in time he repent and turne from his euill wayes And wonderfull it is how this shall conuince the wicked man in the houre of death when their conscience shall stand vp before the supreame Iudge and testifie against him in this manner O Lord I haue giuen this man according as thou deputed me warning euery day for his sinnes and hath terrified him for them but hee would not receiue my correction Oh that impenitent men could consider how this despising of Conscience shall be a great augmentation of their iudgement But on the other part to the children of God Conscience of his speciall mercy is giuen for these two vses first it is as a Paedagoge appointed by God to guide his children in the right way Secondly when they goe wrong it is a diuine warner within them which suffers them neyther to eate nor sleepe long in rest till they returne to the Lord by repentance for as Peter was wakened by the crowing of the Cock and made to weepe bitterly for his sinnes so is the crowing and accusing voyce of Conscience to the godly Thus we see how it is a great benefit to Gods children to haue a liuing feeling and wakeing Conscience for eyther it keepes them that they do not euill or that they continue not in it as we may see in Dauid whose Conscience was more troubled for cutting the lap of Sauls garment then Saul was for cutting off the liues of fourescore seruants of the Lord. Wheras on the contrary the Lord in his anger suffers Sathan so to benumbe the conscience of the wicked as if they were burnt with an hot yron whereof it comes to passe that being past feeling they commit iniquitie with greedines Surely a good conscience is mans paradice vpon earth therefore Salomon called it a continuall feast it is the fruit of righteousnesse and euer bringeth out peace and ioy in these three stands the beginning of eternall life But as Sathan enuyed Adam dwelling in his Paradice so doth he enuy euery Christian that dwels in the Paradice of a good Conscience and therefore doth what he can to entise him to sinne that so he may driue him out of it for which cause we haue neede by daily repentance to take away the euill wee haue done and by godly circumspection to eschew his snares in time to come The Censure But now the small regard which is made of a good Conscience proues that all haue not the Christians disposition who now vsurpe the Christians name CHAPTER V. Of his Affections And first Of his Loue. The Lords Command LOue ye the Lord al his Saints Psal. 31. 23. for they who loue him shall he as the Sun when he riseth in his might Iudg. 5. 31. If any man loue not the Lord Iesus let him be had in execration yea excommunicated to the death 1. Cor. 16. 22. Loue not the world nor the things that are in the world if any man loue the world the loue of the Father is not in him 1. Iohn 2. 15. Hee that loueth siluer shall not be satisfied and he that loueth riches shall be without the fruit thereof Eccles. 5. 9. but keepe you your selues in the loue of God looking for the mercy of our Lord Iesus Christ vnto eternall life Iude. 21. A new commandement also I giue vnto you that you loue one another Iohn 13. 34 yea that you serue one another by Loue Gal. 3. and let the peace of God rule in your hearts to the which you are called in one body and be ye amiable Colos. 3. 15 He that loueth his brother abideth in the light and there is no occasion of euill in him 1. Iohn 2. 10. but hee that loueth not knoweth not God for God is Loue 1. Iohn 4. 7. and Loue commeth of God Euery one that loues is borne of God 1. Iohn 4. 7. therefore loue one another without faining with a pure heart and feruently 1. Pet. 1. 22. that your loue may be without dissimulation Rom. 12. 9. not in word nor in tongue onely but in very deed and in truth 1. Iohn 3. 18. Moreouer loue your enemies blesse them that curse you doe good to them that hate you pray for them that persecute you for if ye loue them that loue you what reward shall yee haue doe not the Publicanes the same Mat. 5. 44. Finally let all your things be done in Loue. 1. Cor. 16. 14. The Christians Prayer for Grace to obay this Command O Lord I know that though I speake with the tongue of Angels if I haue not loue I am but as a sounding brasse or tinckling Cymball and though I had the gift of prophecie and knew all secrets and knowledge yea if I had all faith so that I could remoue mountaines and had no loue I were nothing therefore guide thou mine heart in thy Loue Encrease me also and make me to abound in Loue towards all men Another O God of all patience and consolation grant vnto vs that wee may be all alike minded one toward another according to Christ that with one minde and with one mouth wee may praise thee endeuouring to keepe the vnitie of the spirit in the bond of peace and so our Loue may yet more and more abound in all knowledge and in all iudgement to the glory of thy name through Iesus Christ. The Christians Practise of this Command I Loue thee dearly O Lord my God Psal. 18. 1. the desire of my soule is to thy name to the remembrance of thee whom haue I in heauen but thee and I haue desired none on earth with thee Psal. 73. 25. Surely as the Hart brayeth for the riuers of water so panteth my soule after thee O God Psal. 42. 1. My soule desireth after thee as the thirstie land Psal. 143. 6. and waites on thee more then the morning watch waites for the morning Psal. 130. 6. Yea it fainteth O Lord for thy saluation Psal. 119. 81. And as for the Lord Iesus Christ albeit as yet I haue not seene him yet I loue him and reioyce in him with ioy vnspeakable and glorious 1. Pet. 1. 8. And as for thy Law except it had beene my delight I should now haue perished in my affliction Psal. 119. 92. for thy promises are sweeter then hony to my mouth Psal. 119. 103. and I loue thy Commandements aboue gold Psal. 119. 127. O how loue I thy Law it is my meditation continually Psal. 119. 97. yea for the loue I beare to thy Law I loue the habitation of thy house and the place where thine honor dwelleth Psal. 26. 8. and I desire nothing more then this one that I may dwell in the house of my God all the dayes of my life to behold the beautie of the Lord and to visit his holy temple Psal. 27. 4. for thy Tabernacles are amiable to mee blessed are they who dwell in thy
