regard any that are wise in their owne conceit Iob. 37. 24. but pronounceth a woe against them Esay 5. 21. Let therefore the same minde be in you which was in Iesus Christ who being in the forme of God thought it no robberie to be equall with God but made himselfe of no reputation and was found in shape as a seruant Philip. 2. Deck yee also your selues in lowlinesse of minde 1. Pet. 5. 5. that yee may walke worthy of the calling wherevnto yee are called with all humblenesse of minde Ephe. 4. Furthermore thinke of those things which are of good report are which and true honest iust pure pertaining to loue Philip. 4. 8. Let there not be in your heart a wicked thought Deut. 15. 9. for many minde earthly things whose God is their belly and whose glory is their shame Philip. 3. 19. But vnto him who doth thinke on good things shall be mercy and truth Prou. 14. 22. The Christians Prayer for Grace to obay this Command O Lord I am a man void of Counsell neyther is there any vnderstanding in me I am not sufficient of my selfe so much as to thinke a good thought but my sufficiency is of thee for thou Lord dost giue wisedome and out of thy mouth comes knowledge and vnderstanding thou art he who puttest wisdome into the reynes and giuest vnderstanding to them who haue erred in spirit I therefore pray thee O Lord if I haue found fauour in thy sight shew me thy way that I may know thee thy hands haue made me and fashioned me Lord giue me vnderstanding that I may learne thy commandements lighten my darknesse that being filled with the knowledge of thy will I may walke in thy light studying alwayes to doe that which is good and pleasant in thy sight through Iesus Christ. Another O Lord who didst command light to shine out of darknesse make it I beseech thee to shine in mine heart to giue me the light of the knowledge of thee my God in the face of Iesus Christ take away good Lord the vaile wherewith my mind is couered that I may behold as in a mirrour thy glory with open face and may be changed into the same Image by thy spirit let me not be of the number of those Infidels whom the God of this world hath blinded that the light of the glorious Gospell of Christ who is the Image of God should not shine vnto them but make me to abound more and more in knowledge and in all iudgement that I may discerne betweene good and euill and betweene things which differ one from another and may be kept pure and without offence till the day of Christ filled with the fruits of righteousnes which are by Iesus vnto the praise and glory of God Amen The Christians Prayer for Grace to obay this Command ONce I was darknes but now I am light in the Lord Eph. 5. 8. I walked in darknesse and dwelt in the land of the shadow of death but now the light hath shined vpon me and I haue seene light Esay 9. 2. and God hath giuen me a minde to know him who is true 1. Iohn 5. 20. for his word is my wisdome and vnderstanding Deut. 4. 6. and his commandements haue made me wiser than mine enemies for they are euer with me yea I haue had more vnderstanding then all my teachers for thy testimonies are my meditation Psal. 119. 99. I will not any more lift vp my minde vnto vanitie but I will thinke vpon God in the night Psal. 63. 6. and I will meditate in the Law of the Lord continually Psal. 119. 97. and of the beauty of his glorious Maiestie and his wonderfull acts Psal. 145. 5. And I will alwaies giue thanks to him who hath made me meet to be partaker of the inheritance of his Saints in light who hath deliuered me from the power of darknesse and hath translated me into the kingdome of his deare Sonne to whom be praise and glory for euer Amen Col. 1. 13. THE OBSERVATIONS AS in the first creation God began at the light so in the second he begins at the illumination of the mind and the mind changed and renued by the Lord worketh a change also of the will and affections Naturally the minde of man is darke proud and prophane the ignorance that is in it being both a punishment of mans first sinne a sinne it selfe and the cause of all other sinne For man aspiring to an higher knowledge then God vouchsafed vpon him lost the knowledge wherewith God endued him by creation except some generall notices of good and euill which like sparkles of fire couered with the ashes of mans corrupt nature are left in him to make him inexcusable By his first creation he was made a companion of Angels but falling from that honour hee became a companion of beasts and hath so far degenerated from that which God made him that hee hath assumed the very properties of beasts wherefore also God giues vnto him the name of a beast Quidenim an non tibi videtur ipsis bestijs bestialior homo ratione vigens ratione non viuens And now seeing restitution is proclaimed in Christ how carefully should hee take heede to himselfe that hee despise not grace which is offered by his first fall hee fell from light to darknesse his second fall shall cast him into vtter darknesse the transgression of the couenant of workes made him a companion of beasts but the contempt of the couenant of grace shall make him a companion of damned Diuels And as this ignorance is a punishment of mans first sinne so is it also a sinne as is euident out of 2. Thes. 5. 1. The Lord shall appeare in staming fire to render vengeance vnto all them that know not God Thirdly it is a cause of other sinnes as we are taught by the Apostle Eph. 4. that the Gentiles wer strangers from the life of God through the ignorance that is in them As Balaam went on blindlings in an euill course because he saw not the Angell standing with a naked sword against him so the wicked walke boldly in their sins because they know not the danger thereof A body destitute of eyes cannot discerne the day from the night a friend from a foe nor the pit from the plaine no more can a darkned minde discerne the manifold snares of Sathan but as our Sauiour saith where the blinde leads the blinde both of them must fall at length into the ditch so where a blinded minde is the directer of a corrupted will what can the end be but fearefull damnation and yet no better is mans miserable estate by Nature But this naturall ignorance is remoued in the regeneration and a holy light created in the minde of man which the Lord workes by degrees as hee opened the eyes of
