our sinnes to god by good workes for a thousande good workes will not counteruaile the least sin before Gods iudgement seate but that as by our sinnes heeretofore committed wee haue disobeyed and dishonoured God so now wee are to obey and glorifie him by our good workes and Christian liues yet in regarde of our brethren wee may and must to the vttermost of our power make full recompence Thus dooth Zacheus in his repentance Luke 19.8 promise Christ that hee will first giue halfe his goods to the poore in a testification of his obedience thankefulnesse and faith which he had toward god and then for satisfaction of men restore foure folde to euerie one from whom hee had iniuriously taken any thing Thus wee see the first part of this renouation to wit amendement of life to the which Iohn exhorteth the Iewes in his ministerie of repentance saying Matth. 3.8 Bring foorth fruits worthy repentance or such as beseemeth them who professe themselues to haue changed their course of life and to be conuerâ—ed from sinne to God But our repentant must not stay here for then hee plaieth the hypocriticall Pharisie making the outside of the cup cleane but leauing it foule and filthie within and therefore we must desire him to trie what he can do in mending the corrupt and sinfull life of his soule and of all the faculties thereof This is no doubt a hard peece of worke passing the cunning of any creature and belonging to God onely yet man may in some sort chaunge his soule although not from sinfulnesse to holinesse yet from vice to vertue and from ignorance to knowledge Wherein our repentant is to labour vsing all good meanes of getting knowledge and vertue He is to giue himselfe carefully to the reading and studying of the Scripture and of all other bookes conteyning sounde and true doctrine gathered out of the worde of GOD. Yea although hee meete with manie poynts of doctrine which hee cannot possiblie vnderstande conceaue or beleeue yet hee is not to giue ouer but rather to ascribe the hardnesse of them to his owne dulnesse and the impossibilitie of others of them to his owne incredulitie not considering the power of God Likewise he is to labour in chaunging the inward disposition of his will and affections framing and bending theÌ„ from euill to good by reasons and perswasions takeÌ„ both out of the scripture and also out of prophane writers in whom we may find notable pattern of al vertues by the examples of Christians and also of Infidels of whom many haue so profited in these exercises that they may seeme to haue attained to the perfection of vertue Yea he is to vse great seueritie towarde himselfe in repressing the peruersenesse and rebellion of these head-strong faculties and that by denying vnto them the lawfvll vse of things that so they may be farre from vnlawfull desires To be short hee who doth desire and seeke for regeneration must by all meanes endeuour not onely to purge himselfe from all open and grosse sinnes by leading a life vnblameable before men but also from smal and secrete sinnes by keeping a good conscience in all his wayes in the sight of God yea not onely to abstaine from euill but also to perfourme all Christian and honest duties both to God and man Yea he must purge not onely his life and actions from sinne but also his minde from ignoraunce vsing all good meanes to be instructed in Religion yea his will and affections from all vices lustes and corrupt desires and so as much as lyeth in his power to renue himselfe And yet when he hath done all that he can hee is but where he was to wit a carnall man as dead in sinne as any man is in his graue Yet he hath vsed the first meanes of obtayning grace and eternall glorie and hath done that whereby that grieuous condemnation which is appointed for the wicked is auoyded and the fauour of God procured at least for temporall blessiings Sect. 3. THe second meanes of attaining to regeneration is the ministerie of the worde the which is the ordinarie meanes by the which God worketh regeneration in his elect We say ordinarie beâ—â—use some time it pleaseth God to worke without it by other meanes as namely by priuate reading instruction and exhortation by myracles by crosses and great humiliations yea sometimes by temporall blessings plentifully and straungely bestowed on men yet the vsuall and appointed meanes is the publike ministerie of his holie worde perfourmed in a plaine and simple maner as we reade 1. Pet. 1.23 Being borne againe not of mortall seede but of immortall by the worde of God enduring for euer If it be asked what needeth any meanes in regeneration it being an immediate worke of God why this meanes more then some other why the publike ministerie of the worde rather then the same doctrine priuately taught Wee answere to the first question that as in all others miracles so also in this God vseth some shewe of naturall causes that so hee may conceale his owne extraordinarie working as it is Prouâ—rb 25.1 It is a glorie to God to conceale his doings So in regeneration as great a myracle as any other yea the onely myracle in this time of the Gospel continuing in all ages of it GOD vseth ordinarilie the meanes of his worde preached in which respect it is a mediate