to a treasure lying hid in the fielde and beeing founde by him who looked for no such thing in that place And thus wee neede not doubt but that many comming to heare Gods worde for fashions sake or in a wicked desire of hindering it and hurting the professours of it haue bene of a suddaine wonderfully conuerted and effectually renued Thus it pleaseth God sometymes to worke regeneration without any meanes that it may bee seene to come not from anie vertue inherent in the meanes but from the powerfull operation of his spirite yet this is not his ordinarie and vsuall manner of working according to the which hee doth nothing without some kinde of meanes no not in miraculous and supernaturall actions wherin the meanes doth not helpe forward the matter any iot but onely is vsed for a shew or colour to hide the immediate working of God whose glory it is to keâ—pe himselfe his counsels iudgements and manner of working secrete and hid from the eies of men as we read Pro. 25.25 Thus he healed Nâ—aman by washing him in Iordan and the sicke in the primitiue church by anoynting them with oile And thus he raised the widowes sonne 2. King 4 35. from death by laying the warme bodie of Elizeus vppon his dead and colde bodie and thus hee healeth the sickenesses of the soule yea restoreth it froÌ„ death to life by the preaching of the word in all which miraculous actions the meanes are not in any respectable to bring forth the effect yet they haue in them a vertue tending to that end wherto the effect may easely bee ascribed by carnall and ignoraunt men So that although GOD can alwayes and dooth at some times worke regeneration without meanes yet ordinarilye hee vseth meanes the neglect or contempt whereof is an impious tempting of God and presuming of his goodnesse Hencâ— it is that regeneration hath place and is to bee found not among the Iewes Turkes Moores and other Infidelles but onely in the Church of God wherein his worde is preached his Sacraments administred and all other meanes of beginning and continuing grace daily vsed yea of Churches professing the name of Christ as some are more pure and sound in doctrine more diligent and zealous in seruing God and in vsing all Christian exercises so they haue oftner experience of this miraculous worke of God putting his helping hand to the godly endeuours of his seruants Yea of Christians those who are carefull and painfull in seeking and seruing God are farre lyker to attaine to grace then they who are otherwise euen as they are liker to retaine and recouer their health who are carefull in vsing a competent diet of meate and medicine then they who do carelesly distemper theÌ„selues in sicknesse and in health nor regarding what things are wholsome or hurtfull for them Sect. 5. THus much of the falsâ— conceats or errors conceaued of regeneration by â—he which men are hindred from seeking it the first being the ignorance of spiriâ—â— all regeneration the second despaire of obtaining it by any means the third presumption or a perswasion of getting it without meanes Nowe wee come to the other hinderances whereof to let the rest passe these three are most vsuall the first is infidelitie Atheisme the second worldly cares and pleasures the third is offence taken at those who professe this regeneratioÌ„ For the first although it may seeme a thing not to be named in the Church of God yet many of those who professe themselues to be Christians haue in their hearts and mindes no other religion then Atheisme no God but their owne bellies no hope of any other world then this which they presently enioy They say in their hearts that there is no God nor diuell no heauen nor hell no reward for the godly nor punishment appointed for the wicked no truth in the scripture and that it is but folly to serue God or at the least they do so doubt of the truth of these things that they are not by the coÌ„sideration of them either moued to any good or restrained from any euill as the apostle writeth to the Corinthians among whom the doctrine of the resurrection from death was called in question that some of them were ignorant of god that is were meere Atheists That this is the religion of many christians it appeareth both by their liues dealings which are altogither void of conscience and the feare of God and also by the plaine and voluntarie confession of the simpler sort being by sickenesse feare hope loue or anie other meanes made to declare their conscience in this behalfe These men cannot possiblie seeke for regeneration seeing that they make no account of eternall saluation wherevnto it leadeth And therefore this hinderance cannot be taken away but by proouing that there is a God who hath promised and will certainly perfourme it eternall saluation vnto all those that seeke for it as they ought to do But wee are not heere to take in hande the demonstration of the principles of religion the which requireth manie seuerall tractates Yet as touching this ignoraunce of GOD the which contayneth in it all errours whatsoeuer it may bee refuted by as manie arguments as there are creatures in the worlde all which ioyntlie and seuerallie doo preach and make manifest the Deitie power wisedome and goodnesse of GOD to all those who are not wilfully blinde and doo not put out their owne eyes not onelie to Christians liuing in the Church as in the cleare light of the word of God by euen to Infidelles remayning in darknesse and in their naturall blindnesse as wee reade Roman 2.20 The Godheade that is the eternitie and power of God may be behelde in the creatures For wee must of necessitie suppose some infinite power by the which they were made and are continually ordered and preserued and some great king and monarch hauing authoritie ouer the whole world and who will one day call all his subiects to account and giue vnto euerie one according to their workes The greatest obiection which the minde of man maketh agaynst the Godheade and the most forcible motiue to this infidelitie is the inuisibilitie and insensible secrecie of GOD and of his actions in that hee dooth not continuallie shewe foorth his omnipotencie in newe and straunge myracles his iustice in punishing sinne and rewarding good deedes his presence in hearing those that pray vnto him but suffereth all things to go according to the ordinarie course of Nature yea as if hee had layde aside the administration of the worlde the wicked to prospeâ— and the godly to be afflicted Aâ— for the creation of the world although in it selfe it bee the greatest miracle that can be yet it being daily and continualle behold ceaseth to driue men to admiration or to acknowledge the power of God as the common prouet be sayth that a wonder lasteth but nine dayes Yea this secrecie of God is greater now in the time of the Gospel and in these
TWO TREATISES CONCERNING REGENERATION 1. Of Repentance 2. Of the Diet of the Soule Shewing The one how it ought to be sought after and may be attained vnto The other how it being gotten iâ— to be preserued and continued Math. 7.7 Knocke and it shall be opened LONDON Printed by Thomas Creede for Robert Dexter and Raph Iackson 1597. The occasion and argument of of the Treatise following IT is a certaine truth coÌ„firmed by experieÌ„ce and also by the word of God tâ—e which are two being both one in effect so sure witnesses that no exception can be taken against either of theÌ„ that the number of true beleeuers is very small especially in this last most corrupt age of the world wherein as we haue it foretold in Scripture faith is not to be found but iniquity doth abound and that most of those who professe themselues to be Christians deceiue both themselues with a false conceite and also others with an hypocriticall shew of religion when as in truth they know not what it meaneth For many are so far from hauing religion in their hearts that they are altogether ignoraÌ„t of the doctrine of regeneratioÌ„ wherin the substaunce of religion doth consist and without the which it is as impossible to attaine to eternall saluation as it is for the cleare sunne-shine and palpable darkenesse to be together in the same place For although according to the rule of Christian loue â—ee iudge the best of the least appearance of grace taking for pure gold whatsoeuer doth glister yet most men are so estranged from God hauing no sense of religion in tâ—eir mindes nor any sauour of it in their wordes and deedes being in their whole behauiour so farre from the practise of godlinesse making no conscience of any duety belonging either to God or man that we may bee bold hauing sufficient warrant from the word of God to thinke and say of them that they are carnall and vnregenerate men not as yet called to the knowledge and obedience of the truth howsoeuer they may bee according to Gods secret counsell in the number of his elect Thus men liue and thus they die in the most fearefull state of eternall death the which thing being duely weighed would worke griefe euen in the hardest heart and stirre it vp to a pittifull desire of amending it For if we be iustly moued to pitty by beholding the moment any miseries of men and the distressed state of tâ—eir bodies being consumed with sores