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
most men make so little account of sinne that although they know in their owne consciences and will not sticke to confesse to others themselues to be both sinfull by nature and sinners in the whole course of their liues yet their sinnes are not a heauie burden or a clog vnto their consciences not as sharpe pricks wounding and galling their hearts but as small and light matters wherof they haue no sense or feeling they thinke that as they themselues so also God himselfe maketh small reckoning of it and though he haue commanded men to liue in obedience to his law and to abstaine from committing of sin yet he is not by the committing of it prouoked to anger or to inflict any punishment vppon the offendant as plainely appeareth by that great patience which he vseth towards men who although generally they go on in al maner of disobedience and wilful breaking of his commandements adding one greeuous sinne to another and open contempt of him of hiâ— word to al yet they escape vnpunished liue as merily in the worlde as the holiest man doth who dare not suffer an euill thought to enter into his minde Thus that we may answere this prophane and pernitious error with the words of the apostle Rom. 2.2 men contemne abuse the patience and long suffring of God are by it kept back froÌ„ repentance the which they should know and think to lead them to repentance in that God doth not confound them in their sins as he might iustly do but suffering them to liue giueth time of repenting yet they according to the obstinacie and hardnesse of their hearts which cannot or rather which will not repâ—nt heape vp to themselues wrath agaynst the day of wrath and the declaration of the iust iudgement of God Thus God speaketh to the wicked person Psa. 50.21 These sins thou hast committed I haue held my peace that is I did not punish thee as thy sins did deserue wherupon thou thoughtest that I was like vnto thee that is that I liked and approued sinne and was as little offended with it as thou thy selfe But I will reprooue and punish thee for thy sinne so I will take this error out of thy mind For so we are to interpret this patience of GOD esteeming impunitie to bee the greatest punishment of all other and that as the water is deepest where it is the stillest so where God is most silent in threatning and patient in sparing there he is most inflamed with anger and purpose of reuenge and lastly that the fewer iudgments are poured foorth vpon the wicked in this life the mo are reserued in store for them in the life to come And yet the anger of God and the punishments of sin are not so deferred to the world to come but that they are euen in this life felt of the wicked and may be acknowledged by all men For beside spirituall plagues as blindnesse of mind hardnesse of heart impenitencie the adding of one heinous sinne vnto another a reprobate sense and a desperat outrage in sin the which howsoeuer they be lightly esteemed of yea not at all perceiued by carnall eies yet they are of all others most fearefull and grieuous the curses of God do euidently fal seaze vpoÌ„ the bodies goods vpon the wiues children and friends vpon the name memorie and posteritie of wicked and vngodly men as they are at large rehearsed and most fearefully threatened Deuter. 28. He shall be cursâ—d in the towne and in the field in his basket and in his dough in the fruit both of his bodie and of his land in his kine and in his flâ—cks of sheep in his going out and in his comming in And for breuitie sake referring the reader to the place it selfe the heauie hand of God shall be vppon all his actions endeuours and enterprises vpon all things whatsoeuer do any way belong vnto him yea al the creatures both small and great weake and strong good and euill in heauen and on the earth shall bande themselues togither in huge armies against him for his confusion as executioners of the wrath of God due vnto him for his sinne Yea whilest they are deferred the expectatioÌ„ of them is more fearefull if more may be then the suffering of them is greeuous and if the conscience being seared and benummed there bee no feare that state is of all other desperate and fearefull This part of repentance as also all the rest is vsually wanting in carnall men who passe on their daye in mirth pleasure and securitie and so blessing themselues in their prosperous estate put farre from themselues the euill day yet sometimes it may be found in them vppon occasion either of some hainous sinne committed or some great crosse or miserie sustained For the first lesse sinnes do not trouble mens consciences or worke in them these agonies of horror and desperation for men seeing them to be coÌ„mitted daily both by theÌ„ selues and also by others without anie punishment make no reckoning of them But as for hainous and extraordinarie sins as murther incest adulterie oppression and such others which all men condemne and fewe commit these are not so easely swalowed ouer but do often