worke of GOD yet because this meanes hath not this power inherent in it selfe in truth it is an immediate worke To the second question wee answere that God for the ende mentioned to wit the concealing of his myraculous working vseth to vse a meanes hauing in it a vertue although not able to bring foorth the effect yet helping towardes it and of some force for that purpose euen in the iudgement of a naturall man And so in regeneration it is plaine that the ministerie of the word seemeth to haue for most men thinke that it hath indeede the power of renuing men inherent in it selfe For thus they reason men being endued with reason may by teaching bee brought to knowledg by force of argumeÌ„t they may bee perswaded to vertue and moderation whereof a vertuous and honest life will easely followe yea there is no doubt but that God doth ordinarily prepare men after a sort for grace drawing them nearer to himselfe then other carnall men are and therefore the ministerie of the worde is a fit meanes of regeneration The third poynt may verie well be made a question among those who thinke that the ministerie of the worde hath the facultie of regenerating inherent in it selfe for why shoulde not a man learne and bee perswaded as well by himselfe as with others as well at home as in the Church Otherwise it is no question neither is there any other answere to bee made vnto it but onely this that so it pleaseth God to worke by publicke and not by priuate means And yet no man can denie but that it is more meete that
if the hypocriticall humiliation of Achab did preuaile howe much more forcible will it be when it is ioyned with the inward contrition whervnto god hath made this promise I will resist thâ— proud and giue grace vnto the humble CHAP. III. Of resolution to repent and the hinderances thereof Sect. 1. WHosoeuer desireth to haue that spirituall regeneration without the which there can be no hope of saluation wrought in his soule by the spirite of God must in the first place set himselfe to seeke it with all care and diligence by all means possible For so it hath pleased god to saue men not as dead and sencelesse creatures vnable to moue or to do any thing for theÌ„selues but rather to make them the workers of their owne saluation by enioyning them this taske to vse what meanes they can of renuing and sauing their owne soules Wherein God hath not dealt hardly but most reasonably louingly with man for if the lest commoditie in the world be worth the seeking and he altogither vnworthy of it who scorneth or irketh to take paines in seeking it what is more meete then that spirituall regeneration and eternall saluation bee sought for before they be had Againe we know that God and man being now separated by sin and as farre distant the one fâ—oÌ„ the other as the heauen is from the earth it is vnpossible for them to meete vnlesse the one moue towards the other And therfore as it is meete and needfull that the inferiour seeke to the superiour the begger to him who is rich and liberall the sicke man to the Phisician the offendant to the mercifull Prince so it is the dutie of man to seeke for remission of sinne for spirituall life health and wealth at the hands of GOD the onely giuer of all good things To this dutie the Scripture doth euerie where exhort vs. Amos 5.6 Seeke the Lord and liue Matth. 6.5 Seeke the kingdome of God and the righteousnesse thereof Matth. 11.28 Come vnto mee all yee that are wearie and laden and I will ease you And yet it is generally neglected of men who contemning this counsaile and commaundement of God and being altogether carelesse of their owne saluation spend all their time strength and wit in seeking and enioying worldly pleasures but as for this spirituall life of their soules they neuer thinke or dreame of any such matter as Christ witnesseth of the Iewes Iohn 6.26 That they sought him not for his miracles or doctrine but because he had filled their bellies with bread But that we may be stirred vp to the performance of this so needfull a duty which we owe both to god to our own soules we will first set down briefly a fewe motiues or reasons perswading thervnto and in the second place remoue hose hinderances by the which men are vsually kept back froÌ„ this seeking of regeneration saluation at the hands of God For the first we shal not need to go farre for arguments if that we would but consider our present estate in this worlde the which for the most part is so full of troubles griefes crosses and miseries that it maketh men wearie both of it and also of theÌ„selues yea to desire at one time or other to be rid of it at al aduenturs although they know not of any better or of any other estate Yea a litle paine of bodie or sorrow of mind from the which no condition can be free marreth a great feast of pleasure and happinesse making vs forget it quite yea making it bitter and vnpleasant vnto vs. And if wee should suppose an earthly paradise hauing in it the perfection of worldly pleasures yet we must needes acknowledge the vanitie of them in that wee are not sure to enioy them for the space of one houre not knowing how neare our bodies and liues drawe to their end and if they continue long they will of