and sickenesse and euen at deaths dore how much more ought we to be grieued for the eternall misery of their soules not dying but being already cleane dead in sinne and yet liuing in that state which leadeth to vnspeakable torment and the hot-burning furnace of the wrath of God But helplesse pitty encreasâ—th the euill communicating it to those who before were free from it and therefore wee are not here to rest but rather to put to our helping handes and so both with hand and heart to endeuour the releeuing of this woefull and wretched estate But it there any help for this spirituall misery in the hands of any maÌ„ can men worke this regeneration in themselues or in others and so chaunge a carnall and sinfull man into a holy and new creature No surely regeneration is the proper work of the omnipoâ—ent God impossible to bee brought to passe by man angell or any creature for althogh many creatures haue life in them selues yet none can giue naturall much lesse spirituall life to another So then belike there is not any duty looked for at mans handes in this behalfe but onely that he pitty and bewaile his oâ—ne and other mens desperate estate and the blame of mens sinfulnesse and damnation is not to be laid on men â—ho cannot helpe though they would but on God who keeping this faculty of regenerating men in his oâ—ne handes neither him selfe helpeth man neither yet maketh it possible for man to helpe him selfe This may seeme to follow of the aforesayd ground but it is not in any case to bee admitted for God doth both himselfe reneâ— men by his spirite to eternall life and also hath appointed the meaanes by the which man is to worke his owne saluation The which if he will not try and vse who can eyther deny or doubt but that the blame is in him selfe and not in God the which if he vsing cannot preuaile yet the fault is in his owne corrupt nature the which is so dead in sinne that it cannot bee recouered no not by good and sufficient means For as touching the corruption of nature the which wee confesse maketh it impossible for a man to renew himfelf God is not in any wise to be thought the author of it for he created man in perfect holines but man did carelesly wilfully loose that holines which God gaue vnto him But as for the neglect and contempt of the means which God hath appointed for the recouering of holines man can not but take that wholly to himself who although he cannot renew himself thogh he wold yet if he will hee may vse the meanes appointed for that purpose as will more plainly appeare in the particulars But maÌ„ who for the most part is carelesse of eternall saluation yea altogether vnwilling to take that paines in seeking it which is required of all those who desire to finde it will alledge in defence of this his wilfull contempt of Gods word that it were folly for him to seeke regeneration the which it is not in his power to effect VVhereunto we answer that no man ought to despaire of the truth goodnesse mercie or power of God and make his sinfulnesse the greater and his damnation the more iust and grieuous but rather doe his endeuour in the carefull and continuall vse of the means as God hath commanded and so leaue both the successe of his labour and â—is owne saluation to the wil and good pleasure of God The which that we may doe it is needefull that we knoâ— and consider the meanes whereby regeneration may be attained vnto or at the least ought to be sought after It is not gold or siluer although Simon Magus supposed that spirituall graces might be bought with money as worldly commodities are that can purchase regeneration not fauour friendship or any desert of holinesse but onely the vsing of the meanes which God hath appointed The meanes of Regeneration is the way leading vnto it called in Scripture Repentance in the Greek tong Metanoia that is an after minde or a right mind after a wrong minde for as in other matters it commeth daily to passe that men being in processe of time brought by experience to see their owne errours wherein they haue done amisse are displeased with themselues for so doing with that they had done otherwise and so are said to repent of this or that action so a carnall man â—auing all â—is life time liued in vaine and sinfull pleasures altogether carelesse of
last ages of the world then it was in former times as God hath reuealed himselfe in his word farre more clearly then he did at any time before and as the last iudgement dooth more and more approch whereas before he did reueale himselfe by many meanes as namely by visions dreames apparitions miracles teÌ„porall blessings punishments but now in these last ages of the world god doth not shew himself to men in any such maner but doth hide himself froÌ„ their eies wherby it coÌ„meth to passe that many carnall men beleeuing nothing but that which is sensible palpable come to this extreame blindnesse of mind as to think that there is not a God in the world or at the least to doubt whether there bee one or no and no maruaile that this secrecie of God moue the carnall man to atheisme when as the godly themselues haâ—e ofteÌ„ their faith shaken with this 〈◊〉 But both carnal and regenerate are to take heede that this roote of infidelity doâ— not spring vppe in their hearts and make them depart from the liuing Lord and that by considering that God doth of set purpose in great wisedome keepe him selfâ— secrete as in diuerse other respects so especially for the triall of men both elect and reprobate For as a wise maister of a family desiring to know the disposition of his seruants hideth himselfe in a corner or behind a cloth and there both beholdeth the vnrulinesse and misdemeanour of some also perceiueth the vertues of others of them the which they would neuer haue shewed in his presence so God doth in a manner absent him selfe from the world that both the faith of his seruaunts and the outrage of sin in the wicked ones may be made manifest Sect. 6. ANother hinderance by the which men are withheld from seeking regeneration are the cares and pleasures of this present world by the which they are so entangled and euen wholly possessed that they haue not leysure so much as once to thinke on their saluation or any meanes of attayning vnto it The cares of the world hinder those who haue not attayned to so good and settled estate as they desire who thinke that they may lawfully deferre to prouide for their soules vntill they haue prouided sufficiently for their bodies about the which they are so continually busied and employed that they cannot afford any time to thinke at the least not seriously as they ought to doe on God and godlinesse Thuâ— men excuse them selues for not comming to Christ Luc. 15.17 One cannot come because he hath bought a farme the which hee must of necessity goe and see Another because he hath maried a wife The third because he hath bought Oxen but these men take a wrong course and as wee say set the Cart before the horse For they should First seeke the kingdome of GOD and the righteousnesse thereof and then all these things would bee easie vnto them that is gotten with great facility and in great aboundance Math. 6.33 and that by the secrete and wonderfull blessing of GOD who giueth temporall blessings also to those that seeke for spirituall graces at his handes as hee gaue to Salomon not onely wisedome and knowledge which he asked but also great riches honour and worldly glory as amends yea as a reward because hee had in his choâ—se preferred wisdome before earthly blessings Wee doe not deny but that men may lawfully yea must of necessity haue care of their temporall estate yea so much the greater as it is worse and more vnsettled For if the body perish for want of things needfull for it how shall the soule be endued with the life of holinesse seeing that as the tree falleth so it lieth and he that dieth a carnall man cannot rise spirituall But this is our meaning that wee doe not as vsually men doe so suffer our selues to bee ouerwhelmed with the cares of the world that we neglect and forget to seeke after God but that in all wants miseries and troubles in all conditions whatsoeuer our chiefe care study desire and endeuour bee sette vpon those things which concerne our eternall saluation For if we be in good estate in respect of temporall things we may the more freely serue God if distressed we haue the more need to seek to him Yea we are to suffer rather our bodies to pine away for want of food then our souls to coÌ„tinue in the state of sinfulnes and of death For what profiteth it a man to winne the whole world if he leese his own soule But if the soule bee once endued with the life of holinesse the body may well sleepe for a season but it cannot possibly die for euer And therefore let vs alwaies remember those heauenly sayings vttered by Christ Luke 10.14 Martha Martha thou carest and art troubled about manie things but one thing is needfull Marie hath chosen the better part which shall not be taken from her Likewise for worldly pleasures as the seeking so also the enioying of them being now got is a hinderance to the seeking of regeneration For although in all likelyhood men hauing the world at will and being euen