The anatomie of a Christian man VVherein is plainelie shewed out of the VVord of God, what manner of man a true Christian is in all his conuersation, both inward, and outward. ... By M. William Covvper, minister of Gods Word.

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 obsti∣nate,* 1.1 and thy necke is an yron sinew, and thy brow brasse, Esa. 48. 4. I knew that thou wouldst grieuously trans∣gresse, 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* 1.2 thee, that I cut the•…•… not off, Esa. 48 9. Yea, euen when thou wast in thy blood, I said vnto thee, thou shalt liue, •…•… sware vnto thee, and entred into a coue∣nant 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* 1.3 my statutes, Ezech. 11. 19. Old things are passed a∣way, 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, a 1.4 since flesh and blood cannot inherit thy kingdome, b 1.5 and none can see thee, but the pure

in heart, c 1.6 and such as are like thee; I beseech thee Lord d 1.7 to transform me into thine image from glory to glorie by thy spirit, that e 1.8 where thou art, there I may be, to behold thy glory. f 1.9 It lies not in my pow∣er to change one haire of my head, to make it white, which is blacke; g 1.10 farre lesse can I change mine heart, to make it cleane, which is filthy. h 1.11 No man can tame the nature of man, i 1.12 that which is crooked he cannot make straight: but, O Lord, k 1.13 that which is impossi∣ble with man, is possible with thee, l 1.14 thou giuest sight to the blind, thou raisest vp the crooked, thou m 1.15 tur∣nest a barren wildernesse into a fruitfull land, n 1.16 thou sendest forth thy Spirit, and renewest the face of the earth, o 1.17 thou callest things which are not, and makest them to be; p 1.18 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 q 1.19 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 tho∣rough Iesus Christ.

Amen.

The Christians Practise of this command.

I Was conceiued, and borne in sinne, Psal. 51. I* 1.20 walked as a child of wrath, according to the course of the world, after the spirit that workes in the children of disobedience, Ephes. 2. But now I am receiued to mercie, 1. Tim. 1. 16. and am by the grace of God, 1. Cor. 15. 10. the workemanship of God, created in Christ Iesus to good workes, Eph. 2. 10. And this the Lord hath made me, I made not my selfe, Psal. 100. 3. he quickened me when I was dead in sinne, and trespasses, Eph. 2. and of his aboundant mercie hath begotten me to a liuely hope by the resurrection of Iesus from the dead, 1. Pet. 1. 3. and hath giuen me power to be one of his sonnes, borne againe, not of blood, nor of the will of flesh, nor of the will of man, but of God, Ioh. 1. 13. for of his owne will he begat* 1.21 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* 1.22 thereof, but cannot tell whence it comes, nor whi∣ther 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* 1.23 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 Regene∣ration, or effectuall calling.

Regeneration is the first manifest effect of* 1.24 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* 1.25 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* 1.26 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* 1.27 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 An∣gels, and holy men, ye are my brethren. For in the* 1.28 first, we were conceiued and borne in sinne, and consequently heires of wrath and eternall dam∣nation; but in the second, we are the workeman∣ship of God, created in Christ to good workes, and consequently heires of grace and glory.

If our first generation had beene good,* 1.29 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 a∣mong men; but these cannot profit man to salua∣tion, but rather makes him inexcusable, and en∣creases his damnation. Vigens ratione, & non vi∣uens* 1.30 ratione, Man indued with reason, and not li∣uing by reason, turnes that which is his glorie

into shame, because hee detaines and with-holds* 1.31 the truth in vnrighteousnes.

Our blessed Sauiour farre abaseth the pride* 1.32 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 no∣thing 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 boa∣sting* 1.33 of the priuiledges of their first birth, such as Nobilitie of blood, and ancietie of their inheri∣tances, 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 e∣uer 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 tempo∣rall gloriation, shall end in a sore eternall la∣mentation.

Nicodemus was somewhat excusable though* 1.34 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 inexcu∣sable; 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* 1.35 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* 1.36 eorum quae ex nihilo, cum non essent sunt condita•…•… al∣terum eorum, quae ex prioribus ad meliora immu∣tantur: and of this last sort is Regeneration.

Of this, it is euident that Regeneration is a* 1.37 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* 1.38 another succeeds. As in euery generation, vnius ortus est alterius interitus; so is it in this generati∣on, that which dies is corrupted nature, called the Old man; that which is quickened, is renewed na∣ture, called the New man: hee who hath rightly

learned Christ, cast, off, concerning the conuersati∣on* 1.39 in time past, the old man, which is corrupt tho∣rough deceiueable lusts, and put on the new man, which after God is created in righteousnesse and true holinesse. Oportet enim eum qui alteram vi∣tam* 1.40 incepturus est priori finem imponere.

The Regeneration then of the soule hath two* 1.41 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* 1.42 vi•…•…ification of the new man, called also the first resurrection.

Corrupted nature is called the old man for* 1.43 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 of the new man arising to succeed in his roome, to the possession of soule and bodie, which before we possessed by him. And thirdly, because in the godly this corruption waxeth weake and infirme, wearing daily neerer and neerer to death, after the manner of old men.

But it is to be marked, that in these two last* 1.44 respects, sinfull corruption of nature is named the old man, in men regenerate onely, and in no other; for in men vnregenerate, their corruption shall for euer possesse them, it increases vpon them, and is yong, strong, and liuely, euen when they themselues are weake, and wearing to the graue.

Now, a•…•… no birth can be without sorrow, nor* 1.45 death without dolour, nor circumcision, or cut∣ting of the flesh, without paine; so cannot our re∣generation be wrought without godly sorrow, and anguish of spirit: which I marke for the comfort of the godly, that they may know that sanctified troubles of conscience, are but the do∣lours of the new birth, and therefore should not be discouraged with them.

The infant that hath lien but nine moneths* 1.46 in the mothers wombe, cannot throng out in∣to the world without paine; and thinkest thou to be lighter of sinne, wherein thou wast concei∣ued and borne, and which also hath beene so many yeares nourished in thy bowels without paine? As Pharaoh grieued Israel forest, when they stroue fastest to libertie; and as that dumb spirit tormented that yong man worst, when he saw he was to be cast out of him, Mark. 9. 25. So Sathan troubles the godly most heauily, when hee sees the time of their deliuerance from his seruitude and bondage neerest.

But our comfort is, that God is faithfull, as he begins the worke, so will he finish and end it:* 1.47 Strong is Sathan indeed, but Christ our Lord is that stronger one. Pharaoh may repine, but hee shall perish, and the Israelites of God shall goe* 1.48 through; that vncleane spirit in our parting from him may rend vs, and cast vs as dead men to the

ground, but out shall he goe, and Christ by his hand shall raise vs vp againe.

The other part of the Regeneration of the* 1.49 Soule is called, as I said, the viuification of the* 1.50 new man, and the first resurrection, where in our heauenly father communicates to vs his owne seed, 1. Pet. 1. his nature, 2. Pet. 1. 4. and his image, 2. Cor. 3. 18. For since earthly fathers beget crea∣tures like vnto themselues, shall wee thinke that the heauenly father begets children to another similitude, not his owne? Surely they doe great∣ly dishonour the Lord, who in their words say they are the sonnes of God, and yet in their a∣ctions resemble the image of Sathan.

The Regeneration againe of the body con∣sists* 1.51 also in two; first, in a right vsing of the members of our body, as weapons of righteous∣nesse to serue God, which we are taught to doe by grace: Next, in a full deliuerance of them from mortalitie and corruption.