leaue behinde them a pricke in the conscience and feare of punishment But especially this commeth to passe when as togither with anie such sin some outward misery doth concur the which will easely put a man in mind of his sinne and in feare of further punishment hereof it commeth that this sense of Gods wrath due to sinne is oftnest seene in the tyme of some daungerous sickenesse threatning death in the which manie are brought to see and acknowledge both their sinne and the desert of it who as long as they enioyed their health liued in senselesse securitie and Atheisme This vse wee are to make of all those miseries and euilles which befall vs gathering by the smart of them what the anger of God due vnto sinne is which bringeth with it not that onely but all other plagues and torments And ghessing by that sorrow and those euils and iniuries which wee sustaine at the handes of men howe fearefull a thing it is to fall into the hands of God and by that paine of bodie and griefe of minde wherewith wee are afflicted for a short time what it is to liue for euer in paine and griefe Sect. 4. THe last thing which this repentant is to learne and knowe as touching his owne estate is this howe vnable hee is of himselfe or by any meanes which hee can vse to free himselfe eyther from his sinne or from the anger of GOD due vnto it For there is no condition so miserable but that the hope of amending it if there bee anie will asswage the paine and griefe of it But in this case there is no hope and therefore no comfort left to man to whom it is altogither impossible if hee respect himselfe or any thing that any creature can do in
his behalfe eyther to shake off his naturall sinfulnesse or to escape the punishment of eternall death belonging vnto it For the former of these two a carnall man may foster in his minde what conceytes hee will of his owne excellencie and naturall strength supposing himselfe to bee although perhaps for the present both outwardly wicked and inwardly sinfull outwardly filthy and inwardly vncleane yet able at his own pleasure to purge himself both frō the naturall corruption and from the outward act of sin but the truth of Gods word teacheth the contrarie to wit that sin being by the fall of Adam made naturall to man cleaueth vnto him as vnseparably as the skin doth to his body and as the spots to the skin of the leopard which hauing their originall in the bones marrow and most secret parts cannot by any force or deuise be gotten out He may indeede by his naturall strength represse the rage of it hee may prune and loppe it cutting off the superfluous boughes and branches of it yet the roote yea the whole bodie of it will remaine vnmoueable in the secret parts of his soule send forth plentifull fruit in all the parts and members of his bodie at one time or other as occasion is offered as hath beene declared more at large else where Likewise for the punishment due vnto sinne that can no way bee auoyded not by hiding our selues in some secret place from God for whether shall wee go from his presence who is euery where hee is in heauen and in hel in the towne and in the desart he seeth as well at midnight as at noon day Psa. 139. If we say to the hugest mountains fal vpon vs and couer vs from the presence of him that sitteth on the throne from the wrath of the Lambe Reue. 6.16 yet the eyes and hands of God will pierce thorow the highest hils and the hardest rocks for they laide the foundations of them But we hope perhaps to escape punishmēt yea though we cannot eschew his presence that by meanes of the great mercy and indulgencie of God who delighteth not in the misery anguish and confusion of men but in their saluation and happie estate and therefore will no doubt bee easely entreated by the humble sute and pittifull mone of men to pardon their sinnes and if not to bestowe vppon them the crowne of eternall glorie they hauing not deserued it yet to remitte the punishment due vnto their sinnes Thus doo many men imagine of God and thus they imagin him not to bee God who as hee is mercifull so also he is iust yea hee is as iust as hee is mercifull being in both respectes infinite and therefore equall And therefore it is no lesse impossible that GGD should remitte the punishment due vnto sinne then that he should do that which is contrarie to his owne nature If it be here asked how then doth God shew mercie on the elect we answer that he doth it not by remitting the punishment of their sin but by taking it vpon himselfe euen by punishing their sin in his owne person and therfore there is no hope of impunitie left for the carnall man but a fearfull expectation of wrath the which although perhaps it bee in part deferred for a time yet assuredly the day of iudgement and of vengeance will come at length Thus we haue brought this vnregenerate man to the sight or true knowledge of himselfe and of his owne estate to wit the knowledge first of his sinfulnesse secondly of the punishment due vnto his sinne and thirdly of his impotencie