glutted with the aboundance of worldly pleasures should learne by experience that which reason could not teach them to wit the vanity vncertainty and loathsomnesse of them and so be driuen to seeke for some pure and permanent happinesse yet they make no such vse of prosperity but the more they haue the more they desire enlarging their appetite and inuenting daily new and freshe pleasures as the Prophet describeth them Amos 3. They put farre from them selues the euill daie and approach to the plâ—ce of iniquity they lie and stretch them selues vppon Iuorie bâ—ds eating Lambes from the flâ—cke and Calues out of the stall They sing to the sound of the Viole and inuent to themselues instruments of musick like Dauid they drinke wine in bowles and annoint them selues with the best ointment but neuer thinke on the affliction of Ioseph or yet on their owne saluation Thus doth aduersity and prosperity want and and aboundance hinder men from seeking after God whereas miseries and crosses should driue men to God the only giuer of all good things and temporall happinesse should put them in minde of true and eternall happinesse in heauen Sect. 7. THe last let by the which men are hindered from seeking regeneration is offence taken at those who doe professe them selues to haue attained vnto it and to be those in whom this supernaturall and miraculous worke of grace is wrought by the power and finger of God These men doe often incurre the mislike anger and hatred of others insomuch that not only their persons but also their profession becommeth odious vnto them The causes of this offence are these First the diuersity in iudgement affection disposition in words deeds behauiour and whose coursâ— of life whereby they differ from others somtimes of necessity as in matters of conscience and impoâ—tance somtimes in light
his company presence where they did daily see and behold his wisedome how much more shal we account our selues happie when as we are in the coÌ„panie house presence of God beholding the wonderfull misteries of his wisedome laide open before our eies the which passeth the wisedome of Salomon and of al the men in the world further then the great Ocean doth a drop of water And surely whosoeuer can and doth by the grace of God seriously consider the dealing of God with his Church from time to time the tragicall end of the reprobate liuing here for a time in all iollity and pleasure the happie estate abiding the godly who in this world are miserably afflicted the fall of man comming of his owne wilfulnesse the saluation and regeneration of the elect proceeding from the mercy loue of God He that compareth the law with the gospel the babish estate of the Church of the Iewes with the Churches vnder the Gospel being come to ripenesse and perfection the agreement of the tipes with the bodies the wisdome contained in the iudicial lawes of Moses And lastly he that coÌ„sidereth the incarnation death resurrection of Christ with the â—est of points of christian religion shal vndoutedly see wil coÌ„fesse that al the wisest lawes the deepest deuises counsels of the greatest and most subtile politicians that euer liued the learnedest works of the wittiest philosophers and schoolemen are but meere foolery seely shifts yea he shal be compelled to crie out say with the Apostle Rom. 11. O the riches of depth of the wisedome and knowledge of God how vnsearchable are his iudgements and his wayes past finding And 1. Tim. 3.16 Without controuersie great is the mistery of godlinesse God manifested in the flesh iustified in the spirit seene of angels preached vnto the gentiles beleeued in the world and receiued vp in glorie Neither can any man answer say I confesse indeed that there are notable points of wisedome to be seene in the word of God in the hearing coÌ„sidering wherof I haue takeÌ„ great delight but I haue heard theÌ„ so often reiterated that nowe it is irksome to me to heare the word preached for as the wise man saith euen the hony combe the sweetest thing in the world is lothsome to the ful stomacke But we cannot be thus affected toward the word of God and the wisedome of God therein contained the which is so infinit that it can neuer be sounded to the bottome and fully comprehended by the mind and therefore it commeth forth euery day new and fresh not cloying the heaâ—er but inflaming him more and more with a desire of hearing and learning Of other things it is truely said that a wonder lasteth but nine dayes for that nothing hapneth so strange but that the cause of it at length will bee found out but the wonderfull things of the law of God do more amaze him that hath spent al his time in the seâ—ious contemplâ—tion of them then him who iâ— a nouice in the schoole of Christ. Thus we are to thinke of the word of God and thus we ought to stirre vp in our selues a greedie and vnsatiâ—ble appetite of it yea great care and attention in hearing it yea they whâ—m God hath endued with most excellent spirituall gifts and the greatest measure of knowledge ought not to think themselues exempted froÌ„ this duty of continuall attentiue hearing of gods word as no man is so strong in bodie that he may abstaine from meate because hee is by the word of God both to restore that spirituall strength which is daily weakened by the corruption of sin and also to encrease his strength til he come to some ripenesse in Christ. But contrarily he is with great care ioy and pleasure to giue himselfe to the hearing of Gods word when soeuer iust occasion is giuen Sect. 3. FVrther as it is not sufficient for the feeding of the body that meate be receiued into the stomâ—cke for that if by any infirmitie thereof it be straightway voyded it doth not any iot nourish the bodie no more will it serue for the feeding of our soules that we heare the word with great ioy delight yea with care and attention vnlesse also we remember and so keepe it in our soules This point of spiritual Diet is necessarily to be regarded for that many faile in it who do in some measure heare aright as many haue an insatiable appetite in deuouring meate who cannot keepe it for any space of time This we see both in the parable of the seed Luke 8.13 and also in daily experience whereof the one saith that many heare the worde with ioy but it taketh no roote in them the other sheweth vs by the vnfruitful and barren professions of many Christians that bee daily and attentiue hearers of the word that they let it soone slip out of their mindes for that otherwise it could not possibly but bring forth some fruit in their liues The meanes of remembring the word preached are these first carefull attention for nothing caÌ„ be remembred which is not first minded marked secondly to repeate with others either with our friendes in way of conâ—erence discussing euery point seuerally to see what is doubtful or manifest what singular and excellent or vsuall for as in the word of God so in the sayings of men some are more notable then others or with those who are any way committed to our charge in way of examination as our wiues childreÌ„ seruants schollers and such others But of all other the surest way to remember the word is application when as both in and after the hearing of it we consider how it concerneth our selues or any other what experiments wee haue had of the truth of it and how it will make for our spirituall edification whereunto if practise be ioyned then we make it our owne for euer Thus we being carcful in receiuing the food of the word of God preached and as Christ warneth vs taking heed how we heare it cannot be but that by the blessing of God wee shall continue and increase the spirituall health of our soules Sect. 4. IN this publike banket which God maketh in his church for the refreshing strengthning and feeding of the soules of his children besides the ministerie of the word which hath the first the chiefe place there is a second seruice to wit the sacraments appointed for the same end being the word of God as the other althogh in another forme and is as it were prepared after another maner They nourish the soule in that they increase in vs knowledge faith mortification of sinne and all the parts of new obedience when as the true vse end and significatioÌ„ of theÌ„ is duly weighed as namely in Baptisme which is the sacrament of the lawe and of death the mortification both of our soules for the guilt of sinne and also of the corruption of sinne inherent in our soules signified
