile Fear. by which they fear God for his judgements only: for the most profane mockers among them are afraid when the Lord shows himself angry, as is evident in Pharaoh: and this Fear is never alone in the godly, but conjoined, as I said, with a fear of God for his mercy, which at length shall overcome, and cast out all fear of his judgements. But in the wicked servile fear increaseth always, 28 In the wicked servile fear increaseth until it end in desperate fear. until it end in desperate fear; as we may see in Saul, who feared David, because he saw that God was with him, and became always his enemy. O most miserable and unhappy 1 Sam. 18. condition, to hate a man because God loves him; to be enemy unto him, because God is with him! for as God's love towards his own can never end; so matter of fear and perturbation Misery of them who fear not God is, that they can never be without fear to trouble them. to the wicked can never be lacking, the end whereof can not be hurt to the godly, but desperate destruction to themselves. As it was unto Saul, so let all thy enemies perish O Lord. And this fear is also in damned Devils, but godly men never fall into it. For this cursed fear is the daughter of Infidelity, 29 How cursed a fear the servile fear of the wicked is. the sister of Hatred, the mother of Disobedience and Despair. Timor tristis & inutilis qui veniam quia non quaerit, non consequitur: Bern. ad Oger. Epist. 87. a sad and unprofitable fear, which never gets mercy, because it cannot seek it. Hic timor cum infidelitatis filius sit, salutaris non est: this fear Basil. in psal. 33. being the child of distrust cannot be profitable unto salvation. Of all this it is evident, that the wicked who cast off the fear of God, are not for all that with out fear, yea, rather as is threatened, if thou 30 Endless▪ fear is the just punishment of them who fear not God. wilt not fear this great and fearful name, The Lord thy God, the Lord shall give thee a trembling heart, and thou shalt fear continually. Deut. 28. 58. Merito certe omnia timet, qui unum non timet: it stands with God's just judgements, that he should fear all things who fears not one, to wit, The Lord his God. The Sovereign remedy therefore against 31 For the true fear of God banisheth all other fear. all disordered fear is the true fear of God: if there be any wickedness in thine hand, put if from thee, and let not evil dwell in thy tabernacle, so shalt thou lift up thy face without spot, and thou shalt be safe without fear. 32 A great commendation of godly fear. This holy fear of God is the beginning of wisdom: 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 keeps it uncarryed away by the waves of raging tentation: ubi timor Dei non est, ibi Aug. de Temp. Serm. 112. dissolutio est vitae, said Augustine, where no fear of God is, there is dissolution of life: It is semen Bern. in Cant. Ser. 37. justitiae, said Bernard, the seed of righteousness: without which can be no ingress into godliness: 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. In a word, it is in holy Scripture compared 33 It is the nail which keeps the heart sure unto God. to a nail, which being stricken into the heart of man by the hand of God, keepeth it stable, that neither the tyranny nor deceit of sin, can carry it away: therefore doth the holy Ghost conjoin these two, fear God, and clean to him. The Censure. But now the licentious lives of many, in this age, led without all fear of God, prove that all have not the Christians disposition, who now usurp the Christian name. CHAPTER VIII. Of his Confidence. The Lords Command. THe Lord is God in heaven Confidence in God commanded and commended for most excellent blessings it brings to them that have it. above, and in earth beneath, jos. 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 Zion, which cannot be removed, Psal. 125. 1. The eye of the Lord is upon them that trust in his mercy, to deliver their soul in death, and to preserve them in famine. Psal. 33. 18. The Lord is good, and as a strong hold in the day of trouble, and he knoweth them that trust in him. Nahum. 1. 7. Therefore trust in the Lord for ever, and you shall be assured. 2. Chron. 20. Trust in the Lord, and he shall comfort thine heart. Psal. 2●…. 14. Commit thy way to the Lord, trust in him, and he shall bring it to pass. Psal. 37. 5. He that walketh in darkness and hath no light, let him trust in the name of the Lord, and stay upon his God: Esay. 50. 10. for in the Lord is strength for evermore. Esay. 26. 4. But in his own might let no man be strong, Confidence in man forbidden and condemned, whether it be in ourselves or in others. 1. Sam. 2. 9 lean not to thine own wisdom: Prou. 3. 5. for he that trusteth in his own heart is a fool. Prou. 28. 26. Neither put you your trust in Princes, nor in the Son 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 he returneth to his earth, than his thoughts perish. Psal. 146. 4. Cursed is the man that trusteth in man, and doth make Flesh his arm, and with-drawth his heart from the lord jerem. 17. 5. The Christians Prayer for Grace to obey this Command. O Lord, a Prou. 2. 7. who dost preserve the state of the righteous, and b jerem. 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, c Psal. 73. 27. it is good for me to draw near unto thee, O Lord: d Psal. 71. 3. therefore be thou my strong rock, whereunto I may alwyes resort: e Psal. 89. 17. be thou the glory of my strength, that by thy favour my horn may be exalted: for my shield appertaineth to the Lord, and my King is the holy One of Israel. f Psal. 57 1. Have mercy on me, O God, have mercy on me: for my soul trusteth in thee, and in the shadow of thy wings will I trust till these afflictions overpass. g Psal. 60. 11. Give me help against trouble for vain is the help of man, and let thy mercy be upon me, as I trust in thee, ʰ Psal. 33. 2. through jesus Christ. Amen. The Christians Practise of this Command. Truly the hope of hills is but vain, and the The strength of a Christian is in God alone. multitude of mountains, but in the Lord our God is the health of Israel. jeremy 3. 23. Some trust in Chariots, and some in Horses, but I will remember the name of God my Lord Psal. 20. 7. The eternal God is my refuge, and under his arms I am for ever. Deutro. 33. 27. Let Idolatrous worldlings who make gold their God, think shame of their sin. I will not say to the wedge of Gold, thou art my confidence, job. 31. 34. but O Lord thou art my fort, my strength, and my refuge in the day of affliction, jerem. 16. 9 I trust not in my Bow, nor my sword, thou savest me from mine adversaries. Psal. 44. 6. My defence is in the munition of rocks, Esay. 33. 16. even in the Lord, who preserveth the upright in heart: Psal. 7. 10. he is my rock, my fortress, the horn of my salvation, 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 fear what flesh can do unto me. Psal. 56. 4. THE OBSERVATIONS. IN a worldling fear and confidence consists 1 In a Worldling fear 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 fear of God is not without confidence in God, neither is his confidence in God without fear of God; and of this it is evident that the confidence by which the fear of God is weakened and impaired is carnal, and not Christian. Christian confidence is that grace of God, whereby the believing man rests so upon the promises of God, that in greatest commotions and temptation he abides fixed steadfast and unmoved. As a rock in the Sea beaten with the waves 2 As a Rock in the Sea beaten with the waves of every wind, so is a christian in the world. which are raised by every Wind, so lives a Christian in the world, an object of all temptations: sometime impugned by trouble coming from God: sometime by trouble coming from men: and sometime by trouble coming from Satan: but in all these assured confidence sustains him. For in such troubles as come immediately 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 cleaves fastest to God when he seems sharpliest to put them from him; they run to the hand that strikes them, and will know no other. Come, and let us return to the Lord, for he hath spoiled and he will heal us, he Hosea. 6. 1. hath wounded and he will bind us up. So deeply is the assurance of God's truth rooted in their hearts, that their conclusion is set down with that holy man job, albeit the Lord would slay job. 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 Saviour said to Pilate: Thou couldst have no power over me were it not given thee from above. And in this Matth. 27. by manifold experience hath God confirmed them. For he made the Barbarians courteous to 5 He knows the hearts of men are in the hands of God. Paul: Artarxerxes favourable to Nehemiah: the keeper of the prison friendly to joseph: yea the lions peaceable to Daniel. Again he raised Absalon against David to chastise him: he made Pharaoh rigorous to Israel, that so he might win them from the love of Egypt. Seeing it is so that their hearts are ruled by God to like or dislike his Children as he sees may be for their good, why shall trouble coming from them disquiet us? And by the same consideration is the Christian 6 The confidence of a Christian in such troubles as come by Satan. sustained in all those troubles that come from Satan: he knoweth he can do nothing but by divine permission, and therefore in trouble from Satan, he seeks his comfort from God. Thus is the Christian shaken with many temptations, but is never removed. But the confidence of Worldlings, is either 7 The confidence of worldlings is either in themselves. in themselves, as namely in their own might, and these prove weak like Goliath; or in their own wisdom, and these prove fools like Achitophel; or in their own righteousness, and these prove most unrighteous, as the pharisees, Luke 18. 13. before whom Publicans and sinners shall go into the kingdom of heaven. Or else their Confidence is without them, as 8 Or in others without them. either in men; and of all these it is true which Rabsache spoke of the King of Egypt, they are but broken staves of Reed: 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 deceitful refuges of vanity, and cannot help in the day of trouble. Outward means are good to use, but evil 9 How in trouble outward and second mea●… are to be used. to trust in: if we set them in God's room, they become either very pernicious, or most unprofitable. Example of this, one for many we have in Asa and Ezechia, whereof the one being diseased but in his se●…, 〈◊〉 thereof, because he sought Physicians and not the Lord, the other being diseased in his bowels recovered of it, because he looked to GOD, more than to means. 10 Miserable are the wicked, whose confidence is not in God. Thus we see how the wicked like a Reed shaken with the wind, are tossed with every tentation, because their confidence is not in God. The Censure. Now the great number of them who either turn aside to unlawful means, or look to the lawful means more than to God, proves that all are not Christians indeed, who now usurp the Christian name. CHAPTER IX. Of his joy.. The Lords Command. BE glad ye righteous, and The matter of a Christian man's joy is. joyful all ye that are upright in heart: Psal. 32. 1 The Lord our God. 11. let the heart of them who seek the Lord rejoice. Psal. 105. 3. But let not your joy be in wine and oil: 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 jesus Christ, by whom ye have 2 Our own salvation. received atonement, Rom. 5. 11. by whom also your names are written in the book of life. Luk. 10. 20. Rejoice ye also with jerusalem, and be glad with 3 The prosperity of the Church. her, and all that love her, rejoice with joy for her, all ye that mourn for her, that ye may suck, and be satisfied with the breasts of her consolation, that ye may milk out, and be delighted with the brightness of her glory. Esay. 66. 10. And pray continually for her peace. Psal. 122. 6. If men revile you 4 Sufferings with Christ. and persecute you, and say all manner of evil against you for Christ's sake, rejoice and be glad, for great is your reward in heaven. Mat. 5. 11. Count it exceeding joy when ye fall into many temptations, james. 1. (specially) in as much as ye are made partakers of Christ's sufferings, that when his glory shall appear, ye may be glad and rejoice. 1. Pet. 5 All the gifts of God. 4. 1●…. Finally, rejoice in all good things, which the Lord thy God hath given thee and thine household, Deut. 26. 11. but see thy joy be in trembling. The Christians joy is tempered with fear. Psal. 2. 11. The Christians Prayer for Grace to obey this Command. BLessed a Psal. 89. 16. are the people that can rejoice in thee, O God, they shall walk in the light of thy countenance, they shall rejoice in thy Name continually, and in thy righteousness shall they exalt themselves. b Psal. 119. 77. Let therefore thy tender mercy come to me, that I may live: for thy Law is my delight. c Psal. 51. 6. Make me to hear joy and gladness, and rejoice the soul of thy servant: d Rom. 15. 13. Yea Lord, fill me with thy joy and peace in believing, that I may abound in hope, through the power of the holy Ghost, by jesus Christ our Lord. Amen. The Christians Practise of this Command. I Will rejoice in the Lord, and my soul shall 1 The Christian rejoiceth first in God, and that salvation conquered for him by the Cross of Christ. be joyful in my God: Esay. 61. 10. I will be glad O Lord, and rejoice in thy mercy, for thou hast seen my trouble, and known my soul in adversity: Psal. 31. 7. thou hast increased my joy according to the joy of the Harvest, and as men rejoice when they divide the spoil: for the yoke of my burden, and the rod of my oppression hast thou broken. Esay 9 3. In Christ jesus therefore will I rejoice, in those things that pertain to God. Rom. 15. 17. And God forbid I should rejoice in any thing, save only in his Cross, by whom the world is crucified to me, and I to the world. Gal. 6. 14. (For this cause) Thy word O Lord is unto 2 What a joy the Christian hath in the word of God. me the joy and rejoicing of my heart. jerem. 15. 16. As the friend of the bridegroom who stands and hears him, rejoices greatly because of the bridegrooms voice, joh. 3. 29. so do I rejoice at thy word O Lord, as one that findeth a great spoil, for thy promises are my comfort in trouble, Psal. 119. 50. I have taken thy testimonies as an heritage for ever, Psal. 119. 111. and have had as great delight in them as in all riches: 119. 14. therefore I rejoiced when they And in the house of God. said to me, we will go to the house of the Lord; Psal. 122. 1. for it is my joy to draw water out of the Wells of thy salvation. Esay. 12. 3. And like as Israel rejoiced with a great joy 3 How the Christian rejoices in well doing, albeit he should suffer evil for it. when they offered willingly to the Lord with a perfect heart: 2. Chron. 29. 9 Or as judah rejoiced, when all the Land bound themselves by an oath to seek the Lord: 2. Chron. 15. 15. So is it my joy, always to do well and justly; Prou. 21. 15. yea, though trouble follow well-doing, yet in my greatest trial of affliction my joy shall abound, 2. Cor. 8. 2. and I will rejoice that God hath counted me worthy to suffer for righteousness, and for the name of Christ. Acts. 5. 41. Neither shall the spoliation of my goods impair my joy, knowing that I have in heaven a better and more enduring substance. Heb. 10. 34. And as for jerusalem I will prefer it to my The welfare of God's Church is also a joy to the Christian. chief joy, Psal. 137. 6 I will love the stones, and dust of Zion better than the palaces of Babel. 102. 14. I will ever wish that peace may be within her walls, and prosperity within her palaces. Psal. 122. 7. that her sons may be as plants growing up in their youth, and her daughters as corner stones, graven after the similitude of a palace. Psal. 144. 12. (Generally) I will not rejoice at the destruction The conversion of a sinner rejoiceth the Christian. (of any man, nay not) of him that hated me, job. 31. 29. But with the Angels will rejoice at the conversion of a sinner. Last of all, as Sara rejoiced in the Child He hath joy in all God's gifts, as in the tokens of his love. which God had given her; so I know it is lawful for me to rejoice in all the gifts that God hath given unto me, Deut. 26. 11. and therefore I will rejoice in the works of thy hands O Lord, Psal. 92. 4. THE OBSERVATIONS. MAn by his fall lost not the natural affections 1 Man by his fall lost not the affections, but the holiness of them. which GOD created in him, but the rectitude and holiness of his affections, which now are moved in him no otherwise then members in a paraliticke body, to wit, out of order. Neither doth the grace of Regeneration take 2 Neither doth Christ's grace take away affections, but only rectifies them. away from man natural affections, but only the perverse inclination and disordered motion of them by restoring them again to their original rectitude and holiness. What the Nature of joy is, may better be 3 The nature of joy. felt then can be defined. It is an affection of the soul, whereby the soul upon knowledge of some good either present, or to come, is enlarged, as saith the Apostle: or exalted, as saith Psal. 89. 16. Basil. de great. Deo agendis. the Psalmist: Ita ut animam prope exilire & ad exterior a prorumpere dicas. This joy is either Natural, such as is the 4▪ joy is either natural or spiritual. joy of men unregenerate; or Spiritual such as is in the regenerate. The Natural man again hath his joy, either 5 The objects of natural joy are God's gifts abused, Satan's b●…its disguised. in the gifts of God, wickedly abused by himself; or else in the baits of Satan cunningly disguised: for the Natural man doth in such sort use the gifts of God, that he neither 6 How Gods gifts are abused by the wicked. seeks nor finds comfort in God who gave them, and this is Idolatry, to set up in thy affection the creature before the Creator: beside this, he useth not the creature after the will of him who gave it, but after the lust of his own will, and this also is sacrilege, to abuse that to wicked and profane ends which God created good and holy. And hereof it comes to pass, that unto the 7 Abuse of God's gifts punished in the wicked. wicked, the good creatures become the means of their greater condemnation, yea, and oft-times also of their present confusion in this life. The Lord most justly suffering them to perish in the abuse of that creature, wherein they rejoiced more than in him: and of this daily examples have we before our eyes. Thus Haman like a fool rejoiced in his preferment, 8 Natural men have their joy in that which is their destruction. specially, that he was bidden to the Banquet by Queen Esther, not knowing that the same was the beginning of his fall: thus Achitophel thinking by his wit to bear out an evil cause, was snared thereby himself: so Absalon carnally rejoicing in his beautiful hair, found it at length a rope to hang himself: so the Philistims eating and drinking before Dagon, and rejoicing to make a play-foole of blind Samson, had their banqueting house by him made their burial. Yet the other object of their joy is worse, by 9 How they rejoice in the baits of Satan disguised. which they joy in the disguised baits of Satan, covered▪ with a show of deceitful pleasures that endure but for a season, but under it lurks the hook that slays them to death, that endures for ever: here is a most lamentable case to see men with a carnal joy swallowing up the pleasures of sin, 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 down 10 They are like birds eating meat under the fowler's net. their heads to take up the corns of Wheat cast to them by the Fowler, but see not the snare which he hath spread over to take them: or like the Fish in the pleasant stream of jordan, taking pleasure in that same water, which carrieth them that they know not of into the salt sea, where incontinent they die. As also this joy arising of the pleasure of 11 Their joy compared to the burning of a Candle. sin, is not unproperly 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 darkness and stinking smoke. It is even so with carnal joy, which consumeth by degrees, those same things which nourish it, as outward substance, and strength of body; and then being consumed itself, endeth in fearful anguish and perturbation. But the joy of the man regenerate hath these 12 Three properties of a Christians joy: it is, three properties: first, it is a great and solid joy, for he never lays it upon any small thing; God is the matter of his joy: secondly, his joy is internal; 1. Solid. whereas the heart of the wicked even 2. Internal. in laughing is sorrowful, the heart of the godly in mourning is joyful: thirdly, it is eternal, and 3. Eternal. endures for ever, where the joy of the wicked is but like a point, wherein there is no continuance. The objects of a Christians joy are, as I said, 13 Objects of a Christians joy are; first, God. first, God; and then those benefits which of his love and mercy slow from him to us in Christ jesus, & these are either principal or secondary. Principal benefits wherein the Christian rejoiceth, 14 Then God's benefits principal. are Election, Calling, justification, Sanctification, deliverance in temptations, which breeds experience, and experience begets and increaseth a sure and lively hope of our Glorification, which maketh our joy to abound. Secondary benefits are also the matter of 15 And secondary. the Christians joy, according to that, Deu. 26. 11 Not so much for the gifts themselves, as for that they are given of God, tokens of his fatherly love, and pledges of better things to come. Where it is to be marked, that in one and the self same external gift, where the Natural man is only delighted with the goodness of the thing itself, the Spiritual man is much more refreshed with the sense of God's love, from which the gift came, than he is with the gift itself. The Censure. But the want of this disposition proves that all are not Christians indeed▪ who usurp the Christian name. CHAPTER X. Of his Grief. 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 mark on the forehead of them that mourn, and cry for all the abominations that are committed in the City. Ezech. 