Of this, it is cleare that the Regeneration of* 1.52 the whole man will not be perfected till the day of resurrection, called for that cause by our Sa∣uiour, the Regeneration, Matth. 19. 28. Now, through grace the Soule liues a happy life in the body, thogh not as yet fully clensed and separa∣ted frō sin. Out of the body it liues a more happy life: being freed from all sin; but yet not conten∣ted, for the soule was not made to liue by it self,

but in the body, and therefore cannot rest con∣tented, so long as it wants his owne organe and companion; but when the body shall be raised againe, and soule & body revnited, both of them fully deliuered from sinne, and from the fruits of sinne, then shall our generation which now is begun, be perfected and absolued.

As for our parents in this generation, wee* 1.53 haue God for our Father in Christ, and Ierusa∣lem, which is from aboue, to wit, the Church of Christ, the mother of vs all. The Apostle to the Corinthians calles himselfe their Father; Though ye haue ten thousand instructers, yet haue ye not many fathers, for in Christ Iesus I haue be∣gotten you, through the Gospel, 1. Cor. 4. 15. And againe to the Galathians, hee calles himselfe their mother; My little children, of whom I tra∣uaile in birth againe, till Christ be formed in you, Gal. 4. 19. But Preachers are onely ministeriall parents, ye•…•… for this same should they be ho∣noured of people as their fathers, and should a∣gaine carrie toward their people no lesse affe∣ction then fathers haue to their children, speci∣ally to procure their euerlasting saluation.

But here both the naturall mother is to bee* 1.54 discerned from the stepmother, and the ba∣stard children from the lawfull; for the chast spouse of Christ will receiue no seed into her bosom, but the seed of her immortall husband,

which is the word of God; and the lawfull mo∣ther of the sonnes of God will not giue them a∣ny other milke to feed vpon, but the sincere and vnmingled milke of Gods word, as Saint Peter calles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which shee offers to be suc∣ked out of the pappes of the old and new Te∣stament.

And therefore the Church of Rome, which* 1.55 withdrawes these pappes from the mouthes of Gods children, or giues them the milke of the word, mingled with the Traditions of men, pre∣tend what shee will, is but a strumpet and step∣mother.

And as there is a stepmother, so is there also* 1.56 bastard children, they sit vpon the knee of Christs spouse, but neuer sucked her pappes, to draw life and grace out of her breasts: such a one was Cham in the Arke, such was Ismael in Abrahams house, such was Esau brought vp with Iacob on the knee of Rebecca: and alas, such are many in our time, who in regard of profession are in Gods Church, pretending they are sons, but are in very deed bastards, no way in their life resembling the image of their heauenly father.

The Censure.

By these rules it is manifest that all are not Christians indeed, who this day vsurpe the Chri∣stian name.

CHAPTER II. Of his New Senses.

The Lords Command concerning them.

THou knowest not how, by Nature* 1.57 thou art wretched, and miserable, & blind, & poore, and naked, Reu. 3. 17. For the naturall man per∣ceiues not those things which are of the Spirit of God, 1. Cor. 2. 14. he sauours one∣ly the things of the flesh, Rom. 8. 5. his wisdome is death, for it is enmitie with God verse 6. Hearken therefore vnto my words, and keep them in the middest of thine heart, Prou. 4. 21. Come* 1.58 and buy from mee eye-salue to annoynt thine eyes

that thou maist see, Reu. 3. 18. for I am he, who maketh both the eye to see, and the eare to heare, Prou. 20. 12. I will bring forth the blind people, and they shall haue eyes, and the deafe, and they shall heare, Esa. 43. 8. He that walks in the darke, knows not whither hee goes, Ioh. 12. 35. But I am come a light into the world, that whosoeuer 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, a 1.59 that in see∣ing I should not see, and in hearing I should not vnderstand; b 1.60 quicken me according to thy lo∣uing kindnesse, so shall I keep the testimonies of thy mouth. Specially worke faith in my heart, c 1.61 for it is thy gift. d 1.62 I beleeue, O Lord, but help thou my vn∣beleefe: e 1.63 Increase my faith that mine eyes may f 1.64 be opened to see the wonders of thy law. g 1.65 Speake to the heart of thy seruant, that h 1.66 I may get cares to heare what thy Spirit saith, i 1.67 that I may tast how gracious thou art, that I k 1.68 may smell the sauour of life in thy Gospel, and may so touch thee, that in beleeuing l 1.69 I may get life through thy holy name, and may so bee ioyned with thee,

m 1.70 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,* 1.71 dumbe, and blind, but now the Lord hath opened mine eares, Esa. 50. 5. so that I dis∣cerne the voyce of my shepheard, and will not* 1.72 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* 1.73 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 pre∣pared 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* 1.74 his garments, Psal. 45. 8. and of his oyntments, for which I loue him, Cant. 1. 2. I haue tasted* 1.75 how gracious the Lord is, Psal. 34. 8. his word is sweeter to my mouth then the hony, or the ho∣ny combe, Psal. 119. And I haue touched my* 1.76 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* 1.77 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* 1.78 Motion, and the more excellent the life is, the Sense and Motion is. In the Naturall man, Mo∣tion goes before Sense, at least before the vse of* 1.79 the Senses; but in the Christian, Sense goes be∣fore Motion. For it is the new Sense which cau∣ses the heart to moue and stirre in a new man∣ner. 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* 1.80 children either dead, or wanting some Sense, or mutilate of some member; but in the new gene∣ration 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 re∣gard of the number of their parts.

The first Sense by regeneration restored to* 1.81 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* 1.82 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* 1.83 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 af∣ter* 1.84 his Apostacie heard the Lord when he cried to him, but saw him not; so is it with all his chil∣dren, 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* 1.85 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* 1.86 oculum, qui turbatus est, vt serenus vi leat, quem turbatus non potuit. Let vs therefore by hea∣ring learne how to cure our eye, that the eye be∣ing made cleare, may see the Lord, whom it can∣not see, so long as it is troubled; then shall wee sing, As we haue heard, so haue wee seene, in the* 1.87 citie of the Lord of Hoasts.

Oh what a fearefull sentence they seale a∣gainst* 1.88 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* 1.89 be abhominable: for if on earth they get not ac∣cesse 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* 1.90 internall, by which he may heare what the spi∣rit saith. Of these speakes our Sauiour, He that hath eares let him heare. All that heard him, saith* 1.91 Augustine, had eares, and yet few of them had* 1.92 eares; Omnes habebant aures audiendi, & pa•…•…ci aures obediendi: Eares to heare, but not eares to obey; like those of Samuel, Speake Lord for thy* 1.93 seruant heareth: and of Dauid, I will hearken* 1.94 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* 1.95 heare in such sort, that they are sanctified by hearing according to that of our blessed Saui∣our, Now are ye cleane through the word which I* 1.96 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* 1.97 their old sinnes? they are hearers onely, and not* 1.98 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 mo∣ued 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* 1.99 morning dew; but few they are, whose ears God hath opened by the grace of Regeneration.

The second Sense we receiue in the Regene∣ration,* 1.100 is the Sense of Seeing. Sathan promised* 1.101 to our parents, that if they would eat of the for∣bidden tree, they should become like God in knowledge; but like a false deceiuer as he is, hee made them like vnto himselfe: for the know∣ledge of good, which they had by creation, in∣stantly they lost it by their transgression, and learned by experience that euill which before they knew not; for their eies were opened to see their nakednesse, and they were ashamed of it.