by dipping and drowning the bodie in water For when as we receiuing the sacrament in our own bodies or els beholding it administred vnto others feele a sense of the guilt of eternal death due vnto vs for sin a mortificatioÌ„ of thinherent corruptioÌ„ of sin comming from thence theÌ„ do we feed our soules by this Sacrament that no lesse when we see it administred to others then when we feele it in our own bodies and therefore the custome which hath preuailed in most places of neglecting contemning this part of the foode of our soules is to be condemned and sharpely reprooued Likewise in the other Sacrament of the Lords Supper the bread and the wine receiued in it feede both our bodies and soules the one by their naturall vertue the other by their misticall and sacramentall signification working in vs a fresh remembrance and a liuely sense of the death of Christ represented vnto vs by the breaking of the bread in peeces and the pouâ—ing foorth of the wine Sect. 5. THus much of the publike foode of the soule besides the which we haue other meanes appointed by God to be vsed priuately For Christians must not bee as babes vnable to feede themselues or to take any nourishment vnlesse it be put into their mouths by others but must as they receiue the meate prepared by others so also dresse some for themselues and that by gathering the word of God the onely foode of the soule where it is to be had euen there where the publike food is had to wit in the Scripture in the creatures and in the actions of God In these fieldes the word of God groweth and therefore a Christian is to bee continually conuersant in them and so to make his soule strong fat and lustie First therefore he is to giue himselfe to the reading studying vnderstanding and meditating of the scripture For the profitable reading of the word of God diuers things are to be considered first that we reade it with this intent and purpose to edifie our selues in the knowledge and obedience of Christ making our spirituall edification the end of our reading Otherwise wee may spend all our dayes yea although they were as many as the daies of Methuselah and yet receiue no more encrease of holinesse then they who neuer heard tell of the word of God For why it is impossible that any man should find this spirituall foode but he who doth hunger after it and seeketh it with all care and diligence Indeede God sometimes is found of those who doo not seeke nor yet so much as aske after him and doth by his spirit renewe those who do not once thinke of regeneration or saluation but here we do not speake of the extraordinary and immediate working of God in regenerating men but of that ordinarie continuance and encrease of holinesse which euery faithfull man may and ought to worke in himselfe by such meanes as God hath appointed This he that seeketh findeth hee that seeketh it not shal neuer find it Hence it is that many haue beene very painefull readers of the scripture who neuer found in them any spiritual fruit or comfort because they read them not to that end but for some sinister respect The Iewes tooke great pains in reading or rather in learning without booke the books of the old testament yea so great as may make Christians who cannot finde in their hearts to bestow so much time and pains in seeking or keeping Christ pardon of sin eternal glory as they do in seeking an earthly king earthly glory the which onely they looke for by their Messiah and yet they finde not Christ nor any spirituall grace because they seeke not for such things So many other haue read the scriptures for other sinister ends some to get the knowledge of curious and vnprofitable questions and controuersies of endlesse genealogies yea some for confirmatioÌ„ of their erronious heretical opinions some for meere knowledge vaine ostentation But he who desireth to be a good phisitian of his own soule must laying aside these and all such respects propound to himselfe the confirmation and encrease of his faith loue patience temperance of all other spirituall graces These things must be continually in his mind yea he must apply to these purposes all the precepts examples and doctrines wherewith he meeteth minding onely poynts of spirituall edification and especially those whereof he most doubteth and would bee resolued and which belong most to his present vse This rule and counsell we haue giuen by Eliphas Iob. 5.27 who after that he hath declared at large both the iustice of God in punishing the wicked and his goodnesse in sparing sauing and blessing the godly hee addeth this notable conclusion Loe thus we haue inquired of it and so it is heare it and know it for thy selfe that is do not content thy selfe with the generall knowledge of this doctrine but applie it to thy owne speciall state Not as if it were vnlawfull for a Christian in reading the Scripture to obserue and studie those things which doo not directlye tende to spirituall edification for it is good and commendable if hee can giue so much time to the study of the word as that hee knowe all the circumstaunces of thâ— storie al questions which can be moued about any place but that when as all cannot be had as it is seldome seene that any gyueth or can giue himselfe so wholy to this studie who hath anie other calling choise be made of that which is most needfull profitable and excellent In the which respect he is also to make choyse of those bookes of Scripture for his dayly reading studying and meditating in the which this spirituall food dooth most plentifully growe and may most easily bee had For although whatsoeuer is written bee written for our comfort and edification and that no part of the Scripture ought to bee accounted barren and vnprofitable yet some partes are more excellent and more effectuall for spirituall edification then others are in that they handle those points wherein the good estate of the soule consisteth more fully and plainly then others do Thus the writings of the Prophets are to be preferred before the bookes of Moses to the which they are as Commentaries and the writings of the Apostles before the writings of the Prophets for that all the mysteries of our saluation are now in the time of the Gospel plainely reuealed which before were couered with types and ceremonies Yea of the bookes of the new Testament the Epistles written by the Apostle Paule and others do more didirectly ayme at this marke then the storie of the liues and acts of Christ and his Apostles But of all the bookes of Scripture it seemeth that the booke of the Psalmes doth most excell in this behalfe the which consisteth wholy of spirituall meditations obseruations precepts and experiments insomuch that it may truly bee called the Christian mans Garden wherein all manner of
hee himselfe little thinketh of any such thing as wee reade Eccle. 11.1 Cast thy bread on the waters and after manie daies thou shalt finde it By this argument which God in mercie hath giuen vnto vs for the helping of our weakenesse in this behalfe wee are to bee encouraged to go on in a daily and liberall practise of Christian dueties towardes our Bretheren and not to spare for any coste for wee do not loose it but only lende it to the Lorde who will assuredly pay vs our owne with aduantage wee shall receiue a hundred folde in this life and a farre better rewarde in the worlde to come For GOD iâ— not vniust that hee shoulde forgette the good workes the painefull loue of those who minister vnto the Saintes yea although it bee but a cuppe of colde water giuen to a Prophet or any of Gods seruants it shall not bee forgotten but haue a rewarde This Motiue to good works God hath giuen vnto vs not that we should rest in it or that it shoulde haue the cheefe place in this consultation for then Sathan may obiect agaynst vs as hee did agaynst Iob Doth Iob serue God for nought hast thou not compassed him in with thy blessings And so to vs thou doost not serue God or performe these Christian duties in loue either of him or of thy brethren or for conscience but in a greedie desire and a carnall hope of aduauntage And therefore it is better if so bee that wee can contemne and passe by this argument not mistrusting the truth of Gods promise in this behalfe but preferring simple obedience the sincere loue of God and the rewarde of eternall glory before any rewarde that God can giue vnto vs in this worlde So that to conclude this point by these and such other motiues which the worde of God doth plentifully affoord vnto vs wee are to stirre vp our selues to the dayly performance of all Christian duties of loue thankefulnesse compassion and mercie and to account this kinde of spirituall exercise no lesse needfull to be dayly performed then anie other CHAP. III. Sect. 1. HItherto wee haue declared how the soule of man being by God endued with the spirituall life of holines and also with health streÌ„gth whereby it is able to performe all the actions belonging vnto it is to bee ordered and preserued in that estate The which thing if as it ought to be desyred and endeuoured by all Christians so it might bee brought to passe then were this our labour brought to an ende there beeing nothing else needfull to bee declared as touching the welfare and good estate of the soule But as for the welfare of the bodie it is not sufficient that wee haue learned and do knowe the arte and meanes of preseruing health for that notwithstanding all our knowledge cunning and care in this behalfe infirmityes and diseases may happen as wee knowe by dayly experience that manie notable Phisicians haue fallen into daungerous and mortall sickenesses and by them bee brought to vntimely death so it is not sufficient for our spirituall welfare that we knowe howe to diet and order our soules as long as they are in health and strength it being also required that wee knowe howe by a conuenient and meete diet to recouer them out of sickenesse and to heale all