9 4. It is better to go to the house of mourning then to the house of banqueting, because this is the end of all men, and the living shall lay it to his heart: Eccle. 7. 4. Mourn To worldling's sin is a joy, correction a grief: to the christian by the contrary, sin is a grief, correction a joy. ye therefore with them that mourn; for if one member suffer, allought to suffer with it. 1. Cor. 12. 26. But be not grieved with the Lords correction: for he correcteth those whom he loveth. Prou. 3. 11. But concerning them who are asleep, sorrow not as others do which have no Hope. 1. Thes. 4▪ 13. The Christians Prayer for Grace to obey this Command. O Lord, a Esay. 66. 1. thou to whom heaven is for a throne and the earth for a footstool, and yet hast said in thy word, that thou wilt look unto him that is of a poor and contrite spirit, and trembleth at thy words: b Psal. 51. 10. create, I beseech thee, in me a clean heart, and renew a right spirit within me. c jerem. 9 1. fill my head with water, and make mine eyes a fountain of tears, that I may weep both night and day, d Esay. 38. 15. recounting my former sins in the bitterness of my heart▪ e Psal. 126. 5. and so may now sow in tears, that after this I may reap in joy, through jesus Christ. Amen. The Christians Practise of this Command. MY life is wasted with heaviness, and my The life of a Christian is fraughted with heaviness, & that: years with mourning: Psal. 31. 10. All the work wrought under the Sun is grievous to me; for all is vanity and vexation of Spirit. 1. For his own sins. Eccle. 2. 17. (Specially) because the good I would, I do not; but the evil I would not, that I do: for there is a Law in my members rebelling against the Law of my mind, and leading me captive to the Law of sin. Rom. 7. O 2. For his absence from the Lord. miserable man that I am, who shall deliver me from this body of death. ver. 24. Woe is me that I remain in Mesech, and dwell in the tents of Kedar: My soul hath too long dwelled with them that hate peace: Psal. 120. 5. for I am in daily heaviness through continual temptations, 1. Pet. 1. 6. therefore I sigh in myself, waiting for the adoption even the redemption of my body. Rom. 8. 23. And beside this, I am vexed every day, with 3. For the sins and abominations committed by others. godly Lot, by hearing and seeing the unlawful deeds of the wicked, among whom I sojourn. 2 Pet. 2. 8. as David was grieved when he saw how that transgressors did not keep God's law Psal. 119. 158. for which his eyes gushed out rivers of water. vers. 136. As jeremy weeped in secret for the sins of his people, jer. 13. 17. and as Ezra rend his clothes, and plucked his hair off his head and beard when he heard that the people who came home from the captivity had sinned against the Lord, Ezra. 9 3. As our Saviour mourned for the hardness of heart in the jews, Mar. 3. 5. and weeped sore because jerusalem knew not those things that belonged to her peace, Luke 19 41. As Paul had great sorrow and heaviness of heart for his brethren, Rom. 9 2. and in great affliction and anguish with many tears craved their amendment to whom he wrote, 2 Cor. 2. 4. even so hath my tears been my meat night and day, Psal. 42. 3. and I mourn for all the abominations that are done by others in the City, Ezech. 9 4. Moreover, as godly Nehemiah was sorrowful 4 For the trouble of the Church. for jerusalem's desolation, Nehe. 2. 3. and as the jews weeped in Babel, when they remembered Zion, Psal. 137. 1. As the wife of Phinees was not so sorrowful for the loss of her husband, as for the captivity of the Ark, and departure of the glory of God from Israel, so do I mourn for the affliction of joseph, Amos. 6. 6 and mine eyes drops down tears night and day for the trouble of jerusalem, jer. 14. 17. for above all things I wish her peace and prosperity. Psal. ●…22. Finally, I am sorrowful with him that is afflicted, 5 For every one that is in trouble. and I weep for every one that is in trouble; and my soul is in heaviness for the poor one, job. 30. 25. yea with godly Samuel, I will mourn even for wicked Saul: 1 Sam. 15. 35. and with loving David for rebellious Absalon, 2 Sam. 18. 33. but much more with good jonathan will I weep sore, if David be reviled and persecuted, 1 Sam. 20. 34. THE OBSERVATIONS. Our joy in this life is not without grief, and 1 Our joy in this life not without grief. heaviness; so witnesseth Saint Peter, we rejoice in the salvation prepared for us, and yet we 1 Pet. 1. 5. 6. are in heaviness through manifold temptations: the like we find in our own experience. As wine failed even in that banquet at which 2 Comfort is sometime scant even in the heart of the Christian. Christ was present; so comfort sometime is interrupted, even in that heart wherein Christ dwells, but as in the one he turned water in wine in the end, so in the other shall he turn all sorrow into joy at the last. The causes of grief in a Christian are threefold: 3 Causes of grief arising from ourselves are threefold. the first is the consideration of that which we have been: 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 sins thinks them no cause of grief. are one, he neither feels the weight of it, nor the wrath that follows it, but rejoiceth in that which should be the matter of his grief, but so soon as man by grace is parted from his sin, then becomes sin a burden to him, and a matter of his grief, which before was the matter of his joy. One example of this we have in David, who 5 An example hereof in David. having committed adultery, and going about to cloak it with murder, was neither troubled himself with this abominable sin, nor yet would have others troubled with it, and therefore wrote he to joab a command, indirectly to slay Vriah, and there withal subjoined; let not this 2. Sam. 11. 25. trouble thee: but how much it troubled him when God renewed him by repentance, the 32. and 51. Psalms do testify. Another we have in the Apostle Saint Paul, 6 Another in Paul. who while he was in his sins persecuted with pleasure the Saints of God: but when God sundered him from his sins, what a grief that sin in special was to him, he witnesseth himself; I am not (said he) worthy to be called an Apostle, because I persecuted the Church of God. For when the Lord looseth a sinner from his 7 When God loses a man from sin, he binds him to an hatred of sin. sin, he bindeth him to a perpetual hatred of his sin: and therefore is it, that when he hath taken away the guiltiness of a sin, yet he will have the memory thereof to remain: for as thorns which are evil in the garden, are Why the memory of sin remaineth when the guilt thereof is removed. good in the hedge to fence it; so sins which are evil in the affection, hindering the growth of grace in the soul, are good in the memory, to humble us for our former sins, and guard us against sins to come. And this godly sorrow for sin committed, 8 Persian Kings could suffer no mourners in their presence, but it is not so with God. being no other but the dolours of our new birth, should not discourage God's children, but rather they are to be comforted with it. Certainly the Lord our God is best pleased with us, when we are most displeased with ourselves. Mourners might not stand in presence of the Persian Kings, therefore Mordecai clad in sackcloth, got not entrance at the King's gate; but whom doth the Lord comfort? is it not those who mourn? to whom grants he most familiar access? surely, to those that are most entirely humbled and cast cowne before him. Then are we most welcome to God, and 9 The Lord liketh our mourning countenance best. our face most pleasant unto him, when it is watered with the tears of repentance: therefore is it his comfortable speech to his Church, My Dove, which mourns in the clefts of the rock, Cant. 2. 14 show me thy face. As for the second: the consideration of that 10 The Christians temptations are a grief to him. which we are, is also to a Christian the matter of his grief; first, in regard of our continual temptations to sin, Satan ever seeking to recover his old possession in us. As Pharaoh followed Israel, so Satan followeth the redeemed man, doing all that he can to bring him back again to his former servitude and bondage. 11 And his manifold crosses. Secondly, also in regard of our manifold crosses and troubles which like unto the waves of the sea, one after another, come upon us. And herewith also comes in the troublesome 12 And the troubles of God's Church. estate of God's Church: as good Nehemiah was not so merry for the preferment he had in the Court of King Artashashte, as sorrowful for the desolation of jerusalem; why should not (said he) Nehem. 2. 3. my countenance be sad, when the city of my fathers lieth waste? so is it with the Christian, though his own particular estate, be never so good, yet is it his grief to see the Church of God in trouble. The third matter of our grief ariseth of the 13 And the long delay of that promised Kingdom. consideration of that which we are not, but would be. The Christian hath some lively foretaste of the excellent pleasures of the life to come, and therefore it is a grief to him to be holden from it, and a joy to remove toward it; but certainly he shall never go out of the body with joy, who lives not in the body with grief for his absence from God: Si desideras Aug. de sanct. serm. 45. Psal. 56. quod non habes, fund lachrymas, unde dicturus es Deo, posuisti lachrymas meas in conspectu tuo; If thou desirest that which thou hast not, shed tears that thou mayst obtain it. Alas, how shall the Lord gather our tears into his bottle, if we shed them not? or how shall he give us that comfort for which we never mourned? In worldlings, joy and grief agree not together, 14. joy and grief 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 finds unspeakable Macar. hom. 15 joy. And as after rain the air becometh more pure, so after the showers of tears the Conscience is cleared and comforted: Quae enim secundum Deum sunt lachrymae iugem pariunt certamque laetitiam; for those tears which are according to God, do always bring forth most sure consolation. The Censure. But the want of this holy mourning, which is evident in many, proves that all are not Christians indeed, who now usurp the Christian name. CHAPTER XI. Of his Grief arising of a troubled Conscience. OH that my grief were well Let them mark this who do think their temptations singular, and that none of God's children were troubled ever so sore as they. weighed, and my miseries laid together in a balance! it would now be heavier than the sand of the sea. job. 6. 2. The Lord doth renew his plagues, and increaseth his wrath against me: job. 10. 17. his hand is heavy upon me night and day: Psal. 32. 4. he writeth bitter things against me, and maketh me possess the iniquities of my youth, job. 13. 26. his indignation lieth upon me, Psal. 88 7. he filleth me with bitterness, and suffers me not to take my breath. job. 9 18. Changes and armies of sorrows are against me. job. 10. 17. My spirit is in perplexity, my soul is amazed: Psal 143. 4. I go mourning all the day long, and am sore broken: I roar for the very grief of my heart Psal. 38. 6. My bowels swell, and mine heart is turned within me. Lam. 1. 20. Mine eyes are dim through grief: Psal. 6. My flesh hath no rest at all, but fightings without, and terrors within. 2. Cor. 7. 5. As a woman with child, who draweth near to the travatle is in sorrow, and crieth in her pain, so am I in thy sight O lord Esay. 26. 17. The Christians Prayer for deliverance from these terrors. ALas O Lord, a Psal. 77. 7. wilt thou absent thyself for ever? b Esay. 63. 15. is the multitude of thy mercies & compassions restrained from me? c jerem. 15. 18. shall my heaviness be continual, and my plague desperate, that it cannot be healed? d 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 counsel within myself, having weariness daily in my heart. e Deut. 4. 31. O Lord, it is thy praise that thou art gracious and merciful, Thou f Esay. 42. 3. breakest not the bruised Reed, and quenchest not the smoking flax. Thou g job. 5. 11. exaltest the sorrowful to salvation. h job. 13. 24. Hide not therefore thy face from me O Lord, neither take me for thine enemy, i Lam. 1. 20. but have mercy upon me, and consider how I am sore troubled. k Esay. 57 16. Contend not with me any more, l Psal. 6. 2. neither rebuke me in thine anger, m jerem. 10. 24. lest thou turn me to nothing. n job. 7. 20. What shall I say unto thee? O thou who art the preserver of men, I have sinned against thee, o Psal. 51. 9 but according to the multitude of thy compassions have mercy upon me, and put away my iniquities, p Psal. 51. 12. restore me to the joy of thy salvation, and 'stablish me with thy free spirit. O Lord, who speakest peace to thy Saints, make me to hear joy and gladness, that the bones which thou hast broken may rejoice: then shall my tongue sing joyfully of thy righteousness, and my mouth shall show forth thy praise. THE LORDS ANSWER TO THE CHRISTIAN. NO tentation hath overtaken you but such as appertains to man, 1 Cor. 10. 13. Remember that I am faithful, and will not suffer you to be tempted above that you be able, but Every tentation hath an issue. will even give the issue with the temptation, that ye may be able to bear it. 1. Cor. 10. 13. I will not break the bruised Reed, nor quench Comfort against spiritual desertions. the smoking Flax: Esay. 42. for a little while have I forsaken thee, but with great compassion will I gather thee: for a moment in mine anger have I h●…d my face from thee, but with everlasting mercy have I had compassion on God's mercy to his Children is sure & everlasting. thee. The mountains shall remove, and the hills fall down, but my mercy shall not depart from thee: neither shall the Covenant of my peace fall away, saith the Lord, who hath compassion on thee. Esay. 54. 7. THE OBSERVATIONS. THE heaviest, grief of a Christian is that 1 The greatest grief is grief of Conscience which doth proceed from a troubled Conscience: The Spirit of a man may sustain his infirmities, but a wounded Spirit who can Prou. 19 bear it. 2 The health of conscience consists in two things. The health of conscience consists in these two; first, in a sense of God's mercy pardoning our sins in Christ: secondly, in a holy disposition to spiritual exercises. And the disease or trouble of conscience proceedeth 3 Wherefrom the disease of conscience proceeds, to wit. from the contrary evil: for if the soul be forsaken for a time, it becomes unable for spiritual exercise. Faith becomes weak, Love 1 When God forsakes it, and takes away the sense of mercy, then is the soul sore troubled. waxeth cold, Grace to prey is relented; yea, as the Moon is but a dark body when the Sun looketh not upon it, so the soul is but dead when God doth not work in it, and in this absence of God, no man can tell how sore the soul is troubled, but he who hath felt the comforts of his presence. But the other evil is much more fearful, 4 2. But when he pursues it with a sense of his wrath, than it is worse troubled. when God erects a tribunal in the conscience, & gives out into it a just condemnatory sentence for sin which cannot be denied; there followeth upon it a sense of wrath, which like a fire burning within it, doth miserably torment the soul of him in whom it is. Whereupon there followeth such a distemperature 5 Trouble of mind distempers the whole body. of the whole body, that as David felt in himself, the moisture thereof is turned into the drought of Summer: the reason hereof is Psal. 32. given by Bernard, the soul hath under it a body, Bern. in parvis. serm. 48. which it governs, above it the Lord, in August. in joan. tract. 19 whom it rests. Vivificat Anima & vivificatur: if that life by which the soul liveth relinquish it, that is, if the help and comfort of God's blessed Spirit forsake it, how can it be, but the soul must also relinquish the body? And yet both these ways it pleaseth the Lord 6 The first of these spiritual troubles compared to a lingering disease. to exercise his children in this life: first, by desertion, wherein sense of mercy and spiritual strength unto good is withdrawn from them, and this is unto them as a lingering disease; the fruit whereof is, first, to humble them for their former sins; secondly, to make them esteem more of the presence of God when he grants it unto them. But the other is worse, when not only he 7 The second to a fearful consumption. forsaketh them, but also as it were, doth pursue them with his wrath: this is like unto a fearful consumption, which if it continued would undo them: Infernus enim quidam animae rea Bern. in assump. Mariae. serm. 4. conscentia est, for an evil conscience is a certain infernal prison of the soul. 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 work in them a conformity with Christ in spiritual sufferings: secondly, to teach them by experience the bitterness of that wrath to come, that they may fly from it. And thirdly, to learn them some knowledge of that incomprehensible love Christ carried toward them, who for their sakes drank out the dregs of that cup, the drops whereof are so intolerable unto them. The first of these the wicked know not, they 9 The wicked are not grieved with the absence of God because they never felt the comforts of his presence. were never comforted with his presence, and how can they be grieved with his absence, but the second they shall know, how ever for a time their consciences being burnt as it were with a hot iron, are without feeling of sin, and no way troubled for it, yet shall it at length waken them, and trouble them with a gnawing worm that never shall die. The Censure. Now the great number of them, who being lodened with sin were never troubled in consciscience for sin, proves that all are not Christians indeed, who now usurp the Christian name. CHAPTER XII. Of his Patience. The Lords Command. He that is slow to wrath is The praise of Patience. of great wisdom: and he that ruleth his own mind is better than he that winneth a City, Proverb. 16. possess therefore your souls in patience, Luke. 21. 19 and let your patient mind be known to all men: Phil. 4. 5. for ye have great need of patience, that What need we have of Patience. after ye have done the good will of God, ye may receive the promise. Heb. 10. 36. Render not evil for evil, nor rebuke for rebuke: but chose bless, knowing that ye are thereunto called, that ye The cause should be good for which we suffer. should be the heirs of blessing. 1 Pet. 3. 9 And (indeed) if ye 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 evil spoken of, but on your part is glorified. 1 Pet. 4 14. If therefore ye suffer not as murderers or evil doers, he not ashamed. ver. 16. Say not thou I will recompense evil, but wait on the Lord, and he shall save thee: Prou. 20. 22. Be patient and settle your heart: jam. 5. 7. The fruit of Patience. for the patient abiding of the righteous shall be gladness. Prou. 10. 28. The Lord is a God of judgement, and they are blessed that wait for him. Esay. 30. 18. The Christians Prayer for Grace to obey this Command. LOrd a Psal. 115. 14. increase thy graces toward me, so that b 1 Cor. 1. 7. I be not destitute of any gift, waiting for the appearance of my Lord jesus Christ: Lord confirm to the end, that I may be blameless in that day, and c Colos. 1. 10. may walk worthy of thee, pleasing thee in all things, d Colos. 1. 11. and may be strengthened with all might, through thy glorious power to all patience and long suffering with joyfulness. The Christians Practise of this Command. I Will wait on the Lord, Zeph. 3. 8. and my The christian waiteth on the Lord, whereas the worldling runs about seeking relief and rest in other things, but can never find it. soul shall keep silence unto my God: for of him cometh my salvation. Psal. 62. I will approve myself unto him in much patience, in afflictions, in necessities, in distresses, 2. Cor. 6. 4. submitting myself unto the will of my God, and in all things giving thanks to him through jesus Christ. 1. Thes. 5. 