house one day in thy Courts is better then a thousand els where yea I had rather be a doore-keeper in the house of my God then to dwell in the tents of wickednesse Psal. 84. Concerning thy Saints also that dwell on earth euen the excellent ones all my delight is in them for my goodnesse extends not to thee Psal. 16. 3. but I honour and make much of them that feare thee Psal. 15. 4. And by this I know that I am translated from death to life because thou hast giuen me a heart to loue the brethren 1. Iohn 3. 14. THE OBSERVATIONS AS Loue is the first affection which Faith sanctifieth in the man regenerate and whereby also Faith workes in the sanctification of the rest so is it the strongest for vnto it all the rest of the affections giue place and therefore doe we first begin at it It should be sufficient to prouoke vs to loue that it is reckoned among the first fruits of the Spirit that our Sauiour cals it the badge and cognisance of his Disciples that the Apostle cals it the band of perfection and fulfilling of the Law for Loue hath both the hart and the tongue of euery vertue in it It is the ballance of the Sanctuary no worke had it neuer so great a shew of godlinesse can be acceptable to God vnlesse it flow from Loue sanctified by Faith In the right ordering of our Loue two things are to be considered First that it be set on the right obiects Secondly that it be moderate in the due measure The obiects of our Loue are three the first is God the second our selues the third is our Neighbour It is customablie thought among men an easie and common thing to loue God and therfore in word all men professe it but in truth it is not so His loue is as narrow as his election and it is impossible that any can loue him but they who first haue beene beloued of him Herein is loue not that we loued God first but that hee loued vs. Diligere donum Dei est quoniam ipse vt diligeretur dedit qui non dilect us dilexit So that wee neede not ascend into the secret counsell of God to enquire there whether wee are beloued of God or not let vs enter into our owne heart and see if in a good Conscience we dare say with Dauid I loue the Lord and then wee may be sure that first wee were beloued of him Amor Dei amorem animae parit nec dubitet se amari qui amat As Saint Iohn beloued of Christ was replenished with loue so are all they who are beloued of him Two things are requisite in the loue of God the first is that wee loue him aboue all things It was the conuiction of the Gentiles that they worshipped the creature neglecting the creator and it shall much more be the conuiction of the Christians if they loue the creature more then the Creator He that loues Father or mother wife or children better then me is not worthy of me saith the Lord Iesus Certe non amant illi Christum qui aliquid plus quam Christum amant And in deed what is there to be compared with him whatsoeuer beautie or goodnesse is in the creature is but splendor summi illius honi a beame of that great and infinit good which is in God that made it and then onely are his creatures rightly vsed when by them wee returne to the Lord who made them Si autem deseris illum qui te fecit amas illa quae fecit adulter es but if passing by him who made thee thou set thy loue on those things which he hath made thou goest a whooring from God and playest the adulterer with his creatures The second is that wee loue him for himselfe and this excludes that mercinary loue of worldlings who loue him for his gifts more then for himselfe this is ac si sponsa plus diligeret acceptum annulum quam sponsum diceret sufficit mihi annulus saciem illius videre non desiderio such is the vnkindely and vnchast loue of those who are so delighted with Gods gifts that they desire not to enioy himselfe This mercinarie loue Sathan obiected it to God doth Iob serue the Lord for nothing but hee was proued a false accuser for when all the moueable gifts of God were taken from Iob yet the loue of God abode deeply rooted in his hart and after tryall he was found to haue loued God not for his gifts but for himselfe And this should moue vs the more carefully to flye this mercinarie loue because Sathan placeth his great vantage in it where he may proue it against vs. Cauere debemus ne propter praemium diligamus Deum beware we loue not God for a reward onely and if we will Quod quaeso dabitur praemium cùm quicquid tibi datur us est minus sit quam ipse what reward can be giuen vs seeing what euer other thing he giues is lesse then himselfe Surely it is the purest loue which loueth God for himselfe The second obiect of our Loue is ourselues for in that I am commanded to loue my neighbour as my selfe it is first required of me that I should loue my selfe Prius vide si nosti diligere teipsum tunc committo tibi proximum quem diligas sicut teipsum first see if thou hast learned to loue thy selfe then will I commit thy neighbour to thee that thou maist loue him as thy selfe qui amas iniquitatem nolo quenquam diligas si te sic diligas vt perdas te sic profecto perditurus es quē diligis sicut te thou that louest iniquitie I will not thou loue any man if so thou loue thy selfe that thou destroy thy selfe thou wilt also after the same manner destroy him whom thou louest as thy selfe There is in man by nature a selfe-loue by which he is carryed to please himselfe in the following of his owne will but this in very deed is selfe-hatred for Amor nequitiae odium est animae the loue of sinne is the hatred of the soule As Saul Achitophel and Iudas were slaine with their owne hands and no man can say they loued themselues so doe all the wicked perish by their owne transgressions and that same which in Nature is called selfe-loue in truth is selfe-murther And most iustly is this come vpon man as a recompence of his error that because he will not loue God hee cannot loue himselfe A louer of God he is not who doth continue in his sinnes Quomodo amas Deum cùm adhut amas quod in te odit Deus how canst thou loue God who as yet louest that in thy selfe which God hateth and as little can hee be called a louer of himselfe who nourisheth a serpent in his bosome which cannot
conscience a great benefit to Gods children 29 A conscience past feeling is vvrath to the vvicked 30 A good conscience is mans paradice on earth 31 Sathan enuieth mans dvvelling in it 1 The loue of God commanded 2 The loue of our neighbour 3 The loue of our enemies a 1. Cor. 13. 1. b 2. Thes. 3. 5. c 1. Thes. 3. 12. a Rom. 15. 5. b Ephes. 4. 3. c Phil. 1. 9. How the Christian loueth the Lord with an earnest vnsained Loue. Oh how cold is our life if it be compared with this Of the Christians Loue toward Iesus Christ. What a Loue hee hath to the word of God and publicke exercises therof in the assembly of the Saints Let bastard Christians be ashamed who loue not the house of God How the Christian for Gods sake loues all his Saints 1 Loue is the first affection sanctified in the regeneration 2 The great commendation of loue Iohn 13. 35. Rom. 13. 10. 3 Two things considered in ordinate Loue first the obiect secondly the measure 4 The 〈◊〉 of loue is thâ—…â—…old 5 None can loue the Lord but the elect 1 Iohn 4. 19. Aug. in Ioan. tract 10â—… 6 If we loue God it is an argument that he loued vs. 7 God is to be loued aboue all things Aug. de temp Serm. 223. 8 For the most excellent creatures are but as beames of his beautie Augustine 9 God is to be beloued for himselfe Augus in Ioan. tract 2. 10 Mercinary loue obiected to Iob by Sathan 11 We should the more carefully eschevv it 12 The second obiect of our Loue is our selues Aug. de temp Serm. 43. Ibid. Serm. 239. 13 Mans natural selfe-loue is selfe-hatred Aug. de temp 256. 14 He that loueth not God cannot loue himselfe Aug. de temp 256. 15 The third obiect of our loue is our neighbour 16 The right measure of our loue to God is to loue him with out measure not so towards man 17 Loue compared to a fire euer tending vp What hatred is commanded to a Christian. What hatred is forbidden a Psal. 119. 88. b Psal. 119. 