or inabilitie of mending this his euill estate This is the first part of Repentance and may fitly bee called by the name of the whole to wit Repenting forethinking or rather after thinking and an after minde For in steade of that fonde conceate which he had of his owne puritie righteousnesse and happinesse he now seeth himselfe to be sinfull guiltie of eternall death and subiect to all maner of plagues miseries and curses both in this life and for euer in the life to come So that now he is in the same case with the Iewes Act. 2.37 who being pricked in their consciences by a sight sense of sin asked Peter what they should doo the answere followeth in the next verse Amende your lyues and be baptized for the remission of sinne and ye shall receaue the holy Ghost CHAP. II. Of the second part of Repentance called Humiliation THe second lesson which a penitent person is to learne and practise is Humiliation the which will euen of it selfe followe the former for that the affections following the temperature of the minde it can not bee but that as the conceate of holynesse and happinesse doth puffe vp a man in pride presumption ioy and confidence so the sight of his sinfull and wretched estate should cast him downe in shame sorrow and feare of the which three the first respecteth sin it selfe the other two the punishment of it The first the time past the second the time present the third the time to come The first ariseth of the due consideration of the filthy and loathsome nature of sinne for as Adam by comming out of the state of holinesse into the state of sin had his eies opened to see the filthinesse of sinne and his owne nakednesse whervpon he being ashamed desired to hide and couer himselfe so a carnall man comming out of the state of senselesse securitie wherein he neither knoweth nor considereth what sin is into this state of repentance wherein he conceiueth of sinne as it is in deede iudgeth himselfe in regarde of it the most abiect man of all other vnworthy of their companie or to come in their sight and therefore he declineth it wherein this shame doth consist Yea when as this humiliation is vehement he iudgeth himselfe the most vile creature on the earth the most grieuous sinner that euer liued although there be no such cause hee hauing liued as orderly honestly as vsually men do For now he hath his eies fully bent vpon his owne sinnes he hath fresh remembrance of them and of all the circumstances aggrauating the hainousnesse of them and knoweth the particulars of them the which hee dooth not in other mens sinnes This shame is not so proper and necessarie a part of humiliation as are the other affections of sorrowe and feare for that it hath place in those onely who before their repentance were giuen to great and notorious sinnes such as are not vsually found in the liues of men and therefore are reproued and condemned by all as for ordinary sinnes which may bee daily seene in men and from the which few are free they doo not worke this shame for men are ashamed in regard of them onely who are lesse sinfull and therfore more excellent then thēselues yea they are ashamed more in respect of men then of God because the presence of men is sensible whereas they ought to be so much
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
and indifferent matters wherein they might much better agree and ioyne with them Another cause is the contempt eyther true or supposed of vnregenerat men as of those who are in a most wretched estate For often they who professe this regeneration doe either thinke too hardly and vncharitably or else vtter vnseasonably and indiscreetely what they truely thinke of others Yea although they doe not offend in these respectes yet men of lewd behauiour and dissolute liues will not without cause thinke that those who liue iustly and vprightly haue a base opinion of theÌ„ by the which means it cannot be but that their affection should bee alienated from them Lastly euen those who haue receiued grace froÌ„ God much more they who make profession of that grace which they haue not haue in them manie wants and infirmities yea sometimes great vices and sins by the which they do iustly incur the offence of men By these and such other means it coÌ„meth often to passe thaâ— carnall men conceiue such a mislike of those that professe regeneration that they caÌ„not abide to hear of it or of any means tending vnto it For the remouing of this hinderaÌ„ce it is the part of al those who haue receiued this great fauor at the hands of God to be renued by his spirite to vse all diligence in not giuing offence either to Iew or Gentile to Christian or Infidel to one or other and so not to make so excellent a thing as regeneratioÌ„ is it being the only miraculous worke of God which hath continual place in the Church to bee euill spoken off But forsomuch as when they haue done all that they can offeÌ„ce wil be taken where it is not giuen and for that we haue not to deale in this treatise with meÌ„ already regenerat that wee should