est animae corporis motus for the motion or gesture of the body is a certaine voyce or speech of the soule But as Chrisostome complained of bastard Christians in his time so may we of ours whereby said hee shall I iudge and discerne you to be Christians shall I iudge thee by the place whereunto most frequently thou resortest thou louest the Theater or the tauerne better then the Temple Shall I iudge thee by the gesture of thy body thy dissolute laughter declareth thy dissolute affection Shal I iudge thee by thy apparrell euen by it also the vanitie of thy mind is discouered Shall I iudge thee by thy companions If thou seest a theefe thou runnest with him and art partaker with the adulterers Oh how poore and miserable a man is hee who hath all the parts of his life giuing sentence against him and nothing but his tongue falfely procuring for him that he should be reputed a Christian. It is a great argument that the bloud is foule and infected when the Leprosie breaketh out into the face and a token that the house is full of smoke within when it brusts forth at doores and windowes without so is it an vndoubted argument of superabundant corruption in the heart within when filthinesse breakes out in the mouth the eye and hand O what a filthy heart hath he who euen by his breath infects such as are neere to heare him The Censure But now the great number of these bastard Christians euidently proues that all haue not the disposition of a Christian who now vsurpe the Christian name CHAPTER II. Of his Eares The Lords Command CAuse thine eare to heare wisdome Prou. 2. 2. and giue eare to learne vnderstanding Prou. 14. Incline your eares come to mee heare counsell and receiue instruction that yee may be wise in the latter end Prou. 19. 20. Be not as the wicked who haue eares and heare not Ezech. 12. 2. their poison is like the poison of the serpent and they are deafe like the Adder that stops his eares and heareth not the voice of the enchanter though hee be most expert in charming Psal. 58. 4. But if thou hearken to my lawes and obserue them then the Lord shall keepe with thee his couenant he shall loue thee and blesse thee Deut. 7. 12. The eare that hearkens to the correction of life shall lodge among the wise Prou. 15. 3. But take heed how ye heare Luke 8. 18. for hee that heares and doth not is like that foolish man who built his house vpon the sand Math. 7. Or like one who beholds his naturall face in a glasse who when he hath considered himselfe goes his way and forgets immediately what manner of one he was Iam. 1. 24. therefore be ye doers of the word and not hearerâ—… onely Iam. 1. 22. The Christians Prayer for Grace to obay this Command O Lord thou who openest the eares of men by corrections and commands them to returne from their iniquitie take away from me the heauie and vncircumcised eares Prepare mine eares that I be not rebellious any more nor turne back from thee but may haue mine eare opened to heare as the learned with an honest and good heart and so may bring forth fruit with patience to the glory of thy name through Iesus Christ. The Christians Practise of this Command THE Eare of the wise seekes learning Prou. 18. 15. and his Eare tryeth words as his taste tryeth meate Iob. 34. 3. He stops his eares from hearing of blood Esay 33. 15. but hath his cares open to heare what the spirit saith Apoc. 2. As Mary sate at Christs feet and heard his preaching Luke 10. 39. and Iosiah rent his clothes at the hearing of the Law 2. King 22. and as the godly Iewes were pricked in their hearts when they heard their sinne reproued Act. 2. 37. So the Christian with a good and honest heart heares the word of the Lord and keepes it Luke 8. THE OBSERVATIONS ALbeit the minde of man be a very diuine thing endued with most excellent gifts from aboue yet the good thereof could not be communicated to others vnlesse the Lord of his goodnesse had prouided in the body conuenient organes and instruments by which the motions of one mans minde may be contuayed to another For the Lord made not man for himselfe that hee should locke vp and keepe within himselfe all the good that God communicated to him but as first hee made him for his owne glorie so secondarily for the vse and edification of other men And therefore hath not onely giuen him a minde by which he may haue intelligence with his maker but also therewithall Organes and instruments of the bodie by which wee giue and receiue intelligence of our inward motions one of vs from another By the tongue wee make intelligence of our mindes to