124. It is the shâ—…me of many now that they loue that vvhich a Christian should hate 1 Man by nature is filled with a sinfull hatred 2 For naturally man hates the Lord. 3 And he hateth also good men for the good that is in them 4 It is a diuellish thing to hate a man for good 5 Man a second Sathan inferior to him in tvvo things onely Ad frat in Erem Serm. 28. 6 First that being of shorter continuance then Sathan he is not of so great experience 7 Secondly that he is clad vvith a bodie vvhich is a great impediment to his vvicked conceptions in their execution 8 What a vvorld of vvickednesse should be in man if his thoughts vvere executed as they are conceiued 9 Vices goe together linked in one Chaine 10 Hatred is bred of very euill Parents 11 Anger continued turnes into hatred Math. 5. 22. 12 Hatred brings out most abhominable Children Galath 5. 21. 13 The hatefull man slayes like the Basiliske 14 Hatred exceeds Auarice in euill 15 Of all vvicked men a hateful man is the vvorst Ambros. off lib. 2. cap. 30. 16 All the euill of hatred returns to him that hath it What excellent blessings accompany the feare of God Promises of enduring mercy made to them vvho feare God Promises of temporal vvealth and prosperitie The feare of God commanded A feare of man also commanded The feare of other Gods forbidden A feare of man also forbidden Comfort against the feare of sinne Comfort against the feare of spirituall desertion a Exod. 15. 11. b Nehem. 1. 11. c Malach. 2. 5. d Esay 63. 17. e Psal. 31. 9. f Psal. 110. g Heb. 12. 28. VVhat a reuerent feare of God is in the Christian. Hee that feareth God aright feareth no other thing 1 Naturally men feare Sathans shadovv more then Sathan himselfe 2 Yea they feare God in such sort that they flye from him 3 Novv man is afraid at the sight of God 4 Feared also at the sight of one of his Angels Basill Serm. 2. de teâ—…unio 5 Feare in the regeneration is rectified 6 The Nature of feare renewed 7 The three fold obiect of Feare 8 We feare God for his iudgements for his mercies 9 The first thing we feare in God is his iudgement Greg. Moral lib. 19. Bern. de mutatione aquae in vinuÌ„ 10 The next thing we feare in God is his mercie Basil in Psal. 32. Gregor Moral lib. 22. Aug. de temp Serm. 52. 11 His Saints onely feare him for his mercies 12 Feare of God for his mercie casts out at length all feare of his iudgements Psal. 19. 1. Iohn 4. 18. 13 Feare of Gods iudgement shall not be in heauen Aug. de temp 214. 14 The obiect of our feare in our selues are our sinnes and infirmities 15 Why a Christian feares these two continually 16 What a fearefull thing it is to be without feare August Ibid. 17 A three-fold holy feare succeeding by course one another in the soule of a Christian. Bern. in Cant. Serm. 54. 18 Obiects of our feare without vs are men of sundry rancks 1. The King 19 2 Our naturall Parents Cursed are the children that contemn their parents 20 3. Our spirituall Fathers Numb 12. 8. 21 4. We are to feare all men among whom wee liue and why 22 Of the right measure of our feare for want whereof many fall into feares forbidden 23 The wicked are either without feare which is false securitie or ful of vaine Feare Psal. 55. Esay 57. 11. 24 Sundry sorts of faithlesse feare in the wicked 1. A vaine Feare 25 2. A carnall Feare 26 How with these also the godly are exercised 27 3. A seruile Feare 28 In the wicked seruile feare encreaseth vntill it end in desperate feare 1 Sam. 18. Miserie of them who fear not God is that they can neuer be without fear to trouble them 29 How cursed a feare the seruile feare of the wicked is Bern. ad Oger Epist. 87. Basil. in psal 33. 30 Endles feare is the iust punishment of them who feare not God Deut. 28. 58. 31 For the true feare of God banisheth all other feare 32 A great commendation of godly feare Cyp. lib. 2. epi. 2. Gregor Moral lib. 6. Aug. de Temp. Serm. 112. Bern. in Cant. Ser. 37. Lactant de ira Dei cap. 8. 11. 33 It is the naile which keepes the heart sure vnto God Confidence in God commanded and commended for most excellent blessings it brings to them that haue it Confidence in man forbidden and condemned whether it be in our selues or in others a Prou. 2. 7. b Ierem. 45. c Psal. 73. 27. d Psal. 71. 3. e Psal. 89. 17. f Psal. 57. 1. g Psal. 60. 11. h Psal. 33. 2. The strength of a Christian is in God alone Let Idolatrous worldlings who make gold their God thinke shame of their sinne 1 In a Worldling
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
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
all things our owne in Christ but makes vs all manner of waies to enioy Christ it being most certaine that by faith wee heare him and discerne his voice by faith we see him by faith wee smell him by faith we taste his sauing grace and by faith we so touch him that we draw vertue out of him In Nature that which is the obiect of one sense is not alway the obiect of another as for example a voice is heard by the eare but is not seene by the eie but in the Christian renewed by grace that which is the obiect of any one sense is also perceiued by all the rest And herein hath the Lord made his aboundant loue manifest vnto man for looke what manner of waies a man may enioy any thing that iâ—… good all those waies doth God communicate himselfe to man some good things we enioy by seeing and some by hearing and some by tasting but the Lord not content to communicate himselfe vnto vs by hearing doth also call vs to see him to smell him to taste him to touch him that so all manner of waies we may enioy him euerlasting praise therefore be vnto him Againe wee see that as in nature those things which are learned by Sense cannot be vnderstood of him who is destitute of Sense what auailes it to teach the harmonie of Musicke to him that is without eares or to discourse of the comfortable light of the Sunne to him that is without eies Can any eloquence so well expresse the sweetnesse of hony as it is felt by tasting Sensus enim omni sermone est efficacior But it is more impossible that they who are destitute of these new and spirituall Senses should vnderstand those things which concerne the spirituall life Pitifull then is the ignorance of Naturalists euen of them who seeme to the world to be most wise for surely as the bruit beast vnderstands nothing of the naturall life of man and knowes not how farre it excels that sensitiue life by which it liues and therfore desires not a better because it knowes no better so the naturall man knowes nothing of the excellencie of that spirituall life which the Christian hath begun to liue here and by which he shall liue for euer hereafter and therefore being delighted with his owne miserable life hath not so much as a desire of a better The Censure By these rules it is euident that all are not Christians indeed who now vsurpe the Christian name CHAPTER III. Of his New Foode The Lords Command I Am the bread of life hee that comes to me shall not hunger and he that beleeues in me shal not thirst Ioh. 6. 35. Labour not for the meate which perisheth but for that which endureth to eternall life which the Sonne of man shall giue you Ioh 6. 