the maladies happening vnto them For why No man as we remaining in these earthlie corruptible bodyes can promise vnto himselfe continuall and certaine health because both our knowledge and also our care in practising is vnperfite For if no man can attaine so exact knowledge of his bodie which is sensible but that there may be hidden in it corruption and secrete sicknesses neuer perceaued till that they cannot be amended as it commeth often to passe in impostumes plurifies and such other inward diseases what maruaile if wee cannot attaine to so perfect knowledge of the state of our soule the nature whereof is farre more subtill and therefore much more hard to be thorowly knowne especially by him who is fallen into some speciall sicknesse wherein men are far lesse able to order themselues aright then they are in health And therefore as we haue in the former part of this treatise shâ—wed how the health of the soule is to be continued when it is present so now we are to declare howe it is to bee procured where it is wanting or recouered when it is lost It is indeed the part of a wise man to bee carefull in keeping the health both of his body and of his soule and not presuming of his cunning in recouering it to bee carelesse of it No man is so foolish as to cast himself into the sea although he thinke that hee may escape by swimming to wound his bodie because it may be healed to take poisoÌ„ because he can counterpoise it by the contrarie therfore no man ought to make this vse of this Treatise to let his soule fall into anie spiritual meladie because he knoweth where to haue a remedie It is so much easier to keepe sickenesse out of the bodie and soule then to get it out after that it hath gotten enterance as it is more easie for a whole and strong man then for a sicke and weake man to withstande or resist his aduersarie for possession is of great force And therefore this restoratiue or rather curatiue diet which nowe wee take in hande ought not to bee to anie man an occasion of sinne and of negligent ordering of his soule but to be accounted the last refuge whither wee must flie when as by the force of sinne wee are driuen from the former dyet of preseruing health But howe commeth it to passe that the soule which is of a spirituall and so pure a nature shoulde bee subiect to infirmities and diseases Surely by the corruption of sinne in it the which where it hath the whole place and rule the contrarie holinesse beeing altogither wanting as it is in carnall men is the death of the soule as holinesse is the life of it where it is and worketh yet kept vnder and ouerruled so that it cannot preuaile it is an infirmitie and lastly when it hauing in this wrastling preuailed and gotten the vpper hand doth raigne and rule it is a sicknesse of the soule so that sin in the carnal man is death in the regenerat soule it is either an infirmitie or a disease fuâ—ther it cannot go it beeing impossible that it shoulde wholly expell holinesse out of the soule of the regenerate man as it were heate out of the body and so bring death For as Abraham is brought in speaking to the rich man Luke 16.26 as betwixt heauen and hell so betweene carnalitie and regeneration there is such a gulfe set that they who wold cannot without the miraculous worke of Gods spirit passe from the state of sin to regeneration nor from regeneration to the state of sin by that or any other means Yet as long as the soule is out of
the more ashamed in respect of God and of his holy angels as they are more excellent pure more abhorring the filthinesse of sinne then any man is or can be as we knowe that Adam and Eua were ashamed of their nakednesse or rather of their sinne which made their nakednesse shamefull which of it selfe was glorious when as there were not any other men to see it And therefore howsoeuer the Atheisme of men be so great that they are not perswaded and therefore not ashamed of the presence of God yet all they who haue any dealing with God or do any way seeke vnto him must be more ashamed of their sins in respect of god then men and yet to nourish this shamefastnes in regard of their brethren as being good and profitable for the more that they are humble towards men the greater wil their humiliation be in respect of God The second part of inward humiliation is sorrow which is a greeuous sense of some present euill as feare is of some euill to come both which affections cannot but be great and vehement in this repentant for that his eyes being now at length opened hee seeth and feeleth himselfe to be in a most miserable estate to bee for the present in slauerie to sinne and Sathan altogether destitute of grace of al the means of attaining it beside many temporall crosses wherewith hee is afflicted and for the time to come in the very gnawes of the deuill and in the vnquenchable furnace of the wrath of God It is not needefull that we should insiste in declaring how great and iust cause hee hath of sorrow feare yea rather it is not possible for vs to declare it in any measure If we suppose a mā liuing in health wealth and all maner of pleasure to haue this of a sudden made knowne vnto him that he is condemned of treason committed against his Prince and countrey and that therefore hee is forthwith to be depriued of life and al those pleasures which he doth enioy there being no hope of pardon which can not possibly be procured by himselfe or any other it depending wholly in the gracious fauor free inclination of the prince who vseth to be greatly inflamed with anger against al such offenders not to spare one of a thousand of them can wee fully conceiue in mind or expresse in word the greatnesse of his greefe sorrow and feare How much more greeuous and fearefull a thing shall wee then thinke it to incur the displeasure of God the losse of eternal ioy and happines togither with those endlesse paines which are prepared for the wicked And therefore when as wee see men labour and grone vnder this burthen of their sinnes and the anger of GOD wee are not as vsually men doo who haue no sense of these things to iudge them as men subiect to foolish and melancholie passions but rather to thinke and confesse that there is good cause why they shoulde be thus affected Yea this repentant is to giue himselfe to the daily and serious consideration of these things that so this humiliation which is of great vse and verye needfull in regard of his saluation may bee procured For as it is often needfull for the preseruation of the bodily life that the patient be by detraction of blood brought to a swowne and so euen to deaths doore so it is needfull for the procuring of this spirituall life of the soule that the repentant be by sorrowe and feare cast down euē to the gates of hell as one forlorne and being in a most wretched estate Thus the apostle writeth 2. Cor. 7.8 I do not repēt me that I made you sorrowfull by an Epistle yea I am glad not that ye were sorie but that ye sorowed to repentance not to be repented of for worldly sorrow bringeth death But as this humiliation is carefully to be procured in regard of the great commodities which it bringeth which are afterward to be declared so it is to be moderated least that it driue to desperation as in the place before named he warneth the Corinthians that they doo not vse too great seueritie toward the incestuous person least that he be swalowed vp of excessiue sorow For it may easely come to passe that men entering into a serious consideratiō of their sins of the iudgments of god denounced and executed against sinners do plunge thē selues into the gulfe of horror and desperation out of the which they are hardly recouered so fearefull a thing is the wrath of God that euen one blencke of it is able to driue a sinner out of his wits and vtterlie to astonish him And what maruaile is it that a sinfull man who in respect of the anger of God is euen as hay stubble or flaxe meeting with fire bee soone ouercome and faint vnder this heauy burthen lying on his conscience when as euen Christ himselfe who in himselfe was free from sinne and whose humane nature was vpheld by the Godhead to beare the burthen of Gods wrath due vnto the sinne of man was by the sense of it so amazed and confounded that all the faculties both of his bodie and soule were shaken and loosed as for the one those drops of blood which he swet and for the other those wordes vttered in humane weakenesse and feare My God my God why hast thou forsaken me do plainly witnesse So that if a short consideration and apprehension of the wrath of god could work such a strange effect in him who knew no sin what maruaile is it if in sinful men it stir vp the very flame of hell fire as to let all other examples passe we reade of one Francis Spira in whom wee may beholde the very picture of that spirituall torment of a gnawing and terrifying conscience which is prepared for the wicked in the worlde to come But it must bee preuented by hauing in the midst of the view of our wretched estate the other eye set on the mercifull promises of God made as touching the pardon of sinne whereof although this penitent cannot haue any assurance that they belong vnto him in that hee feeleth not as yet grace wrought in his heart which is the onely earnest penny pledge of saluation and of the loue of GOD yet hee may hope for it in time to come it being like inough that GOD who hath begunne this repentance in him will also worke regeneration in his good time And therefore there must in this case a meane be kept so as wee be neither secure and senselesse in regarde of our sinnes and the wrath of GOD much lesse puft vp in pride and vaine confidence supposing our state to be good and happy whenas it is wofull and miserable nor yet swallowed vppe of excessiue sorrow and feare as if there were no hope of helpe left vnto vs as many haue beene to whom the burden of this sorrow and feare hath beene so intollerable that despairing of any other remedie