The eye of the body was made to behold the* 1.102 light, that by it wee might see the rest of the creatures, and in them the goodnesse of the Creator; but if the eye be hurt and wounded, non solum auertit se a luce, sed etiam poenalis illi sit lux, It doth not onely turne away from behol∣ding the light, but the light also, which other∣wise is delightfull, becomes painefull to it. Sic & oculus cordis perturbatus & sauciatus auer∣tit se à iustitiae lumine, nec audet eam contemplari nec valet. So the eye of the soule being hurt

and troubled, turnes it selfe away from the light of righteousnesse, neither dare it, neither can it behold it.

An example whereof we may see in our first* 1.103 father Adam, who reioyced at the presence of God, so long as he kept a good conscience; but from the time the eye of his soule was wounded with transgression, he ran away from God, hee could not see the Lord as he was woont to doe, but was afraid to heare him. So cursed and consuming a canker is sin, that it changes our sweetest comforts, and makes them becom bit∣ter terrors vnto vs.

But this sight which wee lost by the sinne of* 1.104 Adam, is restored againe vnto vs by the grace of Christ, who annoynts our eyes with eye salue,* 1.105 by which we are made to see, and discerne things that are excellent: in a word, he indues vs with the gift of faith, by which we haue fel∣lowship with God, so that we dare in assurance draw neere the throne of his grace.

Now the eyes of Christs spouse are two; by* 1.106 the one we know our miserie, which causeth vs denie our selues: by the other we know his mer∣cies,* 1.107 which causeth vs to runne vnto him. Apo∣state Adam before his restitution by grace, had his eyes opened to know his miserie; for the knowledge of that good which hee had in the estate of innocencie, made him incontinent

sensible of that euill, into which he had fallen by his Apostacie. But now man cannot know his miserie, till by the grace of Regeneration his eyes be opened; for till that be, he knowes no other estate, but the estate of sinne, wherein hee was conceiued, borne, and brought vp, and which in his darkened cogitation hee esteemes to be good enough, vntill such time he be tran∣slated into a better.

Sight once receiued should be diligent∣ly* 1.108 conserued, for as the eye of the body is very tender, and easily offended, for which cause God hath guarded it with liddes which close and open most speedily at the pleasure of man; so is it with the eye of the mind, and there∣fore the good that may preserue it should be much esteemed, and the euill that may hurt it carefully eschewed.

Three things are required for the help of* 1.109 those spirituall eyes, by which the Lord is seene: first, that wee haue another light beside the light of our owne vnderstanding; for sicut Sol si∣ne* 1.110 Sole non videtur, ita nec Deus sine deo videri potest: as the eye albeit it were neuer so cleare, yet can it not see without the light of the sunne; so our vnderstanding though it were neuer so quicke, cannot attaine to know the Lord, vnlesse that he by his owne light reueale himselfe vnto vs in his word. And therefore is it that the most

wise Naturalists being destitute of this light, had* 1.111 their foolish hearts ful of darkenes, and became vaine in their owne imaginations.

The second thing required is, that we haue* 1.112 some conformitie with God in holinesse; for as no member in the body can perceiue the light of the sunne, but the eye, by reason of a simili∣tude which is betweene them, both of them be∣ing appointed vessels and organes of light, the one in the great, the other in the little world; so can no man see the Lord, except in some measure he be like him: Blessed are the pure in* 1.113 spirit, for they shall see him, but without peace and sanctification no man can see the Lord.

The third thing required, is attention: for e∣uen* 1.114 as a tumbling and rowling eye seeth not those things which are before it; so a wandring mind not stablished by consideration and di∣uine contemplation, cannot see the Lord.

The bodily sight is two manner of waies* 1.115 offended, either by exterior dust cast into it, or by interior humors stopping the opticke nerues within; so Sathan either casteth into our eyes the dongue of the world, to blind vs by it; or then by our owne grosse and carnall affections stops the conduits of our sight, that wee should not see the Lord: and therefore both the one and the other should carefully be eschewed.

If the eye be once offended with the smallest

mote, we delay not to remedie it, but doe im∣plore* 1.116 the help of such as are neerest vs to take it out. Since by nature we are so carefull to keep the eye, by which we see the sunne, how carefull should we be to conserue the eye, by which we see him who made the sunne.

The third Sense restored in the Regenera∣tion,* 1.117 is Smelling. All the garments of our Bride∣groome smell of Myrrhe and Cassia, but the virgins onely feele the sauour of his oyntments,* 1.118 for which they runne after him, they smell in the Gospel the sauour of life; and therefore as the Eagle smelling the carrion a farre off, re∣sorts vnto it; so the Christian senting liuely in the word of Christ Iesus, slees speedily after him, ascending after him in his affection, there where hee is, to wit, at the right hand of God in heauen.

But miserable are the wicked, for they sauour* 1.119 onely those things which are after the flesh, like those vncleane beasts in the Law, which creep with all their foure vpon earth, senting no∣thing but dongue, the puddle being more plea∣sant to such filthy swine then the pearle. Woe be to them, for euen in the Gospel of grace they smell no other thing but the sauour of death.

The fourth is the Sense of Tasting, by which the Christian so tastes the sweetnesse of Gods

mercy & the sauing grace of Christ in the Go∣spell,* 1.120 that it descends into his bowels to nourish him, and make him grow in godlinesse: where as the wicked, if at any time they taste thereof, yet they neuer digest it, the corruption of their nature being so strong in them, that it suffocates and choakes the seede of the word, so that it profits them not to saluation.

And the last is the sense of touching, which* 1.121 in effect is done by beleeuing, for, tangere Chri∣stum est credere in Christum, like as the rest of* 1.122 the senses are comprised in faith, that iustifies a supernaturall gift, which Adam in his innocen∣cie had not, but in Christ is giuen vs, a most* 1.123 ample gift, for it not onely makes 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* 1.124 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 rene∣wed 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* 1.125 of waies a man may enioy any thing that i•…•… good, all those waies doth God communicate himselfe to man, some good things we enioy by seeing, and some by hearing, and some by ta∣sting; but the Lord not content to communi∣cate 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* 1.126 which are learned by Sense, cannot be vnder∣stood of him who is destitute of Sense; what a∣uailes 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 ex∣presse the sweetnesse of hony, as it is felt by ta∣sting?* 1.127 Sensus enim omni sermone est efficacior. But it is more impossible that they who are de∣stitute of these new and spirituall Senses should vnderstand those things which concerne the spirituall life.

Pitifull then is the ignorance of Naturalists,* 1.128 euen of them who seeme to the world to be most wise; for surely, as the bruit beast vnder∣stands 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 bet∣ter, 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 Chri∣stians 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,* 1.129 and he that beleeues in me shal not thirst, Ioh. 6. 35. Labour not for the meate, which peri∣sheth, but for that which en∣dureth to eternall life, which the Sonne of man shall giue you, Ioh 6. 27. Where∣fore doe ye lay out your siluer, and not for bread:* 1.130 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 fat∣nesse: Encline your eares, and come to me, heare, and your soule shall liue, and I will make an euer∣lasting 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, a 1.131 thou who of thine aboundant mercie hast begotten me againe, b 1.132 by the immortall seede of thy word, in the bosome of c 1.133 Ierusalem thine owne spouse, and my mother, d 1.134 graunt that I may sucke, and be satisfied with the breasts of her con∣solation, e 1.135 that so thy louing kindnesse may come to me, O Lord, and thy saluation according to thy promise, f 1.136 and mine heart may be comforted of thee my God in Christ, vnto whom be praise, and glo∣rie for euer.