18. THE OBSERVATIONS. THE Gospel of our Lord jesus Christ, is 1 The Gospel a mirror, wherein we see the similitude of God's Image, and are transformed into it. compared by S. Paul to a mirror, wherein we behold the glory of God with open face, and by which we 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. His goodness is extended over all his creatures, 2 The light and goodness of God is extended unto all men. and he illuminateth every one that comes into the world: for every man by nature hath in him as much light as furnisheth to him some principles of good and evil, to make him inexcusable in all the evil that he doth. But as for his own Children, he marks 3 But his Image is communicated to his children only. them from the rest of the world by his own image: and this is it wherein we should chiefly try ourselves whether we be the workmanship How we may know whether we be God's 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 trial is to be made by our similitude and conformity with him. As other affections are reform in the regeneration, 4 Patience is reform also in our regeneration. so also is our Patience. Concerning it, three things are to be considered; first, the nature of Patience; secondly, the necessity; thirdly, the utility thereof. Patience, as saith the Apostle, is a grace very 5 A description of the Nature of Patience. needful for us, to sustain us in the doing of Gods will, and in the expectation of his promises. Heb. 10. From this is borrowed that description Hebrews 10. of Augustine's: Patience is a grace of the Spirit, flowing from faith, by which we suffer evil things willingly, because we will not forsake those good things by which we may come to better. The evils which with Patience we must suffer, are not the evils of sin; for it is not Patience but effeminate feebleness to suffer it, but the 6 Patience suffers not the evils of sin but the evils of affliction. evil of affliction. Again, the good which we will not forsake, is as saith the Apostle, the doing of the good will of God, & the better things which God hath promised, and we doc hope hereafter to obtain. The second is the necessity of Patience. In 7 Patience necessary for two causes: 1. Because the good that God hath promised is not presently performed. two respects Patience is most necessary: first, the good which God hath promised and we hope for is suspended and delayed for a time: which time though in regard of the dispenser it be short, because he knows when he will give it, yet to the expectant it is very long, therefore have we need with Patience to wait for it. Next because of the present manifold evils 8 2. Because of the present evils, wherewith now we are exercised. wherewith in this life we are exercised. We live in the company of the wicked, who are unto us as the Cananits were to Israel, pricks in our side, and thorns in our eyes. Neither will the Lord have them separated from us▪ but the popple must grow with the good Wheat till the day of harvest. Patienter itaque ferendum est, quod festinanter auferendum non est. There will never be peace, where God hath 9 No peace between the elect and reprobate. proclaimed enmity: the blessed seed of the woman, and seed of the cursed Serpent will never agree; let there be but two of them in the world suppose brethren, the one of them shall slay the other, as Cain did Abel: let them be in one house under one discipline, yet the one shall persecute But in this discord the reprobate are always the persecutors. the other, as Ishmael did Isaac: yea, put them into one womb, as were jacob and Esau, yet the one shall strive with the other. As the rock in the sea (said Nazianzen) lieth 10 As a rock in the sea, so is a Christian in the earth. object to the waves of the sea, raised by every wind, from whatsoever coast it blow: so is the Christian in the world, subject to the trouble of every wicked man that can come near him, and therefore hath he need to be armed with patience, and to walk among them circumspectly, as among snares. Now to the third, the utility of Patience: 11 The principal praise of Patience. Every grace of the spirit hath in it some special virtue, whereby it excels another, but the principal praise of Patience is pointed out by our Saviour in that precept, Possess your souls in Patience. These are three excellent graces, Faith, Love 12 By Faith we possess Christ, by Love our neighbour, by Patience ourselves. and Patience: by Faith I possess Christ jesus; by Love I possess my neighbour and make him mine own; by Patience I possess myself: he that hath not Faith is without the Head, he that hath not Love is without the body, and he that hath not Patience is without himself, no master nor possessor of himself, but still overruled by the will of another. Beside this, Patience entertains all the rest of 13 Patience preserves the other Graces of the Spirit. the graces of the spirit: it a enim proposita est Dei rebus patientia, ut nullum opus Deo complacitum Tertul. de patien. perpetrare possit extraneus à patientia: for it is so set over the affairs of God, that without it no spiritual work acceptable to God can be done; no prayer to God, yea, no piety, no duty of love to man can be discharged without patience. Moreover, Patience mitigates evils, and maketh 14 It mitigates evil, and makes heavy crosses easy. heavy and difficult crosses easy to be born: Patientia enim fit ut homo liberetur à malo, non exteriore & alieno, sed intimo ac suo: where as August. Marc. Epist. 5. Impatience were it never so great, re●…ieues not men of the evils that offend them, but rather increaseth it, so that by it, small crosses become greater and heavier to be borne: Impatientes dum mala patinolunt, non efficiunt, ut malis eruantur, August. de Patien. chap. 2. sed ut mala gravior a patiantur. Therefore Satan seeks by many means 15 Three ways chiefly is our Patience impugned by Satan. to bereave us of so great a good, but specially by these three injuries; 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 confirm ourselves. As for the afflictions of our persons, if they 16 Troubles coming from evil men should not commove us, and why. come mediately upon us by men, we are to remember that which our Saviour said to Pilate, Thou couldst have no power over me at all, if it were not given thee from above: and that which David spoke to Abishai concerning Shimei that 2. Sam. 16. 12. cursed him: Suffer him, for the Lord hath bidden him▪ it may be that the Lord will look on mine afflictions, and do me good for his cursing this day. And again we are to remember that of the 17 Wicked men are but Satan's instruments. Apostle, we wrestle not against flesh and blood, but against principalities and powers, etc. that is, that it is not so much men clothed with flesh and blood that fights against us, as Satan that worketh in them; nihil enim aliud sunt omnes impij, Gregor. Moral. lib. 13. cap. 15. quam membra Diaboli? for what else are the wicked but members of Satan, moved by him? and therefore not them, but him we are to account our enemy. If so we do, we will never fight against the 18 It is great weakness to be provoked to wickedness by wicked men. wicked of the world with their own weapons, to render evil for evil, or rebuke for rebuke: for if they provoke us to evil, and we in our impatience be provoked by them, what difference is there between us, but that they sinned first, and we sinned next? nihil enim inter provocantem, Tertul. de Patient. & provocatum interest, nisi quod ille prior in malesicio deprehenditur & ille posterior. As ravening and devouring beasts cannot 19 We should not sight against Satan with his own armour. hurt us unless they find us in their way, so cannot the wicked of the world harm us, if we go not their way, that is, if we do not as they do, but keep a way different from theirs, that is, as our Saviour commands us; Pray for them when they persecute us: otherwise it is certain, that if any man will fight against Satan with satans armour, he shall suffer a shameful overthrow at his hands. He that cannot suffer a small cross, is there 20 He that cannot suffer evil words, how will he suffer a sharper cross? any hope he will sustain a greater? if the distemperate breath of another man's mouth, put thee out of patience, how wilt thou for Christ's sake resist to the blood? Absit à servo Christi tale inquinamentum ut Patientia maioribus praeparata rebus, in minimis excidat. It is true that as a good conscience is necessary 21 A good conscience and a good name are both necessary, and why. for ourselves to approve us to God, so our good name is necessary for others, that we may be the more able to edify 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 me, 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 utilissima. But where neither a good conscience within, 22 But no innocency can defend us against the tongues of wicked men. nor a good conversation without can preserve our good name, we must with Patience endure it. Never one lived in the world so holy and without spot as jesus Christ, and yet what contradiction did he sustain of sinners? If they called the Master of the house Beelzebub, what will they do to the servants? no innocency can guard thee against the slanderous tongues of the wicked. This is the very work of the Devil, who was 23 It is Satan's work to obscu●…e the good name of God's children. a liar from the beginning: ut servos Dei mendacio laceret, & falcis opinionibus gloriosum nomen infamet, ut qui conscientiae suae luce clarescunt, alienis Cyp: Antoniano's frat. Epist. 52. rumoribus sordidentur; to rend the servants of God with lies, and stain them in their name, whom he knows honourable in their good conscience. It is a great praise so to live, that others be 24 His is poor that stands in need of another man's praise. compelled to commend thee, but great pusillanimity to stand in need of another man's praise. As the Moon that borrows her light from the Sun, is under a continual change, so the mind which is made up and down by the breath of other men, can never be stable. As a true Christian is not puffed up when he is 25 How the Christian depends not upon the estimation of other men. esteemed of others to be better, than he knows he is himself, so is he not casten down when he is esteemed to be worse than indeed he is. As a rich man will laugh, if he be called poor, because he knows it is false, so a Christian when he is charged with evils, whereof he knows he is not guilty. Bene sibi conscius non debet falsis Amb. office lib. 1 cap. 5. moveri, nec aestimare plus ponderis in alieno esse convitio, quam in suo testimonio. Now as for those troubles which come immediately 26 Troubles coming immediately from God, are most patiently to be borne. from God, we ought so much the more patiently to bear them, whether they be in our bodies or our goods: shall we receive good things joh. 27. from him, and not receive evil? Moreover, we have 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 God's corrections. who have corrected us at their pleasure, and we have been subject to them, how much more should we be subject to the father of Spirits, who always corrects us for our profit? Yea, seeing under hope of health we can be content that Physicians cut and burn our bodies, let us be ashamed to murmur when the Lord chastiseth us; seeing he doth it for no other end but that after it we may enjoy the quiet fruit of righteousness. But how many men shall ye nowfinde professing 28 A rebuke of those that cannot abide to be touched with any wrong. Christ, and yet like unto those of whom Micah said in his time, the best of them are briars? they think it religion good enough, if they be Micah 7. 4. quiet when none offends them; but if you touch them with the smallest injury, ye shall find them thistles and thorns to prick you. The Censure. And of this also it is manifest that all have not the Christians disposition, who now usurp the Christian name. CHAPTER XIII. Of his Anger. The Lords Command. BE not of an hasty spirit to Carnal anger forbidden, and the manifold evils that come by it. be angry: for Anger rests in the bosom of fools. Eccles 7. 11. Whosoever is angry with his brother unadvisedly is culpable of judgement. Math. 5. 22. The discretion of a man differeth his anger, and it is the glory of a man to pass by an offence. Prou. 19 11. The fool is known by his anger: but the wise covereth shame, Pro. 12. 16. Cease therefore from anger, and leave off wrath, Psal. 37. 8. But Holy Anger allowed. (if ye) be angry sin not, and let not the Sun go down upon your wrath. Ephes. 4. 26. The Christians Prayer for Grace to obey this Command. O Lord, a Esay. 43. 21. thou hast form me for thyself: b Psal. 119. 73. therefore give me understanding, that I may learn thy Commandments. c Esay. 32. 15. Pour thy Spirit upon me from above: d Esay. 38. 3. and teach me in all things to do that which is good in thy sight. e Psal. 25. 8. Thou art gracious and righteous, and teachest sinners thy way, (specially) them that be meek wilt thou guide in judgement. Deliver me f Gal. 5. 20. from wrath, contention and debate, which are the works of the flesh: g 1. Pet. 3. 4. and work in me a meek and a quiet spirit, which before thee is a thing much set be: h jam. 3. 13. so shall I show by good conversation my works in the meekness of wisdom, to the glory of thy Name, through Christ jesus. Amen. The Christians Practise of this Command. I Am the Lord's servant, I will not forget him: The Christian is governed by the word of the Lord. Esay. 44. 21. but will lay up his words in my heart, that I sin not against him. Psal. 119. I will not walk after the stubbornness of mine heart, that I should not hear the Commandments of my God. jerem. 16. 12. I will not strive but will be gentle toward all men, instructing He is gentle toward all men, even those that are contrary minded. with meekness them that are contrary minded: 2. Tim. 2. For I have no such custom as to be contentious; 1 Cor. 11. 16. but I cannot forbear them which are evil. Revel. 2. 2. I cannot suffer But yet so that he is z●…lous. such as deceive the servants of the Lord; Revel. 2. 20. saying they are Apostles, and are not: Revel. 2. 2. for the zeal of thine house hath eaten me, and the rebukes of them that rebuked thee are fallen upon me. Psal. 69. 9 Yea, my zeal hath consumed me, because mine enemies have forgotten thy word. Psal. 119. 139. THE OBSERVATIONS. THat same holy Spirit that descended upon I The holy Spirit appeared first in the likeness of a Dove, after that in likeness of Fire. the Apostles in the similitude of ●…e, descended first on the Lord jesus in the similitude of a Dove, to teach us that in some things we should be patient and meek, in others inflamed with an holy Anger, and that both the one and the other are the effects of God's Spirit. In our own particulars we should be patient, 2 Teaching us meekness in our own cause, but burning zeal in the cause of God. in the cause of God we should be zealous, after the example of Moses, who was the meekest man upon the face of the earth, but wonderful angry when he saw God dishonoured by Idolatry, he spared not to put to the edge of the sword those people whom otherwise he loved most dearly. But alas, our corruption carries us a contrary way, making us fiery beyond measure in revenging our own wrongs, but wondrous cold in pleading the cause of God. Anger is a natural affection, by which the soul of man is commoved to remedy the evil done against the will thereof, by revenge. I call 3 Anger a natural affection created by God in man. it a Natural affection, such as God created in Adam in the state of innocency, otherwise it had not been in our blessed Saviour. Now there are two sorts of Anger: one carnal, 4 Anger is either carnal or spiritual. which is the work of the flesh and forbidden: another holy, which is a work 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 mind is according 5 For the commotion of the mind is according to the mover thereof. to the mover thereof, if the Spirit of God commove thy mind, it is an holy anger raised for just causes, and tempered in ordinate measure: Affectiones dona Dei sunt, cum à ratione Nazian. Cygneorum ca●…minum. lib. duce ac imperatore moventur; Affections are the gifts of God, when they are moved by Reason, as their leader and commander: and in special, Iracundia moderate spirans Zeli est armatura; Ibid. moderate Anger is the armour of Zeal. But if the Spirit of Satan commove thy 6 Anger stirred by Satan is either without a cause, or without moderation. mind, he raiseth an anger which either is unjust, or at least so immoderate, that thou neither canst keep under it reverence toward thy God, love toward thy nighbour, nor compassion toward thyself. This carnal Anger is a raging evil: Momentanea insania; a momentany madness, said Basil: compositum malum, a compound evil 7 What a compound evil carnal anger is. of many evils, said Nazianzen: Spirituum legio, a legion of many evil spirits, by which the will Nazian. ibid. of him who was the first murderer of man is satisfied, and many horrible evils are effected. It casteth off all reverence of God: for the 8 It makes a man usurp the room of God. man this way angry, doth set himself in the room of God, and would have the Lord subject to him as his servant to execute without delay all that wrath he wisheth for by cursed imprecations. It disjoineth a man from God and makes 9 It makes a man like unto Satan. him like to the devil: 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 utramque non licet habere: the meekest thing in the world is God, the most angry For a man cannot keep the meekness of God and malice of Satan together. and bilious thing in the world is Satan; choose thee which of those two thou wilt have, the meekness of God or the malice of Satan, for it is sure both of them together thou canst not have. Again, it shakes off all reverence of man; 10 It shakes off all reverence of man. Iratus in tantam insaniam vertitur, ut dominari omnibus appetens, nequaquam suae irae dominetur; Gregor. Moral. lib. 34. 17. for an angry man becomes so mad, that he will overrule all others, even then when he cannot rule his own passion. As a raging river overflowing the banks, 11 Compared to a raging river, and to that destroying beast in Daniel. takes all with it, that it finds in the way; so a raging mind spares none, neither Father, nor Mother, nor Wife, nor Children, nor any to whom it oweth reverence, not unlike that beast in Daniel, with seven horns and iron teeth, destroying all that are before it. It feltreth the How it deformeth the body. tongue, it firing the eye, it wrieth the mouth, and marreth the most comely countenance of man, and so maketh him unpleasant in himself, and undutiful to others. Neither doth it disgrace the countenance 12 How it disturbeth the soul. only, but as a sore tempest falling on the sea, raiseth raging waves in it; so Anger, manifest a mentis tempestas, changeth the state of the mind, commoving it with fearful perturbations, which before was peaceable: and so becomes a just punishment to him that conceives 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 familiarity with God by prayer▪ nunquam enim commotioni contemplatio iungitur. As the beams of the Sun Ibid. are not seen when the clouds commoved with winds, cover the face of heaven, and as a troubled water renders no representation of his image, that looks into it: no more can a heart troubled with disordered affections be familiar with God. For strengthening us therefore against this 14 The Apostles precept serves for a remedy against this evil. evil we have a notable exhortation given us by the Apostle, Ephes. 4. 26. Be angry but sin not, and let not the Sun go down upon your wrath. Wherein we have three things to be considered: 15 Three things considered in the precept. first, a Precept, be angry, commanding moderate anger: secondly a Prevention of carnal anger, but sin not: thirdly a Prescription of a remedy against carnal anger, if at any time it overtake us; Let not the Sun go down upon your wrath. Of the first we learn that there is a holy 16 A holy anger, which is commended. anger commendable, because commanded: examples of it we have in Moses, in Phinees, in Nehemiah, in our Saviour, when he saw the temple abused; in the Pastor of Ephesus: and this is so far from being a sin, that it is a great sin not to have it, as we see in El●…, who is sharply corrected of God, because he was not angry at his sons when they ran into an open slander. In the second we have a prevention of carnal 17 Three helps against carnal anger. anger, but sin not: to help us to the practice of this, three things are needful, when we are provoked unto anger; 1. silence: 2. consideration: 3. Prayer. The first is determinate silence: where there is 18 The first is determinate silence. no timber the fire dies out, saith Solomon; but as the barking of one dog doth provoke the barking of another, so the words of Anger returned to him that injured thee, stirreth up but more contention. If thou esteemest him Many men ignorantly make their adversaries their masters, learning at them how to speak evil for evil. thine adversary that hath abused thee by words, why wilt thou make him thy master? which in effect thou dost when thou learnest at him, by the like speeches to abuse thyself, which he hath used before thee. The turbulent waves of the sea, though they 19 How meekness & patience overcome stormy words. seem as if they would raise themselves unto heaven, yet coming to their bounds, if they fall upon the soft and plain sands, they return Nazian. back peaceably and calm; but if they encounter with hard rocks, they break and become more turbulent: so thou if thou meetest thine adversary with meekness, thou shalt send him away pacified; if otherwise thou stand as a rock to resist him, setting thy pride against his pride, thou increasest the storm of perturbation both in his heart, and thine own also. The second remedy is a fourfold consideration; 20 The second help is consideration. first, of thyself; secondly, of thy Saviour; thirdly, of thine enemy Satan; fourthly, of his Instruments. As for thyself, consider thou art but dust & ashes, no contempt can be laid upon thee due to thy sins; the most worthy men of God 21 Consider thou hast deserved more contempt than man can lay on thee. considering their own unworthiness have been 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 injuries. Naz. Cyg. car. If the evil spoken of thee be false, it pertains 22 How all the evil words of men whether they be true or false are to be received. not to thee; if it be true, thou hast cause to be angry at thyself, and mend it; and if it be already mended in thee, and yet by another uncharitably objected to thee, quantumcunque ille Aug. cont. Pet. lib. 3. cap. 10. accusat vitium tuum, tantum tu laudato medicum tuum: as much as he reproves thee for thy vice, so much give thou praise to the heavenly physician that healed thee of it. Consider that revenge is both unreasonable 23 It is unreasonable for us to seek revenge, seeing Christ and his Saints are not yet revenged. and hurtful. Unreasonable: the blood of the Saints shed from Abel to this day is not yet revenged, as you may see by their own complaint, Revel. 6. Yea, the blood of thy Saviour is not yet fully revenged, and wilt thou in the pride of thine heart not rest till thou be revenged? 