they haue by murthering themselues sought for ease in death and in hell it selfe thinking that no state could be so euill and therefore that any change would be good Sect. 2. NOw further in this humiliation of a sinner wee are to declare these two points first whether it bee a worke of grace or of nature and secondly whether it bee absolute necessitie for regeneration and saluation or no. For the first although it may seeme a worke of Gods spirit to haue a broken and a contrite heart contrarie to that obstinacie atheisme and hardnesse of heart which is in the wicked yet it is a worke of nature comming of that knowledge of good and euil and that conscience of sinne which remaineth in man since his creation For wee are not to thinke that this humiliation is that true contrition and softnesse of heart which hath place in those who are regenerate and whereby they do easely without any resistance or delay yeelde to the word and will of God being at the first mooued by his promises blessings to loue him by his threatnings and iudgements to feare him and by both to obey him onely it is a seruile feare of punishment and of the anger of GOD wherewith obstinacie in sinne may easely and doth often concurre But why will some man say if this humiliation bee naturall is it not if not in al yet in most men as nature is the same in all yea why is it in so fewe as wee see that it is not to be found in one of a thousand and that almost al generally liue in pleasure and in senselesse securitie without any conscience of sinne or feare of punishment We answere that the grounde of this humiliation is the light of nature not being neglected suffered either to lie dead or to decrease daily as it doth in most men for then it is not able to send forth this fruit but is at length cleane extinguished and turned into meere Atheisme but augmented by the written law and worde of God and stirred vp by the iudgements of God Otherwise this light of nature cannot worke this sorrowe and feare in respect of sinne and the anger of God for how can they haue a troubled conscience who haue no conscience or feare of God whome they doo not know to exist at least not to do either good or euil Hence it commeth that this humiliation is so seldome found euen among those who professe the faith for that they haue no sound knowledge and setled perswasion of God but a slight and wauering opinion therefore no great or vehement humiliation but onely are sometimes disquieted in â—heir mindes in their miseries and in the committing of notoâ—ious sinnes as euen the very Heathen are sometimes of whom we reade that they haue beene strangely stung in their consciences by hainous sins and driuen by a fearefull sense and expectation of Gods reuenging hand into madnesse horror and desperation And yet wee are so to esteeme this humiliation as that which although it bee not a proper worke of Gods sanctifying spirit nor any part of regeneration yet it is a step toward it and farre to be preferred before tâ—e contrarie Atheisme and contempt of God In the next place wee are to enquire of the necessitie of this humiliatioâ— whether it may be spared or be so absolutely needfull as that without it no regeâ—eration or saluation may be hoped for We answerâ— that it is needfull for that no man can seeke to be eased of the burthen of his sinnes by Christ vnlesse he feele the weight of them or to be healed by him vnlesse hee know himselfe to be wounded and bruised yet it is not in the same measure and alike vehement and manifest in all neither is it needfull that it should so be It is sufficient that the repentant haue a sight and sense of his sins and so be as he cannot but be affected with sorrow and feare in respect of them although there be not those horrible pangâ— of horror which are in the repentance of some The degrees of humiliation arise of these three causes first of the diuersitie of sinfulnesse in the repentant for as the heauier the burthen is the more it presseth down so the mo and the more hainous that the sinnes of the repentant be the greater is his humiliation wherof it commeth that those fearfull agonies of sorrow and desperation are not vsually seene but where many haynous sinnes haue gone before Secondly it ariseth of the diuersitie of those outward afflictions and iugdements wherwith the repentant is punished the which being of themselues grieuous vnto him and some tymes such as can not be borne by flesh and blood without great perturbatioÌ„ and anguish of soule and so being added to the inward burden of his sinnes and of a troubled spirit whereof the wise man asketh who is able to beare it maketh this humiliation verie great Thirdly it aryseth of the delay of grace the which the Lord vouchsafeth to some far sooner then he doth to others who being kept a long â—ime in suspence and not feeling that work of grace in their hearts which they desine and expect haue lesse hope of obtayning pardon of their sinnes and so consequently greater feare in respect of the anger of god due to sinne whereas otherwise beeing soone some suddainly without any sensible humiliation or time of repentaunce giuen vnto them receyued into fauour haue not the like cause of this excessiue sorrow and feare Lastly the degrees of humiliation arise of diuerse apprehensions of the nature of sinne and of the anger of God For as the repentant thinketh the one more or lesse haynous the other more or lesse intollerable so is his humiliation lesse or greater yet alwaies as it hath bin said it must bee in some measure otherwise wee haue iust cause to suspect our selues that we are not yet in the state of grace and regeneration into the which there is entrance but through this narrowe gate of shame sorrow feare and anguish of soule and therefore hee that cannot remember himselfe to haue beene in this low estate of humiliation cannot thinke that he is as yet exalted by the remission of his sinnes to the fauour of God but must nowe at length labor to be thus humbled vnder the hand of God not putting farre out of his mind the euill day and all things whatsoeuer may any way vexe or trouble him as vsually and naturally men do but rather laying this corsiue of the wrath of god and his sinnes committed to his conscience suffering it there euen to eate and fret away his heart and soule till God in mercie take it away Thus we leauing this poore distressed soule out of conceite with himselfe esteeming himselfe the most vile and and forlorne caitife in the world saying with himselfe O miserable man that I am who shall deliuer me from this body of sin and of death we go on to that which followeth Sect. 3. THus
or any way hindered set our selues to pray vnto God as we read Psal. 119.61 euen at midnight will I rise to praise thee and to thinke of all thy iudgements or at the least to sequester our selues in the day time frō the cōpany of others as we read Gen. 24.63 That Isaac in the euening did walke forth into the fields to meditate and pray And Mat. 14.23 That Christ whē his time of prayer was come sent the multitude away and went vp to the mountaine alone to pray and was there alone as also Marke 1.35 That verie earlie in the morning before day he went into a desert or solitarie place and there prayed But as for suddaine praier he did often performe that in the midst of other affaires and in the companie of others euen of the whole multitude Thus hee prayed Iohn 11.41 vpon occasion of the myracle which hee was about to worke in raysing Lazarus from death Whereby it appeareth that what with extraordinarie and ordinarie what with set and suddaine prayer the life of a Christian is a continuall exercise of praying to the daylye and diligent performance whereof he whosoeuer desireth to haue his soule in good estate is to looke carefullie least that by anye meanes hee bee drawne away and become negligent in this behalfe as wee see it often to come to passe that Christians doo so entangle and euen ouerwhelme themselues with worldly cares and affayres that they can scarce spare any time either for extraordinarie or for ordinarie either for set or for suddaine prayer Yea if there bee no outward hinderance yet the slouthfulnes of the flesh vnwilling of it self to take paines in this or any other spiritual exercise is a sufficient hinderance and maketh many cold negligent yea at lēgth altogither careles of this duty as we read Mar. 14.37 that the disciples of Christ whē as they had this