others and by the eares againe wee receiue it from them How great benefits these are and how necessary to entertaine fellowship among men is best knowne if wee looke vnto those who wants them O how great a griefe doe they breed to themselues and also how great a trouble to others while they would expresse and vtter their mindes by speech and for want of the corporall Organe and necessary instrument cannot God hath giuen vnto man two eares which being at one time affected by the voyce receiue the sound coniunctly they are not set within the head as is the tongue but set without on eyther side of the head continually open to teach man how by all occasions he should be swift to heare saith S. Iames such instructions as may make him wise toward God Therefore also hath he made them vpright toward heauen because they should be open to those things which are of God but many haue their eares like vnto the eares of those Dogs which are closed aboue but open beneath such are worldlings who haue an eare to heare those things which are of the earth but not those which are of God Yea which is worse an open eare toward Sathan but a closed eare toward God of them the Lord complaineth that they are strangers from the wombe that their eares are turned away from hearing of him they are of heauy and vncircumcised eares open to any that will speake but stopped to the Lord more obstinately then the Adder which stoppeth his eare from the enchanter But vnder Christs kingdome it is promised that he will open the eares of the deafe Esay 35. and it is performed in our regeneration Vnder the Law a bored eare was an argument of perpetuall subiection and vnder the Gospell an eare inclined to heare the Lord is a sure argument of an heart brought in subiection to God readie to be gouerned by the commandement of his voyce And as by Christs grace our eares are opened to God so are they closed vpon
Sathan the Christian as he will not speake filthie language so he will not heare it As he will not murther with his hands so stops his eares from hearing of bloud Esa. 33. and as hee will not slander with his tongue so will hee not receiue in his eares a false report when another hath made it Psal. 15. For I pray you what difference is there betweene the willing reporter and receiuer of a false tale but that where the one carryeth Sathan in his tongue the other carryes Sathan in his eare The forger of falshood is the striker of Sathans coine the willing hearer is Sathans resetter and hee that after hearing reports it for a truth which he knowes not to be true is Sathans ventor this man turnes his eares into his eyes while as that which he hath heard hee giueth out for as vndoubted a truth as if he had seene it Therefore is it that as the mouth tastes the meat and lets none goe downe to the stomack vnlesse it be approued so the eare of the godly tastes words and lets none goe downe to the soule which is not from God And herein the Christian takes not so much heed to the speaker as to that which is spoken were the person neuer so honourable yea like an angell of God the heart that feares God receiues not his speech without examination so Mary discussed in her minde the words of the Angell and thought with herselfe What manner of salutation may this be And if otherwise for outward estate the person were neuer so contemptible yet if he speake the words of God he is reuerenced of the Christian for euen the feet of him that brings the glad tidings of peace are beautifull to him No man despiseth good corne because he finds it in a contemptible sack nor reiects precious pearles because they are in earthen vessels far lesse will the Christian refuse the message of grace because it is brought by a base messenger As the eare was the first port by which the Seducer entring in brought death to the soule so is it the first by which our Sauiour enters and restoreth life vnto it Hearing must goe before seeing wee must sit downe and reuerently heare the Lord on earth that wee may ascend and ioyfully see the Lord in heauen then shall wee sing that song As we haue heard so haue we seene in the citie of our God but if wee will not heare the Lord speaking in his word on earth we shall neuer see the Lord shewing his ioyfull face in heauen The Lord Iesus accounts our voyce sweet to him delights to heare it My Doue let me heare thy voyce for it is sweet Cant. 2. 