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 COVVPER Minister at Perth TO THE CHRISTIAN READER THis Treatise presents vnto thee a liuely image of a Christian man as he is delineate in the word by him who best knowes him that is by the Spirit of God that begets him wherein it shall be euident that albeit now in the world there be nothing rifer then the Christian name yet is there nothing rarer then the Christian man Concerning which a singular craft of Sathan comes to be discouered for when the Christian name which had the beginning in Antiochia came first vp in the world Sathan did what he could by false calumnies and bloudy persecution to suppresse it This sect as witnesses S. Luke euery where 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 Nazariâ—…s by Iulian scornfully they were termed Gâ—…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
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 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 of waies a man may enioy any thing that iâ—… 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 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 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 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 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 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 thou who of thine aboundant mercie hast begotten me againe by the immortall seede of thy word in the bosome of Ierusalem thine owne spouse and my mother graunt that I may sucke and be satisfied with the breasts of her consolation that so thy louing kindnesse may come to me O Lord and thy saluation according to thy promise and mine heart may be comforted of thee my God in Christ vnto whom be praise and glorie for euer Another O Thou whom my soule loueth shew me where thou feedest 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 Bring me into thy wine-seller stay me with thy slagons and comfort mee with thine apples 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 Lord giue me of that water that I may not thirst thou art that bread which came downe from heauen and giues life to the world Lord euermore giue me of this bread that I may be strengthened in the inward man 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 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. In mine infancie as a new borne babe I desired the sincere milke of the word that I might grow 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 â—…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 â—…ilthnesse of the slesh and Spirit and grow vp vnto â—…ull holinesse in the feare of God 2 Cor. 7. 1. The Christians Prayer for Grace to obey this Command O Lord who perfectest euery worke which thou beginnest bring forward I beseech thee in me this worke of my regeneration Stablish O God that which thou hast wrought in me that I may grow daily in grace till â—… be perfected 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 where in regard of the time I ought to haue beene a teacher of others I am yet alas but a babe inexpert in the word of righteousnes Lord sâ—…ue me from that curse of the wicked that I should waxe worse and worse let me not end in the slâ—…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 which beares nothing but thornes and briars these are thâ—… fruits of the slesh which grieues thy spirit but as a liuely member of Christs body quickned by his spirit I may encrease with the encreasings of God and be daily filled with the fruites of righteousnâ—…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 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 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
Christian 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 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 before whom Publicans and sinners shall goe into the kingdome of heauen Or else their Confidence is without them as 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 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 seâ—… 〈◊〉 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 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 ioyfull all yee that are vpright in heart Psal. 32. 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 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 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 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. 4. 1â—… 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 Psal. 2. 11. The Christians Prayer for Grace to obay this Command BLessed 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 Let therefore thy tender mercy come to me that I may liue for thy Law is my delight Make me to heare ioy and gladnesse and reioyce the soule of thy seruant 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 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 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 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 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 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 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 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
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 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 are Christs But the wicked eye of that euill one enuies 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 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 but because forsooth in the dayes of Noah all flesh was accursed but not the fish Is not this to binde the Conscience where 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 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 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 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 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 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 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 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 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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 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 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 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 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 vessâ—…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 who promised that thy Children should be called with a new Name which the mouth of the Lord should name and according there to hast put thy name vpon thy Children 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 teach me to chuse that which pleaseth thee and to take hold of thy couenant that thy name may be sanctified in me and I may walke worthy of my heauenly vocation so shalt thou fully performe to me thy promise and giue mee that euerlasting name which shall neuer be â—…ut out and thy name shall be stable and magnified for euer praise and honour and glory without â—…nd appertayning to thee THE OBSERVATIONS THE first man being blessed of God in the 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 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 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 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 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 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 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 I know that thou tryest the heart and hast pleasure in righteousnesse and that the man is blessed in whose heart are thy wayes therefore O Lord take away from mee the stony heart and giue me a heart of flesh put a new spirit into my bowels let neuer mine heart be diuided from thee O my God but let it be vpright in thy statutes and faithfull before thee knit it to thee that I may feare thy Name so shall I neuer be ashamed Another O Lord my God 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 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 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 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 cleaâ—…e to the Lord without separation 1. Cor. 7. 35. THE OBSERVATIONS THE Christian soiourning in the body consisteth 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 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 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 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 will charge them with that which Simon Peter said to Simon Magus I see that thou art in the 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 eye if the eye be single the whole body shall be light but if thine eye be wicked 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 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