duty imposed vpon thē by the expresse cōmandement of Christ were by drowsie sluggishnesse hindered from the performance of it the which so farre preuailed with them that they could not get the vpper hand of it no not when they were sharply reproued by Christ stirred vp to prayer for so he saith Peter sleepest thou couldest thou not watch one houre Watch and pray lest ye fall into temptation the spirit is willing but the flesh is weake And therefore Christ speaking of praying Luc. 8.1 addeth this caueat that they should pray and not be wearied with it So that wee being forewarned by Christ are to take heed least that by these or any other meanes we bee either altogether hindered or made negligent in this exercise wherein as hath often beene said the welfare of the soule doth consist as no doubt wee shall if we consider and weigh the vnspeakeable fruits and comfort arising of it What ought to bee lesse irksome or more pleasant to a Christian soule then to haue daily companie conuersation conference and talke with God his sauiour and redeemer his protectour and mediator his Lord and his God the fountaine and full treasure of all blessings the giuer of all good things What ought to bee more carefully performed then that which procureth pardon for all sinnes which remooueth all euils which supplieth all temporall and spirituall wants which encreaseth all graces and preserueth the soule in sounde and perfect health euen as bodily exercise doth the body And therfore as mē feeling their bodies any way heauie distempred and out of course straightway they flie to this remedy of exercise not doubting but that it will soone put it away So whensoeuer wee feele our selues prone to sinne and vntoward and sluggish in the seruice of God if we giue our selues to this exercise of prayer stretch out the ioints of our soules before God we shall no doubt feele a great change in our soules and that now they are light and able to lift vp themselues to heauen Sect. 11. THus wee see what singular force and vertue in preseruing the soule in the grace of Gods spirite this exercise of prayer hath and that not onely by the extraordinary blessing of God who according to his gratious promises granteth whatsoeuer his children aske by prayer according to his will in the which respect praier is as profitable for the body as for the soule for it procureth temporall blessings as well as spirituall graces but also by a proper vertue inherent in it selfe For if wee set aside the extraordinary worke of God in pouring his spirit and grace into their hearts who aske it by hearty prayer the very action of praier doth although not merite yet both confirme and encrease grace In the which respect it is not of force for temporal blessings for no man can by praying enrich himselfe onely it procureth the blessing of God vpon the labours and endeuors of a Christian and so bringeth riches but as for spirituall graces it worketh not the beginning but the continuance and increase of them not onely from God but also by it selfe as hath beene noted before and will more plainely appeare by that which followeth For first for prayer in generall whosoeuer giueth himselfe to a diligent vse of it hee doth of necessitie daily enter into a serious consideration of his spirituall state and of all things appertaining vnto it the which cannot but worke in him a great measure of grace For as the carelesse neglect and forgetfulnesse of heauenly things comming from a greedie seeking and a sensuall enioying of earthly pleasurs bringeth a daily decrease so the serious and continuall meditation of them bringeth encrease of grace the which in scripture is called watchfulnesse as the contrary neglect is drowsie sleeping and therefore these two are vsually ioyned together Watch and pray As Mar. 13.33 Looke watch and pray and Math. 26.41 VVatch and pray least ye fall into temptation that is giue your selues to prayer and so consequently to a serious consideration of your owne estate such as vseth to bee not in drousie heads but in men giuen to much waking that by this meanes you may bee strong in grace and so enabled to resist the force of sinne This appeareth more euidently in the particulars for it is impossible that a man should make a full and plain confession of his sinnes before God desiring him for his mercy sake in Christ to pardon them promising and vowing vnto him that hee will neuer againe so displease and so dishonour him and not bee made euen by this confession far off from committing of sin And if we suppose that the corruption of sinne is so strong in him and doth so much preuaile that notwithstanding his diligent praying he stil falleth into sinne yet that will stand true which we affirme to wit that diligent prayer and the committing of sinne will not stand tother for if prayer cannot make him cease from sinning yet his sinning will make him leaue off praying and be ashamed to open his mouth to God or lift vp his eyes to
that resting place which in that place is called Abrahams bosom or rather as long as it is but in the way towardes it it dooth often looke backe to sinne yea returne and go backe againe euen til it come to deaths doore and the gates of hell but there it stayeth hauing no entrance graunted yea in truth desiring none And that wee may returne to our accustomed similitude the soule of man hath in it two contrarie qualities sinne and holinesse of the which as the one preuaileth against the other so is the soule in weakenesse or in strength in sicknesse or in health in death or in life Sect. 2. THe euils of the soule which are to bee cured are of two sortes infirmityes and diseases Spirituall infirmitie is the relique of sinne subdued in a faythfull man working agaynst grace making him prone or reâ—die to fall into outward and actuall sinne and backwarde in performing the contrarie spiritual duties This description which doth in some sort set downe the nature of the euill is to bee particularly explaned And first in that we make it a relique of sin we distinguish it froÌ„ humane infirmity the which is the weaknes of mans nature and of all the faculties both of bodie and soule being compared with the nature of angels and which maketh that hee cannot serue God in so great measure that he is not so strong against the temptation of sinne not so farre from committing it or so sure and constant in holinesse but that he may decrease in it yea omit for a time some dutyes yet without sinne as the Angels are To this kinde wee are to referre that ignoraunce feare and forgetfulnesse and many other infirmities which had place in the state of mans innoceÌ„cie which may be seene in the humane nature of Christ. Those naturall infirmities are not sinnes for they were created in man by God all whose workes are good neither are they the reliques of sinne for they were before sinne and in him who knew no sinne yea the Angels themselues being compared with God are more weake haue mo and greater infirmites then man hath in respect of them But these infirmities whereof wee speake are the reliques of sinne and sinne it seâ—fe not lying idle but working otherwise the reliques of sinne are in all men and cannot possibly be remoued But wee speake of infirmities which may bee remooued and from the which manie Christians are free For sinne may by the power of Gods Spirite bee so suppressed that it haue not a day he and ordinarie worke in vs as these infirmities haue in bringing foorth actuall sinnes not outwardly which is sinne perfected for then these infirmityes were greeuous diseases but inwardly in the minde wiâ—l and affections all which the corruption of sinne dooth daylie worke but it is seldome brought foorth into act beeing put backe and kept downe by the power of Gods Spirit yet sometymes it doth preuaile euen to actuall sinne For as that Cittie which is continuallie beseeged and assaulted can not but bee taken at length at one tyme or other as they who haue the care and defence of it committed vnto them cannot but sometymes remitte of their diligence and be ouertaken with sleepe drinke forgetfulnesse fayre promises and pretenses or by some such meanes so where the corruption of sin is continually working in the heart it cannot be but that it should at one place or other vpon one occasion or temptation or other burst forth into open sinne For example a Christian is endewed by God with the gift of continencie by vertue whereof hee leadeth a life free from all adulterie fornication and all such vncleannes Yet he feeleth inwardly in his minâ—e that burning whereof the Apostle speaketh 1. Cor. 7.9 Here are both the gift of God suppressing sinne and also the relique of incontinency not liuing idle but working vehementlie and continually not in life and action but inwardly in the soule Yet where this infirmitie is there somtime the outward sinne it selfe will happen For although a Christian do ordinarily keepe watch and ward ouer his soule least that he do fall into sin yet sometime hee will bee somewhat carelesse ouercome by the force and varietie of temptation and so fall into the sinne of vncleannesse An other example we haue in the sayde Epistle in the Chapter following A pagan being