thee hearken to the prayer of thy seruant who desireth to feare thee Giue me good Lord that holy feare of thy Name which thou hast commanded that I may not erre from thy wayes nor harden my heart from thy feare for I know that great is thy goodnesse which thou hast laid vp for them that feare thee Lord therefore knit mine heart vnto thee that I may feare thy Name and may receiue grace to serue thee so that I may please thee with reuerence and feare through Iesus Christ. The Christians Practise of this Command VVHo would not feare thee O King of the nations for to thee appertaines dominion Iere. 10. 7. Surely I tremble for feare of thee and am afraid of thy iudgements Psal. 119. 120. My whole conuersation hath beene in weakenesse feare and much trembling 1. Cor. 2. 3. I haue had fightings without and terrours within 2. Cor. 7. 5. Yea from my youth I haue suffered thy terrours doubting of my life Psal. 61. yet will I not feare what Flesh can doe vnto mee Psal. 56. 4. nor be afraid of ten thousand of the people that should beset me round about Psal. 3. 6. Neyther will I be afraid of euill tidings because mine heart is fixed and beleeues in the Lord Psal. 112. 7. hee is mine hope and strength in trouble ready to be found therefore I will not feare though the earth be moued and the mountaines cast into the sea Psal. 46. 1. Yea though I should walk through the valley of the shadow of death yet will I feare none euill for the Lord is with me his staffe and his rod they comfort me Psal. 23. THE OBSERVATIONS FEare among the rest of our Affections is also disordered by Nature so farre that now wee feare where there is no cause and do not feare where we haue cause to feare Naturally men are more afraid of Sathans shadow then of Sathan himselfe his apparition without terrifieth men but the power of his kingdome commanding their affections within is not feared It is now the matter of mans feare which should be the matter of his ioy Adam in his innocencie placed not his ioy in the creatures which were vnder him and gaue him obedience but in the Lord who was aboue him and with whom hee had his familiar conuersation but now after his apostacie it is become far otherwise the Lord is become a feare and terror vnto man who before his fall was his principall ioy And where it shall be our ioy in heauen to see that glory of Christ which hee had with his Father from the beginning wonderfull it is that those three Disciples who were pillars of the Church should haue beene confounded and afraid at the onely representation of that glory which was made to them on mount Tabor so vnmeet are wee now to haue fellowship with God by reason of our sinnes that as I said the matter of our ioy is become the matter of our feare Yea so farre are wee now fallen away from a similitude with our God that wee are afraid at the sight of one of those holy Angels that minister vnto him Nay if a man like our selues in regard of our bodies should come from him illuminate with his brightnesse we might not abide him no more then Israel could abide the shining face of Moses when he came down from the Lord but ranne away from him therefore doth Basile call our corrupted feare a certaine ebrietie which makes vs be strange with our friends and start at shadowes that is to say feare where no cause of feare is We are therefore to consider how in the regeneration this affection is renewed and rightly ordered and how in holy Scripture there is a feare commanded and commended which we must embrace another forbidden and condemned which wee must eschew Feare renewed in our regeneration is the daughter of Faith the sister of Loue the mother of Humilitie and Obedience Therefore Moses Deut. 10. 12. ioynes these three together that to feare the Lord to loue him and to serue him is all that God requires of Israell The obiects of godly feare in the man regenerate are either in God in our selues or in the creature without vs. The obiects of our feare in God are first his iudgements secondly his mercies For first we are taught to feare him as our iudge then to feare him as our Father For the holy Spirit in the work of our regeneration keeps this order first he rebukes vs for sin terrifies vs with the iudgements of God due to them and then comforts vs with the sense of his mercie in Christ. This feare of Gods iudgements primus est incipientium gradus it is the first steppe of them who are beginning to learne godlinesse If thou hast not yet learned to loue God deerely yet it is a good beginning if thou feare him If thou loue not the pleasures of Paradice yet be afraide of the torments of Gehenna Sicut enim aqua extinguit ignem c. For as water quencheth the fire so this feare queneth the heat of sinne And this feare of iudgement in the Christian begets at length a feare of God for his mercies therefore Basile called it a Paedagogue that instructs the