themselues waxe loathsome vnto vs. And therefore as we account that man very vnprouident and foolish who hauing things needfull for one or two daies therin resteth altogether carelesse of the time to come so wee may well iudge all carnall men more then mad who hauing no certaine state of life in this worlde no not for one quarter of an houre do not seeke for it at the haÌ„ds of god yea they reiect it being offered an euerlasting and vnchangeable state of life ioy glory and happines in the world to come Let vs therfore giue eare to that good counsell which Christ himselfe giueth vnto vs Iohn 6.23 Labour not so much for the meat which perisheth as for that meate which endureth vnto euerlasting life And Mat. 6.19 Lay vp fâ—r your selues treasures â—ot on earth where the moth canker wil corrupt yea where the wormes will consume your selues but lay vp treasure in heauen where there is no corruption to be feared Sect. 2. NOw wee come to the hinderances by the which men are staid from seeking for regeneration and saluation the which although they be many and diuerse as men do diuersly conceaue amisse of the truth yet the most vsuall of theÌ„ are errors or false conceits about this doctrine of regeneratioÌ„ To this head we are to refer first the ignorance of spiritual regeneration secondly despaire of attaining it as being a supernaturall and an impossible thing For the first The doctrine of this supernaturall and miraculous regeneration hath beene in all ages and is at this day receiued by many liuing in the church who coÌ„fesse indeed that man is sinfull must be holy righteous before that he can please God and attaine to saluation yet they think that this sinfulnesse is not so deepely imprinted into thâ— nature of man as are the spots into the skin of the leopard as the scripture speaketh but rather that it may be easily shaken off and laide aside as a loose vpper garment aâ— mans pleasure that it coÌ„meth rather by imitation of those with whom we liue then by propagation froÌ„ the fal of Adam by the particular default wilfulnes of seuerall men who might be holy and pure if they would then from any generall corruption of the nature of mankind and lastly that it is not a total spreading it self ouer al the faculties of mans soule and bodie but onely in this or that part as men are by nature or custom giuen to this or that vice some to one others to another as they think of maÌ„s sinfulnes so they do must of necessity think of the coÌ„trary holines to wit that man hath it in part by nature may haue it wholy at his pleasure by good education moderatioÌ„ such other means as he may vse without any supernaturall worke of God Hence coÌ„meth or rather foloweth of necessity that greeuous error of iustification by works inherent holinesse mans owne righteousnes wherwith the church hath bin hitherto will be alwaies hereafter infected as with a coÌ„mon plague popular disease For that it
be neglected of him who desireth and intendeth to walke in this way leading to spirituall regeneration and eternall saluation CHAP. IIII. Of the means of attayning regeneration NOw that we haue brought this repentaunt to an vnfained desire of regeneration and a resolute purpose of seeking it we are to shew the meanes by the which it is to be sought and may be attayned the which he is to vse not as putting any confidence in them or thinking him selfe able by them to bring his purpose to passe without all faile but relying himselfe wholly on the goodnesse power and promise of God who hath promised that he will bee found of those that seeke him and draw neare to them that draw near to him The meanes of seeking regeneration are three The first is that reformation which may be in a naturall man The second is the hearing of Gods word The third is prayer or inuocation Naturall reformation is a shew shadow and resemblance of true regeneratioÌ„ the which an vnregenerate man may work in himself by the natural streÌ„gth of his free will without any supernaturall and extraordinary operation of Gods spirit It is that naturall decrease of sinfulnes when as a carnall man by vertue of such means as are in his own power to vse doth not onely represse the outward act of sinne in his life but also chaungeth in some sort the inward disposition of his mind and of his will from ignorance to knowledge and from vice to vertue as we know that many both Christians and Heathen especially those who were called Philosophers haue done This reformation is the first meanes of attayning to true regeneration not that by it or by any other meanes whatsoeuer a man can merit grace at the hand of God or yet make him selfe more capable of grace for his nature remaineth corrupt as it was before because God hath appointed and commaunded that men should do what they can in renuing themselues and should approach as near vnto grace as they can although they cannot by any endeuor or labour without the worke of Gods spirit attaine vnto it The whole matter may bee made plaine by this similitude A certaine King maketh this proclamation that of a coÌ„pany of rebels or malefactors those who comming into his presence haue his scepter reached out vnto them shall liue the rest shall haue the law to passe on