blindnesse not to see the inabilitie of our naturall will to any good vulnerata sanciata vexata perdita est vera confessione non falsa defensione opus habet Hee that saith that Man per Naturae vigorem may 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 dari non potest reddi vnde ipsa Veritas dicit Si vos Filius liberauit tunc vere liberi eritis But most clearely doth the Apostle decide 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 serue for a cleare commentarie Nescio quo prauo miro modo ipsa sibi voluntas peccato in deterius mutata necessitatem facit vt nee necessitas 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 miro quodam malo modo sub hac voluntaria quadam male libera necessitate ancilla 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 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 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 I vnto thee that thou fight a good fight hauing faith a good conscience 1. Tim. 1. 19. for if thy 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 I humbly pray thee make my hart stable vnblameable before thee in holinesse that I may serue thee with a pure conscience and may walke before thee in truth and with a perfect heart doing that which is good in thy sight 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 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 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 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 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 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 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 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 and knowes much more then Conscience doth know will much more condemne vs. An example whereof wee may see cleerely 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
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
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. 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 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 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 cals it the band of perfection and fulfilling of 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 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 is God the second our selues the third is our Neighbour It is customablie thought among men an 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 hee loued vs. Diligere donum Dei est quoniam ipse vt diligeretur dedit qui non dilect us dilexit So that wee neede not ascend into the secret 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 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 qui aliquid plus quam Christum amant And in deed what is there to be compared 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 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 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 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 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 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 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 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 diligas si te sic diligas vt perdas te sic profecto perditurus es quē diligis sicut te thou that louest iniquitie I will not thou loue any man if so thou loue thy selfe that thou destroy thy selfe thou wilt also after the same manner destroy him whom thou louest as thy selfe There is in man by nature a selfe-loue by 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 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 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 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
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 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 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 Adam is restored againe vnto vs by the grace of Christ who annoynts our eyes with eye salue 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 the one we know our miserie which causeth vs denie our selues by the other we know his mercies 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 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 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 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 their foolish hearts ful of darkenes and became vaine in their owne imaginations The second thing required is that we haue 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 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 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 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 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 is Smelling All the garments of our Bridegroome smell of Myrrhe and Cassia but the virgins onely feele the sauour of his oyntments for which they runne after him they smell in the Gospel the sauour of life and therefore as the Eagle smelling the carrion a farre off resorts vnto it so the Christian senting liuely in the word of Christ Iesus slees speedily after him ascending after him in his affection there where hee is to wit at the right hand of God in heauen But miserable are the wicked for they sauour 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 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 in effect is done by beleeuing for tangere Christum est credere in Christum like as the rest of 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 ample gift for it not onely makes