24 It is also hurtful, all carnal revenge being like that of Thamers. It is also hurtful to thyself: all carnal revenge is but like Thamers revenge; because judah delayed to give her his third son, she alured himself to commit incest with her: thus she hurt herself to get amends of him. It is no otherwise in all such private revenges, then if thou shouldst first put a sword through thyself, that afterward thou mightest strike thy neighbour with it. Secondly, consider thy Saviour, who when 25 The Patience of Christ, stands for an example of patience to us. he was reviled for thy sake, reviled not again: when he was buffeted bare it patiently, and prayed for them on the Cross that persecuted him: and if there be any spark of grace in us, it should make us ashamed of our natural pride, which carrieth us to revenge our smallest injuries. Thirdly, hold thine eye upon Satan, and 26 In all our wrongs we are to consider Satan as our principal enemy. remember what ever instrument he set before thy face to divert thee, he himself is lying in secret ambushment, as thy principal enemy to snare thee, who hath no other end proposed to him, in all injuries done to thee, but to provoke thee to impatience, that so thou mayst blaspheme God, at least murmur against him. Last of all, look aright to the visible instruments 27 For the wicked are his members moved by him. of thy trouble, considering them not as naked persons working by themselves, but as members of Satan, moved and provoked by him. Be not beastly like the Dog, who runneth to the stone, and not to him that cast it: turn the force of thine anger against Satan, but pity the weak creature who is abused by him to offend thee. In the third room we have a prescribed 28 Remedy against carnal Anger. remedy against carnal Anger if it overtake us: Let not the Sun go down upon thy wrath. There are some men slow to Anger, but if 29 Three sorts of men diversly disposed toward Anger. once they conceive it, they cannot easily be pacified: others are both hastily angry, and stubborn in continuance in it: the third sort are slow to anger and ready to forgive, and these are the best, ad tranquillitatus bonum plus appropinquant, Gregor. Moral. lib. 5. sect. 122. for they come nearest the nature of God. It is an evil thing to conceive this carnal 30 It is human srailty to conceive Anger, but a devilish thing to keep it. Anger, but it is far worse to keep it: such is our corruption received from the first Adam, that we cannot hold Anger out of our heart, but such is the obedience we owe to the second Adam, that we should not let it lodge in our hearts after the setting of the Sun. As briars and thorns which prick every 31 The wicked are like briars and thorns that prick every one who touch them. hand that doth handle them, are the cursed fruit of the earth; so are these spiteful men, whom if thou dost stir never so lightly, they prick thee with bitter speeches; yea, oftentimes though thou dost not stir them, they sting thee in secret with their backbitings, manifested by their fruits to be of the cursed race of Cain, the first murderer of his Brother. But the Children of God are full of gentleness, 32 It is far otherwise with the children of God. love and meekness, they will not prick thee, no when thou dost handle them roughly by the words of soberness and truth, they endeavour to make evil men better, rendering good even to those that have offended them. The Censure. But now the want of this holy disposition, proveth, that all are not Christians indeed, who now usurp the Christian name. THE THIRD PART: WHEREIN IS DESCRIBED THE DISPOSITION OF HIS OUTWARD man.. CHAPTER. I. Of his Outward man.. The Lords Command. I Beseech you brethren, by It is not enough to keep the heart for God, he will have the service of the body also. the mercies of God, that ye give up your bodies a living sacrifice, holy and acceptable to God, which is your reasonable serving of God. Rom. 12. 1. And suffer not sin to reign in your mortal bodies, that ye should obey it in the lusts thereof. Neither give your members as weapons of unrighteousness to sin, but give yourselves to God, and your members as weapons of righteousness to God. Let them mark it who think they may bow their knee to Baal. Rom. 6. 12. The night is past, the day is at hand: cast away the works of darkness, and let us put on the armour of light, so that we may walk honestly as in the day, not in gluttony or drunkenness, or chambering and wantonness, nor in strife and envy, but put ye on the Lord jesus Christ, and take no thought for the flesh to fulfil the lusts thereof. Rom. 13. 12. Let your conversation be Professors living profanely dishonour God & shame the Gospel, but it shall turn to their own shame in the end. such as becometh the Gospel, Phil. 1. 27. that ye may walk worthy of God, who hath called you to his heavenly kingdom and glory: 1 Thes. 2. 12. for the grace of God which bringeth salvation to men, hath appeared unto us, and teacheth us to deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world. Tit. 2. 11. Therefore as obedient Children, fashion not yourselves to the former lusts of your ignorance, but as he who hath called you is holy, so be ye holy in all manner of conversation. 1 Pet. 1. 14. A good life is the best defence of a Christian. Cleanse yourselves from all filthiness of the flesh and spirit, and grow up unto full holiness in the fear of God, 2 Cor. 7. 1. having an honest conversation, that they who speak evil of you as of evil doers, by your good works which they shall see, may glorify God. The Christians Prayer for Grace to obey this Command. Show a Psal. 119. 135. the light of thy countenance O Lord upon thy servant, and teach me thy Statutes, that I may b 2 Thes. 1. 11. walk worthy of thy calling: c Phil. 2. 15. blameless and pure as thy Son without rebuke in the midst of this naughty and crooked generation, and may shine among them as a light in the world. To this effect d Psal. 138. 8. I beseech thee good Lord to perform thy work toward me: thy mercy endureth for ever, therefore forsake not the work of thine hands: e 2 Thes. 1. 11. but fulfil in me the good pleasure of thy goodness, and the work of Faith with power, that the Name of my Lord jesus may be glorified in me, and I in him, according to the grace of thee my God, and of the Lord jesus Christ. Amen. The Christians Practise of this Command. WHen I was in the flesh, the motions of It is a great shame if now professing Christ, we bring not forth the fruit of godliness, seeing when we were in the estate of Nature, we were fruitful to sin. sin which were by the Law, had force in my members to bring forth fruit unto death; but now I am delivered from the Law, being dead unto it whereof I was holden, that I should serve God in newness of spirit Rom. 7. 5. God therefore be thanked, that albeit I was once the servant of sin, yet now I have obeyed from the heart the form of doctrine whereunto I was delivered, and so being now made free from sin, I am become the servant of Let carnal Christians be ashamed to read this. righteousness: Rom. 6▪ 17. and do bring forth fruit in holiness. 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 own but bought with a price; 1 Cor. 6. therefore do I beat down my body by discipline, and study by all means to glorify God both in body and spirit. 1 Cor. 6. THE OBSERVATIONS. HItherto we have spoken of the new disposition 1 Now follows the disposition of his outward man. of the inward man in the Christian, it remaineth that now we speak of his outward man.. In regeneration first the soul is renewed, than 2 For first the soul is renewed, and then the body restored: the body restored: Sin began in the soul, and from it shame and death came upon the body: Grace again first reforms the soul, and then proceeds to reform 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 original dignity and glory and greater, this shall be done in the resurrection: secondly, a sanctification of all the members thereof, whereby they are made weapons of righteousness, and this is presently done by grace. For as by grace the Christian is renewed in 4 The Christian is like the Angels, holy both within and without. the spirit of his mind, so also in all his external conversation. As those holy Angels that stand about the throne of God are full of eyes within and without; so all the Saints of God, foris se & intus circumspiciunt, within them they Gregor. Moral. lib. 19 Sect. 30. have light and holiness, by which they look to their judge, ever seeking to please him, without them also light and holiness, by which they look to their brethren, ever labouring to give good example to them. Fidelem decet undique esse manifestum, a godly 5 A Christian should be known by all the parts of his life. man should be manifested and known 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 certain voice or speech of the soul. But as chrysostom complained of bastard 6 Many Christians now being tried by the parts of their behaviour will be found counterfeit. Christians in his time, so may we of ours: whereby (said he) shall I judge and discern you to be Christians? shall I judge thee by the place whereunto most frequently thou resortest? thou lovest the Theatre or the tavern better than the Temple. Shall I judge thee by the gesture of thy body? thy dissolute laughter declareth thy dissolute affection. Shall I judge thee by thy apparel? even by it also the vanity of thy mind is discovered. Shall I judge thee by thy companions? If thou seest a thief, thou runnest with him, and art partaker with the adulterers. Oh how poor He is a poor man who hath his tongue only, and not his deeds to defend him. and miserable a man is he, who hath all the parts of his life giving sentence against him, and nothing but his tongue falfely procuring for him that he should be reputed a Christian. It is a great argument that the blood is foul 7 How an evil life is an argument of an evil heart. and infected, when the Leprosy breaketh out into the face, and a token that the house is full of smoke within, when it brusts forth at doors and windows without: so is it an undoubted Mar. hom. 15. argument of superabundant corruption in the heart within, when filthiness breaks out in the mouth, the eye, and hand. O what a filthy heart hath he, who even by his breath infects such as are near to hear him! The Censure. But now the great number of these bastard Christians evidently proves, that all have not the disposition of a Christian, who now usurp the Christian name. CHAPTER. II. Of his Ears. The Lords Command. cause thine ear to hear wisdom: God should dwell in the Ear as in the door of his own Temple. Prou. 2. 2. and give ear to learn understanding. Prou. 14. Incline your ears, come to me, hear counsel and receive instruction, that ye may be wise The Ear of the wicked is open to Satan, but closed to God. in the latter end. Prou. 19 20. Be not as the wicked who have ears and hear not: Ezech. 12. 2. their poison is like the poison of the serpent, and they are deaf like the Adder, that stops his ears, and heareth not the voice of the enchanter, though he be most expert in charming. Psal. 58. 4. But if thou hearken to my laws and observe them, than the What blessings are promised to them who lend their ear to the Lord. Lord shall keep with thee his covenant, he shall love thee and bless thee. Deut. 7. 12. The ear that hearkens to the correction of life, shall lodge among the wise: Prou. 15. 3. But take heed how ye hear: Luke. 8. 18. for he that hears and doth not, is like that foolish man who built his house upon the sand. Math. 7. Or like one, who beholds his natural face in a glass, who when he hath considered himself, goes his way, and forgets immediately what manner of one he was: jam. 1. 24. therefore be ye doers of the word, and not hearer●… only. jam. 1. 22. The Christians Prayer for Grace to obey this Command. O Lord a job. 33. 16. thou who openest the ears of men by corrections, b job. 36. 10. and commands them to return from their iniquity: c Esay. 6. 10. take away from me the heavy d jerem. 6. 10. and uncircumcised ears. e Psalm. 40. 8. Prepare mine ears f Esay. 50. 4. that I be not rebellious any more, nor turn back from thee, but may have mine ear opened to hear, as the learned g Luke. 8. 15. with an honest and good heart, and so may bring forth fruit with patience, to the glory of thy name, through jesus Christ. The Christians Practise of this Command. THE Ear of the wise seeks learning, Prou. The ear is the taster of the soul. 18. 15. and his Ear trieth words, as his taste trieth meat. job. 34. 3. He stops his ears from hearing of blood: Esay. 33. 15. but hath his cares open to hear what the spirit saith. Let such as delight not to hear the word of the Lord be ashamed. Apoc. 2. As Mary sat at Christ's feet and heard his preaching: Luke. 10. 39 and josiah rend his clothes at the hearing of the Law: 2. King. 22. and as the godly jews were pricked in their hearts when they heard their sin reproved. Act. 2. 37. So the Christian with a good and honest heart, hears the word of the Lord, and keeps it. Luke. 8. THE OBSERVATIONS. ALbeit the mind of man be a very divine thing, endued with most excellent gifts from above, yet the good thereof could not be communicated 1 Suppose the mind be divine, yet the good in it could not be communicated without an Organ. to others, unless the Lord of his goodness had provided in the body convenient organs and instruments by which the motions of one man's mind may be contuayed to another. For the Lord made not man for himself, that 2 Man first made for God, secondarily for man. he should lock up and keep within himself all the good that God communicated to him: but as first he made him for his own glory, so secondarily for the use and edification of other men. 3 Therefore hath God given him a mind by which he hath intelligence with God, and bodily organs by which he hath intelligence with men. And therefore hath not only given him a mind, by which he may have intelligence with his maker, but also therewithal Organs and instruments of the body, by which we give and receive intelligence of our inward motions one of us from another. By the tongue we make intelligence of our 4 For by the tongue we give and by the ear we receive intelligence. minds to others, and by the ears again we receive it from them. How great benefits these are, and how necessary to entertain fellowship among men, is best known if we look unto those who wants them. O how great a grief do they breed to themselves, and also how great a trouble to others, while they would express and utter their minds by speech, and for want of the corporal Organ and necessary instrument cannot. God hath given unto man two ears which 5 The fabric of man's ear, teacheth him to be ready to hear. being at one time affected by the voice, receive the sound conjunctly: they are not set within the head as is the tongue, but set without on either side of the head continually open, to teach man how by all occasions he should be swift to hear, saith S. james, such instructions as may make him wise toward God. Therefore also hath he made them upright 6 But to hear only such things as come from God. toward heaven, because they should be open to those things which are of God, but many have their ears like unto the ears of those Dogs, which are closed above, but open beneath, such are worldlings, who have an ear to hear those things which are of the earth, but not those which are of God. Yea, which is worse, an open ear toward 7 The wicked have an ear for Satan, but none for the Lord. Satan, but a closed ear toward God: of them the Lord complaineth, that they are strangers from the womb, that their ears are turned away Psal. 58. 4. jere. 6. 10. Esay. 6. 10. Zach. 7. 11. from hearing of him, they are of heavy and uncircumcised ears, open to any that will speak, but stopped to the Lord more obstinately than the Adder, which stoppeth his ear from the enchanter. But under Christ's kingdom it is promised 8 An ear opened to God is a great grace. that he will open the ears of the deaf, Esay. 35. and it is performed in our regeneration. Under the Law a bored ear was an argument of perpetual subjection; and under the Gospel: an ear inclined to hear the Lord is a sure argument of an heart brought in subjection to God, ready to be governed by the commandment of his voice. And as by Christ's grace our ears are opened 9 How the Christian closeth his ear upon Satan. to God, so are they closed upon Satan: the Christian as he will not speak filthy language, so he will not hear it. As he will not murder with his hands, so stops his ears from hearing of blood, Esa. 33. and as he will not slander with his tongue, so will he not receive in his ears a false report, when another hath made it, Psal. 15. For I pray you what difference is there between 10 As he will not carry sathan in his tongue to lie, so not in his ear to receive a false report. the willing reporter and receiver of a false tale, but that where the one carrieth Satan in his tongue, the other carries Satan in his ear? The forger of falsehood is the striker of Satan's 11 The author, hearer and reporter of lies compared together. coin; the willing hearer is Satan's resetter; and he that after hearing reports it for a truth which he knows not to be true, is Satan's ventor: this man turns his ears into his eyes, while as that which he hath heard, he giveth out for as undoubted a truth, as if he had seen it. Therefore is it that as the mouth tastes the meat, and lets none go down to the stomach, unless it be approved; so the ear of the godly 12 The ear is the taster of the soul. tastes words, and lets none go down to the soul which is not from God. And herein the Christian takes not so much 13 A Christian measureth words by their own weight, not by the quality of the speaker. heed to the speaker, as to that which is spoken, were the person never so honourable; yea, like an angel of God, the heart that fears God, receives not his speech without examination; so Mary discussed in her mind the words of the Angel, and thought with herself, What manner of salutation may this be? And if otherwise for outward estate the person 14 Great folly to reject the word of God for the baseness of the person that speaks it. were never so contemptible, yet if he speak the words of God, he is reverenced of the Christian; for even the feet of him that brings the glad tidings of peace are beautiful to him. No man despiseth good corn because he finds it in a contemptible sack; nor rejects precious pearls because they are in earthen vessels, far less will the Christian refuse the message of grace because it is brought by a base messenger. As the ear was the first port by which the 15 As the ear was the first port of death, so is it made the first port of life. Seducer entering in, brought death to the soul; so is it the first by which our Saviour enters, and restoreth life unto it. Hearing must go before seeing, we must sit down and reverently hear the Lord on earth, that we may ascend and joyfully see the Lord in heaven, then shall we sing that song: As we have heard, so have we seen in the city of our God: but if we will not hear the Lord speaking in his word on earth we shall never see the Lord showing his joyful face in heaven. The Lord jesus accounts our voice sweet to 16 Seeing Christ delights in our voice it is a double sin for us not to delight in his. him, & delights to hear it. My Dove let me hear thy voice, for it is sweet, Cant. 2. 14. And shall not we esteem his voice sweet unto us, and delight to hear it? Certainly if we delight not in his word, whereby he speaks to us, he shall take no pleasure in our prayers, whereby we speak unto him: For he that turns away his ear from hearing of the Law, his Prayer shall be abominable. Yet it is not enough to hear: Our Saviour 17 It is no●… enough to hear, we must take heed how we hear for some hear maliciously, to trap the Preacher. also warns us to take heed how we hear. Some hear maliciously, such as come to trap the Preacher, as the Pharisees often heard Christ, that they might snare him. This now is a common sin that men resorts to preaching, as if they come to amend the Preacher, and not to amend themselves. Others hear for curiosity, seeking rather tidings 18 Others hear for curiosity, not for Conscience. of occurrents among men, than the glad tidings of peace, sent from God: these are like unto Herod, who having our Saviour Christ present before him, sought a miracle to feed his curiosity, but sought not grace, whereby he might be saved. Some again are not so evil disposed, as 19 Some hear unprofitably. any of the former two, yet they hear unpofitably▪ for the present they are somewhat moved, but carry nothing away whereby they may be mended: these go out of the Church as the unclean beasts went out of the Ark, that is, they go out unclean as they came in unclean. 20 Compared to vessels that run out. The Apostle compares them to vessels that run out, or to the sieve, (●…ribrum) which as long as it is in the water, is full, but if you take it up, no water remains in it: something they have while they hear, but so soon as they go out, it goes from them: the remedy of this evil were to lay up the word in our heart as Mary did. 21 In the body the ear, the tongue and the hand are not far a sunder, to teach us, what we hear and profess we should practise. The last sort of evil hearers are they, who hear 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 speak of it to others, they forget to do it. God hath placed in the body the ear, the tongue, and the hand, not far asunder, to teach us, that what we hear with our ear and profess with our mouth, we should practise with our hand. The Censure. And of this also it is evident, that all are not Christians indeed, who now usurp the Christian name. CHAPTER. III. Of his Eyes. The Lords Command. THe eyes of a fool are in the The eyes of fools are in the corners of the world. corners of the world: Prou. 17. 24. but the wise They are cast upon that which is nothing. man's eyes are in his head, Eccles. 2. 14. Cast not thine eyes upon that which is nothing, Pro. 23. 5. For all that is in the world, as the lust of the flesh, the lust of the eyes, and the pride of life, is not of the father, but of the world, joh. 2. 16. As the grave and destruction can never be satisfied, Pro. Eyes for covetousness can never be satisfied. 27. 20. so the eyes of man are not satisfied with seeing, Eccles. 1. 18. Let not therefore thine eyes and heart be for covetousness, jerem. 22. 17. neither full of adultery, jude. 7. Haughty eyes the Eyes full of adultery Lord abhorreth, Pro. 6. 17. and the high look of Eyes of pride. the proud shall be humbled. Esa. 2. 11. The eye that Eyes of disdain. mocketh his father and despiseth the instruction of his mother, let the Ravens of the valley pick it out, and the young Eagles eat it, Pro. 30. 17. Cast away therefore the abomination of thine eyes, Ezech. All these are abomination to the Lord, and abhorred by the christian 20. 7. Let not my word depart from thine eyes, but observe wisdom, and counsel, Prou. 3. 21. that thine eyes may behold the right, and thine eyelids direct thy way before thee. Prou. 4. 25. The Christians Prayer for Grace to obey this Command. BE a Psal. 67. 1. merciful to me O Lord, and bless me: cause thy face to shine upon me, that I may know thy way upon earth. b Rom. 3. 