them Yet he keepeth himself within a strong castell the gates being fast shut Hereupon many of these malefactors casting off their old and filthy apparel addresse theÌ„selues in the best manner they can to come before the king When they come to the place of his abode they finde no entrance saue onely a few of them yet they that stand excluded are better to be admitted then they who contemning the Kings offer neuer looke towards him and yet in truth they that stand nearest to the gates doe no more deserue life neither are any more capable of it or any nearer vnto it for ought that they themselues can do then they who be a hundred miles off So God biddeth all cast off their sins their corrupt dispositions liues and to come seeke to him for grace yet they do not by this means deserue nor can by any means compell God to admit theÌ„ into his fauour to touch their hearts with his spirit All should vse this means hope to obtaine grace yea none can hope to obtain grace who do not vse this means yet some vse the means and do not obtaine and others obtaine not vsing the means yet the meanes is carefully to be vsed necessary to be known therfore now to be declared Sect. 2. THe first step in this reformation is the amendment of outward life at the which this repentant must begin For although the nearest the surest way were to begin at the soule in changing the vicious disposition of it as at the fountaine or root whereunto the streams and the fruite wil easily conforme themselues yet as men deale with children and young schollers whom they teach that in the first place which is most easie to be coÌ„ceiued althogh it be not most needfull or profitable to be knowen so wee must propound to our repentant in the first place reformation of life as being far more easie then the chaunging of his inward disposition least that otherwise he being discoraged by the hardnesse of the worke faint and giue all ouer For the which cause hee must in the first place labour to purge him selfe from those sins whereunto he is giuen and then inure himselfe to the performance of all the contrary christian duties he must lay aside his old filthy rags before hee put on new and fresh apparell and first cease from doing euill before hee can doe good First therfore he hauing considered what sins he is giuen vnto must make this resolutioÌ„ with him selfe vtterly to forsake them for euer although they bee as no doubt they are most sweet vnto him whither they be fornication and adultery or drunkennesse and gluttony or theft oppression and deceit or lying swearing and periury or any other whatsoeuer For the which purpose he must carefully auoid all maner of occasions and prouocations leading to these sins by the which he is either put in minde of them or tempted by the coÌ„mitting of them by the which means the weakest man that is most subiect to any sin may get the mastery ouer it euen as he that is furthest from that sin may easily be ouertaken if hee be â—arelesse in auoyding the occasions of it Iâ— the sweetnesse which he feeleth in it make him loth to part with it let him set agaâ—nst that to let passe the shame of the world the obloquy infamy and dishonor which he incurreth being not able to leadâ— his life in ciuill honesty as others doe 〈◊〉 also the particular hurts and discommodities following of seuerall sinnes 〈◊〉 lette these arguments passe as being of little force in respect of that which followeth that sense of the wrath of GOD that fearefull expectation of all manner oâ— plagues both bodily and spirituall both temporall and eternall that torment of a terrifying and gnawing conscience wherewith hee is at this present distressed and cast downe and then perhappes hee will account the sweetest sinne to bee bitter and vnpleasant Thus hee hauing gotten the victorie ouer hiâ— sinne insomuch as he is nowe able to abstâ—ine from it must in the next place set himselfe to do those good workes and Christian dueties which are contrarie to his sinne that hee may haue the full conquest ouer it This counsaile Daniell giueth to Nebuchadnesar in the fourth Chapter of Daniel the foure and twentieth verse that he should breake off his sinnes by righteousnesse and by shewing mercie to the poore that is that he should not onlie abstaine from euill but also do good as before hee did not onely abstaine from doing good but also do euil not that we can pay the debts of
worlde aboue the highest heauens and beneath the bottome of the earth and yet it is a straunger at home most ignoraunt of the owne estate as the manifold doubts cōtrouersies and cōtentions which haue from time to time troubled the heads schooles and bookes not onely of Philosophers but also of learned Diuines about the originall creation substaunce infusion infection or corruption and separation of the soule do plainely testifie Yea in the soule of man nothing is so vnknowne to man himself as that which both of it selfe and to all others is most apparant and conspicuous as are the spots in a mans face to wit the wants infirmities and enormities of it This cōmeth to passe by reason of that self loue engrauen by nature in man and in all other things by the which it cōmeth to passe that as he is better affected