man to godlinesse Timor transit in Charitatem said Gregorie Vincat itaque in te pius timor erit amor let therefore godly feare ouercome in thee and at length there shall be loue feare shall not abide in thee but as a Master shall lead thee vnto loue Therefore said I that the second obiect of our feare in God is his mercy according to that in the Psalmist Mercy is with thee that thou maist be feared And this reconciles that apparant discord between the Psalmist and the Apostle The feare of the Lord is cleane and endures for euer saith Dauid Perfect loue casts out feare saith Saint Iohn If feare be cast out how doth it endure but the answere is that feare whereby we feare the iudgements of God and is as I said in the godly an introduction to the loue of God shall be cast out when our loue is perfected but that feare whereby wee feare him for his mercies and reuerence him as our Father shall endure for euer In heauen wee shall haue no feare of Gehenna wee shall be so filled with his Loue yea euen on earth the more wee grow in the loue of God the lesse feare of his iudgements is in vs Maior est peregrinantium timor minor propinquantium nullus peruenientium The obiects of Feare in our selues are our sinnes which wee haue done and our infirmities by which wee are ready and prone to sinne againe This feare ariseth in the godly from the feare of God for his mercies for the sweeter and more desired his mercies are vnto vs the more fearefull vnto vs are
Sathan but pittie the weake creature who is abused by him to offend thee In the third roome wee haue a prescribed remedie against carnall Anger if it ouer-take vs Let not the Sunne goe downe vpon thy wrath There are some men slow to Anger but if once they conceiue it they cannot easily be pacified others are both hastily angry and stubborne in continuance in it the third sort are slow to anger and ready to forgiue and these are the best ad tranquillitatus bonum plus appropinquant for they come neerest the nature of God It is an euill thing to conceiue this carnall Anger but it is farre worse to keepe it such is our corruption receiued from the first Adam that wee cannot hold Anger out of our heart but such is the obedience wee owe to the second Adam that wee should not let it lodge in our hearts after the setting of the Sunne As Bryers and thornes which pricke euery hand that doth handle them are the cursed fruit of the earth so are these spightfull men whom if thou dost stirre neuer so lightly they pricke thee with bitter speeches yea oftentimes though thou dost not stirre them they sting thee in secret with their backbitings manifested by their fruits to be of the cursed race of Caine the first murtherer of his Brother But the Children of God are full of gentlenesse loue and meeknesse they will not pricke thee no when thou dost handle them roughly by the words of sobernesse and truth they endeuour to make euill men better rendring good euen to those that haue offended them The Censure But now the want of this holy disposition proueth that all are not Christians indeed who now vsurpe the Christian name THE THIRD PART WHEREIN IS DISCRIBED THE DISPOSITION OF HIS OVTWARD MAN CHAPTER I. Of his Outward Man The Lords Command I Beseech you brethren by the mercies of God that yee giue vp your bodies a liuing sacrifice holy and acceptable to God which is your reasonable seruing of God Rom. 12. 1. And suffer not sinne to raigne in your mortall bodies that ye should obey it in the lusts thereof Neither giue your members as weapons of vnrighteousnesse to sinne but giue your selues to God and your members as weapons of righteousnesse to God Rom. 6. 12. The night is past the day is at hand cast away the workes of darknesse and let vs put on the armour of light so that we may walke honestly as in the day not in gluttonie or drunkennesse or chambring and wantonnesse nor in strife and enuie but put ye on the Lord Iesus Christ and take no thought for the flesh to fulfill the lusts thereof Rom. 13. 12. Let your conuersation be such as becommeth the Gospell Phil. 1. 27. that yee may walke worthy of God who hath called you to his heauenly kingdome and glory 1 Thes. 2. 12. for the grace of God which bringeth saluation to men hath appeared vnto vs and teacheth vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world Tit. 2. 11. Therefore as obedient Children fashion not your selues to the former lusts of your ignorance but as he who hath called you is holy so be ye holy in all manner of conuersation 1 Pet. 1. 14. Cleanse your selues from all filthinesse of the flesh and spirit and grow vp vnto full holinesse in the feare of God 2 Cor. 7. 1. hauing an honest conuersation that they who speake euill of you as of euill doers by your good workes which they shall see may glorifie God The Christians Prayer for Grace to obay this Command SHew the light of thy countenance O Lord vpon thy seruant and teach me thy Statutes that I may walk worthy of thy calling blamelesse and pure as thy Sonne without rebuke in the middest of this noughty and crooked generation and may shine among them as a light in the world To this effect I beseech thee good Lord to performe thy worke toward me thy mercy endureth for euer therefore forsake not the worke of thine hands but fulfill in mee the good pleasure of thy goodnesse and the worke of Faith with power that the Name of my Lord Iesus may be glorified in mee and I in him according to the grace of thee my God and of the Lord Iesus Christ. Amen The Christians Practise of this Command VVHen I was in the flesh the motions of sinne which were by the Law had force in my members to bring forth fruit vnto death but now I am deliuered from the Law being dead vnto it whereof I was holden that I should serue God in newnesse of spirit Rom. 7. 