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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 deafeâ—… 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 Conscience corrupted to conceale our faults neither yet smothered put out by any length of time as is manifest in Iosephs brethren whose 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 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 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 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 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 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 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 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 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 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 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. 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 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 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 therefore guide thou mine heart in thy Loue Encrease me also and make me to abound in Loue towards all men Another O God 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 endeuouring to keepe the vnitie of the spirit in the bond of peace 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. 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 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 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 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 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
not the Sunne goe downe vpon your wrath Hatred againe strengthened by time brings 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 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 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 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 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 sit qui sibi vult bona saltem apparenter quam qui mala omnibus But of all this the euill returnes to himselfe 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 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 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 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 from euill Prou. â—… 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 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. 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 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 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 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 O Lord like vnto whom there is none among all the Gods so glorious in holinesse fearefull in praises and doing wonders I beseech
day of haruest Patienter itaque ferendum est quod festinanter auferendum non est There will neuer be peace where God hath 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 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 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 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 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 the graces of the spirit it a enim proposita est Dei rebus patientia vt nullum opus Deo complacitum 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 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 Impatience were it neuer so great reâ—…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 sed vt mala grauior a patiantur Therefore Sathan seekes by many meanes 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 therefore are we to confirme our selues As for the afflictions of our persons if they 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 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 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 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 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 prouocatum interest nisi quod ille prior in malesicio deprehenditur ille posterior As rauening and deuouring beasts cannot 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 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 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 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 custodiam tum ad dignitatem vitae vtilissima But where neither a good conscience within 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 a lyar from the beginning vt seruos Dei mendacio laceret falcis opinionibus gloriosum nomen infamet vt qui conscientiae suae luce clarescunt alienis 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 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 esteemed of others to be better then he knowes he is himselfe so is he not casten downe when he