towards himselfe thē to any other thing so the iudgement following affection he thinketh better of himself then he ought to do being vnwilling to heare and vnable to conceaue anie thing tending to the disgrace of himselfe especially of his soule wherein his excellencie dooth consist And therefore as Philosophers knowing that men are altogither ignorāt of their owne faults and vices set this precept Nosce seipsum in the beginning of their morall institutions so the first lesson which a diuine is to teach and a Christian to learn is this know and acknowledge the sinfulnesse of thy soule wherof of thy selfe thou art altogither ignorant And surely so it is for although the soule of man bee so wholy infected with the leprosie of sinne that there is no cleane part or piece from the top to the toe of it yet it seemeth to it selfe most pure beautifull and glorious as by the receiued opinions of perfect inherēt righteousnesse iustification by works merit of pure naturals free will doth plainly appeare Reuel 3.17 Thou sayest I am rich and am enriched the one by nature the other by freewil and industry and haue need of nothing and knowest not that thou art wretched miserable poore blinde and naked These are the opinions conceits which al mē haue of themselues thinking far better of thēselues in euery respect thē they shuld do yea the errors before named as they are natural to man so they haue place cōmonly in most if not generally in all carnall men who howsoeuer perhaps for cōpany and fashions sake they make profession of the cōtrary truth yet in their minds they hold the puritie of mans nature thinking it no more corrupt then it was created by god then it was in Adam during the time of his innocēcie yea that it is impossible to shew how possibly either his nature shuld be corrupted or his corruption deriued to his posteritie Yea thinking it to be the most excellent nature or little inferior or different frō it wherof it commeth that they do so vsually resemble the diuine nature vnto it honoring fearing worshipping trusting inuocating it as god yea ascribing to it what soeuer is glorious in god making saints of sinful men gods of saints wheras in truth it is not only not most excellent but euen very base and meane not onely corrupt in sinfulnesse but euen filthy and loathsome not weake or sick but dead and rotten not happy but of all natures if wee except the the diuel his angels the most wretched wofull Likewise for outward actiō he thinketh that those works which haue any shewe of goodnes although they be neuer so imperfit corrupt and hipocriticall are meritorious before god yea to be a sufficiēt price of eternal saluation both for himself also for others For meane ordinary sins he thinketh them venial light offences not to be accounted or auoided his good meaning is as good as perfit holinesse his owne righteousnes perfite and absolute yea this blindnes and ignorance of their own estate appeareth euen in the natural gifts of men who vsually iudge themselues of all other the wittiest most wise and most worthy of honour although there bee no such cause yea althogh they be most simple vnlearned yet they are as stifly addicted to their owne opinions and fashions as they who haue the surest ground for their actions course of life In these other like respects our naturall blindnesse is to be considered and so to be applied to our spiritual estates in respect whereof this blindnesse is greatest and most hurtful Sect. 2 BVt how shall wee bring the naturall man to see his owne sinfulnes Surely 〈◊〉 by setting before his eyes the glasse of the morall law wherein if he will open his eies for of himself by nature he hath some knowledge of good and euill remaining in his minde he may see himself to be a most vgly and filthy leaper defiled in nature soule and bodie in minde will and affections in worde deed and in all his actions with all maner of sin The which exercise of comparing the puritie of the law of god to wit the obedience commanded in it with the sinfulnesse of their owne soules and the sins of their liues we do earnestly cōmend vnto all those who desire to walke aright in this way of repentance leading to regeneration and saluation And not only to consider the bare wordes of the tenne commandemēts the whch being of set purpose made short cōpendious for memories sake do onely mention the principall duties forbid grosse and capital sins but also to learne the meaning of them by reading marking and remembring those manifolde expositions which are made of the sayde commaundements both by Christ himselfe the head doctour of the Church Matth. 6. and also by his Ministers in their wrytings according to the measure of grace receaued from him In the which thou who soeuer thou art that takest in hande this happie worke of Repentance shalt see the greate varietie and multitude of thy sinnes thy originall sinne which is the totall corruption of thy nature prone to all euill and abhorring from all goodnesse and thy actuall sinnes thy inwarde sinnes to witte the wicked vniust and filthy motions of thy minde will and affections and thy outwarde sinnes to wit thy vaine foolish and filthy talke thy lewde behauiour dishonourable to God and iniurious to thy brethren thy sinnes of ignorance and thy wilfull and rebellious sins committed with a high hand and obstinate purpose and a shamelesse face against God and man The sins of thy youth and the sins of thy ripe age thy smal sinnes although the least may be counted great in that it bringeth vvith it the endles wrath of God and thy hainous and horrible sins as are atheisme idolatrie periurie murther incest and adulterie all these and many other sorts of sins thou shalt find in euery one of the ten cōmaundemts and in euery part of thy bodie soule if it please thee to take the paines for it wil be a painfull and greeuous peece of worke painfull indeede