14. And shall not we esteeme his voyce sweet vnto vs and delight to heare it Certainely if wee delight not in his word whereby hee speakes to vs hee shall take no pleasure in our prayers whereby wee speake vnto him For hee that turnes away his eare from hearing of the Law his Prayer shall be abhominable Yet it is not inough to heare Our Sauiour also warnes vs to take heede how wee heare Some heare malitiously such as come to trap the Preacher as the Pharisees often heard Christ that they might snare him This now is a common sinne that men resorts to preaching as if they come to amend the Preacher and not to amend themselues Others heare for curiositie seeking rather tidings of occurrents among men then the glad tidings of peace sent from God these are like vnto Herod who hauing our Sauiour Christ present before him sought a miracle to feede his curiositie but sought not grace whereby hee might be saued Some againe are not so euill disposed as any of the former two yet they heare vnpofitably for the present they are somwhat moued but carry nothing away whereby they may be mended these goe out of the Church as the vncleane beasts went out of the Arke that is they go out vncleane as they came in vncleane The Apostle compares them to vessels that runne out or to the sieue â—…ribrum which as long as it is in the water is full but if you take it vp no water remaines in it something they haue while they heare but so soone as they goe out it goes from them the remedie of this euill were to lay vp the word in our heart as Mary did The last sort of euill hearers are they who heare the word remember it and can report much of it to others but not as of a thing that concerneth their life and therefore while they speake of it to others they forget to doe it God hath placed in the body the eare the tongue and the hand not far asunder to teach vs that what wee heare with our eare and professe with our mouth we should practise with our hand The Censure And of this also it is euident that all are not Christians indeed who now vsurpe the Christian name CHAPTER III. Of his Eyes The Lords Command THe eyes of a foole are in the corners of the world Prou. 17. 24. but the wise mans eyes are in his head Eccles. 2. 14. Cast not thine eyes vpon that which is nothing Pro. 23. 5. For all that is in the world as the lust of the slesh the lust of the eyes and the pride of life is not of the father but of the world Ioh. 2. 16. As the graue and destruction can neuer be satisfied Pro. 27. 20. so the eyes of man are not satisfied with seeing Eccles. 1. 18. Let not therefore thine eyes and heart be for couetousnesse Ierem. 22. 17. neither full of adulterie Iude. 7. Haughtie eyes the Lord abhorreth Pro. 6. 17. and the high looke of the proud shall be humbled Esa. 2. 11. The eye that mocketh his father and despiseth the instruction of his mother let the Rauens of the valley pick it out and the young Eagles eate it Pro. 30. 17. Cast away therefore the abhomination of thine eyes Ezech. 20. 7. Let not my word depart from thine eyes but obserue wisedome and counsell Prou. 3. 21. that thine eyes may behold the right and thine eye-lids direct thy way before thee Prou. 4. 25. The Christians Prayer for Grace to obay this Command BE mercifull to mee O Lord and blesse mee cause thy face to shine vpon mee that I may know thy way vpon earth Let mee not be like the wicked who haue not the feare of God before their eyes But as thou hast made both the eares to heare and the eyes to see so I pray thee good Lord to teach me thy feare Turne away mine eyes from regarding vanitie and let not mine heart walk after mine eye except when I looke to my Maister and when mine eyes are toward the holy One of Israel that so I may be deliuered from euery euill worke and preserued to
it is come to passe by a most iust recompence vt qui exteriori negligenter vtitur oculo interiori non iniustè caecetur that hee who negligently vseth the exterior eye should iustly be blinded in the interior The necessitie of this rule shall yet better appeare to vs if we consider that it is not the eye which seeth there is one within that lookes out at the window of the eye to wit the soule if the soule be spiritually disposed there is nothing wee looke to shall offend vs if otherwise then euery thing we looke vnto becomes a snare vnto vs. Mâ—…lta enim retia tenduntur nobis à diabolo for many nets are spread out by Sathan wherein to trap vs yea if our hearts be not kept in a good estate ipsi nobis oculi retia sunt The second rule for gouernment of our eyes is to acquaint them with pouring out of teares for the miseries which our sinnes haue brought vpon vs. The same eyes which God hath giuen vs for organes of our sight