Another.

O Thou a 1.137 whom my soule loueth, shew me where thou feedest. b 1.138 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. c 1.139 Bring me in∣to thy wine-seller, stay me with thy slagons, and comfort mee with thine apples. d 1.140 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; e 1.141 Lord giue me of that water, that I may not thirst: f 1.142 thou art that bread which came downe from heauen, and giues life to the world, g 1.143 Lord e∣uermore giue me of this bread, h 1.144 that I may be strengthened in the inward man: i 1.145 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* 1.146 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 sil∣uer, Psal. 119. 72. My delight shall be in thy commandements, which I haue loued, vers. 47.* 1.147 In mine infancie, as a new borne babe I desired the sincere milke of the word, that I might grow* 1.148 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* 1.149 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* 1.150 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* 1.151 of a Christian is Iesus Christ offered and pre∣sented to vs in the Word and Sacraments, re∣ceiued 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 Na∣zianzen:* 1.152 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,* 1.153 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* 1.154 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 consolati∣ons 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* 1.155 Christ, before that he feede vs with his misti∣call 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 con∣tained in it.

Salomon sayth, that the people will curse him* 1.156 who withdrawes the corne, but more iustly de∣serue they to be cursed, who by a more sacra∣ligeous tyrannie withdraw the bread of life

from the people of God. As the enuious Phi∣listims 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.* 1.157 But is it so obscure in some places, that it is not plaine in others? Or is it reason, that be∣cause strong meat is hurtfull to Infants, there∣fore no milke shall be giuen them? Gregory the* 1.158 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* 1.159 of the Scripture is like vnto bread, which must first be cut and broken before that conuenient∣ly 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; * 1.160 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* 1.161 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 nou∣rishment 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* 1.162 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, see∣king the increase and perfection of his life there, where hee got the beginning For it is most certaine, that to whom soeuer the Word be∣comes 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,* 1.163 the true cause is, that the Word was neuer vn∣to them, the seed of their regeneration: they are yet in the state of Nature, and most feare∣full 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* 1.164 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* 1.165 all things grow vp in him who is the head, Christ Ie∣sus, by whom all the body being coupled and knit to∣gether by euery ioynt, for the furniture therof (accor∣ding to the effectual •…•…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 •…•…il∣thnesse of the slesh and Spirit, and grow vp vnto •…•…ull holinesse in the feare of God. 2 Cor. 7. 1.

The Christians Prayer for Grace to obey this Command.

O Lord a 1.166 who perfectest euery worke which thou beginnest, bring forward I beseech thee in me this worke of my regeneration, b 1.167 Stablish O God that which thou hast wrought in me, that I may grow daily in grace, till •…•… be perfected. c 1.168 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 wate∣ring, should haue brought out long ere now the ripe fruit of godlinesse: d 1.169 where in regard of the time, I ought to haue beene a teacher of others, I am yet alas but a babe, e 1.170 inexpert in the word of righte∣ousnes. Lord s•…•…ue me from that curse of the wicked, f 1.171 that I should waxe worse and worse, let g 1.172 me not end in the sl•…•…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, h 1.173 which beares nothing but thornes and briars, i 1.174 these are th•…•… fruits of the slesh, which k 1.175 grieues thy spirit, but as a liuely member of Christs body, quickned by his spirit, l 1.176 I may encrease with the encreasings of God,

and be daily filled with the fruites of righteous∣n•…•…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* 1.177 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 vn∣derstood* 1.178 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 ver∣tue with faith, and with vertue knowledge, and with knowledge temperance, and with tempe∣rance 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

length I become a perfect man in Christ Iesus. Eph. 4. 13.

THE OBSERVATIONS.

VVHat the inclination of a childe is, can∣not* 1.179 well be knowne in his infancie, but with time as he growes, his disposition is more and more manifested, therefore doe wee first speake of the Christians growth, before wee come to speake of his manners.

Growth in grace and godlinesse, is an inse∣perable* 1.180 consequent of spirituall life. Elijah fed by God, walked in the strength of that bread forty dayes: but the Christian being nouri∣shed, as is said before, doth walke all his dayes in the strength thereof, making a daily pro∣gresse in godlinesse, till at last he become a per∣fect man.

The blessing pronounced by the Lord vpon* 1.181 man in the first creation, was this, Encrease and multiply: and the blessing pronounced vpon man in the second creation, is this, Grow in* 1.182 grace and knowledge. The Christians being as trees of righteousnes, and planting of the Lord,* 1.183 in whom he will cause righteousnesse to grow for his owne glory. Seeing we see that the first

stands effectuall vnto this day, shall we thinke that the second can be ineffectuall? No indeed, he is not blessed of the Lord, who growes not in grace.

For it is promised vnder Christs kingdome,* 1.184 Esa, 55. 13. that the Firre should grow in place of the thorne, and the Myrrhe tree should grow in place of the Nettle, that is, the seede of grace should spring vp in that heart, wherein the root of bitternesse had budded before. And except we finde this change wrought in vs, we cannot as yet say that we are translated into the king∣dome of Christ.

The growth of a Christian is expressed in ho∣ly* 1.185 Scripture by sundry similitudes: first hee is compared to a childe that growes till hee be∣come a man. It is thought strange to see a man of many yeares, who yet in stature, strength, and wit, went neuer beyond the measure of a childe, such a one is counted for a monster, and truly no better is the carelesse Christian, who after so many yeares profession, growes not in grace nor knowledge, but still remaines a childe in vnderstanding.

Secondly, he is compared to a trauailer that* 1.186 bides not alway in one place, but euery day cuts off some peece of his way, which he leaues be∣hinde him, and drawes daily neerer and neerer to the end proposed to him, and at last comes

to it: so the Christian forgetting that which is behinde, endeuors himselfe to that which is before, following hard towards the marke, for the prize of the high calling of God in Christ Iesus. Phil. 3. 13.

But the wicked, ambulant in circuitu, they still* 1.187 goe on in a compasse, walking round about in the circle of their sinnes, from one to another, and returning backe againe to the same, like the blinded horse, who labours and drawes a∣bout the Mill continually, but at euening is in the same place, wherein he was in the morning. So they being borne in sinne, goe about in sin, like blinded captiues of Sathan, hauing no o∣ther refreshment, but to exchange one sinne with another, and at last they die in their sinnes, for whom it had beene good that they had ne∣uer beene borne.

Thirdly, his growth is compared to the* 1.188 growth of a tree, which being planted by the riuers of waters, hath abundance of moisture and sappe, and bringeth out fruit continually, Psal. 1. specially to the Palme tree, which all seasons of the yeare is both flowrishing and fruitfull, as Naturalists write of it.

Fourthly, it is expressed by the growth of* 1.189 Cornes in the fields, which as saith our Saui∣our: Mark. 4. first, spring vp to the blade: se∣condly, haue eares; and then bring out ripe

cornes, so doth the Christian by degrees grow to his perfection.

And fiftly the Christians grouth is expressed* 1.190 by the rising and ascending of the Sunne, which encreaseth and shineth more and more to the noone-tide of the day. For as for a declining time, or an euening, wherein his light should die out, the Christian by the grace of God shall ne∣uer know it, for he that illuminateth him is that bright and excellent Sunne of righteousnesse, who is euer gloriously rising, and neuer declining nor going downe.