5. God therefore be thanked that albeit I was once the seruant of sin yet now I haue obeyed from the heart the forme of doctrine wherevnto I was deliuered and so being now made free from sinne I am become the seruant of righteousnesse Rom. 6 17. and doe bring forth fruit in holinesse ver 22. For I know that my body is the Temple of God and that the holy spirit of God dwelleth therein 1 Cor. 3. 16 and I know that I am not mine owne but bought with a price 1 Cor. 6. therefore doe I beat downe my body by discipline and studie by all means to glorifie God both in body and spirit 1 Cor. 6. THE OBSERVATIONS HItherto wee haue spoken of the new disposition of the inward man in the Christian it remaineth that now wee speake of his outward Man In regeneration first the soule is renued then the body restored Sinne began in the soule and from it shame and death came vpon the bodie Grace againe first reformes the soule and then proceeds to reforme and restore the body for as the inward Man is so is the outward The regeneration of the body hath in it two things first a restitution of it to originall dignitie and glorie and greater this shall be done in the resurrection secondly a sanctification of all the members thereof whereby they are made weapons of righteousnesse and this is presently done by grace For as by grace the Christian is renued in the spirit of his minde so also in all his externall conuersation As those holy Angels that stand about the throne of God are full of eyes within and without so all the Saints of God foris se intus circumspiciunt within them they haue light and holinesse by which they looke to their Iudge euer seeking to please him without them also light and holinesse by which they looke to their brethren euer labouring to giue good example to them Fidelem decet vndique esse manifestum a godly man should be manifested and knowne by all the parts of his life ab incessu aspectu a vesâ—…e a voce both from his vestment and his voice from his looking and his walking Vox enim quidam
Naturall inability to fulfill these commandements he turneth all the precepts of God into prayers the vse whereof I hope in all the parts of thy life shall not be vnprofitable for thee And last of all hee liues in a continuall practise of those duâ—…ties of godlinesse which God in his word hath commanded him and he himselfe doth pray for Now in the end I haue onely to obuiate two sorts of men by the one it is surmized that I haue plowed with the Heifer of another specially of Cashmannus who hath written before me de nouo homine by the other it may be obiected that I haue presented an imperfect image of a Christian and haue left out many things which profitably might haue beene pointed out concerning him For the first as I giue thanks to God for the labours of that worthy man so if I had borrowed any thing from him I would neuer thinke shame to confesse it nam ingenui pudoris est vt ait Plinius fateri per quos profecerimus haec quasi merces authori iure optimo pensitanda est ne fures esse videamur but the truth is that many yeares before he came in this Country this Anatomie was drawne and portraited as now you see it As for the second I humbly confesse it Malim tamen aliquid agendo maiorem à me doctrinam sapientiam desiderari quam nihil agendo prudentior doctiorque iudicari It was a commendable policy of these Indian Philosophers called Gymnosophista qui à suis discipulis seuerius otis quà m negotiâ—… rationem exigendam esse arbitrabantar What I haue done in this little labour is a part of my negotiation with that one talent I haue receiued from the Lord and which hee hath charged me to put to the vttermost profit And therefore had I rather by doing of some good lay open my infirmities to the censure of men then to hide by idlenesse my talent in the earth and so to incurre the indignation of my Maister I know my selfe I haue not done what I should nay not what by the grace of God I could yet that which in regard of my daily labour in the worke of the Ministerie I might Accept therefore from me this image of a Christian in a Christian manner apply it to thy selfe and looke what similitude or dissimilitude thou findest betweene thee and it Doe as Elizeus did to the widdowes sonne when he raised him from death to life he stretched himselfe ouer the childe hee put his mouth on the childes mouth his eyes on his eyes his hands on his hands and therewithall he ioyned prayer and the childe reuiued so compare thou thy selfe with this ensample thy minde thy will thy affections thy words thy actions with these of the new man where thou â—…indest a conformity giue thanks to God for the beginning of the worke of his grace in thee where not pray to God further to quicken thee that thou mayest grow in an holy similitude and conformity with him to the glory of his holy name and thy euerlasting comfort in Christ Iesus to whom be praise glory and honour for euer Thine in the Lord Iesus Mr. VVILLIAM COWPER Minister at Perth PSAL. 49. Come and I will tell you what the Lord hath done to my soule THE ANATOMIE of a Christian. CHAPTER I. OF HIS NEW BIRTH OR REGENERATION The Lords Command concerning it I Knew that thou art obstinate and thy necke is an yron sinew and thy brow brasse Esa. 48. 4. I knew that thou wouldst grieuously transgresse therefore haue I called thee a transgressor from the wombe vers 8. In thy natiuitie when thou wast borne thy nauill was not cut thou wast not washed with water I saw thee polluted in thine own blood Ezech. 