conuerted by the word and spirit of God renounceth his false gods serueth the true god only in christ Here is the grace of GOD preuayling against the corruption of sinne and suppressing it Yet there is a relique of this sin in his minde whereby he thinketh that his Idols his old gods are not altogether void of power and excellency ought to haue some kinde of worship giuen vnto them This is the infirmity and the worke of it inwardly in his mind yet he suppresseth it by the knowledge grace which hee hath receiued from God so that hee is not an open Idolatour but serueth the true God only yet so as that he may easily be drawn by the examples and perswasions of others to giue some outward worship and honour to these false Gods Many other instances might bee brought but these may serue Now that we see what a spirituall infirmity is wee are in the next place to see how it is to be healed and remoued Wherein there is great care and diligence to be vsed both for that God being a spirite requireth the inward purity of the soule as well as the outward purity of life as also in regard of the great daunger of falling into great and open sinnes wherein this weake Christian is Who although for a time he walke vprightly in the waies of godlinesse yet hee is like inough to stumble and fall when he meeteth with a stumbling block to wit any great occasion and prouocation to sinne Sect. 3. BVt whither are these infirmities curable or no Surely there is no question but that the grace of Gods spirite is able to mortifie all the corrupt lusts and inclinations of our sinful nature whatsoeuer they be Yea it is like inogh that God who hath begun the good work of grace in our hearts will perfect and accomplish it and that as he hath cut downe the body of sin so hee will in his good time pull the rootes out of the ground also There are indeede some infirmities in the faithfull which are incurable some which are hardly and very seldom cured In the first sort we are to recken the originall corruption of sin which is an infirmity yea corrupt as being the relique of sin and sin it selfe This infirmity sticketh so fast in our very bones marow that it is altogether impossible to be remoued and therefore no man ought to hope for or to go about the totall healing of it For although it be not impossible for God to sanctifie vs fully and wholly as the Apostle prayeth 1. Thâ—ss 5.23 yet it is contrary to his reuealed wil and word
much of the inward humiliation of the soule required in repentance vnto the which the outward behauior must be correspondent as we see that the apparell of men is agreeable to their condition degree and kind of life and therefore we must now put on this repentant a black mourning weed that so his outward behauiour may be sutable to the inward disposition of his mind that as hee is in soule and conscience cast down by the sight of his sin the sense of the wrath of god so he may behaue himselfe accordingly and expresse his inwarde humiliation in all his wordes deedes and in the whole course of his life But what needeth this will some man say considering that God regardeth not the outward but the inward man wil accept a broken and contrite heart without these outward shewes and ceremonies Yea wee are flatly forbidden by Christ Mat. 6.16 to weare this hipocrites weede of outward humilitie and holinesse When thou fastest looke not sowre as hipocrites do for they disfigure their faces that they may seeme to men to fast But when thou fastest anoint thy head wash thy face that thou seeme not to men to fast bâ—â— to thy father in secrete We answere confessing that outward humiliation being destitute of the inward contrition of the heart is not acceptable but abhominable to god Yea that sometimes it may bee omitted as namely when by vsing it we shall incur the suspition of hipocrisie and a desire of vainglorie in the which sense this prohibition of it which Christ maketh is to be vnderstood yet it is a thing which God both lyketh and requireth yea which is manie wayes profitable for him that vseth it For God will be serued both by the soule and by the bodie and will haue the inward holinesse of the one expressed and professed by the outward obedience of the other yea it is a thing pleasing and acceptable in his sight that there be an agreement and conformitie in al things belonging vnto vs and therefore hee did in the iudiciall law forbid the Iewes from sowing diuerse seeds in the same field or froÌ„ making their garmeÌ„ts half linnen and halfe wollen from mourning in a festiuall time Nehe. 8.9 or from ioying and feasting in a time of mourning Ioel 2.16 How much more vndecent then wil hee thinke this repugnancie betwixt the soule and the bodie that when the one weepeth the other should laugh when the soule is humbled with sorrow and feare the bodie should he puffed vp and swell in ioy and pleasure yea this outward humiliation is very needfull and profitable in respect of the repentant himselfe for as it is in all other partes of holinesse the more they are practised by the bodie in life and action the more they are confirmed and encreased inwardly in the soule so the more that a man giueth himselfe to the vse of all the outward exercises of humiliation before men the more doth he humble him selfe in the sight of God Beside this outwarde humiliation will be a great furtherance to another part of repentance to wit amendment of life and a very effectuall meanes of mortifying the flesh with all the corrupt lusts thereof For it requireth an abstinence from the vse of worldly pleasures by the which we know that the flesh being hartned is made to rebel yea to preuaile agaynst the spirit of God in the regenerate and in all motions tending to holynesse which can be in a carnall man Sect. 4 THis outward humiliation must stretch it selfe ouer the whole behauiour and life of this repentant and must haue place in all his works and deedes for so we make it of two sorts verball and reall verball humiliation is commonly called confession which is a readie and voluntarie acknowledgement of sinne and of deserued wretchednesse to God and to man It is a notable effect and signe of the true and vnfained humiliation of the heart For euery man by nature is charie of his owne credit and estimation very vnwilling to heare or admit from another any thing tending to the impairing of it but nothing goeth more against his stomacke then that he himselfe should vtter any thing any way tending to his owne disgrace and so as it were throwe mire on his own face Wherof it commeth that men do by all meanes couer and coâ—ceale their owne faults and infirmities and although they cannot stoppe other mens mouthes yet they wil be sure to keepe their owne counsaile so that whensoeuer a man is brought to a true plaine and voluntarie confession of his sinnes it is vnfallible argument of great humiliation and therefore god threatning Leui. 26.40 extreame misery in which the greatest humiliation hath place vnto the people saith that the remnant of the people shall pine away in the land of their enemies and shal confesse their sinnes In this respect confession is required and hath alwayes beene performed in true repentance Pro. 28.13 He that hideth his sin shall not prosper but he that confesseth and forsaketh it Thus Nehem. 9.2 in that publike repentance the people were assembled togithâ—r in fasting sackcloath and earth vppon them and they stood and confessed their sinnes and the sinnes of their forefa-fathers And likewise in the ministerie of Iohn which was the ministery of the lawe and of repentance more then of the Gospell and regeneration the people that were baptised confessed their sins Math. 3.6 This confession is to bee made first and cheefely vnto God against whom all sinnes are committed and that for the illustration of his glorie for by the sinne of man the puritie holinesse of his nature is illustrated Thus the Prophet Dauid confesseth Psal 51. I know my iniquitie and my sinne is euer before mee Against thee O Lord I haue sinned and done euill in thy sight that thou maiest bee iustified in thy sayings and found pure when thou iudgest beholde I was borne in sinne and in iniquitie hath my mother conceaued me Yea this confession must be made simply plainely and fully all excuses pretences and shifts being laide aside without concealing either any sinne although neuer so great and hainous or any circumstance whereby the hainousnesse of it may be aggrauated Secondly this confession of sinne must bee made to men whereunto our repentant will much more vnwillingly yeelde who although he should be much more afraide and ashamed to confesse his sinne in the presence of God who is puritie it selfe vncapable of any maner of pollution yet hee is more ashamed of his sinne in the sight of men because hee is not so fully perswaded of the presence of GOD which is not sensible But howe vnwilling soeuer he bee it must be doone and that euen for that ende cheefely in regard whereof he is so vnwilling to doo it For GOD knowing that nothing is more against the mind of a carnall man then by laying open his greeuous sinnes and offences before the eyes of men to incurre shame and ignominie with