hee hath also giuen vs for conduits of our teares therefore we see that in Nature children first mourne with their eyes before they looke on any thing to delight in it Thus if the sight of the creature moued vs to mourne as there is no creature which hath not in it a witnesse of that vanitie whereunto for our sinne it is subiect it should not so readily be a snare vnto vs to entrap vs in sinne as it is For as the Children of Noble men looking to pleasant buildings and lands which sometime belonged to their Fathers but now are possessed by others are rather moued to mourn then to laugh so we when we see the heauens altered the earth accursed the soueraigntie ouer the creatures taken from vs and in euery creature a foot-step of that misery which is the punishment of our Apostacie haue more need to mourne for those miserable effects of our sin then vainly to be delighted with an apparent beautie of the creature The Censure But now the great number of them who looke with wandring eyes Esay 3. 16. with eyes full of adultery 2 Pet. 2. 14. with hauty eyes and eye-lids lifted vp Prou. 30. 13. proueth that all are not Christians indeed who now vsurpe the Christian name CHAPTER IIII. Of his Tongue The Lords Command HEe that keepeth his mouth keepeth his life Pro. 13. 3. yea hee keepeth his soule from affliction Prou. 21. 23. for life and death are in the power of the tongue Prou. 21. 23. Specially be not rash with thy mouth neither let thine heart be hastie to vtter a thing before God for God is in the heauen and thou art in the earth therefore let thy words be few Eccles. 5. 1. and vse not thou vaine repetition as the heathen who thinke to be heard for their much babling Mat. 6. 7. But before all things sweare not neither by heauen nor by earth nor any other oath Iam. 5. 15. but let your communication be yea yea nay nay for whatsoeuer is more then these commeth of euill Mat. 5. 37. And say not this day or to morrow we will goe into such a citie but if the Lord will and we liue we will doe this or that Iam. 4. 13. In many words there cannot want iniquitie but he that refraines his lips is wise Pro. 10. 19. If any man among you seem to be religious and refraine not his tongue but deceiues his owne heart this mans religion is vaine Iam. 1. 26. A wise man concealeth knowledge Prou. 12. 23. and hee that hath knowledge spareth his words yea euen a foole when hee holdeth his peace is counted wise Prou. 17. 27. In all labour there is abundance but the talke of the lips bringeth want Pro. 14. 23. be yee therefore swift to heare but slow to speake Iam. 1. 19. Put away from thee a froward mouth Prou. 4. 24. and cursed speaking Colos. 3. 8. for cursing and blessing ought not to proceed out of one mouth no more then out of one fountaine proceedeth sweet water and bitter Iam. 3. 10. Lye not one to another Iames. 4. 11. keepe thy tongue from euill and thy lips that they speake no guile Psalme 34. 13. Speake the truth euery man to his neighbour Zach. 8. 16. for a righteous man hateth lying words Pro. 13. 5. And see you speake not euill one of another Iam. 4. 11. Put away all filthy speaking also out of thy mouth Colos. 3. 8. neither let fornication once be named among you nor filthinesse nor foolish talking nor iesting which are things not comely but rather giuing of thanks Ephes. 5. 3. for euill speeches corrupt good manners 1 Cor. 15. 33. And generally let no corrupt communication proceed out of your mouthes but that which is good to the vse of edifying that it may minister grace to the hearers your speech being gracious alway and powdred with salt Colos. 4. 6. The Christians Prayer for Grace to obay this Command SEt a watch O Lord I beseech thee before my mouth and keepe thou the doore of my lips Take neuer the word of truth vtterly out of my mouth but open thou my mouth and my lips shall shew forth thy praise yea I shall be filled with thy praises and with thy glory euery day So let thou the words of my mouth be alway acceptable in thy sight O Lord my redeemer Amen The Christians Practise of this Command I Will keepe my mouth brideled and will take heede that I sinne not with my tongue Psal. 39. 1. I haue purposed that my mouth should not offend Psal. 17. 3. I will speake no vaine word Esay 58. 13. but with my mouth will I declare thy praises O Lord from generation to generation Psal. 79. 13. I will not hide thy righteousnesse within my heart but will declare thy truth and thy saluation and will not conceale thy mercy and thy truth from the great congregation Psal. 40. 