the deed yea Prauis assuescere sermonibus via quaedam est ad rem ipsam But to the children of God it is a very griefe to heare any thing that doth not edifie their hearts in the loue of God intoller abile aestimant quicquid illud non sonat quod intus amant In all purposes the holy Spirit keepeth a holy 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 Thou giuest food to all flesh yea euen to the beasts and young Rauens that cry feede me also O Lord with food conuenient for mee and let neuer my table be a snare vnto mee that when I am filled my heart should be exalted against thee but strengthen mee in the inward man with that bread of life that came downe from heauen and doth giue life to the world 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 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 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 whereof my brother may be offended 1 Cor. 8. 13. farre lesse
by God to the Christian. a Esay 62. 2. b Nomb. 6. 27. c 1 Chro. 17. 23. d Esay 56. 4. e Esay 29. 23. f Ephes. 4. 1. g Esay 56. 5. 1 The dignitie of a Christian far abouâ—… the dignitie of Adam appeareth in his new names 2 For Gods giues no vaine stiles but with the name he giues the matter answerable to it 3 A Christian is despised of worldlings and why 4 But he is honourable in Gods estimation 5 Many graces must concurre to make a Christian. 6 The Christian by his names is admonished of his duty With what care a Christian should keepe his heart a 1. Chron. 29. b Psal. 84. 5. c Ezech. 11. 19. d Hos. 10. 2. e Psal. 119. 80. f Nehem. 9. 8. g Psal. 86. 11. h Psal. 119. 80. a Heb. 13. 20. b Ephes. 2. 16. c 1. Thes. 5. 23. How the Christiâ—…n answeres the commandements of God 1 How in the Christian man there are two men 2 The Christian is holy both without and within 3 Carnall Christians compared to painted Sepulchers 4 They are not like Nathaniel but like Simon Magus Iohn 1. 47. Acts. 8. Three singular ornaments of the minde of the new Man 1 The first is light 2 The second is humblenesse 3 The third is holinesse a Deut. 32. b 2. Cor. 3. 5. c Prou. 26. d Iob. 38. 36. e Esay 29. 24. f Exod. 33. 13. g Psal. 119. h Psal. 18. 28. i Colos. 1. 9. k Esay 2. 5. l Heb. 13. a 2 Cor. 4. 6. b 2. Cor. 3. 13. c 2. Cor. 4. 4. d Phil. 1. 9. e 1. King 3. f Phil. 1. g Phil. 1. What a change is made in the minde by regeneration 1 In the new creation God begins at the light 2 The minde of man by nature is first darke secondly proud thirdly prophane 3 Some knowledge left in the minde of apostate man to make him inexcusable 4 Man by his first fall is become a companion of beasts Bern. in Cant. Serm. 53. 5 If now he fall by despising grace he shall goe to a worse estate 6 Ignorance is 1. A Stone 2. A Punishment of sinne 7 3. A Cause of sinne 8 A cause also of a most fearefull damnation Math. 15. 14. 9 Light created in the minde by degrees Math. 9. 29. 10 Euery knowledge doth not sanctifie 11 Gentiles and carnall Christians shut vp the light in the prison of their vnrighteousnesse 12 For either they seeke not the counsell of light or else they doe against it 13 Liuely knowledge workes humilitie and banisheth a three-fold pride 14 Blinde Pride 15 Foolish Pride 16 Vaine Pride 17 Pride both a dangerous and deceitfull euill Aug. de ciuit Dei lib. 14. c. 13. 18 Humilitie taught vs by the example of our Sauiour Philip. 2. 5. 19 No peace can be to a proud heart 20 No grace can lodge in a proud heart 2 Sam. 1. 21. 21 Examples of humiâ—…e in the godly 22 How the Seruants of God are great by humilitie 23 The greatnesse of Pride is but like a swelling August 63. 24 No obedience to God till pride be slaine 25 Liuely knowledge with humilitie doth worke holinesse If we renounce not our owne will we cannot be the seruants of God a 1. Chron. 29. b Phil. 2. 13. c Psal. 143. 10. d Psal. 27. e Rom. 1. f Psal. 119. 103. g Heb. 13. 21. The perfection of a Christian in this life is in a willing of good rather then doing of it 1 The onely question betweene God and man is whose wil should be done 2 Mans will by nature how far disordered 3 It is not subiect to God yet vsurpes dominion ouer his creatures 4 An intollerable rebellion to seeke seruice from Gods creatures and giue none to himselfe 5 The will of man would haue the wils of all men subiect vnto it 6 It riseth also into a plaine opposition to the Creator himselfe Bern. dâ—… râ—…sur Seâ—… 3. 7 For this cause God is an enemie to mans will for in all his plagues he 〈◊〉 of seth the will 8 Thus in resisting God man receiues the worst Bern. de considâ—… lib. 5. 9 For he willeth that which shall neuer be but be the contrary 10 Mans will iustly at variance with it selfe 11 A three-fold disorder of the will of man Aug. enchirid cap. 30. Ber. in Cant. Serm. 81. 