27. Wherefore doe ye lay out your siluer and not for bread and your labour without being satisfied Euery one that thirsts come ye to the waters and ye that haue no siluer come buy and eate come I say buy wine and milke without siluer and without money Hearken diligently vnto me and eate that which is good and let your soule delight in fatnesse Encline your eares and come to me heare and your soule shall liue and I will make an euerlasting couenant with you euen the sure mercies of Dauid Esa. 55. 1. 2. 3. The Christians Prayer for Grace to obey this Command O Lord thou who of thine aboundant mercie hast begotten me againe by the immortall seede of thy word in the bosome of Ierusalem thine owne spouse and my mother graunt that I may sucke and be satisfied with the breasts of her consolation that so thy louing kindnesse may come to me O Lord and thy saluation according to thy promise and mine heart may be comforted of thee my God in Christ vnto whom be praise and glorie for euer Another O Thou whom my soule loueth shew me where thou feedest Many say who will shew vs any good but O Lord lift vp the light of thy countenance vpon mee so shalt thou giue mee more ioy of heart then they haue when their wheat and their wine doe abound Bring me into thy wine-seller stay me with thy slagons and comfort mee with thine apples I know O Lord that he who drinks of the water which thou giuest him shall neuer thirst any more but it shall be in him a well of water springing vp to euerlasting life Lord giue me of that water that I may not thirst thou art that bread which came downe from heauen and giues life to the world Lord euermore giue me of this bread that I may be strengthened in the inward man Let thy tender mercies come downe vnto me that I may liue to thee my God for euer in Christ Iesus The Christians Practise of this command HOw sweet are thy commandements to my mouth yea more then hony vnto my mouth Psal. 119. 103. The Law of thy mouth is better to me then thousands of gold and siluer Psal. 119. 72. My delight shall be in thy commandements which I haue loued vers 47. In mine infancie as a new borne babe I desired the sincere milke of the word that I might grow thereby 1. Pet. 2. afterward comming to age I delight in stronger meat Heb. 5. 14. Hauing by custome my wits exercised to discerne both good and euill ibid. and I know that when I shall be a perfect man hauing attained to the measure of the age of the fulnesse of Christ Eph. 4. 13. the Lord will giue mee to eate of his hidden Manna Reuel 2. 17. he will satisfie mee with the fatnesse of his house and giue mee drinke out of the riuers of his pleasures Psal. 36. 8. THE OBSERVATIONS IN the Law of Moses euery creeping thing that creepeth vpon earth and goeth on the breast was an abhomination and it was not lawfull for Israel to eate thereof this was to signifie that no earthly thing can be a liuely food to nourish true Israelites to eternall life The proper food of a Christian is Iesus Christ offered and presented to vs in the Word and Sacraments receiued of vs by faith digested by prayer for which cause the Word is called our food by S. Peter like as prayer is called our food by Nazianzen quod corpori cibus hoc animae est oratio Looke what meat is to the body that same is prayer to the soule Israel was fed with Manna in the wildernesse and they loathed it it is not so with this bread the more we eate of it the more we desire it so farre is it from working in vs a loathing that it wakeneth in vs a new appetite the more we eate of it the more we desire to be further refreshed by it To the Christian in his infancie the word is milke in his
age it is stronger meate and when he shall be perfected it shall be to him as hid Manna Let vs not therefore thinke at the first to attaine to those sweet and secret consolations which are locked vp and lie hid in the word three dayes did the people waite vpon Christ before hee fed them with miraculous bread and many dayes must wee waite vpon Christ before that he feede vs with his misticall Manna But alas wee are no lesse foolish then they who knowing the place wherein a treasure is hid giues ouer the seeking thereof because the first day they did not finde it except with hearing and reading wee ioyne diligent meditation prayer and practise of Gods word we cannot attaine to the comforts contained in it Salomon sayth that the people will curse him who withdrawes the corne but more iustly deserue they to be cursed who by a more sacraligeous tyrannie withdraw the bread of life from the people of God As the enuious Philistims closed the fountaines of water which Isaac had digged for his familie so the hatefull Papists stop from Gods people the wholesome fountaines of liuely Waters which God in his Word hath opened for their refreshment They pretend that the Scripture is obscure But is it so obscure in some places that it is not plaine in others Or is it reason that because strong meat is hurtfull to Infants therefore no milke shall be giuen them Gregory the great compareth the Scripture vnto water which in some place is so shallow that a Lamb may goe through in other parts so deepe that an Elephant may swimme in it And to the same purpose he saith againe that some part of the Scripture is like vnto bread which must first be cut and broken before that conueniently wee can eate it such is the Scripture which without help we cannot vnderstand Other parts of it againe are like vnto drinke that is more easily receiued As the word is the seede of our new birth so is it the food whereupon wee are nourished when wee are borne that we may grow vp by it to euerlasting life Euery creature by instinct of Nature seekes nourishment and increase of life where it got the beginning the beasts of the field such as the tender silly Lambes so soone as they are procreated doe turne them toward the breast of their mother seeking the encrease of life there where they got the beginning The fowles of the ayre so soone as they are hatched and brought out of the shell gather themselues vnder the wings of their Damme seeking nourishment to their life there where they got the beginning The Plants of the earth so soone as receiuing sap from their mother they begin to spring vpward so soone doe they shoot their rootes downewards into her bosome seeking continuance of life there where they got the beginning And the same is also to be seene in the fishes of the sea Like as this by the instinct of Nature holds true in the Creature so is it also by instinct of Grace true in the Christian for so soone as he is borne of the immortall seed of Gods word he turneth himselfe toward the same word seeking the increase and perfection of his life there where hee got the beginning For it is most certaine that to whom soeuer the Word becomes a seed of regeneration to them also it becomes a spirituall food after which they hunger and thirst that they may be nourished thereby to eternall life As for them therefore who delight not in the Word of God esteeming it a wearinesse to them to heare it let them excuse it as they will the true cause is that the Word was neuer vnto them the seed of their regeneration they are yet in the state of Nature and most fearefull is the recompence of their error for as they delight not in Gods Word so hath God declared that he hath no pleasure nor delight in them The Censure And by these rules it is euident that all haue not the Christians disposition who now vsurpe the Christian name CHAPTER IIII. Of his New Growth The Lords Command FOllow truth in loue and in all things grow vp in him who is the head Christ Iesus by whom all the body being coupled and knit together by euery ioynt for the furniture therof according to the effectual â—…ower which is in the measure of euery part receiueth increase of the body vnto the edefying of it selfe in loue Ephes. 