Last of all, hee is compared to a burning* 1.191 Lampe, Luke 12. or to that golden candlestick whereunto through the seauen pipes of gold, Oyle is carried continually from the two Oliues that stand before the ruler of the world, Zach. 4 2. whereof it comes to passe, that his light can* 1.192 neuer faile.

Which yet is not so to be vnderstood as* 1.193 though the Christian were not subiect to his owne fainting, falling, and dwining diseases, for he hath his owne Winter and Summer, falling and rising, decaying and renewing. But it is sure that by these same temporall falles and decayes his grouth is the more aduanced, in as much as they worke in him a greater hatred of his sinnefull corruption, and a more earnest desire of Grace, by which he may stand. Minime vero

bonus est, qui melior non vult fierï, but truely* 1.194 he is not good who hath not a feruent desire to be better.

Yet is it not possible that he can vtterly de∣cay,* 1.195 and finally fall away, and that because hee beares not the root, but the root beares him. Where other Parents beare their Children no longer then during the time of their Infancie, that is the Lords praise that he beares his chil∣dren to their old age, Esay 46. 4. Whereof it comes to passe that they who are planted in the courts of the Lord, flourish euen in their old age. Psal. 92. 13. Wee will therefore reioyce in our God, for it is he who keepes our soules in life.

But cursed are the wicked, who instead of* 1.196 growing proceed from euill to worse: or if at any time they make a shew of godlinesse, it is like the grouth of Corne on the tops of houses; or like the seede springing out of stony ground, which hath an apparant grouth for the time, but eua∣nishes quickly, because it hath no root.

Surely as the fall of the leafe is a token of* 1.197 Winter approaching: so the falling away of the wicked in this life, is a foretoken of that end∣lesse winter of fearefull wrath, which from God is to come vpon them.

A double curse of God is vpon them: for in this life their present barrennesse is plagued with finall sterilitie: and their state full rightly

being shadowed in that Figge tree, which be∣cause* 1.198 it had no fruit to giue our Sauiour when he required it, was cursed with this curse: ne∣uer fruit any more grow vpon thee. Oh that wicked men would consider this, that a bar∣raine heart, which can bring forth no good fruit, is a fearefull curse of God, being like vnto that earth, which after labour beareth* 1.199 nothing but Thornes and Bryars, whose end is burning!

But the other is worse, for in the life to* 1.200 come a remedilesse scarsitie of all good things shall come vpon them: which like vnto those seauen yeares of famine in Egypt, eating vp the seauen yeares of plentie, shall deuour all the apples of their former worme-eaten plea∣sures; all fat and excellent things shall then de∣part* 1.201 from them; the earth shall giue them none of her encrease; the water shall not lend them out of her treasures so much as a drop to coole them: the light of the Sunne shall not com∣fort them; yea, the light of a candle shall not* 1.202 shine vnto them, because they despised the light of the Lord, and rendred no fruit vnto him in all the time of their life.

And now the great number of Professors,* 1.203 who stand like fruitlesse trees in the Lords Vine∣yard, who in stead of growing, decay, hauing lost their first zeale with the Church of Ephesus,* 1.204

looking backe to Sodome with the wife of Lot; * 1.205 longing againe for the Onyons and flesh pots* 1.206 of Egypt with the carnall Israelites; returning* 1.207 like dogges to their vomit, and so ending in the* 1.208 flesh where they made a shew of beginning in the spirit, euidently proues,

The Censure.

That all haue not the Christians disposition, who now vsurpe the Christian name.

CHAPTER V. Of his New Apparrell.

The Lords Command concerning it.

THou art miserable, and na∣ked* 1.209 by nature, and know∣est it not: Reuel. 3. 18. I counsell thee, come and buy from me white ray∣ment, that thy filthy na∣kednesse doe not appeare. verse. 1•…•…. If thou wilt hearken to my wisedome, and hide my commande∣ments within thee, Prou. 2. 1. I will spread my skirts ouer thee, and couer thy nakednesse. Ezech. 16. 8.

Put ye therefore on the Lord Iesus Christ, and* 1.210 take no thought for the flesh to fulfill the lusts thereof: Rom. 13. 14. But as the elect of God, holy, and beloued, put on tender mercy, kindnesse, humblenesse of minde, meeknesse and long suffe∣ring: Col. 3. 12. and aboue all things, put ye on Loue. Col. 3. 14. Finally, be strong in the Lord, and put on the whole armour of God, that yee may be able to stand against the assaults of the di∣uell. Eph. 6. 10. 11.

The Christians Prayer for Grace to obey this Command.

O Lord, a 1.211 who giuest all health and grace to thy people, b 1.212 take from me I beseech thee, the fil∣thy garments of sinne, shame, and confusion, c 1.213 wher∣with I was conceiued and borne, d 1.214 and cloth mee with thy righteousnesse and saluation: e 1.215 giue me that marriage garment, whereby I may haue place at thy banquetting table, f 1.216 and get inheritance a∣mong them, who are sanctified by faith in Christ Iesus.

The Christians Practise of this Command.

THE Lord hath taken from me my filthy* 1.217 garments, and clothed▪ me with change of rayment: Zach. 3. 4. hee hath giuen me the Lord Iesus to be my righteousnesse: 1. Cor. 1. him haue I put on, and am baptised in him:* 1.218 Gal. 3. 27. I haue cast away the workes of dark∣nesse, and walke honestly as in the day: Rom. 13. clothed with a garment (not party-coloured as Iosephs was, but compact of many vertues) tender mercy, kindnesse, humblenesse of mind, meeknesse, and long suffering: Col. 3. 12. Iudge∣ment is a crowne to my head, I haue put on Iu∣stice, and it hath couered me: Iob. 29. 14. I haue also put on loue, 1. Thes. 5. 8. and haue decked the hid man of my heart with a meeke and quiet Spirit: 1. Pet 3. 4. these are excellent or∣naments which God hath giuen me. Ezech. 16. 7. Aboue them all, I haue put on the whole com∣plete* 1.219 armour, Eph. 6. euen the armour of light, Rom. 13. the armour of righteousnesse, 2. Cor. 6. 7. the armour of God. Eph. 6. The hope of

saluation is my helmet, Righteousnesse is my breast-plate, Veritie my girdle, Faith is my Bucklar, and my feet are shod with the prepa∣ration of the Gospell of peace. And the Lord hath put into mine hands the shield of salua∣tion, Psal. 18. 35. the sword of the Spirit, which is the word of God. Eph. 6. and the sling of* 1.220 Prayer. Eph. 6. Thus am I forced to walke ar∣med continually because of mine Aduersarie: for my life on earth is a warre-fare, Iob. 7. 1. and as the good souldier of Iesus Christ, 2. Tim. 2. 3. I must fight against principalities, powers, and spirituall wickednesse. Eph. 6. And I am sure* 1.221 that when the weeke of my warre-fare shall end, then shall appeare the day of my refresh∣ment, Acts. 3. 20. my euerlasting Sabboth, and my marriage day with the Lambe: Reuel. 19. 7. then shall I be throughly couered with white rayment: Reuel. 3. 5. then shall this mortall put on immortalitie, and this corruptible incor∣ruptibilitie. 1. Cor. 15. The Lord shall cloth me with broydred worke, a frontlet on my face, earings in mine eares, a chaine about my neck, and bracelets on my hands, and hee shall put a crowne vpon my head. Ezech. 16. Yea, the Lord himselfe shall be vnto me a crowne of glory, and Diademe of beautie: Esay. 62. thus will hee decke mee like a Bride attyred with Iewels, Esay. 61. 10. and as a chaste

spouse, to be presented to my immortall Hus∣band the Lord Iesus. 2. Cor. 11.

