The anatomie of a Christian man VVherein is plainelie shewed out of the VVord of God, what manner of man a true Christian is in all his conuersation, both inward, and outward. ... By M. William Covvper, minister of Gods Word.

ANATOMIE OF A CHRISTIAN Man .

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

FVLL OF HEAVENLY INSTRUctions , by practise whereof we may be 〈◊〉 in the life to come , our Creator in his glor●… ▪ and our Redeemer at his right hand .

By M. WILLIAM COWPER , Minister of Gods Word .

2 Cor. 519. If any man be in Christ Iesus let him becom●… 〈◊〉 creature .

LONDON . Printed by T. S. for Iohn B●…dge , and are 〈◊〉 at the great south do●… of 〈◊〉 Bri●…aynes 〈◊〉

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

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

Principis est virtus maxima nosce suos . Martial .

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

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

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

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

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

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

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

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

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

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

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

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

TO THE CHRISTIAN READER .

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

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

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

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

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

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

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

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

Thine in the Lord Iesus Mr. WILLIAM COWPER Minister at Perth .

PSAL. 49. Come , and I will tell you what the Lord hath done to my soule . THE ANATOMIE of a Christian.

CHAPTER I. OF HIS NEW BIRTH OR REGENERATION .

The Lords Command concerning it .

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

The Christians Prayer for Grace to obey this command .

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

Amen .

The Christians Practise of this command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER II. Of his New Senses .

The Lords Command concerning them .

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

The Christians Prayer for Grace to obey this command .

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

The Christians Practise of this command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER III. Of his New Foode .

The Lords Command .

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

The Christians Prayer for Grace to obey this Command .

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

Another .

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

The Christians Practise of this command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER IIII. Of his New Growth .

The Lords Command .

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

The Christians Prayer for Grace to obey this Command .

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

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER V. Of his New Apparrell .

The Lords Command concerning it .

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

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

The Christians Prayer for Grace to obey this Command .

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

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER VI. Of his New Names .

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

The Christians Prayer for Grace to answere these Names .

O Lord , a 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 b Nomb. 6. 27. and according there to hast put thy name vpon thy Children , c c 1 Chro. 17. 23. confirme I beseech thee all this great goodnesse which thou hast spoken to thy seruant : let it please thee to blesse mee , and I shall be blessed , d d Esay . 56. 4. teach me to chuse that which pleaseth thee , and to take hold of thy couenant , e e Esay . 29. 23. that thy name may be sanctified in me , f f Ephes. 4. 1. and I may walke worthy of my heauenly vocation , g g Esay . 56. 5. so shalt thou fully performe to me thy promise , and giue mee that euerlasting name which shall neuer be ●…ut out , and thy name shall be stable and magnified for euer , praise , and honour , and glory without ●…nd appertayning to thee .

THE OBSERVATIONS .

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

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

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

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

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

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

The Censure .

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

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

CHAPTER . I. Of his Inward Man .

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

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

Another .

O Lord my God a a Heb. 13. 20. who brought againe from the dead , our Lord Iesus , the great Shepheard of the sheepe , through the bloud of the euerlasting couenant , worke I beseech thee , that which is pleasant in thy sight , b 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 c 1. Thes. 5. 23. and so my whole Spirit , soule and body , may be kept blamelesse to the comming of the Lord Iesus , to whom be praise and glory for euer .

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

The Censure .

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

CHAPTER II. Of his New Minde .

The Lords Command .

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

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

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

The Christians Prayer for Grace to obay this Command .

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

Another .

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

Amen .

The Christians Prayer for Grace to obay this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER III. Of his New Will.

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

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

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And againe in the same place : Ita anima 15 How the will is both bound & free . miro quodam , & malo modo , sub hac voluntaria quadam , & male libera necessitate , & ancilla Ibid. tenetur , & libera : ancilla propter necessitatem , libera propter voluntatem ; & quod magis mirum , 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 renued in the regeneration by nature is contrary both to Gods will and our weale , is cured by the renuing grace of Christ in the regeneration .

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

The Censure .

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

CHAPTER IIII. Of his Conscience .