a small time becommeth weake and distempered yea soone falleth into sicknesse and doth perish so is it with the soule the which being neglected but a litle there will a decrease of holinesse be plainly felt yea perhaps seene by others The reason whereof is manifest to wit because both outward occasions and temptations and also tâ—e inward corruption of sin neuer ceaseth from oppugning this holinesse and therefore as the bodie must continually be repaired with nourisâ—ment because it is continually consumed by our naturall heate so must the soule by a good diet daily vsed bee preserued Thus the scripture doth euery where exhort vs to a continuall vse of all spirituall exercises as namely of praier Eph. 6.18 Pray alwaies with all maner of praier and supplication in the spirit And 1. Thess. 5.16 Reioyce euermore pray continually not as if as some haue fondly imagined wee ought to giue our selues so wholly to spirituall exercises as that we neglect our bodies this present life as most men bestow all their time care and labour about their bodies without any regarde had to their soules For as God hath giuen vnto vs both bodies and soules so it is his will that both be carefully preserued and that both for the maintenance of this present life we labour daily diligently in some lawfull calling for the preseruing of the life of our souls we vse that spiritual diet which we are about to declare Yet as heauenly spirituall and eternall things are farre more excellent and more to be desired then earthly things so we ought to haue greater care of the one then of the other and so to frame the course of our life that we entangle our selues in no mo worldly duties then are needfull Thus the Apostle counselleth 1. Cor. 7. that the seruant should not neglect any duty which his maister enioyneth him vnder pretence of seruing God but yet desire a free life because in it he may haue greater opportunitie and leisure to serue God and like wise that we should preferre a single life before mariage which vsually bringeth with it many cares troubles According to this rule they whoÌ„ God hath blessed with riches and abundance of â—orldly things ought to giue more time care and labour to the seruice of God theÌ„ they who are in pouertie and want things needful and to say with themselues soule thou hast goods laide vp for many yeares and therefore not take thy ease and make thy selfe drunke with the superfluitie of â—orldly pleasures but take time as much as thou wilt to serue God and to clense thy selfe from the filthinesse of sin which maketh the abhominable to God But vsually men as it were adding thirst to drunkennesse the more they haue the more they desire to haue and are more careful in seeking worldly things then they who are in greatest want Besides it is needful for the right dieting of the soule that wâ— know and consider the present state or constitution of it â—hether it be in infaÌ„cie or in ripe age in the increase or decrease of holinesse in strength or in faintnesse in temptation or not that so we may vse that diet which is most coÌ„uenient in regard of the present state of it Otherwise we cannot but erre in dieting it yea euen in the carefull vse of the most holsome meates and soueraigne remedies For as it is impossible to order the body aright either in sicknesse or in health without the certaine knowledge of our complexion age and strength and vnlesse wee marke in what parts it is most weake or strong that accordingly choyse may be made both of meates in health and of remedies in sicknesse so the foundatioÌ„ of the right ordering of the soule consisteth in this that we know our age and strength in Christ whether we be ripe and strong men able to digest solide meates or but babes and weaklings who must be fedde with milke and also our infirmities what sinnes we are most subiect vnto that so we may auoyd all occasions of them THE DIET of the Soule Or A Treatise shewing how the Soule of man being renued or indued with holinesse is to be ordred and preserued in that estate CHAP. 1. Section 1. THe first part of the Diet of the Soule is that whereby the spirituall life of holynesse and that measure of grace wherwith God doth endue it in regeneration is maintained and continued as we knowe that Phisitians prescribe a diet for continuance of health as well as for the remoouing of sickenesse For whereas Christ sayeth Mar. 2.17 The whole haue no need of the Phisitian but the sicke and that therefore he came to cal not iust men but sinners to repeÌ„tance he meaneth not that any man is so