THE OBSERVATIONS.

THE Christian yee see hath foure suites of* 1.222 Apparrell; three whereof hee puts on ordi∣narily in this life, the fourth is his holy dayes garment: for when the weeke of his warre∣fare is ended, and the Sabboth comes, which is the day of the consummation of his mar∣riage with Christ, after which shall neuer come a night; then shall his Father cause his best robe to be brought out, and shall couer him with it.

His first garment is the garment of Christs* 1.223 righteousnesse, which on the part of God be∣ing imputed to him, that is, by the free gift of God, giuen to be his owne; and on his part, receiued by faith, and couered therewith, de∣fends him against the stormy and consuming wrath of God.

By this righteousnesse of Christ is not vnder∣stood that holinesse of his diuine nature, which

is incommunicable, neyther that righteousnes* 1.224 of his humane Nature, consisting in a perfect obseruance of the Law Morall, which hee neuer transgressed in thought, word, nor deed, and by vertue whereof Christ the man was sufficiently able to inherit life by the condi∣tion of the couenant of worke: Doe this and liue.

But that righteousnesse which hee as our* 1.225 Mediator, by fulfilling that singular Law of a Redeemer, hath acquired and purchased, that hee might communicate it to his brethren, for their saluation, who had none of their owne by which they could be saued.

For this singular law of a Redeemer, which* 1.226 was neuer imposed to man, nor Angell, but onely to Iesus Christ, required that he should loue God and his brethren in such sort, as to beare in his owne body the punishment of their sinnes, and satisfie the iustice of God to the vttermost for them, that so the praise both of Iustice and Mercy might be reserued vnto God.

If all Adams posteritie had perished in sin,* 1.227 where should haue beene the praise of Gods mercy? and if their sinne had not beene pu∣nished, 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* 1.228 meruailous wisedome of God, as the Lord Ie∣sus did willingly accept it for the loue hee bare to the glory of his Father, and saluati∣on of his brethren, so hath hee perfectly ful∣filled 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 communi∣cate it to his brethren.

And this garment of righteousnesse, is so per∣fect* 1.229 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 vnrigh∣teous 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* 1.230 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 sanctifi∣cation,

compact as wee said of many vertues,* 1.231 both these at one instant are giuen to the Chri∣stian, the one defends him from the wrath of God, the other sanctifieth and reformeth cor∣rupted Nature.

Other garments may couer the nakednesse,* 1.232 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 iustifica∣tion, puts him on also for holinesse to sanctifi∣cation; so full of Grace and Vertue is the Lord Iesus, that not onely by the merit of his suffe∣rings 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* 1.233 necessarie for the Christian, for Sathan enuying this new happinesse of man, endeuours continu∣ally 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* 1.234 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 common∣ly* 1.235 doe resist their aduersaries by such weapons as their enemies doe impugne them with all: but in the spirituall, if wee sight against Sa∣than 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* 1.236 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 vncircum∣cised 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,* 1.237 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* 1.238 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 dec∣ked with all those excellent ornaments, where∣of 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:* 1.239 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 vess•…•…ll of mercie, Rom. 9. a childe of the mar∣riage Chamber, Mat. 9. an excellent one, Psal. 16. 3.

The Christians Prayer for Grace to answere these Names.

O Lord, a 1.240 who promised that thy Children should be called with a new Name which the mouth of the Lord should name, b 1.241 and according there to hast put thy name vpon thy Children, c 1.242 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, d 1.243 teach me to chuse that which pleaseth thee, and to take hold of thy couenant, e 1.244 that thy name may be sanctified in me, f 1.245 and I may walke worthy of my heauenly vocati∣on, g 1.246 so shalt thou fully performe to me thy promise, and giue mee that euerlasting name which shall

neuer be •…•…ut out, and thy name shall be stable and magnified for euer, praise, and honour, and glory without •…•…nd appertayning to thee.

THE OBSERVATIONS.

THE first man being blessed of God, in the* 1.247 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 where∣vnto by Christ hee is aduanced in this his new Creation.

For albeit it be customable among men to* 1.248 vsurpe stiles which do far surmount their estate, for there hee that is a vessell of dishonour often∣times 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 signified by that name.

In the eyes of worldlings a Christian is despi∣sed and accounted but the offskowring of the

earth, the cause of this contempt is their igno∣rance,* 1.249 they see the earthen vessell but know not the treasure which is within it, or else for loue of the treasure, they would imbrace the vessell.

But against this contempt of men wee haue* 1.250 to set that honourable estimation which God hath of a Christian: for the high and honoura∣ble stiles which Gods giues him, testifie, that in the Lords account the Christian is an high and honourable person.

Againe the manifold names which are giuen* 1.251 him, declare that it is not one grace onely, but manifold graces of God, which must concurre to make vp a Christian, and this doth teach vs, that it is not so easie a thing to be a Christian, as commonly is supposed.

Last of all, the honourable stiles giuen the* 1.252 Christian, admonish him to walke worthy of his calling, that he may answere the names which God hath giuen him: since hee is the free-man of God, the brother and the member of Christ, why shall he abase himselfe to the seruitude of Sathan and sinne?

The Censure.

But now the contrary conuersation of many, proues, that all haue not the Christians disposition, who now vsurpe the Christian name.

