is esteemed to be worse then indeed he is As a rich man will laugh if he be called poore because he knowes it is false so a Christian when he is charged with euils whereof he knowes he is not guiltie Bene sibi conscius non debet falsis moueri nec aestimare plus ponderis in alieno esse conuitio quam in suo testimonio Now as for those troubles which come immediately from God wee ought so much the more patiently to beare them whether they be in our bodies or our goods shall wee receiue good things from him and not receiue euill Moreouer we haue had fathers of our bodies who haue corrected vs at their pleasure and we haue beene subiect to them how much more should wee be subiect to the father of Spirits who alway corrects vs for our profit Yea seeing vnder hope of health wee can be content that Phisitions cut and burne our bodies let vs be ashamed to murmure when the Lord chastiseth vs seeing hee doth it for no other end but that after it wee may enioy the quiet fruit of righteousnesse But how many men shall yee nowfinde professing Christ and yet like vnto those of whom Micah said in his time the best of them are bryers they thinke it religion good inough if they be quiet when none offends them but if you touch them with the smallest iniurie yee shall finde them thistles and thornes to pricke you The Censure And of this also it is manifest that all haue not the Christians disposition who now vsurpe the Christian name CHAPTER XIII Of his Anger The Lords Command BE not of an hasty spirit to be angry for Anger rests in the bosome of fooles Eccles 7. 11. Whosoeuer is angry with his brother vnaduisedly is culpable of Iudgement Math. 5. 22. The discretion of a man differeth his anger and it is the glory of a man to passe by an offence Prou. 19. 11. The foole is knowne by his anger but the wise couereth shame Pro. 12. 16. Cease therefore from anger and leaue off wrath Psal. 37. 8. But if ye be angry sinne not and let not the Sunne goe downe vpon your wrath Ephes. 4. 26. The Christians Prayer for Grace to obay this Command O Lord thou hast formed mee for thy selfe therefore giue mee vnderstanding that I may learne thy Commandements Poure thy Spirit vpon me from aboue and teach mee in all things to doe that which is good in thy sight Thou art gracious and righteous and teachest sinners thy way specially them that be meeke wilt thou guide in iudgement Deliuer me from wrath contention and debate which are the workes of the flesh and work in me a meeke and a quiet spirit which before thee is a thing much set be so shall I shew by good conuersation my workes in the meeknesse of wisedome to the glory of thy Name through Christ Iesus Amen The Christians Practise of this Command I Am the Lords seruant I will not forget him Esay 44. 21. but will lay vp his words in my heart that I sinne not against him Psal. 119. I will not walke after the stubbornnesse of mine heart that I should not heare the Commandements of my God Ierem. 16. 12. I will not striue but will be gentle toward all men instructing with meeknesse them that are contrary minded 2. Tim. 2. For I haue no such custome as to be contentious 1 Cor. 11. 16. but I cannot for-beare them which are euill Reuel 2. 2. I cannot suffer such as deceiue the seruants of the Lord Reuel 2. 20. saying they are Apostles and are not Reuel 2. 2. for the zeale of thine house hath eaten me and the rebukes of them that rebuked thee are fallen vpon me Psal. 69. 9. Yea my zeale hath consumed me because mine enemies haue forgotten thy word Psal. 119. 139. THE OBSERVATIONS THat same holy Spirit that descended vpon the Apostles in the similitude of â—…e descended first on the Lord Iesus in the similitude of a Doue to teach vs that in some things we should be patient and meeke in others inflamed with an holy Anger and that both the one and the other are the effects of Gods Spirit In our owne particulars we should be patient in the cause of God wee should be zealous after the example of Moses who was the meekest man vpon the face of the earth but wonderfull angry when he saw God dishonoured by Idolatry hee spared not to put to the edge of the sword those people whom otherwise hee loued most dearely But alas our corruption carries vs a contrary way making vs fierie beyond measure in reuenging our owne wrongs but wondrous cold in pleading the cause of God Anger is a naturall affection by which the soule of man is commoued to remedy the euill done against the will thereof by reuenge I call it a Naturall affection such as God created in Adam in the state of innocency otherwise it had not beene in our blessed Sauiour Now there are two sorts of Anger one carnall which is the worke of the flesh and forbidden another holy which is a worke of the spirit and commanded Alia est ira quam impaâ—…ientia excitat alia quam zelus format illa ex vitio haec ex virtute For the commotion of the minde is according to the mouer thereof if the Spirit of God commoue thy minde it is an holy anger raised for iust causes and tempered in ordinate measure Affectiones dona Dei sunt cum à ratione duce ac imperatore mouentur Affections are the gifts of