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
was dead in sinne and trespasses Eph. 2. and of his aboundant mercie hath begotten me to a liuely hope by the resurrection of Iesus from the dead 1. Pet. 1. 3. and hath giuen me power to be one of his sonnes borne againe not of blood nor of the will of flesh nor of the will of man but of God Ioh. 1. 13. for of his owne will he begat me with the word of Truth Iam. 1. 18. Of a seed not mortall but immortall the word of God who liues and endures for euer 1. Pet. 1. 23. As the wind blowes where it lusts and wee heare the sound thereof but cannot tell whence it comes nor whither it goes so is euery man who is borne of God Ioh. 3. In the naturall generation we cannot tell what way the bones grow in the wombe of her that is with child Eccles. 11. 5. Farre lesse can wee know the vnsearchable waies of God Rom. 11. 33. In this new generation it is the Lords doing and is marueylous in our eyes Psal. 18. 23. His holy name be blessed therefore for euer and euer THE OBSERVATIONS ELection is the first spring that flowes from the bottomlesse fountaine of Gods loue but for a long time it runnes so secret that we cannot see it till it breake forth and appeare in our Regeneration or effectuall calling Regeneration is the first manifest effect of Gods mercie toward a man as wee could not be men if we had not beene conceiued and borne so can we not be Christian men vnlesse we be borne againe Therefore it is that when Nicodemus a Master in Israel was to be made a Disciple of Christ the first Doctrine that our Sauiour taught him was of Regeneration And it stands as a rule for all men in Christs schoole If any man will be my Disciple let him denie himselfe Now both learned and vnlearned liue as if Christianitie consisted in speaking and professing but sure it is the kingdome of God is not in word but in power and practise and he hath not learned Christ who hath not learned to cast off the old man who is corrupted through deceiueable lusts In the first generation wee were begotten men by the will of fleshand blood in the second we are begotten Christian men by the will of God In the first our mortall father begat vs to succeed him in the second our immortall father hath begotten vs for euer to abide with him By the first wee may say to corruption thou art my father and to the wormes yee are my brethren and sisters by the second wee may say to God thou art my father and to Iesus Christ elect Angels and holy men ye are my brethren For in the first we were conceiued and borne in sinne and consequently heires of wrath and eternall damnation but in the second we are the workemanship of God created in Christ to good workes and consequently heires of grace and glory If our first generation had beene good there had not needed a second In naturall men there are some remnants of Gods image and some sparckles of light by which they differ from beasts and a fellowship is entertained among men but these cannot profit man to saluation but rather makes him inexcusable and encreases his damnation Vigens ratione non viuens ratione Man indued with reason and not liuing by reason turnes that which is his glorie into shame because hee detaines and with-holds the truth in vnrighteousnes Our blessed Sauiour farre abaseth the pride of nature when hee saies that man cannot enter into Gods kingdome till he be borne againe What euer the Semipelagians of our time say to magnifie the arme of flesh and to diminish the praise of Christs grace certaine it is there is nothing in man by nature but the blind leading the crooked that is a blind mind leading a peruerse and crooked will and so no maruell that both of them at length if they be left vnto themselues fall into perdition It is a pitie to heare sillie worldlings boasting of the priuiledges of their first birth such as Nobilitie of blood and ancietie of their inheritances and are not humbled by considering that they are borne heires of Gods wrath which they shall inherit for euer when all the comforts of their earthly inheritances shall forsake them Be what thou wilt if thou haue no more then thou hast by thy first birth it were better for thee thou hadst neuer beene borne thou shalt curse for euer the loynes that begat thee and the wombe that bare thee and the pappes that gaue thee sucke thou shalt curse the day wherin it was said of thee A man is borne and thy vaine temporall gloriation shall end in a sore eternall lamentation Nicodemus was somewhat excusable though he vnderstood not the doctrine of regeneration because he had neuer heard it before but now if we be ignorant of it we are altogether inexcusable both because it is so clearely taught vs in the word and so necessarily required of vs that without it we cannot as saith our Sauiour enter into the kingdome of God The names which regeneration receiues in holy Scripture may helpe vs some way to know it if they be considered for it is called sometime a new creation sometime a new birth sometime a renouation and sometime a transformation There are saith Basil two sorts of creation vnum eorum quae ex nihilo cum non essent sunt conditaâ—… alterum eorum quae ex prioribus ad meliora immutantur and of this last sort is Regeneration Of this it is euident that Regeneration is a mutation of the whole man both soule and body from one thing to another namely from sinne to sanctification from darkenesse to light from death to life from the power of Sathan to God Act. 26. 18. In euery mutation one thing remooues and another succeeds As in euery generation vnius ortus est alterius interitus so is it in this generation that which dies is corrupted nature called the Old man that which is quickened is renewed nature called the New man hee who hath rightly learned Christ cast off concerning the conuersation in time past the old man which is corrupt thorough deceiueable lusts and put on the new man which after God is created in righteousnesse and true holinesse Oportet enim eum qui alteram vitam incepturus est priori finem imponere The Regeneration then of the soule hath two partes the first is the mortification of the old man called also the circumcision of the heart and the crucifixion of the flesh the second the viâ—…ification of the new man called also the first resurrection Corrupted nature is called the old man for three causes first because it is almost as old as our nature for it began in Adam soone after his creation Secondly it is called the old man in respect