shew how they may liue without giuing offence therfore leauing them we wil come to the vnregenerat man who is offended by theÌ„ and by this offence hindred from seeking regeneration To whom we are to commend that wisedome which staieth men from being caried headlong in affection against any persoÌ„ or cause whatsoeuer but especially against those things which haue in them any likelihood of religion as Gamaliel appeased the Iews Act. 5 38.39 yea that wisdome which techeth vs to 〈◊〉 a difference betwixt the persons and â—he causes of men and not suffer our iudgements 〈◊〉 weighing the goodnesse of the one to 〈◊〉 blinded and forestalled by anger loue hatred or any other affection which we beare vnto the other Yea we are to consider that men whilst they liue heere on earth are subiect to many infirmities vices and greeuous sinnes yea euen they whom GOD hath made partakers of his grace and spirit And therefore we are not in these respects to condemne or reiect that religion which any man doth professe but to giue to men that gentle reproofe which their sinnes do deserue and to giue to the grace of God in men that reuerence and practise which belongetâ— vnto it Sect. 8. THus wee haue in some sort remooued the hinderaÌ„ces of regeneration which keepe men in their naturall sinfulnesse and securitie wherein they were before and made this our carnall Nicodemus desirous of grace whereof before he was altogether ignorant and carelesse It remaineth that he put this his desire in execution and that without delay not deferring it from one day or time of his life to another knowiâ—â— that there is an appointed season as foâ— all other actions so also for this the â—hich if he let slip he shall either not desire to haue it or not haue it although he doe desire it But men will here obiect and say may we not at any time both seeke and find grace hath not God said â—n his word that At what time soeuer a sinner repenteth of his sins he will put them all out of his remembrance We aunswere that God indeede may alwaies bee fouÌ„d if he be sought as he ought to be but he cannot alwaies be sought and therefore not found For first we know that this our purpose of seeking God may bee preuented and made frustrat by death the which is the full and last period of all the desires and endeuors of men God indeed is in the lowest hell as much as in the highest heauens but in the graue there is no remission of sin yea no hope or desire of grace Besides let vs suppose that this carnall man that deferreth his repentaunce in this sort as hee maketh his account although sometimes he come short of his reckoning doth by the long suffering of God proloÌ„g his daies how knoweth he that he shall alwaies haue the word of God the means of regeneration without the which God doth not vse to work it Yea if he haue life and all other things needefull for this purpose is he so foolish and ignoraunt of his naturall disposition as to imagine that this desire of grace and resolution of seeking God wil continue for euer or for any time if it be not put in practise This is in no wise to be supposed for this is an vndoubted truth that men generally and naturally as they grow in strength wit and worldly wisedome so they grow in sinfulnesse atheisme infidelity and hardnesse of heart being euery day further and further off from seeking God For as drunkards do by drinking not quench their thirst and satisfie their appetite but encrease the burning thirst of their bodies and the insatiable intemperance of their mindes so all other worldly pleasures the longer they are enioyed the more greedily they are desired and more obstinatly preferred before God and spirituall graces as the Propheâ— saith Iere. 13.23 That it is as easie for an AEthiopian to chaunge the colour of his skin or for a Libard to shake off the spots of his skin as for those to do good who are by a long custome taught the wayes and wiles of sinning Yea there is far lesse hope of their repentance and regeneration who hauing sometime this purpose of turning to God do neglect and loose it then of theirs who neuer once thought of any such matter For it is a very vnlike matter that a man will in his age set his affection on spirituall things which he reiected and condemned before when as he was lesse addicted to the world and to sin We do not deny but that in any age except infancy both God may work regeneration in man and man repentance in himselfe yet as the bough of a tree being by the groth of many years become stiffe and strong is now far more easily broken then bowed so for the most part men of age experience and worldly wisedome do sooner loose their liues then leaue their carnall desires which they haue so carefully nourished and strengthened all their life time And therefore wee are to know and consider that as all other things vnder the sunne so also this repentance hath an appointed season which is in no case to
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
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