4. 15. 16. Cleanse yee therefore also your selues from all â—…ilthnesse of the slesh and Spirit and grow vp vnto â—…ull holinesse in the feare of God 2 Cor. 7. 1. The Christians Prayer for Grace to obey this Command O Lord who perfectest euery worke which thou beginnest bring forward I beseech thee in me this worke of my regeneration Stablish O God that which thou hast wrought in me that I may grow daily in grace till â—… be perfected Alas Lord my corruption hath in such sort choaked the seede of thy word that it is scarce sprung vp to the blade which after so long planting and watering should haue brought out long ere now the ripe fruit of godlinesse where in regard of the time I ought to haue beene a teacher of others I am yet alas but a babe inexpert in the word of righteousnes Lord sâ—…ue me from that curse of the wicked that I should waxe worse and worse let me not end in the slâ—…sh when I haue begun in the spirit Punish not my former sinnes with a barren heart that I should be like that accursed earth which beares nothing but thornes and briars these are thâ—… fruits of the slesh which grieues thy spirit but as a liuely member of Christs body quickned by his spirit I may encrease with the encreasings of God and be daily filled with the fruites of righteousnâ—…sse which are to the praise and glory of thy name through Iesus Christ. The Christians Practise of this Command THE light of the righteous shines more and more vnto the perfect day Pro. 4. 18. and hee goes from strength to strength till hee appeare before God in Sion Psal. 84. 7. When I was a childe I spake as a childe I vnderstood as a childe and thought as a childe 1. Cor. 13. 11. But as I grow in grace and in the knowledge of our Lord Iesus 2. Pet. 3. 18. I put childish things from mee 1. Cor. 13. And now I giue all diligence to ioyne vertue with faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherly kindnesse and with brotherly kindnesse loue 2. Pet. 1. 5. Thus being knit to the head by ioynts and bands I encrease with the encreasings of God Coloss. 2. 19. fruitfull in all good works and encreasing in the knowledge of God Coloss. 1. 10. till at
the praise of Gods mercy and if their sinne had not beene punished where should haue beene the praise of his iustice but the Lord Iesus hath vindicated the glory of both For this law of a Redeemer found out by the meruailous wisedome of God as the Lord Iesus did willingly accept it for the loue hee bare to the glory of his Father and saluation of his brethren so hath hee perfectly fulfilled it In his blessed body hee bare our sinnes on the cursed tree the chastisement of our peace was laid vpon him hee hath satisfied the Iustice of his Father and so hath purchased a righteousnesse not for himselfe hee needed it not but that as I said hee might communicate it to his brethren And this garment of righteousnesse is so perfect that it couers all our nakednesse from head to foot both of the Soule and Body for in both he suffered His blessed head was crowned with thornes that hee might satisfie for the proud imaginations of our braine His hands and feete which neuer offended were pierced with Nayles that hee might satisfie for the vnrighteous deedes wee haue done with our hands and feet and so of the rest of his sufferings As Iacoh couered with the garment of his elder brother got the blessing so wee couered with the sweet smelling garment of our elder Brother the Lord Iesus are acceptable to God for in him the Father is well pleased The second garment which vnder this the Christian puts on is the garment of sanctification compact as wee said of many vertues both these at one instant are giuen to the Christian the one defends him from the wrath of God the other sanctifieth and reformeth corrupted Nature Other garments may couer the nakednesse and filthie sores of the bodie but cannot cure them This garment both couers and cures our filthy nakednes it turnes our sicknes into health our darknesse into light for whosoeuer puts on the Lord Iesus for his righteousnesse to iustification puts him on also for holinesse to sanctification so full of Grace and Vertue is the Lord Iesus that not onely by the merit of his sufferings doth hee pacifie the wrath of God towards all them in whom hee is but also by his vertue sanctifieth them by creating a new minde and a new heart in them hee maketh them new creatures The third is a suite of complete armour most necessarie for the Christian for Sathan enuying this new happinesse of man endeuours continually to defile or rent in pieces our garment of holinesse sometime hee assaults our Patience sometime our Temperance c. so that it is not possible for the Christian to keepe vnviolated the seuerall pieces of his holy garment vnlesse hee put on the whole complete armour of God The seuerall pieces of armour requisite to preserue the seuerall graces of the Spirit are set downe Ephes. 6. called there the armour of God both because it is that God furnisheth vs with them and also because no other then these can serue vs in the spirituall warre-fare For in the bodily war-fare men commonly doe resist their aduersaries by such weapons as their enemies doe impugne them with all but in the spirituall if wee sight against Sathan in his Instruments with such weapons as they vse in sighting against vs the aduersarie shall easily ouercome vs. And therefore as Dauid cast from him the armour of Saul and tooke him to weapons farre vnlike those that Goliah brought against him so must wee when wee goe out in the name of God against that vncleane vncircumcised Philistim cast from vs carnall weapons and take vs to the armour of God if we would be sure of victory That is wee must not render euill for euill nor rebuke for rebuke but if our enemies curse vs let vs blesse them if they persecute vs let vs pray for them that so we may ouercome euill with good The last garment is his Sabboth dayes garment which in this life is not put vpon him but is kept in his Fathers Treasure till his warre-fare be ended then shall he be decked with all those excellent ornaments whereof we haue spoken The Censure But the want of these garments proueth that all are not Christians indeed who now vsurpe the Christian name CHAPTER VI. Of his New Names THe Christian being born againe as we haue said is aduanced by the Lord with many honourable stiles in holy Scripture for he is called The Son of God 1. Ioh. 3. the heire of God Rom. 8. Christs brother Iohn 20. Christs fellow-heyre Rom. 8. a spirituall man who discerneth all things 1. Cor. 2. 