God when they are moued by Reason as their leader and commander and in speciall Iracundia moderate spirans Zeli est armatura moderate Anger is the armour of Zeale But if the Spirit of Sathan commoue thy minde he raiseth an anger which eyther is vniust or at least so immoderate that thou neyther canst keepe vnder it reuerence toward thy God loue toward thy nighbour nor compassion toward thy selfe This carnall Anger is a raging euill Momentanea insania a momentanie madnesse said Basil compositum malum a compound euill of many euils said Nazianzen Spirituum legio a legion of many euill spirits by which the will of him who was the first murtherer of man is satisfied and many horrible euils are effected It casteth off all reuerence of God for the man this way angry doth set himselfe in the roome of God and would haue the Lord subiect to him as his seruant to execute without delay all that wrath hee wisheth for by cursed imprecations It disioyneth a man from God and makes him like to the diuell in rerum natura quid mitissimum an non Deus quaenam natura biliosa est ea quae hominem peremit De his tibi quamvis partem elige nam vtramque non licet habere the
beleeues in me should not abide in darkenesse vers 46. While therefore ye haue the light walke in the light that ye may be the children of light Ioh. 12. 36. The Christians Prayer for Grace to obey this command LOrd remoue from me that curse that in seeing I should not see and in hearing I should not vnderstand quicken me according to thy louing kindnesse so shall I keep the testimonies of thy mouth Specially worke faith in my heart for it is thy gift I beleeue O Lord but help thou my vnbeleefe Increase my faith that mine eyes may be opened to see the wonders of thy law Speake to the heart of thy seruant that I may get cares to heare what thy Spirit saith that I may tast how gracious thou art that I may smell the sauour of life in thy Gospel and may so touch thee that in beleeuing I may get life through thy holy name and may so bee ioyned with thee that I may become one spirit with thee through Iesus Christ to whom be glory for euer The Christians Practise of this command I Was borne of my naturall mother deafe dumbe and blind but now the Lord hath opened mine eares Esa. 50. 5. so that I discerne the voyce of my shepheard and will not heare the voyce of a stranger Ioh. 10. 5. for the Lord hath giuen vnto me eares to heare what the spirit saith Reuel 2. he hath also annoynted mine eyes with eye-salue Reu. 3. 18. I looke not on things which are seene but on things which are not seene 2. Cor. 4. 18. And haue attained to some in-sight of that glorious inheritance prepared for the Saints Eph. 1. Yea with open face I behold as in a mirrour the glory of the Lord 2. Cor. 3. 18. I haue smelled the sweet sauour of his garments Psal. 45. 8. and of his oyntments for which I loue him Cant. 1. 2. I haue tasted how gracious the Lord is Psal. 34. 8. his word is sweeter to my mouth then the hony or the hony combe Psal. 119. And I haue touched my Lord and his vertue hath staied the filthy issue of my sinne Luk. 8. 44. THE OBSERVATIONS THe Naturall man liues not till fourtie and fiue daies after his conception be expired but the Christian begins to liue as soone as he is conceiued The principall effects of life are Sense and Motion and the more excellent the life is the Sense and Motion is In the Naturall man Motion goes before Sense at least before the vse of the Senses but in the Christian Sense goes before Motion For it is the new Sense which causes the heart to moue and stirre in a new manner Therefore is it that first wee will speake of the Christians Senses and then of his motion or disposition Naturall parents often times bring out their children either dead or wanting some Sense or mutilate of some member but in the new generation it is not so for the Lord begets no dead no senselesse no imperfect children but liuing indued with all their Senses and perfect in regard of the number of their parts The first Sense by regeneration restored to the Children of God is the Sense of Hearing As the eare was the first port by which death was conuayed to the soule so is it the first by which life enters into it Euah by hearing what the Serpent said was brought to a delectation in sinne and the Christian by hearing what the Spirit saith is brought to a contrary hatred of sinne The Spirit of God opens our eares before he open our eyes if we refuse to heare the Lord wee shall neuer see him Auditus est gradus ad visum Hearing is a step to Seeing As Adam after his Apostacie heard the Lord when he cried to him but saw him not so is it with all his children we may liue in the body and heare him but no man can liue and see him It is the order appointed by God that wee should heare him before we come to see him Auditus aspectum restituet we lost our sight by transgression of Gods word we get it againe by obedient hearing thereof Sanet itaqúe auditus oculum qui turbatus est vt serenus vi leat quem turbatus non potuit Let vs therefore by hearing learne how to cure our eye that the eye being made cleare may see the Lord