holy as that he needeth not both his owne continuall care in watching ouer his soule as also the continuall assistance of Gods spirit but that they who are sicke or rather dead in sinne and impenitencie haue more neede of helpe then they who are alreadie endued with the life of holinesse For as it is truly said in other things Non minor est virtus quaÌ„ quaerere parta tueri so is it true in respect of spirituall health the which caÌ„not possibly be kept without continuall care although in exact comparison it be easier to coÌ„tinue either bodily or spiritual health where it is already then to procure it where it is as yet wanting Here it may bee asked what this spirituall health is and how any man can bee said to haue it when as all are sinfull we answere that although no absolute perfection of holinesse yet a state of spirituall health may be attained vnto euen in this sinfull life and is then attained when as a faithfull man leadeth a holy and vnblamâ—ble life performing although in weaknes imperfection yea in some corruption of sinne all duties belonging either to God or man and being irreprouable in regarde of any great sinne For as most men liuing are truely said to haue their health howsoeuer that exact temperature ad pondus wherof Phisitians dispute cannot be found in any man or in any age so absolute perfection of holinesse is not required to spiritual health But as it is sufficient for bodily health that the distemperature bee not so great and manifest as that it hinder any of the naturall faculties from their functions so if the corruption of sinne be so brideled aâ— that it hinder not the performance of any christian dutie there is spiritual health yea although this corruptioÌ„ of sinne bee so strong that it doth sometimes bring forth some sin and hinder in part the performance of some Christian dutie yet if for the generall course of life the grace of gods spirit do preuaile so that it represseth that sin performeth all duties sometimes faintly imperfectly at other times fully couragiously yet here is health For so as in the body so also in the soule we are to distinguish betwixt health and
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
the soule of the soule that is that whereon the life and good estate of the soule doth depend it being impossible that either that Christian who is diligent in prayer should bee weake in grace or that grace should abounde where there is neglect of prayer But what shall wee account diligence in prayer or how often ought a Christian to performe this dutie The answere wee haue in many places of the scripture as namely Thessalonians 5.17 Pray without ceasing And Ephesians 6.18 Pray in the spirit with all perseuerance in all manner of praier and supplications at all times And Luke 18.1 He tolde them a parable to this ende that they should pray alwaies and neuer bee wearied This generall commandement is thus to bee vnderstood and restrained pray at all seasons vppon all occasions thinke not this exercise to be needelesse vnprofitable or vnseasonable at any time in the night or in the day in the morning or at noone in the towne or in the field in businesse or in leysure Thus haue the seruants of God liued and thus they haue passed on their daies in continuall inuocation of the name of God Thus did Paule 1. Thes. 3.10 Night and day without measure I pray c. And Dauid Psal. 55.18 In the euening in the morning and at noone day I will meditate I will make a noyse in praier and the Lord shall heare my voyce And we reade of Daniel Dan. 6.10 That it was his custome to pray vnto God thrise euery day Out of the which precepts and examples wee may easely gather howe much tyme and care ought to bee allotted and bestowed vppon this exercise and that it is continually to be performed For it is not with our soules in this respect as it is with our bodyes the which may easelie surfeit of meate or of exercise for that they beeing of meane strength can not beare much of either but are soone ouercharged and hurt whereas the soule hath not any pitch or set limit eyther of holinesse but is to growe on further euen when as it is at the highest or of the meanes by the which it is attayned and therefore we cannot exceed in this behalfe vnlesse perhaps wee as verie fewe doo fall into the practise of that heresie which giueth all the time of a mans life to prayer and none to the preseruation of lyfe in following the workes of our callings the which is in no case to bee admitted And therefore that it may bee knowen what is required at the handes of a Christian in this behalfe and what is needfull for the right dieting of the soule wee will consider this poynt more at large and in particular in this manner As bodilye so also spirituall exercise is eyther ordinarie or extraordinarie the one is to bee vsed dayly the other at some tymes onelie as occasions require For as sometimes the bodie requireth long and vehement exercise the which is not to bee admitted in ordinary diet for that it would soone dry vp and consume the body so it is sometimes needfull that a christian vse extraordinarie praier and that for the better performance of this exercise hee lay aside for a time all other duties cares and incumberances