15. a new creature 2. Cor. 5. a free-man Ioh. 8. a holy man 2. Cor. 6. a Citizen with the Saints and Burges of heauenly Ierusalem Ephes. 2. 19. the Lords domestique or houshold man Eph. 2. the Lords annoynted 1. Iohn 3. a branch of a wilde Oliue contrary to nature ingrafted into the right Oliue Rom. 11. 14. an Israelite in whom there is no guile Ioh. 1. one of the congregation of the first borne Heb. 12. 23. one of Gods peculiar people 1 Pet. 2. 9. a member of Christ 1 Cor. 6. the Temple of the holy Ghost 1 Cor. 6. a royall Priest 1 Pet. 2. 9. the elect man of God Col. 3. 12. a vessâ—…ll of mercie Rom. 9. a childe of the marriage Chamber Mat. 9. an excellent one Psal. 16. 3. The Christians Prayer for Grace to answere these Names O Lord who promised that thy Children should be called with a new Name which the mouth of the Lord should name and according there to hast put thy name vpon thy Children confirme I beseech thee all this great goodnesse which thou hast spoken to thy seruant let it please thee to blesse mee and I shall be blessed teach me to chuse that which pleaseth thee and to take hold of thy couenant that thy name may be sanctified in me and I may walke worthy of my heauenly vocation so shalt thou fully performe to me thy promise and giue mee that euerlasting name which shall neuer be â—…ut out and thy name shall be stable and magnified for euer praise and honour and glory without â—…nd appertayning to thee THE OBSERVATIONS THE first man being blessed of God in the day wherein hee was created had his name called Adam to remember him that hee was taken from the dust but now higher stiles and names are giuen by God to the Christian to declare that high honour and dignitie wherevnto by Christ hee is aduanced in this his new Creation For albeit it be customable among men to vsurpe stiles which do far surmount their estate for there hee that is a vessell of dishonour oftentimes is named honourable and many slaues of Sathan goe vnder the name of great Lords Yet is it not so with God for to whom soeuer hee giues a name to them also hee giues the thing
disposition as God willing wee shall see in the Treatises following The Censure But now the pride and prophanenesse of life flowing from the ignorance of God which is euident in many proues that all haue not the Christians disposition who now vsurpe the Christian name CHAPTER III. Of his New Will The Lords Command FRom henceforth as long as yee remaine in the flesh walke not after the lusts of men but after the will of God 1. Pet. 4. 2. for the lusts of the flesh fight against the Soule 1. Pet. 2. therefore proue yee what is the good and acceptable will of God Rom. 12. And honour me not by doing your owne will Esay 58. 13. going a whoring after your owne abhominations Num. 15. 39. for vnto them who do so I will lay their way vpon their owne head Ezech. 11. 21. The Christians Prayer for Grace to obay this Command O Lord I know that thou tryest the heart and hast pleasure in righteousnesse and that thou art he who dost worke in thy children both the will and the deed teach me therefore O Lord to doe thy will for thou art my God let me not be giuen ouer to the lust of mine aduersary nor to mine owne hearts desire that iniquitie should haue dominion ouer me but make me perfect to euery manner of good worke to doe thy will working in mee that which is pleasant in thy sight through Iesus Christ. The Christians Practise of this Command I Had my conuersation in times past among the Children of disobedience fulfilling the will of my flesh but now the Lord who is rich in mercy through his great loue wherewith he loued me hath sanctified me to do his will so that now I haue begun both to will and to do 2 Cor. 8 lamenting that I cannot doe the good which faine I would Rom. 7. for in all things I desire to doe thy will O my God Psal. 40. 8. THE OBSERVATIONS THere is no question betweene God and man but this one whose will should be done whether Gods will or ours for all our transgressions proceeds from this that against all reason we preferre our will before the most holy will of the Lord our God For naturally the will of man is neither rightly affected toward his owne minde nor yet toward the Lord his God The will should be directed and gouerned by the minde but as if the Cart should draw the Horse such misorder is there when the will enthralles the light of the minde to her peruerse and inordinate desires The will of man vnregenerate exerciseth a perpetuall inimitie against God for first it refuses subiection to God albeit many manner of wayes it be obliged to giue it And next as if that were too little it vsurpes a dominion and commandement ouer all the creatures of God An intollerable rebellion that the will of man refusing subiection to God who is his superior should require subiection to himselfe of all the Creatures of God He will haue the Sunne and Moone to serue him with their light Hee will haue the clouds of the Aire to serue him with their raine hee will haue the earth to serue him with her fruits and yet with his will he will not giue seruice to God who made both him and them Yea let be his vsurpation ouer vnreasonable creatures the man vnregenerate doth also what he can to draw the will of all other men in subiection vnto his the adulterer craues that same â—…ilthy will in another that is in himself the murtherer craues the same cruell will in another that is in himselfe and so become guilty both of their owne and other mens damnation so far as they can get them to serue their will It proceedeth yet further to an insurrection against the creator himselfe and albeit no malice of man can impaire his eternall Maiestie yet mans cursed and corrupted will doth what it can to make him not to be for either the vnregenerate man wisheth that God knew not his sinne or else if hee knew it had no power to punish it or else were iniust to ouersee it execranda plane crudelis malitia quae dâ—…i potentiam 〈◊〉 iustitiam perire desiderat Therefore also is it that the Lord is an enemie to mans selfe-will for in all his present plagues which hee layes vpon man his strokes especially is vpon his corrupted will compelling him to suffer that euill of punishment which is â—…ore against his will And in Hell the will shall be punished with stripes proportionall to her innumerable sinfull desires A iust recompence of mans rebellion who intends his will against God that God should also intend and prepare his plagues against him laying that wrath vpon man which hee is no way willing to beare Cesset itaque voluntas propria infernus non erit But albeit these two the holy will of God and corrupted will of man fight together yet the losse and hurt euer befalles to man neuer to the Lord for man doth no other thing but rash his heele against the pricke which as our Lord said to Saul is very hard durum calcitranti non stimulo Vae itaque oppositis voluntatibus solam suae auersionis refâ—…rentibus poenam Woe therefore to all wils contrary to Gods will who reape no other fruit but the punishment of their auersion from God For