16. 4. 6. Neuerthelesse for my names sake and for my praise haue I refrained my wrath from thee that I cut theâ—… not off Esa. 48 9. Yea euen when thou wast in thy blood I said vnto thee thou shalt liue â—… sware vnto thee and entred into a couenant with thee saith the Lord and thou art become mine Ezech. 16. 8. For why shall I cause others to trauaile and bring forth and shall I remaine barren saith the Lord Esa. 66. 9. No But in the middes of my children the worke of mine hands shall my name be sanctified Esa. 29. 23. Thou shalt call me father and not turne from me Ierem 3. 19. And I will put a new spirit in thy bowels that thou maist walke in my statutes Ezech. 11. 19. Old things are passed away behold all things are made new if any man be in Christ let him become a new creature 2. Cor. 5. 17. Verely I say vnto you except a man be borne againe he cannot see the kingdome of God Ioh. 3. 3. Be yee therefore renewed in the spirit of your mind Eph. 4. 23. Putting on the new man which is renewed in knowledge after the image of him who created him Coloss 3. 10. The Christians Prayer for Grace to obey this command O Lord since flesh and blood cannot inherit thy kingdome and none can see thee but the pure in heart and such as are like thee I beseech thee Lord to transform me into thine image from glory to glorie by thy spirit that where thou art there I may be to behold thy glory It lies not in my power to change one haire of my head to make it white which is blacke farre lesse can I change mine heart to make it cleane which is filthy No man can tame the nature of man that which is crooked he cannot make straight but O Lord that which is impossible with man is possible with thee thou giuest sight to the blind thou raisest vp the crooked thou turnest a barren wildernesse into a fruitfull land thou sendest forth thy Spirit and renewest the face of the earth thou callest things which are not and makest them to be yea thou raisest vp the dead O Lord declare this thy great power in mercie vpon me turne the barren wildernesse of mine heart into a fruitfull garden water it with the dew of thy grace that receiuing a blessing from thee it may bring forth fruit vnto thy glorie Send forth thy Spirit and breath life into my dead soule that I may liue and praise thee O God of my saluation for euer thorough Iesus Christ. Amen The Christians Practise of this command I Was conceiued and borne in sinne Psal. 51. I walked as a child of wrath according to the course of the world after the spirit that workes in the children of disobedience Ephes. 2. But now I am receiued to mercie 1. Tim. 1. 16. and am by the grace of God 1. Cor. 15. 10. the workemanship of God created in Christ Iesus to good workes Eph. 2. 10. And this the Lord hath made me I made not my selfe Psal. 100. 3. he quickened me when I
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
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
may reape in ioy through Iesus Christ. Amen The Christians Practise of this Command MY life is wasted with heauinesse and my yeeres with mourning Psal. 31. 10. All the worke wrought vnder the Sunne is grieuous to me for all is vanitie and vexation of Spirit Eccle. 2. 17. Specially because the good I would I doe not but the euill I would not that I doe for there is a Law in my members rebelling against the Law of my minde and leading me captiue to the Law of sinne Rom. 7. O miserable man that I am who shall deliuer me from this body of death ver 24. Woe is mee that I remaine in Mesech and dwell in the tents of Kedar My soule hath too long dwelt with them that hate peace Psal. 120. 5. for I am in daily heauinesse through continuall temptations 1. Pet. 1. 6. therefore I sigh in my selfe waiting for the adoption euen the redemption of my body Rom. 8. 23. And beside this I am vexed euery day with godly Lot by hearing and seeing the vnlawfull deeds of the wicked among whom I soiourne 2 Pet. 2. 8. as Dauid was grieued when hee saw how that transgressors did not keepe Gods law Psal. 119. 158. for which his eyes gushed out riuers of water vers 136. As Ieremie weeped in secret for the sinnes of his people Ier. 13. 17. and as Ezra rent his clothes and plucked his haire off his head and beard when hee heard that the people who came home from the captiuity had sinned against the Lord Ezra 9. 3. As our Sauiour mourned for the hardnesse of heart in the Iewes Mar. 3. 5. and weeped sore because Ierusalem knew not those things that belonged to her peace Luke 19. 41. As Paul had great sorrow and heauinesse of hart for his brethren Rom. 9. 2. and in great affliction and anguish with many teares craued their amendment to whom he wrote 2 Cor. 2. 4. euen so hath my teares been my meat night and day Psal. 42. 3. and I mourne for all the abhominations that are done by others in the Citie Ezech. 9 4. Moreouer as godly Nehemiah was sorrowfull for Ierusalems desolation Nehe. 2. 3. and as the Iewes weeped in Babell when they remembred Sion Psal. 137. 1. As the wife of Phinees was not so sorrowfull for the losse of her husband as for the captiuitie of the Arke and departure of the glory of God from Israell so doe I mourne for the affliction of Ioseph Amos. 6. 6 and mine eyes droppes downe teares night and day for the trouble of Ierusalem Ier. 14. 17. for aboue all things I wish her peace and prosperitie Psal. â—…22 Finally I am sorrowfull with him that is afflicted and I weepe for euery one that is in trouble and my soule is in heauinesse for the poore one Iob. 30. 