12 In mans nature no free-will to good Aug. cont Pelag. lib. 2. c. 48. 53 Concil Arausi acanum can 7. an 445. Can. 13. 13 The naturall man hath a minde that cannot vnderstand a will that cannot be subiect to God till it be regenerate 14 Necessitie of sinne lying on the will excuseth it not and why Bern. in Cant. Serm. 81. 15 How the will is both bound free Ibid. 16 The will is renued in the regeneration 17 For the first lesson a Christian learnes is to renounce his owne will No fighting without faith a good conscience The power of conscience a 1. Thes. 3. 13. b 2. Tim. 1. 3. c Esay 38. 3. d Philip. 4. 7. Alas how far are wee from this perfection so to order our wayes that our heart reproue vs not 1 Conscience considered as concerning her Nature 2 It is a different facultie from the will and minde 3 Conscience considered as concerning her Office 4 The word of conscience imports that another with it is vpon our secrets 5 God and Conscience know our deeds together and will iudge them together 6 Conscience is Gods deputie and therefore not to be despised 1 Iohn 3. 20. 7 The sentence giuen by Conscience will be confirmed by God 8 The maiestie and authoritie of Conscience it stands against all the world 1 Corinth 4. 4. 9 If Conscience terrifie no creature can comfort Dan. 5. 10 The seat of conscience is not the body but the soule 11 After death of the body conscience liues 12 The three-fold office of Conscience 13 Conscience goes with vs whereuer we goe to beare record of all that wee doe 14 In euery action Conscience determines with vs or against vs. 15 In determining of our doings Conscience proceedes according to light 16 How the reasoning of conscience is very forcible 17 Difference to be put between Conscience and error of Conscience 18 The sentence of Conscience is neither perfect nor supreame 91 Therefore when it absolues it giues not perfect and permanent peace in this life 20 Yet in this life it begins the execution of the sentence giuen by it 21 Affections are novv louder then Conscience but it vvill not be long so 22 Good to agree vvith conscience in time Gen. 42. 21. 23 For what ends is Conscience placed in man 24 Conscience proues that God desireth not the death of a sinner 25 The vvicked who liue against Conscience vvill before conuicted 26 Vse of Conscience to the godly is 1. As a Paedagoge to lead them the right vvay 27 2. As a vvarner to tel them vvhen they goe vvrong 28 A feeling
conscience a great benefit to Gods children 29 A conscience past feeling is vvrath to the vvicked 30 A good conscience is mans paradice on earth 31 Sathan enuieth mans dvvelling in it 1 The loue of God commanded 2 The loue of our neighbour 3 The loue of our enemies a 1. Cor. 13. 1. b 2. Thes. 3. 5. c 1. Thes. 3. 12. a Rom. 15. 5. b Ephes. 4. 3. c Phil. 1. 9. How the Christian loueth the Lord with an earnest vnsained Loue. Oh how cold is our life if it be compared with this Of the Christians Loue toward Iesus Christ. What a Loue hee hath to the word of God and publicke exercises therof in the assembly of the Saints Let bastard Christians be ashamed who loue not the house of God How the Christian for Gods sake loues all his Saints 1 Loue is the first affection sanctified in the regeneration 2 The great commendation of loue Iohn 13. 35. Rom. 13. 10. 3 Two things considered in ordinate Loue first the obiect secondly the measure 4 The 〈◊〉 of loue is thâ—…â—…old 5 None can loue the Lord but the elect 1 Iohn 4. 19. Aug. in Ioan. tract 10â—… 6 If we loue God it is an argument that he loued vs. 7 God is to be loued aboue all things Aug. de temp Serm. 223. 8 For the most excellent creatures are but as beames of his beautie Augustine 9 God is to be beloued for himselfe Augus in Ioan. tract 2. 10 Mercinary loue obiected to Iob by Sathan 11 We should the more carefully eschevv it 12 The second obiect of our Loue is our selues Aug. de temp Serm. 43. Ibid. Serm. 239. 13 Mans natural selfe-loue is selfe-hatred Aug. de temp 256. 14 He that loueth not God cannot loue himselfe Aug. de temp 256. 15 The third obiect of our loue is our neighbour 16 The right measure of our loue to God is to loue him with out measure not so towards man 17 Loue compared to a fire euer tending vp What hatred is commanded to a Christian. What hatred is forbidden a Psal. 119. 88. b Psal. 119. 124. It is the shâ—…me of many now that they loue that vvhich a Christian should hate 1 Man by nature is filled with a sinfull hatred 2 For naturally man hates the Lord. 3 And he hateth also good men for the good that is in them 4 It is a diuellish thing to hate a man for good 5 Man a second Sathan inferior to him in tvvo things onely Ad frat in Erem Serm. 28. 6 First that being of shorter continuance then Sathan he is not of so great experience 7 Secondly that he is clad vvith a bodie vvhich is a great impediment to his vvicked conceptions in their execution 8 What a vvorld of vvickednesse should be in man if his thoughts vvere executed as they are conceiued 9 Vices goe together linked in one Chaine 10 Hatred is bred of very euill Parents 11 Anger continued turnes into hatred Math. 5. 