18. Let me not be like the wicked who have not the fear of God before their eyes: c Prou. 20. 12. But as thou hast made both the ears to hear and the eyes to see: so I pray thee good Lord, d Psal. 34. 11. to teach me thy fear. e Psal. 119. 37. Turn away mine eyes from regarding vanity: f job. 31. 1. and let not mine heart walk after mine eye, g Esay. 17. 7. except when I look to my Master, and when mine eyes are toward the holy One of Israel; h 2 Tim. 4. 18. that so I may be delivered from every evil work, and preserved to thy heavenly kingdom, through jesus Christ, to whom be all praise for ever and ever. Amen. The Christians Practise of this Command. I Have made a Covenant with mine eyes: How the Christian governeth his eyes according to the will of his master. job. 31. I will shut them up from seeing evil. 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 fear the Lord; Psal. 15. 4. for I set the Lord always before mine eyes. Psal. 16. 8. As the eyes of a servant look to the hands of his master, so mine eyes wait on thee O Lord, till thou have mercy upon me. Psal. 123. 2. THE OBSERVATIONS. IT is not possible to keep the heart in a good 1 The heart cannot be kept, unless the senses be kept. estate without diligent observation of the senses, no more than a besieged City can be defended, where the ports thereof are neglected, and left open to every one that likes to enter into it. There are two sorts of evils within us which 2 Two sorts of evil in man, 1. innatum, 2 seminatum. trouble us; first, malum innatum; secondly, malum seminatum: the first is evil bred in us of our own nature; the other is evil sown in us by that Wicked one: yet is there no man of so quick a sense, that he is always able to distinguish between these two. Both of these evils have their passage by the 3 Both of these have their course by the senses, for evil bred within us breaks out by the senses. senses: for the one, malum innatum, homebred corruption, cannot lurk within, but seeketh to burst out at the senses, to the infection of others, according to that of our Saviour; Out of the heart comes murders, adulteries, etc. the principal passages of this infecting evil are the eye, and the mouth. The other again, Malum seminatum, is conveyed 4 And evil without us is conveyed in by the senses, specially by the eye and ear. to the heart by the subtlety of Satan, from exterior objects, unto which he laboureth to allure the heart, that he may divide it from God. And this evil is conveyed to the heart specially by the eye and ear: whereof it is evident with what continual care the senses are to be observed, that from without, evil come not to make the heart worse than it is, and from within, evil come not to infect others that are without. For as that City is in great danger, which 5 A Christian like a besieged city that hath traitors within. hath not only without it strong enemies assaulting it, but hath also within it false traitors to betray it: so is it with our souls, who without us have Satan with his invisible legions of spiritual wickedness, and visible armies of worldly allurements ready to impugn us: and within have our own traitorous affections confederate with him ready to betray us. And therefore (as I said) great need have we 6 We have need therefore to watch that these two armies of evils do not meet within us. to watch over ourselves, that these two corruptions which are as several armies against us, meet not together: for if Malum seminatum come in to strengthen Malum innatum, they shall breed a very dangerous and hard battle unto us. Whereas if we take pains to fortify ourselves against the enemy that is without and to slay the corruption that is bred within us, so 7 We must fortify ourselves against both. soon as it is conceived, we shall possess ourselves in peace. It is great wisdom to fight with our enemy when he 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 evils with in us. not the heads of the infants of Babel, they will breed us more trouble, when they come to be stronger men. Sin is a strong enemy when it is in the Cogitation, stronger when it is in the affection, strongest when it breaks out into action, confirmed in strength if we continue in it. Therefore even the beginnings of it are to be resisted. This as I said cannot be done without a diligent 9 The soul cannot be kept if Satan possess the ports of the Bare and the Eye. custody of the Senses, specially of the Ear, and the Eye; these are the first ports at which Satan carried in death to the soul of our mother Eva: for by hearing the seducer her heart was infected, and by looking out of her corruption to the forbidden Tree, she was entangled in the actual transgression of God's commandment. Besides this, many ways in Nature hath God 10 The Eye sees not itself, and therefore hath need of the help of another. warned us that the eye hath need with continual care to be observed: for albeit it be a lively Organ of sight, yet it sees not the own self, and therefore hath need to be helped with the counsel and custody of another. Again, God in Nature hath provided a 11 The covering made by God for the eye warns us it should not be open to every object. covering for the eye, which with a marvelous volubility openeth and closeth at the pleasure of man; wherein the Lord who hath done all his works in great wisdom, hath warned us that it is expedient sometime the eye be closed, and not holden open to every object. There are two rules good to be observed for 12 Two rules good for government of the eye: the government of our eyes: first, that before we open the bodily eye to look to the creature, we first open the eye of our mind, and look The first rule is, that we look to God before we look to the creature. to the Creator, otherwise if we look to the creature before we look unto God, we shall assuredly be snared. As God hath given us an eye to see his 13 For as God hath given us an eye to see his works, so an eye to see himself. works, so hath he given us an eye whereby we may see himself: shall we think he will have us to look to the Sun, and not to him that made the Sun? Let the eye that looks to God, direct the eye that looks to the creature, and we shall look out without danger. It is said of Adam after his fall, that his eyes 14 How Adam's eyes were opened after the fall. were opened; which is not so to be understood as if they had been closed before, but because where before all that he saw was good: now his eyes were opened to see his evil which before he had not, and therefore could not see it. And no better are the eyes wherein his miserable posterity foolishly rejoiceth; they have eyes in some part to see their misery, the fruit 15 So are the eyes of his miserable posterity. of their sin: they have eyes to look to the baits of pleasure and profit, wherewith they are snared unawares, but have not eyes to look unto 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 commodity of their belly: where they see any thing that may serve unto it, they lay down their heads; where not, they go by it: so natural men look unto the the creatures, seeking, ut addant aliquid ventri, non menti. Thus Eva looked to the apple, and thinking 17 As Eva considered no more in the apple but that it was good for meat. it good for meat, plucked it, but considered no more: so her children when they look to the fowls that fly, to the fishes that swim, to every good and pleasant creature in the kind, of all they gather no other collection but they wish for their bellies sake it were in their hand. Thus where the sight of God's creatures 18 Creatures far abused by natural men to covetousness. should work in the heart of man a reverence & love of God, a meditation of his goodness with thanksgiving, it produceth only an inordinate and sensual covetousness of the creature. Others again, looking to the creature more 19 Creatures also to an evil governed eye are the snares of concupiscence. negligently than they should, are snared before they consider of it; so Sichem in looking to Dinah, and David in looking to Bathsheba: for it is come to pass by a most just recompense, ut qui exteriori negligenter utitur oculo, interiori Gregor. Moral. lib. 21. non iniustè caecetur; that he who negligently useth the exterior eye, should justly be blinded in the interior. The necessity of this rule shall yet better appear 20 As the heart is, so i●… the eye. to us, if we consider that it is not the eye which seeth, there is one within that looks out at the window of the eye, to wit, the soul: if the soul be spiritually disposed, there is nothing we look to shall offend us; if otherwise, than every thing we look unto becomes a snare unto us. M●…lta enim retia tenduntur nobis à diabolo; Ambr. de poenit. lib. 1. cap. 14. for many nets are spread out by Satan, wherein to trap us; yea, if our hearts be not kept in a good estate, ipsi nobis oculi retia sunt. The second rule for government of our eyes 21 The second rule is that we acquaint our eyes with tears, so shall they not be carried away easily with vanity. is, to acquaint them with pouring out of tears for the miseries which our sins have brought upon us. The same eyes which God hath given us for organs of our sight, he hath also given us for conduits of our tears▪ therefore we see that in Nature children first mourn with their eyes, before they look on any thing to delight in it. Thus if the sight of the creature moved us to 22 Every creature presenteth to us some matter of mourning. mourn, as there is no creature which hath not in it a witness of that vanity whereunto for our sin it is subject, it should not so readily be a snare unto us to entrap us in sin as it is. For as the Children of Noble men looking 23 Why the apparent beauty of the creature should not delight us. to pleasant buildings and lands, which sometime belonged to their Fathers, but now are possessed by others, are rather moved to mourn then to laugh: so we, when we see the heavens altered, the earth accursed, the sovereignty over the creatures taken from us; and in every creature a foot-step of that misery which is the punishment of our Apostasy, have more need to mourn for those miserable effects of our sin, then vainly to be delighted with an apparent beauty of the creature. The Censure. But now the great number of them who look with wandering eyes, Esay. 3. 16. with eyes full of adultery, 2 Pet. 2. 14. with haughty eyes, and eyelids lifted up, Prou. 30. 13. proveth that all are not Christians indeed, who now usurp the Christian name. CHAPTER. FOUR Of his Tongue. The Lords Command. He that keepeth his mouth How our tongue should be governed in speaking to God. keepeth his life: Pro. 13. 3. yea, he keepeth his soul 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 hasty to utter a thing before God: for God is in the heaven, and thou art in the earth, therefore let thy words be few: Eccles. 5. 1. and use not thou vain repetition as the heathen, who think to be heard for their much babbling. Mat. 6. 7. But before all things swear not, neither by Swearing forbidden. heaven, nor by earth, nor any other oath; jam. 5. 15. but let your communication be yea, yea; nay, nay: for whatsoever is more than these cometh of evil. Mat. 5. 37. And say not, this day or to morrow we will go Presumptuous speaking condemned. into such a city, but if the Lord will; and we live, we will do this or that. jam. 4. 13. In many words there cannot want iniquity, Babbling and much talking condemned but he that refrains his lips is wise. Pro. 10. 19 If any man among you seem to be religious and refrain not his tongue, but deceives his own heart, this man's religion is vain. jam. 1. 26. A wise man concealeth knowledge, Prou. 12. 23. and he that hath knowledge spareth his words; yea, even a fool when he holdeth his peace is counted wise. Prou. 17. 27. In all labour there is abundance, but the talk of the lips bringeth want: Pro. 14. 23. be ye therefore swift to hear, but slow to speak. jam. 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 than out of one fountain proceedeth sweet water and bitter. jam. 3. 10. Lie not one to another, james. 4. 11. keep All lying and backbiting forbidden. thy tongue from evil, and thy lips that they speak no guile. Psalm. 34. 13. Speak the truth every man to his neighbour: Zach. 8. 16. for a righteous man hateth lying words. Pro. 13. 5. And see you speak not evil one of another. jam. 4. 11. Filthy & profane speaking. Put away all filthy speaking also out of thy mouth, Colos. 3. 8. neither let fornication once be named among you, nor filthiness nor foolish talking, nor jesting, which are things not comely, but rather giving of thanks: Ephes. 5. 3. for evil speeches corrupt good manners. 1 Cor. 15. 33. Generally all corrupt communication forbidden. And generally let no corrupt communication proceed out of your mouths, but that which is good to the use of edifying, that it may minister grace to the hearers, your speech being gracious always, and powdered with salt. Colos. 4. 6. The Christians Prayer for Grace to obey this Command. SEt a Psal. 141. 3. a watch O Lord, I beseech thee before my mouth, and keep thou the door of my lips. Take b Psal. 119. 43. never the word of truth utterly out of my mouth: but c Psal. 51. 15. open thou my mouth, and my lips shall show forth thy praise: yea, d Psal. 71. 8. I shall be filled with thy praises, and with thy glory every day. So let thou e Psal. 19 14. the words of my mouth be always acceptable in thy sight, O Lord my redeemer. Amen. The Christians Practise of this Command. I Will keep my mouth bridled, and will take How the Christian useth his tongue to the honouring and praising of God. heed that I sin not with my tongue: Psal. 39 1. I have purposed that my mouth should not offend. Psal. 17. 3. I will speak no vain 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 righteousness within my heart, but will declare thy truth and thy salvation, and will not conceal 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 entreat of thy word. Psal. 119. 172. I will sing to the Lord all my life, and will praise him while I live. Psal. 104. 33. At midnight will I rise to give thanks Let them be ashamed who delight to speak of any subject, but not of God's salvation. to thee O Lord. Psal. 119. 62. I prevent the morning watch to cry to thee. Psal. 119. 147. Seven times in the day do I praise thee; Psal. 119. 164. yea, all the days of my life will I praise thee, as long as I have any being, will I 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 righteousness and thy salvation: for I know not the number. Psal. 71. 15. Moreover I will speak (unto man) as before How the Christian useth his tongue to the edisication of others. God in Christ jesus. 2 Cor. 12. 19 A deceitful tongue shall not be found in my mouth: Zeph. 3. 13. but my words shall be in the uprightness of mine heart. job. 33. 3. Neither will I suffer my mouth to sin, by wishing a curse to the soul of him that hated me. job. 31. 30. There is no lewdness nor frowardness in my words. Prou. 8. 8. My tongue also shall spread abroad knowledge: Prou. 15. 7. and my mouth shall be as a wellspring of life. Prou. 10 11. I will utter the words of grace, Eccles. 10. 12. that my lips may feed many, Prou. 10. 21. and the comf●… of them may assuage the sorrow of the afflicted, job. 16. 15. confirming him that is ready to fall, and strengthening the weak knees: job. 4. 4. for God hath given 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 kind of speech, and necessary knowledge, for the which grace I thank my God in Christ jesus. THE OBSERVATIONS. AS in the Apostasy of Adam the poison of 1 The grace of regeneration doth go through the whole man. sin, like a fretting canker, ran through the whole nature of man, so in the regeneration the grace of our Lord jesus goes through the whole man, sanctifying him throughout both in soul and body to make him a new creature. Sin hath not taken away the members of 2 Sin hath taken away, not the members, but the right motion of them. man's body, but the right motion and use of them: for the eye still looks, the tongue speaketh, the hand moveth, but not as they should. When the Palsy looseth the members of the 3 Man naturally is diseased with a spiritual palsy. body, to move against the will of him that possesseth them, it is counted a pitiful disease: but now when sin hath loosed them to move against the will of him that made them, and the well of them that owe them, it is a pity to see how foolishly natural men rejoice in it, not considering it is a sickness which tends to the second death. 4 How necessary the tongue is to the mind of man. If man had been created for God only, he should not have needed a tongue, for the Lord knows the meaning of the mind without the tongue: and if he had been made for himself only, the motions of the mi●…e had been sufficient for himself also, but God hath made one man to be a comfort to another, and therefore hath given him such Organe●… as whereby every man may give intelligence of his mind 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 heart & heart. faithful interpreter of the mind, and a trench-man between heart and heart, but as they who understand not others languages, though they see others faces, can conclude nothing between them, without the help of a faithful interpreter, so cannot the heart of one man communicate the conceptions thereof to another, unless the tongue be as Ambrose calls it speculum mentis, a glass wherein the mind may be seen. But that which God made for good, Satan 6 The tongue by Satan divided from the heart. hath turned into evil, for now the heart and tongue are so perverted from their original innocency that now the tongue is employed by the heart to deceive, exponing in word the thoughts of the heart, otherwise than they are indeed. A threefold division hath ensued upon the ●… A 〈◊〉 〈◊〉 on hath 〈◊〉 〈◊〉 on the fall o●… 〈◊〉. fall of man, as a punishment thereof: first, a division of hearts: secondly a division of tongues: thirdly, a division of the tongue from the heart. The division of one man's heart from another 8 The division of one man's heart from an other is a punishment of man's division from God. is a just punishment of man's division from God: so long as Adam and Eva lived at one with God, they lived at one among themselves, but so soon as they were divided from God by sin, they became also divided among themselves, Adam blaming Eva, and accusing her to God, in whom before he rejoiced, as bone of his bone, and flesh of his flesh. And this hath proceeded so far among their 9 In great wisdom hath God hid one man's heart from an other. posterity, that look how many men there are in the world, as many sundry judgements and wills there is among them, which would not fail to breed horrible confusion, if God had not locked up the heart of man, and made it unknown to another; or otherwise where it is known, did not restrain the heart of man, and that for entertaining a society and fellowship among men. As for the division of tongues it came into 10 The division of tongues is also a punishment of man's sin. the world as a just punishment of man's rebellion against God in the building of Babel: for where before the 'slud for the space of one thousand and six hundred years and more, the whole world spoke one language, and one hundred and thirty year after the Flood also: for their high conceit in building of Babel, to get themselves a name, God confounded their languages. And yet it is strange, that this division of 11 Yet is it received for a blessed policy in the Pope's Church, which God laid on for a bitter curse. tongues inflicted on man for a punishment of his pride, and threatened also by God as a curse upon his people, to send a nation upon them whose language they understand not, should be received into the Pope's Church as a blessed policy: for there he that is in the room of a builder, speaks that which the people understands not. But the division of the tongue from the heart 12 Division of the tongue from the heart is both a sin, and a punishment of sin. is the worst of all, being not only a punishment of sin as the former, but a sin also, and such a sin as is a protector and maintainer of many sinful and mischievous conceptions of the heart. Whereof it comes to pass, that innumerable 13 A world of wickedness committed by the tongue. evils are committed by the tongue: for which Saint james justly terms it A world of wickedness, and accounts so much of the government or misgovernment of the tongue, that the one he esteems the proof of a perfect man, the other an argument of an irreligious man. 14 Not the half only but our whole life is full of the sins of our tongue. For this cause also Nazianzen affirms that the half of the sins of our life are committed by the tongue: lingua dimidiam humanorum vitiorum partem Nazian. in deplor. call. 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 sins of our tongue. If we go through the decalogue, we shall 15 By the tongue we transgress all the Commandments. find the tongue guilty of the transgression of all the precepts thereof, a servant to all sorts of sins, which break out in action. Against the first Commandment it offends 16 Sins of the tongue against the first Commandment. by blaspheming God, as Pharaoh did, while he said, Who is jehovah? as Sennacherib did, your Exod. 5. 2. Esay. 36. 14. Psal. 14. 1. Psal. 94. 