25. yea with godly Samuel I will mourne euen for wicked Saul 1 Sam. 15. 35. and with louing Dauid for rebellious Absalom 2 Sam. 18. 33. but much more with good Ionathan will I weepe sore if Dauid be reuiled and persecuted 1 Sam. 20. 34. THE OBSERVATIONS OVr ioy in this life is not without griefe and heauinesse so witnesseth Saint Peter we reioyce in the saluation prepared for vs and yet wee are in heauinesse through manifold tentations the like we finde in our owne experience As wine failed euen in that banquet at which Christ was present so comfort sometime is interrupted euen in that heart wherein Christ dwels but as in the one hee turned water in wine in the end so in the other shall he turne all sorrow into ioy at the last The causes of griefe in a Christian are threefold the first is the consideration of that which wee haue beene the second is the consideration of that which we are the third the consideration of that which we would be and are not As for the first so long as a man and his sin are one he neither feeles the weight of it nor the wrath that followes it but reioyceth in that which should be the matter of his griefe but so soone as man by grace is parted from his sin then becomes sin a burden to him and a matter of his griefe which before was the matter of his ioy One example of this we haue in Dauid who hauing committed adultery and going about to cloake it with murther was neither troubled himselfe with this abhominable sinne nor yet would haue others troubled with it and therfore wrote he to Ioab a command indirectly to slay Vriah and there withall subioyned let not this trouble thee but how much it troubled him when God renued him by repentance the 32. and 51. Psalmes doe testifie Another we haue in the Apostle Saint Paul who while hee was in his sinnes persecuted with pleasure the Saints of God but when God sundred him from his sinnes what a griefe that sinne in speciall was to him he witnesseth himselfe I am not said hee worthy to be called an Apostle because I persecuted the Church of God For when the Lord looseth a sinner from his sinne hee bindeth him to a perpetuall hatred of his sinne and therefore is it that when hee hath taken away the guiltinesse of a sinne yet hee will haue the memory thereof to remaine for as thornes which are euill in the garden are good in the hedge to fence it so sinnes which are euill in the affection hindring the growth of grace in the soule are good in the memorie to humble vs for our former sinnes and guard vs against sinnes to come And this godly sorrow for sinne committed being no other but the dolors of our new birth should not discourage Gods children but rather they are to be comforted with it Certainly the Lord our God is best pleased with vs when wee are most displeased with our selues Mourners might not stand in presence of the Persian Kings therefore Mordecai clad in sackcloth got not entrance at the Kings gate but whom doth the Lord comfort is it not those who mourne to whom grants hee most familiar accesse surely to those that are most entirely humbled and cast cowne before him Then are wee most welcome to God and our face most pleasant vnto him when it is watred with the teares of repentance therefore is it his comfortable speech to his Church My Doue which mournes in the clefts of the rocke shew me thy face As for the second the consideration of that which wee are is also to a Christian the matter of his griefe first in regard of our continuall temptations to sinne Sathan euer seeking to recouer his old possession in vs. As Pharaoh followed Israel so Sathan followeth the redeemed man doing all that he can to bring him backe againe to his former seruitude and bondage Secondly also in regard of our manifold crosses and troubles which like vnto the waues of the sea one after another come
in whom it rests Viuificat Anima viuificatur if that life by which the soule liueth relinquish it that is if the help and comfort of Gods blessed Spirit forsake it how can it be but the soule must also relinquish the body And yet both these wayes it pleaseth the Lord to exercise his children in this life first by desertion wherein sense of mercy and spirituall strength vnto good is with-drawne from them and this is vnto them as a lingring disease the fruit whereof is first to humble them for their former sinnes secondly to make them esteeme more of the presence of God when he grants it vnto them But the other is worse when not onely hee forsaketh them but also as it were doth pursue them with his wrath this is like vnto a fearefull consumption which if it continued would vndoe them Infernus enim quidam animae rea conscentia est for an euil conscience is a certaine infernall prison of the soule And with this accusing and tormenting conscience it pleaseth God also to exercise his children first to worke in them a conformitie with Christ in spirituall sufferings secondly to teach them by experience the bitternesse of that wrath to come that they may flye from it And thirdly to learne them some knowledge of that incomprehensible loue Christ carryed toward them who for their sakes dranke out the dregs of that cup the drops whereof are so intollerable vnto them The first of these the wicked know not they were neuer comforted with his presence and how can they be grieued with his absence but the second they shall know how euer for a time their consciences being burnt as it were with a hote iron are without feeling of sinne and no way troubled for it yet shall it at length waken them and trouble them with a gnawing worme that neuer shall dye The Censure Now the great number of them who being lodened with sinne were neuer troubled in consciscience for sinne proues that all are not Christians indeed who now vsurpe the Christian name CHAPTER XII Of his Patience The Lords Command HEe that is slow to wrath is of great wisedome and he that ruleth his owne mind is better then he that winneth a Citie Prouerb 16. possesse therfore your soules in patience Luke 21. 