whom it cannot see so long as it is troubled then shall wee sing As we haue heard so haue wee seene in the citie of the Lord of Hoasts Oh what a fearefull sentence they seale against themselues who delight not to heare the word of the Lord Hee that turneth away his eare from hearing of the Law euen his prayer shall be abhominable for if on earth they get not accesse to God when they pray to him how shall they in heauen get accesse to see him A iust punishment of mans rebellion if hee will not heare when God speakes God shall not heare when he prayes and shall neuer admit him to see his face in heauen But the eares required in the Christian are internall by which he may heare what the spirit saith Of these speakes our Sauiour He that hath eares let him heare All that heard him saith Augustine had eares and yet few of them had eares Omnes habebant aures audiendi paâ—…ci aures obediendi Eares to heare but not eares to obey like those of Samuel Speake Lord for thy seruant heareth and of Dauid I will hearken what the Lord God will say for he will speake peace to his people and Saints that they turne not againe to follie And they who haue receiued these eares doe heare in such sort that they are sanctified by hearing according to that of our blessed Sauiour Now are ye cleane through the word which I haue spoken to you But alas how great is the number of them who after so long a hearing of the Gospel doe still retaine the filthinesse of their old sinnes they are hearers onely and not doers of the word deceiuing themselues for either else when they heare the word they vnderstand it not or if they vnderstand it they are not moued with it or if they be mooued they are not mended by it their motion beeing but like that of Foelix and their repentance like vnto the morning dew but few they are whose ears God hath opened by the grace of Regeneration The second Sense we receiue in the Regeneration is the Sense of Seeing Sathan promised to our parents that if they would eat of the forbidden tree they should become like God in knowledge but like a false deceiuer as he is hee made them like vnto himselfe for the knowledge of good which they had by creation instantly they lost it by their transgression and
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
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
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
the Saints that Sathan shall be trodden vnder thy feet suffer him not to pollute thy feet nor to vse them at his will which thou hopest against his will at length to set on his neck Againe seeing all the workes of Gods hand are put vnder thy feet againe by Christ Iesus in whom thou art restored to thy Lord-ship and superioritie ouer them dishonor not thy selfe so farre as to make them seruants to Sathan by running at his will into the workes of vncleannesse And last of all remember that our blessed Lord and Sauiour Iesus Christ did once wash the feete of his owne Disciples not onely to teach all his seruants humilitie but holinesse also for it is a great shame for vs to pollute and dishonour those parts of our body which were so greatly honoured by the Lord. The Censure But now the great number of them who haue feet to follow Sathan any way that he will lead them but none to follow the Lord euidently doth proue that all are not Christians indeed who now vsurp the Christian name CHAPTER VIII Of his Companie The Lords Command Mr Sonne if sinners doe entise thee consent thou not if they say Come to vs wee will lie in wait for bloud and lie priuilie for the innocent without a cause cast in thy lot among vs my Sonne walke not thou in the way with them but refraine thy feet from their path Prou. 1. 10. and with-draw thy selfe from euery one that walketh inordinately 2 Thes. 3. 6. Depart from the tents of the wicked and touch nothing that is theirs least yee perish in their sinnes Numb 16. 26. Aboue all make no compact with Idolaters least they be the cause of thy ruine Exod. 34. 12. and be not vnequally yoked with Infidels for what fellowship hath righteousnesse with vnrighteousnesse and what communion hath light with darknesse 2 Cor. 6. 14. Meddle not also with them that are seditions Prou. 24. 21. Neyther make friendship with an angry man neyther goe with a furious man least thou learnest his wayes and receiue destruction to thy soule Prou. 22. 24. Keepe not company with drunkards and gluttons Prou. 23. 20. Yea if one that is called a brother be a fornicator or couetous or an Idolater or a railer or a drunkard or an extortioner ' with such a one eate not 1 Cor. 5. 11. Hee that walketh with the wise shall be wise but a companion of fooles shall be afflicted Prou. 13. 20. Therefore depart from a foolish man when thou seest not in him the lips of knowledge Prou. 14. 