10. Yea the praises of God shall be in my mouth continually Psal. 34. and my tongue shall intreat of thy word Psal. 119. 172. I will sing to the Lord all my life and will praise him while I liue Psal. 104. 33. At midnight will I rise to giue thanks to thee O Lord. Psal. 119. 62. I preuent the morning watch to cry to thee Psal. 119. 147. Seauen times in the day doe I praise thee Psal. 119. 164. yea all the dayes of my life will I praise thee as long as I haue any being will I sing to my God Psal. 146. 2. Thy statutes shall be my songs in the house of my pilgrimage Psal. 119. 54. and my mouth shall daily rehearse thy righteousnesse and thy saluation for I know not the number Psal. 71. 15. Moreouer I will speake vnto man as before God in Christ Iesus 2 Cor. 12. 19. A deceitfull tongue shall not be found in
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
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
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
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
non est ibi dissolutio est vitae said Augustine where no feare of God is there is dissolution of life It is semen Iustitiae said Bernard the seed of righteousnes without which can be no ingresse into godlinesse without it can be no religion said Lactantius quod enim non metuitur contemnitur quod contemnitur non colitur for that which is not feared is contemned and what is contemned cannot be worshipped In a word it is in holy Scripture compared to a naile which being stricken into the heart of man by the hand of God keepeth it stable that neither the tyranny nor deceit of sinne can carry it away therefore doth the holy Ghost conioyne these two feare God and cleane to him The Censure But now the licentious liues of many in this age led without all feare of God proue that all haue not the Christians disposition who now vsurpe the Christian name CHAPTER VIII Of his Confidence The Lords Command THe Lord is God in heauen aboue and in earth beneath Ios. 2. 11. blessed is the man that makes the Lord his trust regardeth not the proud Psal. 40. 4. for they who trust in the Lord shall be as mount Sion which cannot be remoued Psal. 125. 1. The eye of the Lord is vpon them that trust in his mercy to deliuer their soule in death and to preserue them in famine Psal. 33. 18. The Lord is good and as a strong hold in the day of trouble and hee knoweth them that trust in him Nahum 1. 7. Therefore trust in the Lord for euer and you shall be assured 2. Chron. 20. Trust in the Lord and hee shall comfort thine heart Psal. 2â—… 14. Commit thy way to the Lord trust in him and hee shall bring it to passe Psal. 37. 5. Hee that walketh in darknesse and hath no light let him trust in the name of the Lord and stay vpon his God Esay 50. 10. for in the Lord is strength for euermore Esay 26. 4. But in his owne might let no man be strong 1. Sam. 2. 9. leane not to thine owne wisedome Prou. 3. 5. for he that trusteth in his owne heart is a foole Prou. 28. 26. Neither put you your trust in Princes nor in the Sonne of man Psal. 146. for confidence in man is like a broken tooth Prou. 29. there is no help in him his breath doth depart and hee returneth to his earth then his thoughts perish Psal. 146. 4. Cursed is the man that trusteth in man and doth make Flesh his arme and with-drawth his heart from the Lord. Ierem. 17. 5. The Christians Prayer for Grace to obay this Command O Lord who dost preserue the state of the righteous and art the hope of Israel seeing all that forsake thee shall be confounded and they that depart from thee shall be written in the earth it is good for me to draw neere vnto thee O Lord therefore be thou my strong rock wherunto I may alwyes resort be thou the glory of my strength that by thy fauour my horne may be exalted for my shield appertaineth to the Lord and my King is the holy One of Israel Haue mercy on me O God haue mercy on me for my soule trusteth in thee and in the shadow of thy wings will I trust till these afflictions ouerpasse Giue me help against trouble for vaine is the help of man and let thy mercy be vpon me as I trust in thee through Iesus Christ. Amen The Christians Practise of this Command TRuely the hope of hils is but vaine and the multitude of mountaines but in the Lord our God is the health of Israell Ieremie 3. 23. Some trust in Chariots and some in Horses but I will remember the name of God my Lord Psal. 20. 7. The eternall God is my refuge and vnder his armes I am for euer Deutro 33. 27. I will not say to the wedge of Gold thou art my confidence Iob. 31. 