what more miserable estate then this Semper velle quod nunquam erit semper nolle quod nunquam non erit in aeternum non obtinebit quod vult in aeternum â—…ustinebit quod non vult euer to will that which neuer shall be and alwaies not to will that which alwayes shall be for the wicked shall neuer obtaine that which hee would haue and hee shall for euer sustaine that which hee would not this is the vnhappy condition of him that liues after his corrupted will But beside all this mans will is now at variance with it selfe if hee had kept true light in his minde hee should neuer haue had but one will and all his affections with one harmonie had beene carryed to that which his will had willed but now it is strange to see how within himselfe his will is rent asunder that what one way hee willeth another way he willeth not as is euident in the example of any proud couetous worldling who as hee is a proud man hath a will which as a couetous man hee will not So that in these three now by Nature is mans will exercised first in the dishonouring of God secondly in the disquieting of himselfe thirdly in the abusing of the creature which corruption of will man by transgression brought vpon himselfe libero arbitrio male vtens homo se perdidit illud Againe voluntas cum esset libera seruum se fecit peccati So that now it is as saith Augustine a wonderfull great
liue but vpon his life that is delighteth in sinne which doth breed his owne destruction The third obiect of our Loue is our neighbour where first we are to regard those of our familie least we be found worse then Infidels secondly those that are of the familie of Faith thirdly all men yea euen our enemies in so much as they are the workmanship of God for he loueth his neighbour truely who loue God in his neighbour that is who loueth his neighbour eyther because hee seeth that God is in him or else because he would haue God in him Now as for the measure of our Loue it is not one and alike toward all the obiects of our Loue the right measure of our Loue to God is to loue him without measure at least with all that wee haue with all our heart all our mind and all our strength but the loue of our selues and our neighbour is limited so far forth may wee loue our selues and them as may stand with the loue of God Beatus qui te amat amicum in te inimicū propter te nam solus is nihil charum amittit cui omnia chara sunt in eo qui non amittitur blessed is hee who loues God and his friend in God and his enemie for God onely that man cannot loose any thing which he loueth who loueth nothing but in God who cannot be lost Thus the affection of Loue being ordered by grace is in the soule like a sparkle of heauenly fire which no way can be borne downe but carries vp by course and degree the desires of our heart toward the Lord from whom it came till at length wee be consummate with his Loue. The Censure But now the great number of them who want this Loue proues that all are not Christians indeed who now vsurpe the Christian name CHAPTER VI. Of his Hatred The Lords Command YEe who loue the Lord hate that which is euill Psal. 97. 10. for they that call on the name of the Lord should depart from iniquitie 2. Tim. 2. 19. and should hate euen the garment that is spotted with the flesh Iude. 23. but thou shal◅ not hate thy brother in thine heart Leuit. 19. 17. for if any man say that he loues God and hates his brother hee is a lyar 1. Iohn 4. And hee that saith he is in the light and hateth his brother is in darknesse vnto this time 1. Ioh. 2. 9. He walketh in darknesse and knowes not whither he goes because that darknes hath blinded his eyes 1. Iohn 2. 11. Yea hee that hates his brother is a man-slayer and ye know that no man-slayer hath eternall lise abiding in him 1. Iohn 3. 15. The Christians Prayer for Grace to obay this Command QVicken me O Lord according to thy louing kindnesse so shall I keepe the testimonies of thy mouth Deale with thy seruant according to thy mercy and teach me thy statutes I am thy seruant grant me therefore vnderstanding that I may know thy testimonies The Christians Practise of this Command I Hate falshood and abhorre lyes Psal. 119 163. I hate vaine inuentions 119. 113. and all false waies 119. 128. I hate the assemblies of the euill Psal. 26. 5. and them that giue themselues to deceitfull vanitie Psal. 31. 6. My soule hateth Idols 2. Sam. 5. 8. and the worke of them that fall away it shall not cleaue to mee Psal. 101. 3. Doe I not hate them O Lord that hate thee and doe I not earnestly contend with those that rise vp against thee surely I hate them with vnfained hatred as if they were mine vtter enemies Psal. 139. 21. THE OBSERVATIONS AS by nature mans heart is emptied of all holy Loue so it is filled with a sinfull hatred a monstrous euill offensiue to God to our neighbour yea and to our selues Naturally Man hates the Lord according to that which our Sauiour saith hee that doth euill hateth the light the euill Conscience of the wicked abhorreth the Lord who is that first and great light from whom all others haue that light which they haue wishing that eyther there were not a God at all or else that he were like them He hates in like manner good men euen for that good which is in them and that with such a raging malice that no band of Nature can restraine it thus Caine hated his brother Abel and why onely because his works were good Rahel hated her Sister Leah and why onely because shee was fruitfull her selfe being barren and Ioseph also was hated of his owne brethren for no other cause but for that his earthly Father loued him and his heauenly Father had blessed him with the gift of Reuelation or Prophecie aboue them O cursed roote of bitternesse which doth cause man to hate his owne and that onely for the good that is in them O greatest euill so directly contrary to the greatest good God is so good that of euery euill hee worketh good to his owne and hatred is so euill that the good things of God become vnto it a matter of greater euill Thus is man who was made to the similitude of God become an incarnate diuell or as Augustine cals him Secundus Diabolus inferior onely to Sathan in two respects For whereas Sathan being now very neere sixe thousand yeares olde hath the subtiltie of his Nature wherein also he doth exceed man helped by long experience to doe wickedly Man being of shorter continuance cannot equall him Againe man is clogged with a body which is a great impediment to the perfection and accomplishment of that which his Spirit conceiueth it being farre otherwise with the actions of the bodie which require the circumstances of place and persons then with the conceptions of the minde which without any such thing are perfected Otherwayes if the wickednesse of mans heart brake out as it is conceiued if euery hatefull thought brake out into murther and euery vncleane lust into a carnall act O what a world of wickednesse should then be discouered in man then should it be manifest that Man for similitude of Natures were but an incarnate Diuell as I haue said As the graces of the Spirit keepe one fellowship so disordered affections which vnder their proper name in effect are but vices goe together like the linkes of one chaine For Hatred comes of euill parents Pride begets Anger Anger breeds Enuy and Enuy brings out Hatred If any man loue not the daughter suffoca matrem non erit filia let him suffocate and slay the mother the daughter shall not be Anger is festuca in occulo but if it benourished fit grandis trabes ira enim inveterata fit odium of a mote in the eye of our Conscience it becomes a beame for inveterate anger turneth into Hatred Against this euill wee are to embrace the wholesome counsell of the holy Ghost Let