19. and let your patient minde be knowne to all men Phil. 4. 5. for yee haue great need of patience that after yee haue done the good will of God yee may receiue the promise Heb. 10. 36. Render not euill for euill nor rebuke for rebuke but contrariwise blesse knowing that ye are thereunto called that ye should be the heires of blessing 1 Pet. 3. 9. And indeed if yee be railed on for the name of Christ blessed are ye for the spirit of glory and of God rests on you which on their part is euill spoken of but on your part is glorified 1 Pet. 4 14. If therefore yee suffer not as murtherers or euill doers he not ashamed ver 16. Say not thou I will recompence euill but wait on the Lord and he shall saue thee Prou. 20. 22. Be patient and settle your heart Iam. 5. 7. for the patient abiding of the righteous shall be gladnesse Prou. 10. 28. The Lord is a God of iudgement and they are blessed that wait for him Esay 30. 18. The Christians Prayer for Grace to obay this Command LOrd encrease thy graces toward me so that I be not destitute of any gift waiting for the appearance of my Lord Iesus Christ Lord confirme to the end that I may be blamelesse in that day and may walke worthy of thee pleasing thee in all things and may be strengthened with all might through thy glorious power to all patience and long suffering with ioyfulnesse The Christians Practise of this Command I Will waite on the Lord Zeph. 3. 8. and my soule shall keepe silence vnto my God for of him commeth my saluation Psal. 62. I will approue my selfe vnto him in much patience in afflictions in necessities in distresses 2. Cor. 6. 4. submitting my selfe vnto the will of my God and in all things giuing thanks to him through Iesus Christ. 1. Thes. 5. 18. THE OBSERVATIONS THE Gospell of our Lord Iesus Christ is compared by S. Paul to a mirror wherein wee behold the glorie of God with open face and by which wee are transformed into the similitude of his Image for so many as are the Sons of God by regeneration to them he communicates his Image by his word and spirit His goodnesse is extended ouer all his creatures and he illuminateth euery one that comes into the world for euery man by nature hath in him as much light as furnisheth to him some principles of good and euill to make him inexcusable in all the euill that hee doth But as for his owne Children hee markes them from the rest of the world by his owne image and this is it wherein we should chiefly try our selues whether wee be the workmanship of God by regeneration as we are his creatures by the first creation or not and this tryall is to be made by our similitude and conformity with him As other affections are reformed in the regeneration so also is our Patience Concerning it three things are to be considered first the nature of Patience secondly the necessitie thirdly the vtilitie thereof Patience as saith the Apostle is a grace very needefull for vs to sustaine vs in the doing of Gods will and in the expectation of his promises Heb. 10. From this is borrowed that description of Augustines Patience is a grace of the Spirit flowing from faith by which we suffer euill things willingly because wee will not forsake those good things by which we may come to better The euils which with Patience wee must suffer are not the euils of sin for it is not Patience but effeminate feeblenesse to suffer it but the euill of affliction Againe the good which wee will not forsake is as saith the Apostle the doing of the good will of God the better things which God hath promised and wee doc hope hereafter to obtayne The second is the necessitie of Patience In two respects Patience is most necessarie first the good which God hath promised and wee hope for is suspended and delayed for a time which time though in regard of the dispenser it be short because hee knowes when hee will giue it yet to the expectant it is very long therfore haue we need with Patience to wait for it Next because of the present manifold euils wherewith in this life we are exercised We liue in the company of the wicked who are vnto vs as the Cananits wer to Israel pricks in our side and thornes in our eyes Neither will the Lord haue them separated from vs but the popple must grow with the good Wheat till the
Manna wherewith God fed Israel in the wildernesse called Angels food surely not because the Angels did eyther make or eate it but were onely the stewards of God to conuay it to his people Thus are we taught that it is a more blessed thing to giue then to receiue if eyther we will follow the Lord or his most excellent creatures in heauen and earth But strange it is to see how many wretched worldlings there are like vnto Nabal monsters of the earth liuing so in it as if their mouthes were wide enough for all Gods creatures and whatsoeuer were giuen them were giuen them for themselues onely Or like that cursed gulfe in the salt and dead sea which swalloweth vp the whole riuer of Iordan into her bosome and is neither her selfe bettered thereby neyther yet sends out any part thereof againe to the good of others such cursed creatures are they who receiue good things from God in great