34. but O Lord thou art my fort my strength and my refuge in the day of affliction Ierem. 16. 9. I trust not in my Bow nor my sword thou sauest me from mine aduersaries Psal. 44. 6. My defence is in the munition of rocks Esay 33. 16. euen in the Lord who preserueth the vpright in heart Psal. 7. 10. he is my rocke my fortresse the horne of my saluation and my refuge Psal. 81. 21. he is the strength of my heart Psal. 73. 26. his Name is a strong tower Prou. 18. therefore I will trust in the Lord and will not feare what flesh can doe vnto me Psal. 56. 4. THE OBSERVATIONS IN a worldling feare and confidence consists not together the one of them weakeneth the other in a Christian it is not so his feare of God is not without confidence in God neither is his confidence in God without feare of God and of this it is euident that the confidence by which the feare of God is weakened and empayred is carnall and not Christian. Christian confidence is that grace of God whereby the beleeuing man rests so vpon the promises of God that in greatest commotions and temptation he abides fixed stedfast and vnmoued As a rocke in the Sea beaten with the waues which are raised by euery Winde so liues a Christian in the world an obiect of all tentations sometime impugned by trouble comming from God sometime by trouble comming from men and sometime by trouble comming from Sathan but in all these assured confidence sustaines him For in such troubles as come immediatelie from God it is the Nature of faith that by it his Children cleaues fastest to God when hee seemes sharpliest to put them from him they runne to the hand that strikes them and will know no other Come and let vs returne to the Lord for he hath spoyled and hee will heale vs he hath wounded and he will binde vs vp So deeply is the assurance of Gods truth rooted in their hearts that their conclusion is set downe with that holy man Iob albeit the Lord would slay me yet will I trust in him And as for all those troubles that come by men they consider that they are moderated by God according to that which our Sauiour said to Pilate Thou couldst haue no power ouer mee were it not giuen thee from aboue And in this by manifold experience hath God confirmed them For hee made the Barbarians courteous to Paul Artarxerxes fauourable to Nehemiah the keeper of the prison friendly to Ioseph yea the Lyons peaceable to Daniel Againe hee raised Absalom against Dauid to chastise him he made Pharaoh rigorous to Israel that so hee might winne them from the loue of Egipt Seeing it is so that their harts are ruled by God to like or dislike his Children as hee sees may be for their good why shall trouble comming from them disquiet vs And by the same consideration is the
light to my pathes Psal. 119. 105. Therefore will I not walke in vanitie Iob. 31 5. nor in the counsell of the wicked Psal. 1. but my feet shall delight to stand in thy gates O Ierusalem Psal. 122. 2. THE OBSERVATIONS IT was the most ancient glory of man that hee was made to the Image of God and it will be his last and his greatest glory to be restored again to this same image without which the most excellent Monarches of the world are most inglorious For it is a most fearefull thing to remember that they who want the Image of God God shall denie them to be his Creatures Depart from me I know you not ye workers of iniquitie ye are not that which I made you I planted you a noble Vine whose plants were all naturall how is it then that ye are turned vnto me in the plants of a strange Vine Deceitfull Sathan stole away this glorious Image from our first Parents and as craftily laboureth he to steale from their children that second blessing of the Gospell by which the Lord Iesus offers to restore that Image againe vnto vs. And therfore what vniustly Esau spake of Iacob may most iustly be spoken of him hee is a supplanter indeed a Sathan an aduersary oh that we could take it more deeply into our hearts and so arme our selues against him as against the first and last most deadly enemie of our saluation As other members of the body are reformed and employed to the right vse by the grace of regeneration so the feet also which God hath giuen to carry man to and fro vpon earth Salomon calleth them The strong men for they are as pillers vpholding the whole body and carrying man most easily whither hee would goe They are basest in the body but very artificially made consisting of fortie and foure bones whereof one is in the heele as the socket of the piller another in the palme of the foote from thence one