22. 12 Hatred brings out most abhominable Children Galath 5. 21. 13 The hatefull man slayes like the Basiliske 14 Hatred exceeds Auarice in euill 15 Of all vvicked men a hateful man is the vvorst Ambros. off lib. 2. cap. 30. 16 All the euill of hatred returns to him that hath it What excellent blessings accompany the feare of God Promises of enduring mercy made to them vvho feare God Promises of temporal vvealth and prosperitie The feare of God commanded A feare of man also commanded The feare of other Gods forbidden A feare of man also forbidden Comfort against the feare of sinne Comfort against the feare of spirituall desertion a Exod. 15. 11. b Nehem. 1. 11. c Malach. 2. 5. d Esay 63. 17. e Psal. 31. 9. f Psal. 110. g Heb. 12. 28. VVhat a reuerent feare of God is in the Christian. Hee that feareth God aright feareth no other thing 1 Naturally men feare Sathans shadovv more then Sathan himselfe 2 Yea they feare God in such sort that they flye from him 3 Novv man is afraid at the sight of God 4 Feared also at the sight of one of his Angels Basill Serm. 2. de teâ—…unio 5 Feare in the regeneration is rectified 6 The Nature of feare renewed 7 The three fold obiect of Feare 8 We feare God for his iudgements for his mercies 9 The first thing we feare in God is his iudgement Greg. Moral lib. 19. Bern. de mutatione aquae in vinuÌ„ 10 The next thing we feare in God is his mercie Basil in Psal. 32. Gregor Moral lib. 22. Aug. de temp Serm. 52. 11 His Saints onely feare him for his mercies 12 Feare of God for his mercie casts out at length all feare of his iudgements Psal. 19. 1. Iohn 4. 18. 13 Feare of Gods iudgement shall not be in heauen Aug. de temp 214. 14 The obiect of our feare in our selues are our sinnes and infirmities 15 Why a Christian feares these two continually 16 What a fearefull thing it is to be without feare August Ibid. 17 A three-fold holy feare succeeding by course one another in the soule of a Christian. Bern. in Cant. Serm. 54. 18 Obiects of our feare without vs are men of sundry rancks 1. The King 19 2 Our naturall Parents Cursed are the children that contemn their parents 20 3. Our spirituall Fathers Numb 12. 8. 21 4. We are to feare all men among whom wee liue and why 22 Of the right measure of our feare for want whereof many fall into feares forbidden 23 The wicked are either without feare which is false securitie or ful of vaine Feare Psal. 55. Esay 57. 11. 24 Sundry sorts of faithlesse feare in the wicked 1. A vaine Feare 25 2. A carnall Feare 26 How with these also the godly are exercised 27 3. A seruile Feare 28 In the wicked seruile feare encreaseth vntill it end in desperate feare 1 Sam. 18. Miserie of them who fear not God is that they can neuer be without fear to trouble them 29 How cursed a feare the seruile feare of the wicked is Bern. ad Oger Epist. 87. Basil. in psal 33. 30 Endles feare is the iust punishment of them who feare not God Deut. 28. 58. 31 For the true feare of God banisheth all other feare 32 A great commendation of godly feare Cyp. lib. 2. epi. 2. Gregor Moral lib. 6. Aug. de Temp. Serm. 112. Bern. in Cant. Ser. 37. Lactant de ira Dei cap. 8. 11. 33 It is the naile which keepes the heart sure vnto God Confidence in God commanded and commended for most excellent blessings it brings to them that haue it Confidence in man forbidden and condemned whether it be in our selues or in others a Prou. 2. 7. b Ierem. 45. c Psal. 73. 27. d Psal. 71. 3. e Psal. 89. 17. f Psal. 57. 1. g Psal. 60. 11. h Psal. 33. 2. The strength of a Christian is in God alone Let Idolatrous worldlings who make gold their God thinke shame of their sinne 1 In a Worldling
Sathans instruments Gregor Moral lib. 13. cap. 15. 18 It is great weaknes to be prouoked to wickednes by wicked men Tertul. de Patient 19 Wee should not sight against Sathan with his own armour 20 He that cannot suffer euil words how will he suffer a sharper crosse 21 A good conscience and a good name are both necessary and why Aug. ad frat in Erem serm 53. Philo. lib. d◅ migratione Abrahae 22 But no innocency can defend vs against the tongues of wicked men 23 It is Sathans work to obscu◅e the good name of Gods children Cyp Antoniano frat Epist. 52. 24 Hs is poore that stands in need of another mans praise 25 How the Christian depends not vpon the estimation of other men Amb. offic lib. 1 cap. 5. 26 Troubles comming immediately from God are most patiently to be borne Ioh. 27. 27 Seeing we suffer willingly corrections from men y◅a the cutting of our flesh it is a shame not to suffer Gods corrections 28 A rebuke of those that cannot abide to be touched with any wrong Micah 7. 4. Carnall anger forbidden and the manifold euils that come by it Holy Anger allowed a Esay 43. 21. b Psal. 119. 73. c Esay 32. 15. d Esay 38. 3. e Psal. 25. 8. f Gal. 5. 20. g 1. Pet. 3. 4. h Iam. 3. 