abundance and are neyther changed by them in themselues neyther yet will suffer any of those goods to flow from them to the benefit of others their barraine hearts hauing caused to them withered hands which are able to giue nothing Or if at any time they giue it is as if their right hand should giue vnto their left that is they giue to their owne onely Or as if the Cloudes being full of raine and standing ouer some thirstie ground should be carryed away by the winde to disburthen her treasures of water in the Sea so doe they while all they giue is bestowed on such as haue more then themselues and that vnder hope of a greater benefit to returne to themselues againe To moue vs therefore to the performance of this christian dutie wee will shortly consider the losse that comes by neglect thereof and the great vantage by the faithfull discharge of it The losse is euident if wee will keepe that which God bids vs giue be sure wee shall lose it As Manna gathered more then God commanded turned into wormes so riches kept more then God allowes becommeth vnprofitable to the possessor Yea where men will not pay to God that dutie for their goods which hee requires it is a righteous thing with him to send his officers to punish them such as the Caterpiller the Canker-worme and the Grashopper Many haue cast their wares vnprofitably into the Sea with the marriners of Ionas ship which they would not profitably bestow vpon the land and by pestilence many haue beene compelled to cast out the prouision which they had gathered for their owne mouthes to the vse of others for whom it neuer came into their mindes to prouide it The gaine againe wee get by giuing is euident out of that place Psal. 112. Hee that distributeth and giueth to the poore his righteousnesse remaineth for euer if wee compare that which wee giue vnto others with that which remaineth to our selues that which wee giue is a perishing thing but that which remaineth is induring And this shall yet appeare more clearely if we consider the example of Elijah and the widdow of Sarepta the Lord â—…ed his Prophet sometime by Angels sometime by Rauens and so hee might haue done still all the time of the famine but it pleased him to change his steward and to send him to the widdow of Sarepta not so much that Elijah should be nourished by the widdow whom before without her hee had nourished as that the widdowes portion might be blessed by Elijah Thus is it true that the giuer of almes if hee giue it rightly gets more then he giues as Abraham and Lot gaue perishing meate but receiued immortall Angels Plus pauper tibi confert quam à te accipit the poor giues thee more then hee gets from thee said Ambrose Si nudum vestias teipsum induis iustitia if thou clothe the poore thou dost clothe thy selfe with righteousnesse Si peregrinum sub tectum inducis ille acquiret tibi sanctorum amicitias aeterna tabernacula if thou bringest the stranger vnder thy roofe hee shall purchase to thee the friendship of the Saints and eternall tabernacles Therefore S. Paul when he was going to Ierusalem to relieue the necessitie of the Saints there with a contribution from the Churches of Grecia besought them to pray for him that his seruice at Ierusalem might be accepted What is this he commeth to giue almes and yet prayeth that his gift may be accepted Surely because the seruice by which we minister to Gods Saints brings more good to vs then any thing wee giue is able to doe vnto them vtilior est eleemosyna danti quà m illi cui datur The Censure But now the hands of many which are eyther stained with idlenesse or blotted with bribery bloud tricks of deceit and all sorts of vncleannesse proues that all are not Christians indeed who now vsurpe the Christian name CHAPTER VII Of his Feete The Lords Command GOD pondereth all the pathes of men Prou. 5. 21. therefore ponder thou also all the pathes of thine owne feet and let all thy wayes be ordered aright turne not to the right hand nor to the left but remoue thy foot from euill Prou. 4. 26. Make straight steps to your feet least that which is halting be turned out of the way Heb. 12. 13. Refrâ—…ne thy feete from the path of the wicked Prou. 1. 15. and keepe the way of the righteous Prou. 2. 20. The path of the righteous is to decline from euill and hee keepeth his soule that keepeth his way Prou. 16. 17. But aboue all take heed to thy soote when thou entrest into the house of God Eccles. 4. 17. The Christians Prayer for Grace to obay this Command O Lord thou who keepest the feete of thy Saints and hast prepared an holy way by which they who are polluted cannot passe I beseech thee to make thy way plaine before my face that my feet slide not from thy pathes Direct my wayes to keepe thy statutes and guide my feet in the way of peace to the glory of thy name through Iesus Christ Amen Another I Know O Lord that the way of man is not in himselfe neyther is it in man to walke and direct his steps Therefore I pray thee send out thy light and thy truth let them lead mee and bring me to thine holy mountaine and to thy tabernable that so my goings being ordered by thee my steps may be directed in thy word and iniquitie haue neuer dominion ouer mee for Iesus Christs sake Amen The Christians Practise of this Command MY feet haue followed thy steps I haue kept thy way and haue not declined Iob. 23. 11. my feete haue not made haste to deceit Iob. 31. 5. and I will still refraine them from euery euill way that I may keepe thy word Psal. 119. 101. for thy word is a lantherne to to my feet and a
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