Notes

• * 1.1

  Marke our natu∣rall miserie.
• * 1.2

  Behold what a loue the Father hath •…•…ewed vs.
• * 1.3

  See the will of God concerning our sanctification.
• a 1.4

  1. Cor. 15. 50.
• b 1.5

  Matth. 5. 8.
• c 1.6

  1. Ioh. 3. 2.
• d 1.7

  2. Cor. 3. 18.
• e 1.8

  Ioh. 17. 24.
• f 1.9

  Matth. 5. 36.
• g 1.10

  Iob. 14. 4.
• h 1.11

  Iames 3. 8.
• i 1.12

  Eccles. 1. 15.
• k 1.13

  Luk. 18. 27.
• l 1.14

  Psal. 146. 8.
• m 1.15

  Psal. 107. 34.
• n 1.16

  Psal. 104. 30.
• o 1.17

  Rom. 4. 17.
• p 1.18

  2. Cor. 1. 9.
• q 1.19

  Heb. 6. 7.
• * 1.20

  God is the author of our regenerati∣on, it is not done by vs.
• * 1.21

  The seed of our new birth is Gods word.
• * 1.22

  The manner of his working it, vn∣speakable.
• * 1.23

  1 Our election is not knowne to vs be∣fore our Regene∣ration.
• * 1.24

  2 Regeneration is the first manifest effect of God his mercie toward man.
• * 1.25

  3 And the first lesson we must learne in Christs schoole.
• * 1.26

  4 Our first generati∣on and our second compared toge∣ther.
• * 1.27

  Iob. 25. 6.
• * 1.28

  Ephes. 2.
• * 1.29

  5 By nature we haue nothing in vs can profit vs to salua∣tion.
• * 1.30

  Bern. in Cant. Serm. 35.
• * 1.31

  Rom. 1. 18.
• * 1.32

  6 For in a naturall man there is no∣thing but the blind leading the croo∣ked.
• * 1.33

  7 Nat•…•…lists boa∣sting of the priui∣ledges of their first birth, are to be pitied.
• * 1.34

  8 Ignorance of the doctrine of Rege∣neration is now mexcusable.
• * 1.35

  9 By what names Regeneration is expressed in holy Scripture.
• * 1.36

  Basil. in Epist. 41. ad Caesar.
• * 1.37

  10 What Regenerati∣on is.
• * 1.38

  11 Of the change made in Regene∣ration.
• * 1.39

  Ephes. 4. 22.
• * 1.40

  Basil. de Sancto. cap. 15.
• * 1.41

  12 Regeneration of the Soule consists in two.
• * 1.42

  1 The first is morti∣fication of the old man.
• * 1.43

  13 Corrupted nature compared to an old man for three causes.
• * 1.44

  14 Sinfull nature is neuer old in the wicked.
• * 1.45

  15 Regeneration can∣not be without spirituall paine and dolour.
• * 1.46

  16 Sathan a great troubler of vs in the worke of our Regeneration.
• * 1.47

  17 But he fights in vaine, for God wil finish it.
• * 1.48

  Luk. 11. 22.
• * 1.49

  18
• * 1.50

  2 The second is viui∣fication of the new man.
• * 1.51

  19 Regeneration of the body consists in two.
• * 1.52

  20 Regeneration will not be perfected til the resurrection.
• * 1.53

  21 Of our parents in the new generation
• * 1.54

  22 The naturall mo∣ther discerned from the stepmother.
• * 1.55

  23 The Church of Rome a strumpet and a stepmother.
• * 1.56

  24 The lawful and kindly sonnes of God, discerned from the bastard.
• * 1.57

  Naturally wee are borno senselesse of heauenly things.
• * 1.58

  Spirituall Senses required to salua∣tion.
• a 1.59

  Luk. 8. 10.
• b 1.60

  Psal. 119. 88.
• c 1.61

  Ephes. 2. 8.
• d 1.62

  Mark. 9. 24.
• e 1.63

  Luk. 17. 5.
• f 1.64

  Psal. 119. 18.
• g 1.65

  Hos. 2. 14.
• h 1.66

  Reuel. 2. 29.
• i 1.67

  Psal. 34. 8.
• k 1.68

  2. Cor. 2. 16.
• l 1.69

  Ioh. 20. 31.
• m 1.70

  1. Cor. 6. 17.
• * 1.71

  The Christian by regeneration re∣ceiueth the new senses.
• * 1.72

  Of hearing.
• * 1.73

  Of seeing.
• * 1.74

  Of smelling.
• * 1.75

  Of tasting.
• * 1.76

  Of touching.
• * 1.77

  1 The Christian liues as soone as he is conceiued.
• * 1.78

  2 Sense and motion two principall ef∣fects of life.
• * 1.79

  In the natural man motion goes be∣fore Sense. not so in the Christian.
• * 1.80

  3 No imperfect nor mutilate children borne by the new generation.
• * 1.81

  4 The first Sense re∣stored in Regene∣ration is Hearing.
• * 1.82

  Bern. in Cant. Serm. 28.
• * 1.83

  5 We must heare the Lord before we see him.
• * 1.84

  Bern. in Cant. serm. 41.
• * 1.85

  6 For by hearing our •…•…ies are cured, and prepared to see God.
• * 1.86

  Bern. in Cant. serm. 48.
• * 1.87

  Psal. 48. 8.
• * 1.88

  7 A warning for such as refuse to heare the word of the Lord.
• * 1.89

  Prou. 28. 9.
• * 1.90

  8 Eares of the man regenerate are in∣ternall.
• * 1.91

  Reuel. 2. Matth. 13.
• * 1.92

  Aug. H•…•…m. 28.
• * 1.93

  1. Sam.
• * 1.94

  Psal. 85. 8.
• * 1.95

  9 How the internal eares are knowne by sanctification.
• * 1.96

  Ioh. 15. 3.
• * 1.97

  Iam. 1. 22.
• * 1.98

  10 Carnall hearers of the word discoue∣red.
• * 1.99

  Act. 24. 26.
• * 1.100

  11
• * 1.101

  2 The second Sense we receiue in Re∣generation is Seeing.
• * 1.102

  12 As a troubled eye cannot behold the light, so a wounded conscience dare not looke to the Lord.
• * 1.103

  13 An example hereof proposed in Adam.
• * 1.104

  14 Sight lost by Adam restored by Christ.
• * 1.105

  Reuel. 3.
• * 1.106

  15 The eyes of a Christian are two.
• * 1.107

  Adam knew his miserie before he was restored by grace, but we can∣not doe so, and why?
• * 1.108

  15 Sight restored should be diligent∣ly conserued.
• * 1.109

  16 Three things help∣full to spirituall sight.
• * 1.110

  First, that Gods light illuminate our vnderstan∣ding.
• * 1.111

  Rom. 1.
• * 1.112

  17 Secondly, that wee haue some confor∣mitie with God in holinesse.
• * 1.113

  Matth. 5. 8. Heb. 12. 14.
• * 1.114

  18 Thirdly, that the heart be stablished by attention and consideration.
• * 1.115

  19 Sight two manner of waies offended.
• * 1.116

  20 The sight offen∣ded should be cu∣red without delay.
• * 1.117

  21 The third Sense restored in regene∣ration is Smelling.
• * 1.118

  Psal. 45. Cant. 1.
• * 1.119

  22 To the naturall man nothing sa∣uours well but dongue.
• * 1.120

  23 The fourth sense restored in regene∣ration is tasting.
• * 1.121

  24 The sift sense is touching.
• * 1.122

  Aug. in Ioan. •…•…ract, 16.
• * 1.123

  How all these sen∣ses are comprehen∣ded in faith.
• * 1.124

  25 In the Christian the obiect of one sense, is the obiect of all.
• * 1.125

  26 Gods great good∣nesse, who by all possible waies com∣municates himselfe vnto man.
• * 1.126

  27 No speech can giue vnderstanding, where sense is wan∣ting.
• * 1.127

  Basil. exhort. ad Bapti.
• * 1.128

  28 As the beast know∣eth not the life of the man naturall: so the naturall man knoweth not the excellent life of the Christian.
• * 1.129

  Iesus Christ is the true bread of life.
• * 1.130

  The folly of worldlings who seeke life in other things, neglecting Christ.
• a 1.131

  1. Pet. 1. 3.
• b 1.132

  1. Pet. 1. 23.
• c 1.133

  Gal. 4. 26.
• d 1.134

  Esa. 66. 11. 13.
• e 1.135

  Psal. 119. 41.
• f 1.136

  Colos. 2. 2.
• a 1.137

  Cant. 1. 6.
• b 1.138

  Psal. 4. 6. 7.
• c 1.139

  Cant. 2. 4. 5.
• d 1.140

  Iohn. 4. 14.
• e 1.141

  Iohn 4. 15.
• f 1.142

  Iohn. 6. 33.
• g 1.143

  Iohn. 6 34.
• h 1.144

  Ephes. 3. 16.
• i 1.145

  Psal. 119. 77.
• * 1.146

  How the Christian feedeth on Gods word.
• * 1.147

  1 In his Infancie.
• * 1.148

  2 When hee comes to rip•…•… •…•…ge.
• * 1.149

  3 When he shall be a perfect man.
• * 1.150

  1 No earthly thing can feed vs to eter∣nall life.
• * 1.151

  2 Christ is the proper food of a christian, and how hee is of∣fred and receiued.
• * 1.152

  Nazian. orat. 18 ad ciues trepi∣dantes.
• * 1.153

  3 The more we eate of this foode, the greater appetite haue we to it.
• * 1.154

  4 How the word is meate, milke, and Manna.
• * 1.155

  Comforts of the word cannot be at∣tained at the first.
• * 1.156

  5 Cursed are Papists who withdraw the food of Gods word from Gods people.
• * 1.157

  6 The Scripture is not so obscure in some places, that it is not plaine in others.
• * 1.158

  Gregor. Moral. lib. 1.
• * 1.159

  Ibid.
• * 1.160

  7 How the word is both the seed of our birth, and food of our life.
• * 1.161

  8 How all creatures seeke the increase and perfection of their life there, where they got the beginning, and that by instinct of Nature.
• * 1.162