7. God is not able to deliver you: as the foolish do, who say, there is not God: as the profane 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 Devil: 17 Cursing also by the name of the Devil. some customably sacrifice to him, devoting that in their anger to Satan, which should be dedicated to God: others seek vengeance from Satan upon such as have offended them, not remembering that God is the God of vengeance: thus both of them by a most horrible impiety set up Satan in the room of God. Lamentable it is to hear how this sin abounds in this Land, as if it were Calicut or Narsinga, where Satan is worshipped. Against the second Commandment the 18 The second Commandment transgressed by reverent speaking of Idols. tongue offends in speaking reverently of Idols, which are to be abhorred, as the jews, who called the works of their own hands Baali, my Lord; or as Micah did, who when they of Dan had taken his Idols from him, he ran crying and lamenting after them, ye have taken away my gods, and what more have I? as if all were gone when they were gone. The Ethnics may make them ashamed, 19 Vanity of Idols known by Nature's light. who, by Nature's light, saw that this was vanity. Plato dissuaded the people from having Gods of gold, lest they should expone them unto thieves: and Fabius when he spoiled Tarentum, took not away their Idols, relinquamus, inquit, Tarentinis Deos suos iratos; let us leave unto the Tarentines, their Gods angry at them, for these Gods that could not defend Tarentum, will never defend Rome. But the light of the Word doth more clearly 20 But much better by the light of the Word. instruct the Christian, that the Gods which made not heaven and earth should not have place on earth, except it be to be burnt under an oak, as jacob did with them, far less will he give them any honourable place in his tongue, to name them with any reverence. Against the third Commandment the 21 The third Commandment transgressed by idle and unreverent using of God's Name. tongue is abused in the vain, idle, and unreverent using of the Name of God to the smallest toy and trifle which doth occur. It was Sacrilege for any man to anoint his own flesh with the holy Oil which was appointed for the Tabernacle, much more sacrilege is it to abuse the Name of God unto follies which are neither for his glory nor man's edification. Yet this abusing of God's Name in idle and foolish talking is counted a necessary recreation to pass the time withal; but why do not men remember that they must give an account 22 Idle talking counted a necessary recreation. of idle talking? or why are men so prodigal, as for to spend the time of Grace which God hath lent them, that in it they might be reconciled with him, in unprofitable and vain sports, which do increase their enmity 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 Husbandman when seed-time comes, let it go by, and delight himself in matters of smaller importance? what folly then is this, that the time of Grace, wherein we should make peace with God, is passed over with vain and merry talking among men? Beside this, by rash and unnecessary swearing, 24 It is transgressed also by rash and unnecessary swearing. this Commandment is broken; An oath (saith the Apostle) is the end of all Controversy, it is the last refuge whereunto Truth runneth for credit: for three ways have we to confirm our speech; first, affirmation or denial; when this is not credited, than we go to asseveration; when this also can have no place, than we go to swearing: but that which is the last band of Truth, now men commonly do make it the first. Yea, many not content in simple manner 25 Horrible oaths made customable. to swear by the Name of God, as if that were too base a thing for such haughty spirits as theirs are, proceed in their blind presumption to more horrible oaths, by the blood, the wounds, and the body of the Lord, by which they were redeemed; thereby proclaiming to all the world, that the love and reverence of God was never in their heart. It is recorded of a certain judge, who having 26 How a certain judge tried the right child of a dead father. three of the children pleading before him for the goods of their defunct father, he took up the dead body and set it to them as a mark, promising that which of them shot nearest 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 judge adjudged to be possessor of all his father's goods, as the most kindly and natural son of the three. Thus as Solomon tried the right mother by 27 Not unlike as Solomon tried the right mother of a dead child. her kindly affection toward her Child: so this judge tries the right child by his kindly affection toward his father. But if the professors of this age were tried 28 By this same rule godless swearers are proved not to be the sons of God. by this rule, many of them would be found to be none of the sons of God: for they spare not to shoot the venomous arrows of their blasphemous speeches against the heart of their heavenly Father, against the blood, the wounds and the body of their blessed Redeemer: for so Leuit. 24. 11. the blasphemer is said to have pierced the heart of God. The offences of the tongue against the fourth 29 The fourth Commandment transgressed by rashness in prayer. Commandment, are especially two: the first is rash uttering of prayers or praises without sanctification or premeditation going before. Be not rash with thy mouth, neither let thine heart Eccles. 5. 1. be hasty to utter a thing before God. The other is speech in hypocrisy, whereby 30 Or by speech in hypocrisy. men draw near to God in their mouths while they are far from him in their hearts, the Lord loves truth in the inward affections, and delighteth to be worshipped in spirit and truth, otherwise if we have him in our mouths and not in our hearts, fearful is our recompense, for he shall have us in his mouth to spew us out, not in his heart to keep us for ever with himself. Thus we see how the tongue is abused to 31 The tongue not right ordered toward God, will never be right ordered toward man. transgress the Commandments of the first Table, but here the unruliness thereof rests not, it proceedeth also against the second Table: for the tongue which is not rightly ordered toward God, will never be reverent toward men, nor spare to dishonour even those whom most of all they are bound to honour. 32 Three comely ornaments of our speech toward all meant. There are three comely ornaments of our speech toward all men: first, truth: secondly, love; thirdly, meekness and modesty: For first we should see that we speak the truth; secondly, that we speak it in love; thirdly, with meekness. But in speaking to our superiors we ought 33 In speaking to our superiors we must use reverence. to join the fourth, which is reverence: if we be not silent in the presence of our betters, as El●…hu was at the presence of the ancients, at least let us speak with reverence, as Sarah is commended for that she spoke reverently to her Husband. 34 Against the sixth commandment murder committed by the tongue. Against the sixth commandment the tongue is an instrument of transgression many ways: for more are slain with the tongue then with the hands: as daniel's accusers flew him with their false accusing tongues, when they durst not stir him with their hands. Therefore David compares an evil tongue to 35 How an evil tongue is described by David. the venom of Asps; to juniper coals, and to arrows; and indeed it is worse than any of these. As for the venom of Asps, there are Antidotes to preserve thee from it; but what will keep thee from the sting of an evil tongue? not Innocency itself. And juniper coals though they be very hot, burn none but such as touch them, but the evil tongue hurts them that never offends it: and for the arrow, distance of place will defend thee from it, but go where thou wilt the malice of an evil tongue shall still persecute thee. The seventh Commandment is transgressed 36 The seventh commandment transgressed by filthy speaking. by the filthy and corrupt communication of the tongue: for filthiness conceived in the heart, employs the tongue to prepare a way for committing of the deed: yea, Pravis assuescere Basil. de legend. lib. Gentil. sermonibus via quaedam est ad rem ipsam. But to the children of God it is a very grief to hear any thing that doth not edify their hearts in the love of God: intollerabile 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 God's Spirit speaks in a holy manner. language: when he speaks of Adam's copulation with Eva, he saith, that Adam knew his wife; when he speaks of Saul's going to the cave for natural purgation, he saith, he went in to cover his feet. This as it teacheth us to speak of all things 38 They are led with an unclean spirit who speak filthily. in an holy manner, so it shows of what spirit they are, whose lips are no sooner opened to speak, but incontinent ye may smell the stinking corruption of their heart, infecting with their filthy breath both the air and the ears of the hearer. Against the eight Commandment it transgresseth 39 The ●…yght Commandment is transgressed by flattery or backbiting. in like manner in one of these extremities, either in giving to men more than is due by flattery and assentation; or else in taking from them by slandering and backbiting, that which justly appertains unto them. For where a man hath two things necessary 40 Satan laboureth to defame the name, where he cannot corrupt the conscience. to make him a profitable instrument of God's glory, and the good of others, to wit, his Conscience, by which he is approved to God, and his good name, by which he hath favour with men; Satan because he cannot corrupt their conscience doth what he can by evil tongues to steal away their good name, that they should be the less able to do good to others. The ninth commandment is transgressed 41 The ninth Commandment transgressed by lying. generally by lying, which becomes the more grievous sin, the more artificially it is set out. As a potsherd overlaid with silver dross, Pro. 26. 23. so is falsehood and hatred, when by dissimulation they are cloaked with the shadows of truth and love. This disposition to lie with dissimulation belongs 42 Lying with dissimulation belongs to the seed of the Serpent. to the feed of the crooked Serpent, who having his head one way, can wry his heart another way; but the children of God are upright men, who have their hearts and their tongues going upon one line. 43 This is the shame of the Pope's Church. It is therefore an exceeding great shame to the Pope's Church that they profess and practise so abominable and damnable a doctrine as that a man may think one thing with his heart, and swear another thing with his tongue. This also amongst many other showeth of what spirit they are. Thus we see how the tongue is subject unto 44 Two necessary rules for government of our speech. many spiritual diseases, for remedy whereof two rules in all our speech would be used; meditation before we speak, and then moderation in speaking. It is very expedient that meditation go before 45 First, that before we speak we use meditation. speech: wherein we are to consider, first, if that we would speak be lawful, 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 use moderation: 46 Next that in speaking we use moderation. for this cause God hath given man but one tongue with two ears, to teach him he should be more ready to hear then to speak: he hath also placed it within, and guarded it with a double hedge, one of flesh another of bone, and therewithal hath bound it by a bridle to the breast, by all these recommending to us moderation of speech. The Censure. But now the great number of them, who abuse their tongues to all the sins whereof I have spoken, evidently proves that all are not Christians indeed, who now usurp the Christian name. CHAPTER. V. Of his Eating. The Lords Command. EVery Creature of GOD is The great bountifulness of God appears in that he hath made all his creatures to ser●…e for man's use. good, and nothing aught to be refused if it be received with thanksgiving: 1 Tim. 4 4. for it is good that the heart be established with grace, & not with meats: Heb. 13. 9 therefore eat and drink of such things (after thanksgiving) as shall be set before you: Luke. 10. 7. for thou mayst kill and eat flesh, whatsoever thine heart desireth, according to the blessing of the Lord thy God, which he hath given thee. Deut. 12. 15. Every thing that moveth and liveth shall be meat for you: as the green herb, have I given you all things. Gen. 9 3. But whether ye eat or ye drink, or whatever ye do, do all to the glory of God. 1 Cor. 10. 31. Take heed least at any time your hearts be overcome But he will not have us to use them with any excess. with drunkenness and surfeiting, lest that day come upon you unawares. Luke. 21. 34. Be not filled with wine wherein is excess: but be ye filled with the spirit. Ephe. 5. 18. Eat for strength, and not for drunkenness: Eccles. 10. 17. for he that refrains not his appetite is like a City broken down without walls. Prou. 25. 28. Neither eat ye the bread of oppression, but Nor to take them from others by oppression. work with quietness and eat your own bread, 2 Thes. 3. 12. being content with that which God hath given you: for better is a little in the fear of the Lord, then great treasure, and trouble therewith. Prou. 15. 16. And when ye have eaten and are satisfied, then Neither yet to take them from himself without thanksgiving. praise ye the name of the Lord: joel. 2. 26. and deal thy bread to the hungry, and bring the poor that wandereth into thine house, then shall thy light spring out in the darkness, and the Lord shall guide thee continually, and satisfy thy soul, and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. Esay. 58. 10. The Christians Prayer for Grace to obey this Command. THE a Psal. 145. 15. eyes of all things do wait upon thee, O Lord, thou givest them meat in due season, thou openest thine hand and fillest all living things of thy good pleasure. b Psal. 136. 25. Thou givest food to all flesh; c Psal. 147. 9 job. 39 3. yea, even to the beasts and young Ravens that cry: d Prou. 30. 8. feed me also (O Lord) with food convenient for me, e Psal. 69. 22. and let never my table be a snare unto me, f Hose. 13. 6. that when I am filled, my heart should be exalted against thee: g Ephes. 3. 16. but strengthen me in the inward man h job. 6. 33. with that bread of life that came down from heaven, and doth give life to the world. i Deut. 33. 23. So shall I be satisfied with thy favour, and filled with thy blessing through jesus Christ. Amen. The Christians Practise of this Command. I Esteem the words of thy mouth more than The Christian eateth his meat with thanksgiving. mine appointed food: job. 23. 12. I will rejoice continually in thy name, Psal. 89. 16. and in all things give thanks to thee. I have learned in whatsoever estate to be contented: Phil. 4 11. Therefore I will eat to the contentation With contentation of his own mind. of my mind. Prou. 13. 25. And albeit to the clean all things be clean, Tit. 1. 15. and all things be lawful to me; 1 Cor. 6. 12. yet will I not use my liberty as an occasion to the flesh: Gal. 5. 13. neither will I eat of any thing With Charity toward others. whereof my brother may be offended; 1 Cor. 8. 13. far less will I eat of meats sacrificed to Idols, or otherways forbidden, whereby my God should be offended. The fatherless also do eat thereof, and I will not eat my morsels alone. job. 31. 17. I will pour out my soul to the hungry, Esay. 58. 10. and send a part to the poor, 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 he hath not only given him every green herb, but every thing also that moveth and liveth hath God given him for meat, Gen. 9 3. yea all his creatures hath he subdued to serve man, man being a servant to his God, according to that of the Apostle, All are yours, and ye 1 Cor. 3. 12. are Christ's. But the wicked eye of that evil one, envies 2 Satan makes man count it lawful meat which God calls unlawful, or by the contrary. that man should enjoy this great goodness of God, and therefore as he tempts man to think that meat lawful which God hath proclaimed to be unlawful, for so he did to our Parents in Paradise: so also he tempts man to count that meat unlawful, which God hath proclaimed to be lawful, that so by one of two extremities, he may snare the consciences of men. This is that Doctrine of devils, so called by 3 Doctrine of Devils defended by Papists. the Apostle, which forbids to marry, and commands to abstain from meat, which God hath created to be received with thanks, 1. Tim. 4. 4. and now is set out to the world by that Apostate Church of Rome, under the show of holiness and truth, for so unto some men they command abstinence from all flesh at all times, as to their Charter-house Monks: to others they command abstinence from flesh at certain times, and that not for fasting and prayer only, Durand. lib. 6. cap. de aliis jeiunijs. but because forsooth in the days of Noah all flesh was accursed, but not the fish. Is not this to bind 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 unto them, for they put darkness for light, and light for darkness, they speak good of evil, and evil of good. Esay. 5. 20. And yet the Christian notwithstanding that 5 How the Christian in eating respecteth God, his neighbour, and himself. God hath given him this liberty, hath a great care that he use not his liberty as an occasion to the flesh: therefore in eating he hath first a respect to God that he offend him not in the using of his creatures: secondly, a respect to his brother that he offend him not: and thirdly, a respect to himself that his Table be not a snare to him, and the nourishment of his body, become not the nourishment of sin in his body. 6 First, he respecteth God, and receiveth his meat with prayer. First then in eating he looks up to GOD, and receives his meat with prayer and thanksgiving, and that for two causes. For he knows that man lives not by bread 7 For it is not bread but God's blessing that maintains life. only, but by every word that cometh out of the mouth of God, and that it is not the meat, but the blessing of God that continues life: for if it were, than they who are best fed, would prove most lively and healthful: but we see the contrary by experience, that as Daniel grew better upon his pottage, than the other children did on the King's portion, so are poor labourers more healthful and lively, than they who are more delicately nourished. Again, he knoweth that in every creature 8 In every creature Satan hath a snare therefore he eateth circumspectly. Satan hath laid his secret snare to trap him, and therefore doth he eat circumspectly, so putting down his hand and his head to those creatures which are beneath him, that he also lifts up his eyes and his heart to God who is above him: not unlike to the watchful Cock, of whom Naturalists write, that when with the one eye he doth look down to his meat, with the other he doth look upward, lest any ravening Bird unwares should come upon him. And as patient job when his children were 9 As job in banqueting sacrificed for his children, so the Christian for himself and others. banqueting sent for them, sanctified them, and sacrificed for them every day, fearing lest they had sinned and blasphemed God in their hearts; so the Christian knowing the malice and subtlety of Satan, fearing his own weakness, armeth himself before meat, at meat, and after meat, with continual prayer. Secondly, the Christian so regardeth himself 10 Secondly, he respecteth his brother and will not eat to offend him. in eating, that he keepeth a duty to his neighbour: for albeit all things be lawful to him, yet will he not eat of any meat, whereby his brother may be offended. And as for them who are in necessity, he 11 He hath a respect also of them who are in necessity. is mindful of them, that of his abundance something may be forthcoming to them. Worldlings like churlish Nabal, do account all that they have their own; Shall I take my bread and my flesh? (said he) etc. 1 Sam. 25. 11. and they cannot suffer willingly any thing to go by their own mouths, as if they only were the sons of God, for whom all things were made: but the Christian deals his bread to the hungry, he will not eat his morsels alone, as job doth protest of himself, at least with godly Nehemiah, he will have a care to send a part to the poor for whom none is prepared. The third point of the Christians discretion 12 Thirdly, he respecteth himself, eating with contentment & temperance in eating, doth respect himself: if his portion be small, he useth it with contentment, he doth know that God is the great steward of the whole family, who giveth to every one of his Children, their portion in due measure, as he knoweth to be meetest for them, and therefore will he not murmur in any case. If again his portion be more than may 13 Temperance is not so well known in want as in wealth. content him, he doth use it with sobriety: for Temperance is not so well known in want as it is in wealth To abstain when thou hast not, may be of compulsion, but in the midst of wealth to be continent is great sobriety. As Satan got the vantage of Adam and 14 Satan tempts either to forbidden meat or to forbidden measure. Eva by tempting them to eat of forbidden meat, so he doth seek vantage of their children, by tempting them to eat in a forbidden measure. And as a City without walls is an easy pray to a stronger enemy, so is a man (saith Solomon) who cannot restrain his appetite. Intemperance is not only a sin, but a mother 15 Intemperance is both a sin, and a mother of many sins. of many sins: and therefore is Satan the more careful to drive inconsiderate men unto it. For first toward thy God it doth make thee 16 It makes a man unable for all spiritual exercises. unable either to give him service, or to receive any good from him: he that is overcome of surfeiting, can neither pray to God, nor praise him, nor yet receive any Grace from him. As in miry and watery places nothing groweth, were the seed never so good which is sown in them: so in a heart overcome with drunkenness, which is as Augustine called it, magna animae submersio; a great drowning of the soul, no instruction can take place; wherefore wisely did Abigail, who told not Nabal his folly till his wine was gone from him. Neither doth it only enable us to do good, 17 It provokes him to manifold evils, and that first against God. but provokes us also to manifold evils against the Lord our God; as Israel sat down to eat and rose up to play, so when men have stuffed their bellies above measure, they are exalted against God, and then they fall to their blasphemies, railings, wantonness, and all sort of inordinate behaviour. The first man blotted with drunkenness in 18 The first example of drunkenness that ever was in the world. holy Scripture was Noah, than his nakedness was discovered, and his own child did mock him: he stands for an example to the world's end, that the reward of drunkenness is the manifestation of a man's own shame. By it, thou comest into contempt with those, who of all others are most bound to hau●… thee in honour and reverence. The second was Lot, and he by drunkenness 19 The second example. was easily drawn to commit incest with his own daughters: for drunkenness is Satan's Dalilah; if once by her deceit the spiritual Philistims that are against us, twin us and our strength, they shall easily make a play-foole of us, and draw us into all kind of licentiousness. Secondly, it draweth thee to enormous offences 18 It provoketh also man to evil against his neighbour. against thy neighbour: to whom is woe? to whom strife? to whom murmuring? to whom wounds without cause? even to them who tarry long at the wine: they sit down with peace, Prou. 23. 