13. The Christian is gouerned by the word of the Lord. He is gentle toward all men euen those that are contrarie minded But yet so that hee is z◅lous I The holy Spirit appeared first in the likenes of a Doue after that in likenesse of Fire 2 Teaching vs meeknesse in our owne cause but burning zeale in the cause of God 3 Anger a natural affection created by God in man 4 Anger is eyther carnall or spirituall Gregor Moral lib. ◅ Sect. 125. 5 For the commotion of the minde is according to the mouer thereof Nazian Cygneorum ca◅minum lib. Ibid. 6 Anger stirred by Sathan is eyther without a cause or without moderation 7 What a compound euil carnal anger is Nazian ibid. 8 It makes a man vsurpe the roome of God 9 It makes a man like vnto Sathan Nazian ibid. For a man cannot keepe the meeknes of God and malice of Sathan together 10 It shakes off all reuerence of man Gregor Moral lib. 34. 17. 11 Compared to a raging riuer and to that destroying beast in Daniel How it deformeth the body 12 How it disturbeth the soule Gregor Moral lib. 5. cap. 121. 13 How it interrupts prayer and cuts off fellowship with God Ibid. 14 The Apostles precept serues for a remedie against this euill 15 Three things considered in the precept 16 A holy anger which is commended 17 Three helpes against carnall anger 18 The first is determinate silence Many men ignorantly make their aduersaries their maisters learning at them how to speake euill for euill 19 How meeknesse patience ouer-come stormie words Nazian 20 The second help is consideration 21 Consider thou hast deserued more contempt then man can lay on thee Naz. Cyg car 22 How all the euill words of men whether they be true or false are to be receiued Aug. cont Pet. lib. 3. cap. 10. 23 It is vnreasonable for vs to seeke reuenge seeing Christ and his Saints are not yet reuenged 24 It is also hurtfull all carnall reuenge being like that of Thamers 25 The Patience of Christ stands for an example of patience to vs. 26 In all our wrongs we are to consider Sathan as our principall enemie 27 For the wicked are his members moued by him 28 Remedy against carnall Anger 29 Three sorts of men diuersly disposed tovvard Anger Gregor Moral lib. 5. sect 122. 30 It is humane srailty to conceiue Anger but a diuellish thing to keepe it 31 The vvicked are like bryers and thornes that prick euery one vvho touch them 32 It is farre othervvise vvith the children of God It is not enough to keepe the heart for God hee vvill haue the seruice of the body also Let them marke it vvho thinke they may bovv their knee to Baal Professors liuing prophanely dishonour God shame the Gospell but it shall turne to their ovvne shame in the end A good life is the best defence of a Christian. a Psal. 119. 135. b 2 Thes. 1. 11. c Phil. 2. 15. d Psal. 138. 8. e 2 Thes. 1. 11. It is a great shame if novv professing Christ vvee bring not forth the fruit of godlinesse seeing vvhen vve vvere in the estate of Nature vve vvere fruitfull to sinne Let carnall Christians be ashamed to read this 1 Now followes the disposition of his outward man 2 For first the soule is renued and then the body restored 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 4 The Christian is like the Angels holy both within and without Gregor Moral lib. 19. Sect. 30. 5 A Christian should be knowne by all the parts of his life Chrisost. in Mat. hom 4. 6 Many Christians now being tryed by the parts of their behauiour will be found counterfait He is a poore man who hath his tongue onely and not his deeds to defend him 7 How an euill life is an argument of an euill heart Mar. hom 15. God should dwell in the Eare as in the doore of his owne Temple The Eare of the wicked is open to Sathan but closed to God What blessings are promised to them who lend their eare to the Lord. a Iob. 33. 16. b Iob. 36. 10. c Esay 6. 10. d Ierem. 6. 10. e Psalm 40. 8. f Esay 50. 4. g Luke 8. 15. The eare is the taster of the soule Let such as delight not to heare the word of the Lord be ashamed 1 Suppose the minde be diuine yet the good in it could not be communicated without an Organ 2 Man first made for God secondarily for man 3 Therefore hath God giuen him a minde by which he hath intelligence with God and bodily organes by which he hath intelligēce with men 4 For by the tongue we giue and by the eare we receiue intelligence 5 The fabrick of mans eare teacheth him to be ready to heare 6 But to heare onely such things as come from God 7 The wicked haue an eare for Sathan but none for the Lord. Psal. 58. 4. Iere. 6. 10. Esay 6. 10. Zach. 7. 11. 8 An eare opened to God is a great grace 9 How the Christian closeth his eare vpon Sathan 10 As he wil not carry sathan in his tongue to lye so not in his eare to receiue a false report 11 The author hearer and reporter of lies compared together 12 The eare is the taster of the soule 13 A Christian mesureth words by their owne weight not by the qualitie of the speaker 14 Great folly to reiect the word of God for the basenesse of the person that speakes it 15 As the eare was the first port of death so is