that blind man by degrees And this light as it increaseth in the minde hath alwaies following it holinesse and humilitie not that euery knowledge doth sanctifie and humble him that hath it for albeit the Lord illuminateth euery one that comes into the world yet doth hee not sanctifie euery one yea there is knowledge in many which doth not humble but puffe vp not conuert but conuince The Gentiles were endued with great knowledge of God the Creator by the light of Nature but they with-held it in vnrighteousnesse to their iuster condemnation the bastard Christians of our time are endued also with the knowledge of God the Redeemer by the light of the word but it is likewise shut vp in the prison of their inordinate affections For either in their actions they neuer seeke counsell at the light which God hath put in their mindes or else if at any time the light that is in them warne them of the good which they should do and reproue them for the euill that they haue done it is oppressed and borne downe by the tyranny of their sinfull affections But this liuely knowledge created in our mindes by God in the regeneration doth work in vs both humilitie and holinesse For first it banisheth out of our mind that threefold naturall pride which is in it to wit Blinde pride Foolish pride and Vaine pride Blinde pride is when decepta deceptrix cogitatio the deceiuing and deceiued cogitation of mans minde makes him to thinke hee is far better then indeed hee is and this may be seene in many who are proud without any cause at all Foolish pride is when a man is puft vp with that which he hath as if it were his owne this is as if the Axe should take to it selfe the praise of hewing or the Pen should vsurpe the praise of writing or the Wall should waxe proud because the Sunne shines vpon it so is it with the man who waxeth proud because God hath looked vpon him and doth any notable worke by him Vaine Pride is when a man is puft vp with that which hee hath indeed but it is without him like Nebuchadnezzer glorying in his golden Image and worldlings proud of their gorgious apparrell surely it is the pittifull folly of a base minde for a man to thinke that any thing can make him great which is lesse then himselfe but it is the recompence of mans error that because he lost the glory which God gaue him he vainely seekes his glory in things which cannot profit him Pride is a dangerous euill and most deceitfull Noâ—…erca virtutum mater vittorum the mother of all vices the stepmother of vertues it can neuer attaine to that whereat it would be Quid aliud superbia quam propriae excellentiae appetitus but a proud man can neuer be high nor excellent for seeing the Angels by pride fell from heauen to hell is it not folly to think that man by pride can rise from the doung-hil to glory But our Sauiour by his example hath taught vs that an humble minde is the way to an high and glorious estate therefore it is recommended to vs in that pretext Let the same minde be in you that was in Christ who being equall with God made himselfe of no reputation and was found in shape like a seruant As Rebecca leaped downe from her Camell when she saw her husband Isaac walking on his feet so the Christian casts from him the proud conceits of an high minde when hee considereth the humilitie of his Lord Iesus Christ. Neither peace nor grace can be in that soule in which is not Humilitie Peace cannot be to him because hee seeketh his owne glory and not the glory of God therefore doth the Lord alwayes resist him yea at peace with himselfe can he not be but as a tree on the toppe of a mountaine which is tossed with euery winde so is a proud man perturbed with euery accident that fals out contrary to his humour but humilitie is the resting bed of the soule Learne of me saith Christ that I am lowly and meeke and yee shall finde rest to your foules And as for grace it can no more bide to lodge in a proud heart then raine can abide on the tops of mountains The Church of Christ is called Lilium conuallium a Lillie of the vallies for with the humble and low in spirit his grace remaines but the curse of the mountaines of Gilboe whereon Israels glory was obscured belongs properly to the proud and high heart wherein the glory of God is defaced let neuer the raine nor dew of Gods grace fall vpon it Humilitie is not onely a Grace but a conseruer of all the rest of the Graces of the Spirit therefore haue the Saints of God specially regarded it to practise it I am but Dust and ashes said Abraham I am not worthy of the least of thy mercies said Iacob who am I said Dauid I am not worthy to loose the shooes of my Lord said the Baptist I am not worthy to be called thy sonne said the Prodigall Childe I am not worthy thâ—…u shouldest come vnder my roofe said the Centurion Goe from me for I am a sinfull man said Saint Peter I am not worthy to be called an Apostle yea I am the least of all Saints and the chiefe of all sinners said Saint Paul These were little in their owne eyes and yet none of the children of men greater in Gods eyes then they for hee accounted Abraham the father of the faithfull Iacob his seruant Dauid a man after his owne heart the Baptist the greatest Prophet the Centurion a man of greater faith then any in Israel the Prodigall is clothed with the best robe Peter a blessed of the Lord and Paul a chosen vessell Where on the contrary the proud are an abhomination to the Lord great in their owne eyes contemptible in his eyes their greatnesse is but swelling and not soliditie Superbia non magnitudo est sed tumor or like vessels puft and blowne vp with winde which seeme large without but are empty within so are the mindes of the wicked good for nothing but to be the nests and habitations of Sathan I haue spoken the more of this euill because Pride is the first-borne childe of Infidelitie the first poyson that Sathan poured into our nature As the Egyptians would not let Israel goe till their first borne were slaine so will not our sinfull affections giue subiection to God till the first borne among them naturall Pride be slaine in vs. And with humilitie there is alway wrought holinesse for these three light humblenesse and holinesse are the speciall ornaments of the minde of the new man As a new sight of God made Esay lament his sinfull corruption and made Iob to abhor himselfe so new light arising in the Christians minde workes in him a new
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