7. The Christians Prayer for Grace to obay this Command LORD gather not my soule with the Sinners nor my life with the bloudie men in whose hand is wickednesse and their right hand is full of bribes Deliuer me from the men that speake froward things and from them that leaue the way of righteousnesse to walke in the way of darknesse Keepe mee that I worke not wicked workes with them who worke iniquitie but let such as feare thee turne vnto mee and those that know thy Testimonies Fill mine heart with the loue of thy Saints and let my delight be on thy excellent ones which are vpon earth that thereby I may know I am translated from death to life through Iesus Christ. Amen The Christians Practise of this Command I Haue not haunted with vaine persons nor kept companie with dissemblers I haue hated the assembly of the euill and haue not companied with the wicked Psal. 26. 4. I fate not in the assemblie of mockers Ierem. 15. 17. Neyther shall any deceitfull person dwell within my house hee that telleth lyes shall not remaine in my sight Psal. 101. but mine eyes shall be to the faithfull of the Land that they may dwell with mee Hee that walketh in a perfect way shall serue mee Psal. 101. for I am companion of all them that feare thee and keepe thy Precepts Psal. 119. 63. Away therefore from mee yee wicked for I will keepe the Commandements of my God Psal. 119. 115. THE OBSERVATIONS NEyther in this life nor in the life to come hath God ordained man to liue alone By his first creation he was made a social creature It is not good said the Lord for man to be alone Two saith Salomon are better then one for if they fall the one will lift vp his fellow but woe to him that is alone Therefore our Sauiour when hee first sent out his disciples he sent them out two and two and hath called his Church a fellowship and communion of Saints wherein euery one should edifie another in the most holy faith Yea the Angels Gods most excellent creatures his ministring spirits are coupled foure and foure together in chariots in an happy fellowship seruing their God But this good ordinance of God is abused by men in two extremities for some vnder a colour of holinesse separate themselues from all societie of men counting the solitary life vitam perfectissimam These foolishly binde themselues vnto a necessitie whereunto godly men in time of persecution were driuen by compulsion that is as the Apostle saith to hâ—…de themselues in dens and caues of whom the world was not worthy But indeede neyther is this life so profitable to glorifie God and edâ—…fie his Church as is the publike godly life wherein hee that doth help others multo melius facit virilius doth much better and more valiantly then he who casting off all care of others doth separate himselfe in priuate to care onely for himselfe hic sibâ—… tantum vsui est nec quicquam ab co vtilitatis ad alios permanat profitable to himselfe onely said Nazianzen but no way vnto others But this is not the worst as saith that same Father for that life doth repudiate Charitie which is in the number of most excellent vertues and doth breake the band of humane fellowship and Societie and it hath also this incommoditie with it that the vertue of them who liue in it cannot be manifested For as there is no reason as saith Chrysostome to count him a skilfull Marriner who within the habour sitteth at the Rudder of the Ship and neuer went out into the deepe to giue proofe how hee can gouerne her in the storme so cannot a solitarie life be a sufficient tryall of a good Christian. If these Eremits and Monkes be the lights of the world why doe they hide the light vnder a bushell if they be endued with excellent graces why are they as clouds with drawne into the wildernesse and doe not communicate the raine of grace to the edification of others If on the other hand they feare their infirmitie and doe finde themselues scant of grace why come they not to seeke it where God hath promised to giue it why forsake they the assemblies and congregations of the Saints where they may heare God speaking to all
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
it made the first port of life 16 Seeing Christ delights in our voyce it is a double sinne for vs not to delight in his 17 It is noâ—… inough to heare we must take heed how we heare for some heare malitiously to trap the Preacher 18 Others heare for curiositie not for Conscience 19 Some heare vnprofitably 20 Compared to vessels that run out 21 In the body the eare the tongue and the hand are not farre a sunder to teach vs what we heare and professe wee should practise The eyes of fooles are in the corners of the world They are cast vpon that which is nothing Eyes for couetousnesse can neuer be satisfied Eyes ful of adultery Eyes of pride Eyes of disdaine All these are abhomination to the Lord and abhorred by the christian a Psal. 67. 1. b Rom. 3. 18. c Prou. 20. 12. d Psal. 34. 11. e Psal. 119. 37. f Iob. 31. 1. g Esay 17. 7. h 2 Tim. 4. 