proceeding from side to side to euery toe and then in euery toe three bones meruailously knit together for the nimbler mouing and surer fastning of the steps of man So that if man did consider himselfe in the basest part of his body euen in the feete by which he treads vpon clay and doung as oft as hee did looke to himselfe he would glorifie his Maker saying with the Psalmist I am fearefully and wondrously made Psal. 139. But what is there so good giuen vnto man by God which sinne hath not infected the poison thereof beginning at the soule hath runne like a canker through the whole body so that from the toppe of the head to the sole of the foot there is nothing sound in man For by Nature the feet of man are impotent and vnable to walk in the good way which God hath commanded like that cripple of Lystra born lame of his feet from the womb who could not walke till the Apostle in the name of Iesus cured him so is euery man till the grace of Christ renue him They are nimble inough to walke in the wayes of sinne yea as the horse rusheth into the battell so can naturall men make hast with their feet to runne their owne way their feete are swift to the shedding of blood but in the end they are recompensed with a fearefull iudgement for as they delight to wander from the Lord so the Lord hath no delight in them Ier. 14. 10. and because now they lose their feet to euery way of wickednesse God in the end shall binde them hand and foote and cast them into vtter darknesse But the grace of regeneration teacheth the Christian how to walke with his feet to the doing of good and declyning from euill My feete saith Iob 23. 11. hath followed the steppes of the Lord and not declyned As a seruant walking at the backe of his Master hath his eye vpon him to follow his steps and to turne where hee turnes so the Christian walkes with the Lord as Henoch did and refuseth to goe any way wherein his Master hath not gone before him And because his Master is in heauen and himselfe on earth hee waites most diligently on his Master in those places of earth wherein most frequently hee appeares that is in the assembly of Gods Saints in his holy Temples for those are the places vpon earth which are most like vnto heauen Moreouer because with his feete he treads vpon earth and with his face lookes vp to heauen hee delighteth not much in those workes by which the earth may be gained but rather in those by which the great and excellent glory of heauen may be obtayned for euen by this that God hath made him to tread vpon the earth he learnes to despise the earth counting the best things that are in it but dongue in respect of the Lord Iesus The Church is described hauing the Sunne and the twelue starres on her head for Christ and the doctrine of the Apostles is as a Diadem of beauty to her the Moone figuring the world shee hath vnder her feete it is a shame to alter this order as carnall men doe who tread Christ and his word vnder their feete and putteth the world as a garland vpon their heads but the Christian will neuer place that in his hart nor vpon his head which God hath placed vnder his feete Thus while as hee walketh vpon the earth with his feete hee keepes within him an heauenly minde and so ordereth his wayes as may best serue to prepare a way for his ascension to his Lord. For in all the wayes wherein he goes he looketh eyther to Gods commandement or his license if he goe to a worke which is absolutely good as to heare the Word to visit the sicke to giue almes to the poore his feet moue therto with cheerfulnesse being surely warranted by Gods commandement If otherwise he be to go to a work which is indifferent such as is his bodily recreation by honest game he wil not moue his foot vnto it till first in his conscience hee be sure of license obtained from his Lord. But in all this let the Christian remember how he is greatly enuied by Sathan who in all his wayes hath spread out deceiueable snares wherein to trap him Psal. 57. at least to make him if he can stumble and fall Therefore first of all hath the Christian need to pray continually that the Lord who keepeth the feet of his Saints would saue him from the snare of his enemie Secondly hee hath continuall need in all his wayes to walke circumspectly As hee that walketh among thornes setteth not downe his foot without consideration so the Christian seeing in euery step there is a snare should take diligent heed to all his wayes And herewith all let the Christian ioyne these meditations Seeing thou lookest at length to be partaker of this glory of