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

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

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

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

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

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

Another .

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

The Christians Practise of this Command .

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

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

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

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

THE OBSERVATIONS .

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

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

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

The obiects of our Loue are three : the first 4 The 〈◊〉 of loue is th●…●…old . is God : the second our selues : the third is our Neighbour .

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER VI. Of his Hatred .

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

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

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

Againe , man is clogged with a body , which 7 Secondly , that he is clad with a bodie , 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 conceiueth ; it being farre otherwise with the actions of the bodie , which require the circumstances of place , and persons , then with the conceptions of the minde , which without any such thing are perfected .

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER VII . Of his Feare .

The Lords Command .

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

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

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

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

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

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

The Christians Prayer for Grace to obay this Command .

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

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER VIII . Of his Confidence .

The Lords Command .

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

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

The Christians Prayer for Grace to obay this Command .

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

Amen .

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER IX . Of his Ioy .

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

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

Amen .

The Christians Practise of this Command .

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

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

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

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

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

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER X. Of his Griefe .

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

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

Amen .

The Christians Practise of this Command .

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

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

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

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

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

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

The Christians Prayer for deliuerance from these terrors .

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

THE LORDS ANSWERE TO THE CHRISTIAN .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER XII . Of his Patience .

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

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

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER XIII . Of his Anger .

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

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

Amen .

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

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

CHAPTER . I. Of his Outward Man .

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

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

Amen .

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

The Censure .

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

CHAPTER . II. Of his Eares .

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

O Lord a a Iob. 33. 16. thou who openest the eares of men by corrections , b b Iob. 36. 10. and commands them to returne from their iniquitie : c c Esay . 6. 10. take away from me the heauie d d Ierem. 6. 10. and vncircumcised eares . e e Psalm. 40. 8. Prepare mine eares f f Esay . 50. 4. that I be not rebellious any more , nor turne back from thee , but may haue mine eare opened to heare , as the learned g 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 Iesus Christ .

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER . III. Of his Eyes .

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

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

Amen .

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER . IIII. Of his Tongue .

The Lords Command .

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

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

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

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

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

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

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

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

The Christians Prayer for Grace to obay this Command .

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

Amen .

The Christians Practise of this Command .

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

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

THE OBSERVATIONS .

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

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

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

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

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

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

A threefold diuision hath ensued vpon the ●… A 〈◊〉〈◊〉 on hath 〈◊〉〈◊〉 on the fall o●… 〈◊〉 . fall of man , as a punishment thereof : first , a diuision of harts : secondly a diuision of tongues : thirdly , a diuision of the tongue from the hart .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The seauenth Commandement is transgressed 36 The seauenth commandement transgressed by filthy speaking . by the filthy and corrupt communication of the tongue : for filthinesse conceiued in the heart , imployes the tongue to prepare a way for committing of the deed : yea , Prauis assuescere Basil. de legend . lib. Gentil . sermonibus via quaedam est ad rem ipsam . But to the children of God it is a very griefe to heare any thing that doth not edifie their hearts in the loue of God : 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 Gods Spirit speakes in a holy manner . language : when hee speakes of Adams copulation with Euah , he saith , that Adam knew his wife ; when he speakes of Sauls going to the caue for naturall purgation , hee saith , he went in to couer his feet .

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER . V. Of his Eating .

The Lords Command .

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

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

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

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

The Christians Prayer for Grace to obay this Command .

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

Amen .

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER . VI. Of his Hands .

The Lords Command .

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

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

The Christians Prayer for Grace to obay this Command .

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

Amen .

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER . VII . Of his Feete .

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

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

Amen .

Another .

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

Amen .

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

CHAPTER . VIII . Of his Companie .

The Lords Command .

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

The Christians Prayer for Grace to obay this Command .

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

Amen .

The Christians Practise of this Command .

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

THE OBSERVATIONS .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Censure .

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

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

The Christians disposition toward Death , before death come .

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

Amen .

His willing Resolution in the houre of death .

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

The Christians last prayer made in the body .

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

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

A THANKS-GIVING .

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

FINIS .

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

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