of Idols which are to be abhorred as the Iewes who called the workes of their owne hands Baali my Lord or as Micah did who when they of Dan had taken his Idols from him he ranne crying and lamenting after them ye haue taken away my gods and what more haue I as if all were gone when they were gone The Ethnickes may make them ashamed who by Natures light saw that this was vanitie Plato disswaded the people from hauing Gods of gold least they should expone them vnto theeues and Fabius when he spoiled Tarentum tooke not away their Idols relinquamus inquit Tarentinis Deos suos iratos let vs leaue vnto the Tarentines their Gods angry at them for these Gods that could not defend Tarentum will neuer defend Rome But the light of the Word doth more cleerly instruct the Christian that the Gods which made not heauen and earth should not haue place on earth except it be to be burnt vnder an oake as Iacob did with them farre lesse will hee giue them any honourable place in his tongue to name them with any reuerence Against the third Commandement the tongue is abused in the vaine idle and vnreuerent vsing of the Name of God to the smallest toy and trifle which doth occurre It was Sacriledge for any man to annoint his owne flesh with the holy Oyle which was appointed for the Tabernacle much more sacriledge is it to abuse the Name of God vnto follyes which are neyther for his glory nor mans edification Yet this abusing of Gods Name in idle and foolish talking is counted a necessary recreation to passe the time withall but why doe not men remember that they must giue an account of idle talking or why are men so prodigall as for to spend the time of Grace which God hath lent them that in it they might be reconciled with him in vnprofitable and vaine sports which doe encrease their enmitie with him No merchant will spend the time of his market any other way but in buying or selling Or will the Husband-man when seed-time comes let it goe by and delight himselfe in matters of smaller importance what folly then is this that the time of Grace wherein wee should make peace with God is passed ouer with vaine and merry talking among men Beside this by rash and vnnecessary swearing this Commandement is broken An oath saith the Apostle is the end of all Controuersie it is the last refuge whereunto Truth runneth for credit for three wayes haue wee to confirm our speech first affirmation or denial when this is not credited then we goe to asseueration when this also can haue no place then we goe to swearing but that which is the last band of Truth now men commonly doe make it the first Yea many not content in simple manner to sweare by the Name of God as if that were too base a thing for such hautie spirits as theirs are proceed in their blind presumption to more horrible oathes by the bloud the wounds and the body of the Lord by which they were redeemed thereby proclaiming to all the world that the loue and reuerence of God was neuer in their heart It is recorded of a certaine Iudge who hauing three of the children pleading before him for the goods of their defunct father he tooke vp the dead body and set it to them as a mark promising that which of them shot neerest his heart should be made possessor of all his goods whereupon the first did shoot the second also but the third refused whom for that cause the Iudge adiudged to be possessor of all his fathers goods as the most kindly and naturall sonne of the three Thus as Salomon tryed the right mother by her kindly affection toward her Childe so this Iudge tryes the right childe by his kindely affection toward his father But if the professors of this age were tryed by this rule many of them would be found to be none of the sonnes of God for they spare not to shoot the venomous arrows of their blasphemous speeches against the heart of their heauenly Father against the blood the wounds and the body of their blessed Redeemer for so Leuit. 24. 11. the blasphemer is said to haue pierced the heart of God The offences of the tongue against the fourth Commandement are especially two the first is rash vttering of prayers or praises without sanctification or premeditation going before Be not rash with thy mouth neither let thine heart be hastie to vtter a thing before God The other is speech in hipocrisie whereby men draw neere to God in their mouthes while they are farre from him in their harts the Lord loues truth in the inward affections and delighteth to be worshipped in spirit and truth otherwise if we haue him in our mouthes and not in our hearts fearefull is our recompence for hee shall haue vs in his mouth to spue vs out not in his heart to keepe vs for euer with himselfe Thus wee see how the tongue is abused to transgresse the Commandements of the first Table but here the vnrulinesse thereof rests not it proceedeth also against the second Table for the tongue which is not rightly ordered toward God will neuer be reuerent toward men nor spare to dishonour euen those whom most of all they are bound to honour There are three comely ornaments of our speech toward all men first truth secondly loue thirdly meekenesse and modestie For first wee should see that wee speake the truth secondly that we speake it in loue thirdly with meekenesse But in speaking to our superiors wee ought to ioyne the fourth which is reuerence if wee be not silent in the presence of our betters as Elâ—…hu was at the presence of the ancients at least let vs speake with reuerence as Sarah is commended for that shee spake reuerently to her Husband Against the sixt commandement the tongue is an instrument of transgression many wayes for moe are slaine with the tongue then with the hands as Daniels accusers flew him with their false accusing tongues when they durst not stir him with their hands Therefore Dauid compares an euill tongue to the venome of Aspes to Iuniper coales and to arrowes and indeed it is worse then any of these As for the venome of Aspes ther are Antidotes to preserue thee from it but what will keep thee from the sting of an euill tongue not Innocency it selfe And Iuniper coales though they be very hot burne none but such as touch them but the euil tongue hurts them that neuer offends it and for the arrow distance of place will defend thee from it but goe where thou wilt the malice of an euill tongue shall still persecute thee The seauenth Commandement is transgressed by the filthy and corrupt communication of the tongue for filthinesse conceiued in the heart imployes the tongue to prepare a way for committing of
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