29. they rise with war; and where no quarrel is, drink doth make discord, even to the shedding of blood; yea, oftentimes to death itself. And thirdly, it bringeth upon thyself manifold 19 What evil it doth to a man himself. inconveniences both of soul and body. justly did Plinius call an intemperate man, a prodigal man of his own life: it doth weaken Plin. lib. 24. c. 22 the natural senses, so that a drunkard can not discern between a friend and a foe, a shadow and a body. Wherefore Basil called it, Mortem momentaneam; and compared such as are overcome with it to the Idols of the Gentiles, who have eyes and do not see, tongues and do not speak, and feet and cannot walk. Neither are these the least effects it worketh 20 A drunkard in gods judgement becomes his own executioner. in the body: for it weakeneth greatly the natural life, drowneth the radical moisture, and breedeth most dangerous diseases; it corrupteth the stomach, infecteth the breath, darkeneth the eyes, loseth the joints, and hasteneth death: thus a drunkard becometh his own executioner, and in God's righteous judgements his life is shortened by the same means by which he thought to prolong it. And which yet is worst of all, a drunkard 21 More profane than Esau. is profane like Esau. As the one sold his birthright for a mess of pottage, so the other doth sell his part of God's eternal kingdom for a bellyful of drink: for the Scriptures telleth us that no drunkard shall inherit the kingdom of God. But to return, three things are to be observed 22 Three rules to be observed in eating by a Christian. of a Christian in his eating: first, that he eat not forbidden meat: secondly, that he eat not in a forbidden measure: and thirdly, that he eat not in a forbidden manner. Forbidden meat is whatsoever God hath 23 First, that he eat not forbidden meat. not given with his blessing, but man usurps either by oppression, theft, deceit, rapine, or any other such like unlawful means. David in his great extremity of thirst would not drink 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 lives, through the huge army of their enemies the Philistims, and far less will a Christian live on the bread of oppression, and blood of the poor. But were the meat never so lawful, his next 24 Secondly, that he eat not in a forbidden measure. care is to take diligent heed that he eat not in a forbidden measure. For as Manna gathered more than was commanded, turned into worms; so meat and drink received in greater measure than we should, in stead of being helpful doth become hurtful unto our bodies. Yet now in drinking nothing is more spoken 25 Drinking by measure without measure a customable sin now. of then measure, and nothing less done then to drink by measure: Nowm genus mensurae inventum est, in quo nulla est mensura, ut Basil. de ebriet. per poculorum aequalitatem nulla inter homines sit invidia: there is now a new kind of measure, wherein there is no measure, that by equality of cups among men there should be no envy nor contention. This evil, damned by Basil, continued not 26 The same sin damned in the days of Basil and Augustine. the less to the days of Augustine: whereof he complaineth, that they thought no shame ad mensuram sine mensura bihere: in the which Aug. de temp. Ser. 131. strife, he that may drink most, laudem meretur ex crimine. From this most filthy custom he exhorteth them to fly, as from the poison of the devil, calling drunkenness procured by it, Patrem superbiae, matrem omnismali, sororem luxuriae. And last of all, when both the meat and 27 Thirdly, that he eat not in a forbidden manner. the measure is lawful, yet the Christian hath a care to eat also in a lawful manner, not grudging nor murmuring at his portion, not longing for a more delicate food then GOD hath allowed unto him, but content with that which the Lord hath given him, he doth look down to the poor, to give them a part, and doth look up unto God to give him thanks. The Censure. But now the want of this Christian disposition in many, evidently proves that all are not Christians indeed, who now falsely usurp 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 governed toward God. his hands from evil doing: Esay. 56. 2. Consecrate therefore your hands to the Lord, Exod. 32. 29. that in every place 1 Tim. 2. ye may lift up your heart with your hands to God in heaven, Lam. 3. 41. to praise his name. Psal. 134. 2. If iniquity be in thy hand put it far away: job. 11. 14. for he whose hands are pure shall increase his strength. job. 17. 9 And because there shall ever be some Toward the poor. poor in the Land, I command thee that thou open thine hand to thy brother, to the needy, and to the poor in the Land. Deut. 15. 11. Let not your hands be weak: for your work shall have a reward. 2 Chron. 15. 7. And in his own vocation. M●…ddle with your own business, and work with your own hand as I commanded you. 1 Thes. 4. 11. He that s●…ole, let him steal●… no more, but rather let him work with his own hands the thing that is good, that he may have to give to him that needeth. Ephe. 4. 28. The Christians Prayer for Grace to obey this Command. LEt not a Esay. 3. 8. O Lord, the work of mine hands be against thee, to provoke the eyes of thy glory: b Psal. 90. 17. But let thy beauty be upon me, to direct the work of my hands, c Psal. 24. 41. that they may be kept innocent and pure; d Psal. 141. 2. that so the lifting up of mine hands may be unto thee as the evening sacrifice: e Deut. 33. 11. and thou mayst accept the work of mine hands, through jesus Christ. Amen. The Christians Practise of this Command. I Will wash mine hands in innocency O Lord, Hands unclean, idle, bloody, blacked with bribes, not open to the poor, are not the hands of a Christian. and compass thine Altar. Psal. 26. 6. I will shake mine hands from taking of gifts. Esay. 33. 15. No blot shall clea●…e to them. job. 31. 7. I will strengthen mine hands to good, Nehe. 2. 18 labouring and working with my own hands: 1 Cor. 4. 12. so that by them I minister to my necessities. Acts. 20. 34. Yea, of the increase which God giveth me I will stretch out mine hands to the poor 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 given to man a tongue to speak, an eye to see, and an ear to hear, so hath he also given him an hand to work: 1 He is a monstrous man who hath a mouth to speak & eat, and hath no hands to do good. it were a monstrous thing to see the mouth of a man bigger than his whole body: and to see the most part of man's life spent in eating and idle talking with his mouth, rather than in doing any good with his hands, is certainly no less unseemly. Idleness was never tolerated by God: even 2 Idleness was not suffered by God, nay, not in innocent Adam. when Adam was in his innocency, he would not have him to live without labour, and therefore appointed him to dress the garden of Eden, and laid it as a law on him and on all men; In the sweat of thy brow shalt thou live: Gen. 3. 19 Cain and Abel were borne Lords and heirs of all the world, yet were they not brought up without a calling; the one was a keeper of sheep, the other a tiler of the ground. jacob being demanded by Pharaoh what his 3 The wages of an idle man is, that he should want his meat. vocation was, gave him a very good answer: but if it were demanded of many now a days, they would not know what to answer: on whom it were good for the commonwealth, the Apostles Canon were practised; he that laboureth not with his hands should not eat. To no Country hath God given all things, 4 Every man hath something wherein he should work. not to Canaan in her best estate: therefore when Solomon built the Temple, he sent to Tirus for Timber, to Ophir for Gold: yea, to no man in the world hath God given all things, but hath so dispensed his gifts among men, that every man should work, 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, he lifts them up to God by prayer: secondly, he puts them down to labour in his vocation: and thirdly, he extendeth them to do the works of mercy and compassion toward the needy. The first action of his hands is the lifting up 6 The first is to lift them up to God by prayer. of them to God by prayer, and that is a testimony of the lifting up of his heart: this he doth, because he knoweth that all labour is vain unless the Lord bless it. It is in vain to Psal. 127. 2. rise early, and to lie down late, and to eat the bread of sorrow, the Lord will surely give rest to his beloved. Adam without the Lords command made a 7 For man's labour in any calling is nothing without god's blessing. garment to himself, but it covered not his nakedness: jonas made a booth, but it defended him not from the heat: Rahel sought children by artificial means, as the eating of Mandrakes; by natural means, as copulation with her husband, but she got none, till she sought them from God by prayer: Peter fished all night and took nothing, but when Christ commanded him to cast in the net than he prospered. On the other hand Prayer draws down a blessing upon the works of our hands. The 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 God's blessing by prayer: Eliazer in procuring it, he useth prayer: Rebecca her parents and brethren sent her away by prayer: and Isaac received her with Prayer. Thus our works sanctified by prayer, shall prosper; and if we call the Lord to the beginning of our actions, we shall not fail to see his blessing upon the end of them. The second action of the hand is to work 9 The second action is to work with them in our calling in the lawful trade and vocation whereunto God hath called us. A lawful trade I call that manner of life which is allowed in the word of God, and these are of divers sorts: for God in his wisdom hath so distributed his gifts among men, that unto none hath he given all, but hath made every one to stand in need of the help of another. Religion then takes not away lawful Trades 10 Religion takes not away lawful trades and vocations. and vocations, but rather establisheth them. When those men of war asked john the Baptist what they should do, they received this answer; do violence to no man, neither accuse any falsely, and be content with your wages: he commanded them not to forsake their calling, but the corruptions of their calling. Thus Cornelius after his conversion to be a Christian, remained a Captain: and if Religion take not away the calling of a Soldier, far less are we to think it takes away other callings. Only it correcteth the abuses of the calling, 11 Only it corrects the abuses of them. whereby men add to the good ordinance of God, the deceit of Satan: using a lawful calling in an unlawful manner as when the merchant in making of his merchandise useth deceitful balances, or weights of a double measure. As indeed there is no calling in the world so good, which hath not the own worm to corrupt it. The third action of the hand is to stretch 12 The third action is to stretch them out to the poor. out, and give to the poor. It is true of all the godly, which Solomon saith of the godly woman; She stretcheth out her hand to the wheel, and then she stretcheth out her hand to the poor: for after that God hath increased them in their lawful calling, then of their abundance they give to the needy. The Lord hath made some of his children 13 Why God hath made some rich, others poor. rich in worldly things, and others he hath made poor, that the one should be examples of mercy, the other patterns of patience in his Church. Under the Law God forewarned Israel, that 14 As we take from God so should we give to the poor. the poor should ever be with them, and our Saviour hath sore-warned us of the same under the Gospel: and therewith the commadement is given; Withdraw not therefore thine hand Deut. 15. 7. from thy needy brother. For this cause was it enjoined to the Israelite in the time of harvest that he should leave a part of his corns standing in the fields, that the poor might take it; teaching us that as we have a hand willingly to take from the Lord: so we are bound to open it, and liberally give to the poor. For this liberality to the indigent and needy 15 Liberality toward the needy recommended by the example of God. is recommended to us both by the example of God himself, and of his most excellent creatures. The goodness of God is extended to all, he makes his Sun to shine, and his rain to fall, even upon those which are unjust; teaching us not to neglect, far less to contemn other men, who are Gods creatures, even then, when for their evil qualities, we may make just exception against them, that so we may be the children of our heavenly father. And as for the creatures of God we see that 16 And of his creatures. as they excel in goodness, so they communicate their good unto others. Omne enim bonum est communicatiwm sui. The Sun keepeth not his light to himself 17 Specially of the Sun, Clouds, Trees, yea and of the Angels. but sends out his beams to give light and heat to the world▪ the Clouds when they are full drop down their rain to the earth: the Trees of thei●… own accord le's fall their fruit to the use of man, albeit no man doth require it: yea, the Angels do delight to Minister unto our necessities, for why is Manna wherewith God fed Israel in the wilderness, called Angels food? surely not because the Angels did either make or eat it, but were only the stewards of God to convey it to his people. Thus are we taught that it is a more blessed 18 A more blessed thing to give then to receive. thing to give then to receive, if either we will follow the Lord, or his most excellent creatures in heaven and earth. But strange it is to see how many wretched 19 Worldlings live like monsters of the earth. worldlings there are like unto Nabal, monsters of the earth, living so in it, as if their mouths were wide enough for all God's creatures, and whatsoever were given them, were given them for themselves only. Or like that cursed gulf in the salt and dead 20 Compared to the lake of Sodom. sea, which swalloweth up the whole river of jordan into her bosom, and is neither herself bettered thereby, neither yet sends out any part thereof again to the good of others: such cursed creatures are they who receive good things from God in great abundance, and are neither changed by them in themselves, neither yet will suffer any of those goods to flow from them to the benefit of others; their barren hearts having caused to them withered hands which are able to give nothing. Or if at any time they give, it is as if their right hand should give unto their left, that is, they give to their own only. Or as if the 21 If worldlings give they are like clouds pouring rain on the Sea. Clouds being full of rain and standing over some thirsty ground should be carried away by the wind to disburden her treasures of water in the Sea: so do they while all they give is bestowed on such as have more than themselves, and that under hope of a greater benefit to return to themselves again. To move us therefore to the performance 22 Motives to alms giving. of this christian duty, we will shortly consider the loss that comes by neglect thereof, and the great vantage by the faithful discharge of it. The loss is evident; if we will keep that 23 He which keeps that which God bids give doth lose it. which God bids us give, be sure we shall lose it. As Manna gathered more than God commanded turned into worms: so riches kept more than God allows becometh unprofitable to the possessor. Yea, where men will not pay to God that 24 How he punisheth such by his officers. duty for their goods which he requires; it is a righteous thing with him to send his officers to punish them, such as the Caterpillar, the canker-worm, and the Grasshopper. Many have cast their wares unprofitably into 25 How otherwise also he crosseth them. the Sea, with the mariners of jonas ship, which they would not profitably bestow upon the land; and by pestilence many have been compelled to cast out the provision which they had gathered for their own mouths to the use of others, for whom it never came into their minds to provide it, The gain again we get by giving, is evident 26 The gain we get by giving is more than that which we give. out of that place; Psal. 112. He that distributeth and giveth to the poor, his righteousness remaineth for ever: if we compare that which we give unto others, with that which remaineth to ourselves, that which we give is a perishing thing, but that which remaineth is enduring. And this shall yet appear more clearly, if 27 This is manifested by the example of the widow and Elijah. we consider the example of Elijah and the widow of Sarepta: the Lord ●…ed his Prophet sometime by Angels, sometime by Ravens, and so he might have done still all the time of the famine; but it pleased him to change his steward, and to send him to the widow of Sarepta, not so much that Elijah should be nourished by the widow, whom before without her he had nourished, as that the widows portion might be blessed by Elijah. Thus is it true that the giver of alms if he 28 What vantage he reaps who rightly giveth alms. give it rightly, gets more than he gives, as Abraham and Lot gave perishing meat, but received immortal Angels. Plus pauper tibi confert, quam à te accipit; the poor gives thee more Amb. ossic. lib. 1 cap. 30. than he gets from thee, said Ambrose. Si nudum vestias, teipsum induis justitia; if thou cloth the poor, thou dost cloth thyself with righteousness: Si peregrinum sub tectum inducis, ille acquiret tibi sanctorum amicitias, & aeterna tabernacula; if thou bringest the stranger under thy roof, he shall purchase to thee the friendship of the Saints, and eternal tabernacles. Therefore S. Paul when he was going to jerusalem 29 He that ministereth to the necessities of the poor doth himself more good than he doth them. to relieve the necessity of the Saints there, with a contribution from the Churches of Grecia, besought them to pray for him that his service at jerusalem might be accepted. What is this? he cometh to give alms, and yet prayeth that his gift may be accepted: Surely because the service by which we minister to God's Saints, brings more good to us then any thing we give is able to do unto them: utilior Nazian. orat. 46 in ecclesiast. est eleemosyna danti, quam illi cui datur. The Censure. But now the hands of many, which are either stained with idleness, or blotted with bribery, blood, tricks of deceit, and all sorts of uncleanness, proves that all are not Christians indeed, who now usurp the Christian name. CHAPTER. VII. Of his Feet. The Lords Command. GOD pondereth all the paths How the Christian is commanded to govern his feet by measure and rule. of men: Prou. 5. 21. therefore ponder thou also all the paths of thine own feet, and let all thy ways be ordered aright: turn not to the right hand, nor to the left, but remove thy foot from evil. Prou. 4. 26. Make strait steps to your feet, lest that which is halting be turned out of the way. Heb. 12. 13. Refr●…ne thy feet from the path of the wicked: Prou. 1. 15. and keep the way of the righteous. Prou. 2. 20. The path of the righteous is, to decline from evil: and he keepeth his soul that keepeth his way. Prou. 16. 17. But above all take heed to thy soot when thou interest into the house of God. Eccles. 4. 17. The Christians Prayer for Grace to obey this Command. O Lord, a 1▪ Sam. 2. 9 thou who keepest the feet of thy Saints, b Esay. 35. 8. and hast prepared an holy way, by which, they who are polluted cannot pass: I beseech c Psal. 5. 11. thee to make thy way plain before my face, that d Psal. 17. 5. my feet slide not from thy paths. e Psal. 119. 5. Direct my ways to keep thy statutes: f Luke. 1. 79. and guide my feet in the way of peace, to the glory of thy name, through jesus Christ, Amen. Another. I Know a jerem. 10. 23. O Lord, that the way of man is not in himself: neither is it in man to walk and direct his steps, b Psal. 43. 6. Therefore I pray thee send out thy light and thy truth, let them lead me, and bring me to thine holy mountain, and to thy tabernable, c Psal. 5. 10. that so my goings being ordered by thee, d Psal. 119. 133. my steps may be directed in thy word, and iniquity have never dominion over me, for jesus Christ's sake. Amen. The Christians Practise of this Command. MY feet have followed thy steps, I have kept The feet of a christian how they are refrained from evil. thy way, and have not declined. job. 23. 11. my feet have not made haste to deceit: job. 31. 5. and I will still refrain them from every evil way, that I may keep thy word: Psal. 119. 101. for thy word is a lantern to to my feet, and a light to my paths. Psal. 119. 105. Therefore will I not walk in vanity, job. And directed to good. 31▪ 5. nor in the counsel of the wicked: Psal. 1. but my feet shall delight to stand in thy gates, O jerusalem. Psal. 122. 2. THE OBSERVATIONS. IT was the most ancient glory of man, that he was made to the Image of God, and it will be his last and his greatest glory to be restored 1 Man's first and last glory is to have the Image of God. again to this same image, without which the most excellent monarchs of the world are most inglorious. For it is a most fearful 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 deny them to be his Creatures: Depart from me, I know you not ye workers of iniquity; ye are not that which I made you; I planted you a noble Vine, whose plants were all natural, how is it then that ye are turned unto me jerem. 2. 