18. How the Christian gouerneth his eyes according to the will of his maister 1 The heart cannot be kept vnlesse the senses be kept 2 Two sorts of euill in man 1. innatum 2 seminatum 3 Both of these haue their course by the senses for euill bred within vs breakes out by the senses 4 And euill without vs is conuayed in by the senses specially by the eye and eare 5 A Christian like a besieged citie that hath traitors within 6 We haue need therfore to watch that these two armies of euils doe not meet within vs. 7 We must fortifie our selues against both 8 It is best to sight against the beginnings of euils with in vs. 9 The soule cannot be kept if Sathan possesse the ports of the Bare and the Eye 10 The Eye sees not it selfe and therefore hath need of the help of another 11 The couering made by God for the eye warnes vs it should not be open to euery obiect 12 Two rules good for gouernment of the eye The first rule is that wee looke to God before wee looke to the creature 13 For as God hath giuen vs an eye to see his works so an eye to see himselfe 14 How Adams eyes were opened after the fall 15 So are the eyes of his miserable posteritie 16 Man by nature looketh as the beast regarding nothing but the belly 17 As Euah considered no more in the apple but that it was good for meat 18 Creatures far abused by naturall men to couetousnesse 19 Creatures also to an euill gouerned eye are the snares of concupiscence Gregor Moral lib. 21. 20 As the heart is so iâ—… the eye Ambr. de poenit lib. 1. cap. 14. 21 The second rule is that wee acquaint our eyes with tears so shall they not be carryed away easily with vanitie 22 Euery creature presenteth to vs some matter of mourning 23 Why the apparent beautie of the creature should not delight vs. How our tongue should be gouerned in speaking to God Swearing forbidden Presumptuous speaking condemned Babling and much talking condemned Cursed and froward speaking All lying and backbiting forbidden Filthy prophane speaking Generally all corrupt communication forbidden a Psal. 141. 3. b Psal. 119. 43. c Psal. 51. 15. d Psal. 71. 8. e Psal. 19. 14. How the Christian vseth his tongue to the honouring and praising of God Let them be ashamed who delight to speak of any subiect but not of Gods saluation How the Christian vseth his tongue to the edisication of others 1 The grace of regeneration doth goe through the whole man 2 Sinne hath taken away not the members but the right motion of them 3 Man naturally is diseased with a spirituall palsie 4 How necessarie the tongue is to the minde of man 5 The office of the tongue is to be a trench-man be tween hart hart 6 The tongue by Sathan diuided from the hart â—… A 〈◊〉 〈◊〉 on hath 〈◊〉 〈◊〉 on the fall oâ—… 〈◊〉 8 The diuision of one mans heart from an other is a punishment of mans diuision from God 9 In great wisedome hath God hid one mans heart from an other 10 The diuision of tongues is also a punishment of mans sinne 11 Yet is it receiued for a blessed policie in the Popes Church which God laid on for a bitter curse 12 Diuision of the tongue from the heart is both a sin and a punishment of sinne 13 A world of wickednesse committed by the tongue 14 Not the halfe onely but our whole life is full of the sins of our tongue Nazian in deplor cal animae Basil. in Psal. 32. 15 By the tongue wee transgresse all the Commandements 16 Sins of the tongue against the first Commandement Exod. 5. 2. Esay 36. 14. Psal. 14. 1. Psal. 94. 7. 17 Cursing also by the name of the Diuell 18 The second Commandement transgressed by reuerent speaking of Idols 19 Vanitie of Idols knowne by Natures light 20 But much better by the light of the Word 21 The third Commandement transgressed by idle and vnreuerent vsing of Gods Name 22 Idle talking counted a necessary recreation 23 The time of grace should not be vainly spent 24 It is transgressed also by rash and vnnecessary swearing 25 Horrible oathes made customable 26 How a certaine Iudge tryed the right childe of a dead father 27 Not vnlike as Salomon tryed the right mother of a dead childe 28 By this same rule godlesse swearers are proued not to be the sonnes of God 29 The fourth Commandement transgressed by rashnesse in prayer Eccles. 5. 1. 30 Or by speech in hipocrisie 31 The tongue not right ordered toward God will neuer be right ordered toward man 32 Three comely ornaments of our speech toward all ment 33 In speaking to our superiors wee must vse reuerence 34 Against the sixt commandement murther committed by the tongue 35 How an euill tongue is described by Dauid 36 The seauenth commandement transgressed by filthy speaking Basil. de legend lib. Gentil Gregor Moral lib. 7. sect 21. 37 Of all purposes Gods Spirit speakes in a holy manner 38 They are led with an vncleane spirit who speak filthily 39 The â—…yght Commandement is transgressed by flattery or back-biting 40 Sathan laboreth to defame the name where he cannot corrupt the conscience 41 The ninth Commandement transgressed by lying 42 Lying with dissimulation belongs to the feed of the Serpent 43 This is the shame of the Popes Church 44 Two necessary rules for gouernment of our speech 45 First that before we speake we vse meditation 46 Next that in speaking we vse moderation The great bountifulnesse of God appeares in that hee hath made all his creatures to serâ—…e for mans vse But hee will not haue vs to vse them with any excesse Nor to take them from others by oppression Neither yet to take them from himselfe without thanksgiuing a Psal. 145. 15. b Psal. 136. 25. c Psal. 147. 9. Iob. 39. 3. d Prou. 30. 8. e Psal. 69. 22. f Hose 13. 6. g Ephes. 3. 16. h Iob. 6.