  9 The same also doth hold true in the Christian by in∣stinct of grace.
• * 1.163

  10 They who delight not in the Word, declare that they were neuer begot∣ten by it to a new life.
• * 1.164

  Malach. 1. 10. 13.
• * 1.165

  Liuely members of Christs mysticall body grow conti∣nually till they come to perfection.
• a 1.166

  Phil. 1. 6.
• b 1.167

  Psal. 62.
• c 1.168

  Luke. 8.
• d 1.169

  Heb. 5. 12.
• e 1.170

  Heb. 5. 13.
• f 1.171

  2. Tim. 3. 13.
• g 1.172

  G•…•…l. 3. 3.
• h 1.173

  Heb. 6. 8.
• i 1.174

  Gal. 5.
• k 1.175

  Eph. 4. 30.
• l 1.176

  Colos. 2. 19.
• * 1.177

  The Christian growes in light and strength.
• * 1.178

  It is a shame for professors to be al∣waies children in vnderstanding.
• * 1.179

  1 The Christians growth why en∣treated of in this place.
• * 1.180

  2 Growth an insepe∣rable consequent of life.
• * 1.181

  3 Gods blessing both in the first and se∣cond creation, is neuer ineffectuall.
• * 1.182

  Esa. 61. 3. 11
• * 1.183

  He is not blessed of God, that growes not in godlinesse.
• * 1.184

  4 For growth is a grace promised vn∣der the kingdome of Christ.
• * 1.185

  5 The growth of a Christian compa∣red to the growth of a childe vnto an olde man.
• * 1.186

  6 Compared second∣ly to the pro•…•…sse made by a trauai∣ler.
• * 1.187

  7 The miserable ser∣uitude of the wic∣ked, in which they labour continually without making ei∣ther progresse or profit.
• * 1.188

  8 The growth of a Christian compa∣red thirdly to the growth of a tree.
• * 1.189

  9 Compared fourth∣ly to the growth of cornes in the fields.
• * 1.190

  10 Compared fiftly to the rising of the Sunne till the noon day.
• * 1.191

  11 And last to the light of the golden candlesticke conti∣nually supplyed by Oyle.
• * 1.192

  Zach. 4. 2.
• * 1.193

  12 This is not so to be vnderstood as if the Christian were not subiect to falles and diseases.
• * 1.194

  Bern. epist. 91.
• * 1.195

  13 Yet is it not possi∣ble that the Chri∣stian can fal finally.
• * 1.196

  14 The grouth in the shew of godlinesse made by the wic∣ked what it is like.
• * 1.197

  15 Falling away of the wicked foreshewes a Winter of Wrath to come vpon them
• * 1.198

  16 The barrain hearts of the wicked are plagued in this life with final sterilitie.
• * 1.199

  Heb. 6.
• * 1.200

  17 And in the life to come with endlesse and remedilesse scarcitie.
• * 1.201

  Reuel. 18. O most vnhappy condition!
• * 1.202

  Reuel. 18. 23.
• * 1.203

  18 A warning to car∣nall Professors.
• * 1.204

  Reuel. 2. 4.
• * 1.205

  Gen. 19.
• * 1.206

  Numb. 15.
• * 1.207

  2 Pet. 2. 22.
• * 1.208

  Galat. 3. 3.
• * 1.209

  Mans miserable na∣kednesse by nature.
• * 1.210

  What garments make the christian honourable in the eyes of God.
• a 1.211

  Psal. 29.
• b 1.212

  Psal. 35. 26.
• c 1.213

  Psal. 51.
• d 1.214

  Psal. 132. 9. 16.
• e 1.215

  Mat. •…•…2. 12.
• f 1.216

  Acts. 20. 32.
• * 1.217

  How the Christian is first clothed with Christs imputed righteousnesse for Iustification.
• * 1.218

  Secondly, how hee is clothed with in∣herent righteous∣nesse for sanctifica∣tion.
• * 1.219

  Thirdly, with the whole complete armour: the seuerall pieces whereof are reckoned vp.
• * 1.220

  Why the Christian must alway walke in his armour.
• * 1.221

  Fourthly, how he shall be clothed with a glorious garment when his Sabboth comes.
• * 1.222

  1 The Christians foure suites of apparrell seueral∣ly considered.
• * 1.223

  2 The garment of imputed righteous∣nesse defends him from Gods wrath.
• * 1.224

  3 By this righteous∣nesse is neither vn∣derstood the ho∣linesse of his di∣uine nor humane nature.
• * 1.225

  4 But that acquired righteousnes which he purchased by▪ suffering.
• * 1.226

  5 Of the singular law of a Redeemer im∣posed vpon Christ.
• * 1.227

  6 How the praise both of Gods mercy▪ and iustice is preserued by Christ.
• * 1.228

  7 How Christ hath fulfilled that sin∣gular Law of a Re∣deemer, to purchase vs a righteousnesse by which we might be saued.
• * 1.229

  8 This righteousnes is perfect, and co∣uers all our filthy nakednesse.
• * 1.230

  9 How by it, wee are not onely pardo∣ned of euill, but al∣so blessed with all good.
• * 1.231

  10 Of the garment of inherent righte∣ousnesse, wrought in vs by Christ.
• * 1.232

  11 For Christ as hee couers our naked∣nesse, so hee cures our diseases.
• * 1.233

  12 This garment of holinesse cannot be kept without the whole complete armour.
• * 1.234

  13 Why this armour is called the ar∣mour of God.
• * 1.235

  14 Wee must not sight with our enemies by such armour as they vse against vs.
• * 1.236

  15 As Dauid fought with Goliah with armour far vnlike to his.
• * 1.237

  16 So must we ouer∣come euill in the wicked by good.
• * 1.238

  17 Of his garment in the life to come.
• * 1.239

  Many honourable stiles giuen by God to the Christian.
• a 1.240

  Esay. 62. 2.
• b 1.241

  Nomb. 6. 27.
• c 1.242

  1 Chro. 17. 23.
• d 1.243

  Esay. 56. 4.
• e 1.244

  Esay. 29. 23.
• f 1.245

  Ephes. 4. 1.
• g 1.246

  Esay. 56. 5.
• * 1.247

  1 The dignitie of a Christian far a∣bou•…•… the dignitie of Adam appeareth in his new names.
• * 1.248

  2 For Gods giues no vaine stiles, but with the name he giues the matter an∣swerable to it.
• * 1.249

  3 A Christian is de∣spised of world∣lings and why.
• * 1.250

  4 But he is honoura∣ble in Gods esti∣mation.
• * 1.251

  5 Many graces must concurre to make a Christian.
• * 1.252

  6 The Christian by his names is admo∣nished of his duty.