21. in the plants of a strange Vine? Deceitful Satan stole away this glorious 3 Satan first and last envieth this Image of God in man. Image from our first Parents, and as craftily laboureth he to steal from their children that second blessing of the Gospel, by which the Lord jesus offers to restore that Image again unto us. And therefore what unjustly Esau spoke of jacob, may most justly be spoken of him, he is a supplanter indeed, a Satan, an adversary: oh that we could take it more deeply into our hearts, and so arm ourselves against him as against the first and last most deadly enemy of our salvation. As other members of the body are reform 4 The grace of regeneration teacheth us also how to govern our feet. and employed to the right use by the grace of regeneration: so the feet also which God hath given to carry man to and fro upon earth, Solomon calleth them The strong men: for they Eccles. 12. 3. are as pillars upholding the whole body, and carrying man most easily whither he would go. They are basest in the body, but very artificially 5 The feet of man artificially made by God. made, consisting of forty and four bones: whereof one is in the heel, as the socket of the pillar; another in the palm of the foot, from thence one proceeding from side to side to every toe; and then in every toe three bones, marvelously knit together for the nimbler moving and surer fastening of the steps of 6 That in the basest part of his body, man might have cause to praise God man. So that if man did consider himself in the basest part of his body, even in the feet, by which he treads upon clay and dung, as oft as he did look to himself, he would glorify his Maker, saying with the Psalmist, I am fearfully 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 given unto man by God, which sin hath not infected: the poison thereof beginning at the soul hath run like a canker through the whole body, so that from the top of the head to the sole of the 8 For naturally man's feet are impotent to good. foot, there is nothing sound in man. For by Nature the feet of man are impotent and unable 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 walk till the Apostle in the name of jesus cured him, so is every man till the grace of Christ renew him. They are nimble enough to walk in the 9 But nimble enough and able to evil. ways of sin: yea, as the horse rusheth into▪ the battle, so can natural men make haste with their feet to run their own way; their feet are swift to the shedding of blood, but in the end they are recompensed with a fearful judgement: for as they delight to wander from the Lord, so the Lord hath no delight in them. jer. 14. 10. and because now they lose their feet to every way of wickedness, God in the end shall bind them hand and foot, and cast them into utter darkness. But the grace of regeneration teacheth the 10 The Christian by regeneration receives the right use of them. Christian how to walk with his feet, to the doing of good, and declining from evil. My feet (saith job 23. 11.) hath followed the steps of the Lord, and not declined. As a servant walking at the back of his Master 11 For he walks after God, as a servant after his Master. hath his eye upon him to follow his steps, and to turn where he turns: so the Christian walks with the Lord, as Henoch did, and refuseth to go any way wherein his Master hath not gone before him. 12 And therefore delights to haunt those places wherein most frequently his Master appears that is, holy assemblies. And because his Master is in heaven, and himself on earth, he waits most diligently on his Master in those places of earth wherein most frequently he appears, that is, in the assembly of God's Saints in his holy Temples, for those are the places upon earth which are most like unto heaven. Moreover, because with his feet he treads 13 With his feet he treads upon earth but with his face he look▪ to heaven upon earth, and with his face looks up to heaven; he delighteth not much in those works by which the earth may be gained, but rather in those by which the great and excellent glory of heaven may be obtained; for even by this that God hath made him to tread upon the earth, he learns to despise the earth, counting the best things that are in it but dung, in respect of the Lord jesus. The Church is described having the Sun 14 So the whole Church is described having the World under her feet. and the twelve stars on her head: for Christ and the doctrine of the Apostles is as a Diadem of beauty to her, the Moon figuring the world, she hath under her feet: it is a shame to alter this order, as carnal men do, who tread Christ and his word under their feet, and putteth the world as a garland upon their heads: but the Christian will never place that in his heart, nor upon his head, which God hath placed under his feet. Thus, while as he walketh upon the earth 15 Thus walking on earth he keeps an heavenly mind. with his feet, he keeps within him an heavenly mind, and so ordereth his ways as may best serve to prepare a way for his ascension to his Lord. For in all the ways wherein he goes he looketh 16 For in all his ways he looks either to God's command or his licence. either to God's commandment or his licence: if he go to a work which is absolutely good, as to hear the Word, to visit the sick, to give alms to the poor, his feet move thereto with cheerfulness, being surely warranted by God's commandment. If otherwise he be to go to a work which is indifferent, such as is his bodily recreation by honest game, he will not move his foot unto it, till first in his conscience he be sure of licence obtained from his Lord. But in all this let the Christian remember, 17 Satan's snares laid in all his ways. how he is greatly envied by Satan, who in all his ways hath spread out deceivable 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 which the Christian armeth himself with prayer & consideration. to pray continually, that the Lord who keepeth the feet of his Saints, would save him from the snare of his enemy. Secondly, he hath continual need in all his ways to walk circumspectly. As he that walketh among thorns setteth not down his foot without consideration: so the Christian seeing in every step there is a snare, should take diligent heed to all his ways. 19 Seeing we look to tread Satan under our feet, let us not pollute them. And herewith all let the Christian join these meditations. Seeing thou lookest at length to be partaker of this glory of the Saints, that Satan shall be trodden under thy feet, suffer him not to pollute thy feet, nor to use them at his will, which thou hopest against his will at length to set on his neck. Again, seeing all the works of God's hand 20 God hath honoured us by subduing all his works under our feet, let us not dishonour them. are put under thy feet again by Christ jesus, in whom thou art restored to thy Lordship and superiority over them; dishonour not thyself so far as to make them servants to Satan, by running at his will into the works of uncleanness. And last of all, remember that our blessed 21 In that our Saviour once washed his Disciples feet it was to teach us all to use our feet in holiness and humility. Lord and Saviour jesus Christ did once wash the feet of his own Disciples, not only to teach all his servants humility, but holiness also: for it is a great shame for us 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 have feet to follow Satan any way that he will lead them, but none to follow the Lord, evidently doth prove that all are not Christians indeed who now usurp the Christian name. CHAPTER. VIII. Of his Company. The Lords Command. Mr Son, if sinners do entice Company with the wicked forbidden. thee, consent thou not: if they say, Come to us, we will lie in wait for blood, and lie privily for the innocent without a cause, cast in thy lot among us: my Son, walk not thou in the way with them, but refrain thy feet from their path, Prou. 1. 10. and withdraw thyself from every one that walketh inordinately. 2 Thes. 3. 6. Depart from the tents of the wicked, and touch nothing that is theirs, lest ye perish in their sins. Numb. 16. 26. Above all make no compact with Cor ●…anting and marrying▪ with them much more forbidden. Idolaters, lest they be the cause of thy ruin: Exod. 34. 12. and be not unequally yoked with Infidels: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 2 Cor. 6. 14. Meddle not also with them that are seditions; Prou. 24. 21. Neither make friendship with an angry man, neither go with a furious man, lest thou learnest his ways, and receive destruction to thy soul. Prou. 22. 24. Keep not company with drunkards and gluttons. Prou. 23. 20. Yea, if one that is called a brother be a fornicator, or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner', with such a one eat not. 1 Cor. 5. 11. He that walketh with the wise shall be wise: but a companion of fools 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 obey this Command. LORD a Psal. 26. 9 gather not my soul with the Sinners, nor my life with the bloody men, in whose hand is wickedness, and their right hand is full of bribes. b Prou. 2. 13. Deliver me from the men that speak froward things, and from them that leave the way of righteousness to walk in the way of darkness. c Psal. 141. 4. Keep me that I work not wicked works with them who work iniquity: d Psal. 119. 79. but let such as fear thee turn unto me, and those that know thy Testimonies. e Psal. 16. 3. Fill mine heart with the love of thy Saints, and let my delight be on thy excellent ones which are upon earth, f 1 john. 4. 10. that thereby I may know I am translated from death to life, through jesus Christ. Amen. The Christians Practise of this Command. I Have not haunted with vain persons, nor How the Christian flieth the company of the wicked. kept company with dissemblers: I have hated the assembly of the evil, and have not companied with the wicked. Psal. 26. 4. I fate not in the assembly of mockers: jerem. 15. 17. Neither shall any deceitful person dwell within my house: he that telleth lies shall not remain in my sight: Psal. 101. but mine eyes shall be to the faithful of the Land, that they But delights in the company of them who fear the Lord may dwell with me. He that walketh in a perfect way shall serve me: Psal. 101. for I am companion of all them that fear thee, and keep thy Precepts. Psal. 119. 63. Away therefore from me ye wicked, for I will keep the Commandments of my God. Psal. 119. 115. THE OBSERVATIONS. Neither in this life nor in the life to come, 1 Man by creation made a social creature. hath God ordained man to live 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 Solomon) are better than one, for if Eccles. 4. 9 they fall, the one will lift up his fellow: but woe to him that is alone. Therefore our Saviour when he first sent out his disciples he sent them out two and two, and hath called his Church a fellowship and communion of Saints, wherein every one should edify another in the most holy faith. Yea, the Angels, God's most excellent creatures, 2 Angels delight in mutual society and fellowship. his ministering spirits, are coupled four and four together in chariots in an happy fellowship serving 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 solitary life. men in two extremities: for some under a colour of holiness, separate themselves from all society of men, counting the solitary life vitam perfectissimam. These foolishly bind themselves unto a necessity, whereunto godly men in time of persecution were driven by compulsion, that is, (as the Apostle saith) to h●…de themselves in dens and caves, of whom the world was not worthy. But indeed, neither is this life so profitable 4 Which is neither so profitable for God's glory nor good of the Church as is the public. to glorify God and ed●…fie his Church, as is the public godly life: wherein he that doth help others, multo melius facit & virilius, doth much better, and more valiantly, Born. in Cant. Serm. 12. than he, who casting off all care of others, doth separate himself in private to care only for himself: hic sib●… tantum usui est, nec quicquam ab co utilitatis ad alios permanat, profitable to himself only, said Nazianzen, but no way unto others. But this is not the worst, (as saith that 5 Solitary life repudiates Charity in the judgement of Nazianzen. same Father) for that life doth repudiate Charity, which is in the number of most excellent virtues: and doth break the band Nazian▪ erat. 33 in laudem Heronts. of human fellowship and Society: and it hath also this incommodity with it, that the virtue of them who live in it, cannot be manifested. For as there is no reason (as saith Chrisost. de Sacerd. lib. 6. chrysostom) to count him a skilful Mariner, who within the harbour sitteth at the Rudder of the Ship, and never went out into the deep to give proof how he can govern her in the storm: so cannot a solitary life be a sufficient trial of a good Christian. If these eremites and Monks be the lights 6 The superstitious folly of eremites now rebuked. of the world, why do they hide the light under a bushel? if they be endued with excellent graces, why are they as clouds with▪ drawn into the wilderness, and do not communicate the rain of grace to the edification of others? If on the other hand they fear their infirmity, and do find themselves scant of grace, why come they not to seek it where God hath promised to give it? why forsake they the assemblies and congregations of the Saints, where they may hear God speaking to all, and every one edifying and confirming an other? On the other extremity are they, which 7 On the other extremity are they who live in fellowship, but not conjoined by the right band. live in fellowship and company which God hath ordained, but not in such manner as God hath commanded: for ye shall find few fellowships of men, which are united and knit together by the right bands. Some go together only of a custom, 8 Some keep company only of custom as the beasts do. and to these it is a grief for one of them to want the company of another: Ista est amicitia consuetudinis non rationis, habent illam & Pecora: This is a Fellowship made by custom, Aug. hom. 38. and not by Reason, a man shall see it among the bruit Beasts, who because of a long time they have haunted together, have no will to be parted or sundered one from an other. Others keep fellowship only upon a self 9 Others are moved to keep company by self-love. love; so Laban loved the company of jacob, and had no will to want him, not so much for love of jacob himself, as love of the gain got by jacob: this cannot continue, but in the end is turned into enmity: for these men use their companions as a man useth his flower, who keeps it no longer than it yields a sweet and pleasant smell unto him. Others there are who are moved to keep 10 Some by similitude of manners. company by the similitude of manners, and these are of two sorts: some are conjoined and linked together by the similitude of their evil manners: so were Simion and Levi brethren in evil; and Herod and Pilate made friends by their mutual meddling with an evil cause. Thus we see that as beasts and birds of one kind go together; so men of one fashion and condition delight to go 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 mark that true Christians do make choice of their companions; for he loveth another for the grace of God that he sees in him. He maketh much of those that fear the Lord, but in his eyes a vile person is contemned: where he sees no grace, he looks for no good, were a man never so wise, if he be not godly, it is great wisdom to eschew him: Quis enim utilem causae alt●…nae judicet, quem videt inutilem Amb. office lib. 2 cap. 12. vitae suae. It is one of the continual cares of a Christian 12 A Christian flieth the company of the wicked for fear of the evil they may do him. to sly from evil company: first, for fear of the evil the wicked may do to him: for the nature of things is such, that when good is joined with the evil, the good is sooner corrupted by the evil, than the evil is rectified by the good. And this the Spirit of God doth teach us 13 How dangerous their company is in the judgement of God's spirit. both by significant Phrases, and clear examples: Can a man take fire in his bosom, and walk upon coals and not be burnt? Canst thou be a brother to Dragons, and companion to Ostriches, and not savour of their wildness? How often have men of most excellent 14 Men of excellent graces have been hurt by the company of the wicked. Graces, and singular virtues been snared by the Company of the wicked. In the Court of Egypt, joseph was snared to swear by the life of Pharaoh: In the company of the Philistims godly David was drawn to be a dissembler, and was forced to show himself in arms against Israel, though sore against his heart: In the Hall of Caiaphas the Apostle Saint Peter was tempted to deny his Lord and Master. Yea, as Nazianzen did warn Caesarius, the least evil we do incur by keeping company with the wicked, we are blacked with their smoke, if we be not burnt with their fire. Neither doth the Christian sly the company 15 A Christian also flies the company of the wicked for fear lest he do them evil. of the wicked, for fear of the evil they may do to him only, but also for fear he do evil unto them: for wicked men, when they see that godly men do not abhor their company, are so much the more strengthened and confirmed to proceed on forward in their sins. Finally, the Christian in joining himself 16 A Christians respect in all company is first to do good. to any company, doth ever keep this twofold respect: first, to do good if he may: secondly, to get good. If he do come into the company of evil men, he hath a care both by admonition and conversation to make them better; if they do blaspheme, he doth bless; if they go to excess, he doth conform himself to sobriety, ever keeping a godly care by his example to do them good, at least that by their evil example he receive not evil. His second respect in haunting company, 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 thorns, nor sigges of Thistles: he hath an eye to the trees of righteousness, which are planted Rom. 12. 8. in the house of the Lord, that by mutual faith he may both give and receive 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 usurp the Christian name. A SHORT DESCRIPTION OF THE CHRISTIANS DEPARTURE OUT OF the Body. The Christians disposition toward Death, before death come. FEW and evil have been the days of my pilgrimage. Gen. 49. 7. I have had as inheritance the months of vanity, and painful nights have been appointed unto me. job. 7. 3. And I know that hereafter there is laid up for me a crown of righteousness, and not for me only, but for all them, who love the appearing of the Lord jesus. 2 Tim. 4. 8. Therefore all the days of my life will I wait till my changing shall come: job. 14. 14. For I desire to be dissolved and to be with Christ. Philip. 1. I love to remove 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 have a building given of God, that is, an house not made with hands, but eternal in the heavens: therefore I sigh, desiring to be clothed with mine house which is from heaven. 2 Cor. 5. And I heartily look for, and do 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 live, I live to the Lord; or whether I die, I die to the Lord: whether therefore I live or I die, I am the Lords. Rom. 14. 8. To him therefore be praise and glory for ever. Amen. His willing Resolution in the hour of death. I Have fought a good fight, I have kept the Faith: 2 Tim. 4. I know whom I have believed, and I am persuaded that he is able to keep that which I have credited unto him against that day. 2 Tim. 1. 12. The Lord will quicken my mortal body, Rom. 8. and make it like to his own glorious body: Philip. 3. 20. Yea, though after my skin worms destroy this body, yet shall I see God in my flesh, whom I myself shall see, and mine eyes shall behold, and none other for me: though my reins be consumed within me: job. 19 26. therefore I willingly lay down my life and commit my soul unto God, as unto my faithful Creator. 1. Pet. 4. 19 The Christians last prayer made in the body. HOW excellent is thy mercy O God: therefore do I trust under the shadow of thy wings. Psal. 36. 7. O blessed is the man whom thou dost choose, and causest to come unto thee, he shall dwell in thy Courts, and shall be satisfied with the pleasures of thine house, even of thy holy Temple: Psal. 65. 4. Thou shalt give him drink out of the rivers of thy pleasures: for with thee is the well of life, and in thy light shall we see light. Psal. 36. Send out therefore thy light and thy truth, Psal. 43. 3. and let thy good spirit lead me unto the Land of righteousness. Psal. 143. 10. Carry me O Lord, by thy mercy, and bring me in thy strength to thy holy habitation: plant me in the mountain of thine inheritance, even the place which thou hast prepared, and the sanctuary which thou hast established. Exod. 15. 3. that I may see the goodness of the Lord in the land of the living. Psal. 27. 13. Turn away my soul from the pit, and illuminate it in the light of the living. job. 33. 30. Let me behold thy face in righteousness, and let me be satisfied with thine Image: Psal. 17. 15. For in thy presence is the fullness of joy, and at thy right hand are pleasures for evermore. Psal. 16. 9 Into thine hands O Lord I commend my spirit, for thou hast redeemed me O Lord God of truth. Psal. 31. 5. Lord jesus receive my spirit. Act. 7. The end of the upright man is peace. Psal. 37. 37. As many as walk according to this rule peace shall be upon them, and upon the Israel of God. Gal. 6. 16. A thanksgiving. NOW unto him that is able to keep us, that we fall not, and to present us faultless before the presence of his glory with joy. To God, only wise, be glory, majesty, dominion and power, both now and ever. Amen. jude. 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 Apparel. 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 mind. Fol. 65 Chap. 3 Of his new Will. Fol. 78 Chap. 4 Of his Conscience. Fol. 87 Chap. 5 Of his Love. Fol. 99 Chap. 6 Of his Hatred. Fol. 110 Chap. 7 Of his Fear. Fol. 117 Chap. 8 Of his Confidence. Fol. 133 Chap. 9 Of his joy. Fol. 141 Chap. 10 Of his Grief. Fol. 150 Chap. 11 Of his grief 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 Ears. 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.