whatsoeuer the which hee may not doo ordinarily as the Apostle teacheth 1. Cor. 7. That when as it is so needefull in anie respect as for the auoyding or remoouing of anie great afffliction or heauie iudgement which he hath by his sinnes pulled vppon his owne head for the obtayning of some needfull grace or temporall blessing hee may omit for a season the duties of marriage and giue himselfe wholy to prayer But ordinarie prayer may stand with the performance of al other duties neither hindering them nor yet being hindered by them so that a Christian may both serue God by prayer and also do whatsoeuer his calling although it be laborious and troublesome doth require This ordinarie prayer is perfourmed after two sortes eyther at set and certaine tymes or else vpon occasion as we know that it is an ordinarie thing with men to eate drinke and exercise themselues both at tymes appoynted for these purposes and also as diuers occasions do offer themselues so a Christian is to pray as the Apostle willeth Timothie to prâ—ach both in season and out of season at set times of a sudden Set prayer is to bee performed in full and ample maner the other kind which we will call suddaine praier briefly in fewe words euen as we knowe and see that men at their set meales take a greater quantitie of meate and drinke then they doo at other times For why set prayer must haue in it all the partes or kindes of prayer as the Apostle writeth Ephe. 6. Pray in all maner of prayer and supplication to wit confession of sinnes committed deprecation of iudgements present or imminent requiring of graces needefull thankesgiuing for benefites receyued intercession for others Set prayer must consist of all these partes yea which is more the particular at least the chiefe sinnes iudgements graces blessings benefites persons ought to bee rehearsed and mentioned whereof it commeth that this kinde of prayer contayning in it so many diuerse matters cannot bee contayned in a fewe wordes or vttered in a short time whereas suddaine prayer conceyued vpon some particular occasion and hauing but one matter may be dispatched in one worde Sect. 10. THe vses of set prayer are manifest for they are many eueÌ„ as many as are the necessities of the soule all which are supplied by meanes of it But wherefore then serueth suddaine prayer Surely for suddaine vses hapning beside a mans expectation and necessarily requiring this dutie of praier As when a Christian committeth any sinne in thought word or deed straightway he desireth God to pardon his sin likewise when he receiueth any blessing from God he giueth thanks without any delay and likewise in all other parts of praier as we know that the church in these latter ages hath generally taken vp this custome of praying at the taking of meate the which of temporall blessings is most needful most often receiued This kinde of praier may be performed at any time and in anie place for of it the apostle writeth 1. Tim. 2.8 I will that the men pray in euery place lifting vp pure hands yea in the midst of other affaires whatsoeuer in the company of others but for set praier choise must be made of a secret place of such a time wherin we are freed as it were loosed from all other businesse that so we may haue our minds affections wholy set vpoÌ„ it Mat. 6.6 VVhen thou praiest enter into thy chamber and when thou hast shut thy doore pray to the Lord in secret And therefore we are to accouÌ„t some part of the night the fittest season for this worke because then we are freed from all other duties beloÌ„ging either to our callings or to our brethren and so may without being interrupted
sake Notable for this purpose is that saying and pratise of Dauid 2. Sam. 24 4. who when as he might haue had the threshing floore the oxen for sacrifice of free gift at the hands of Araunah he would needs giue him the full price for them saying I will not offer a burnt offring to the Lord my God which shal cost me nothing as if he had said if I serue God at another maÌ„s charges how shal it appear that I do it in loue obedience and conscience towarde him In like manner ought euery Christian to say with himselfe I know that many hypocriticall reprobates and proude Pharisaicall heretiks haue giuen all their goods euen a thousand times more then I haue to the releefe of the poore the maintenance of learning and other good vses that God regardeth the heart and not the hand that my best woâ—ks are sinful in themselues abhominable in his sight yet for the manifestation of the sinceritie of my fayth and loue I will labour to abound in al good workes towardes all men to the vttermost of my power yea my seruice which I offer to God shall be costly and chargeable vnto me although I knowe this will be grieuous to flesh and blood There shall no day passe mee without some good worke no more then there doth without praier and other spirituall exercises Sect. 16 THus wee haue in some sort declared that part of spirituall Diet by the which the soule is preserued in health and strength yea augmented in these respectes from one degree of grace to another till it come to the measure or stature of the fulnesse of Christ that is towarde that absolute perfection of holinesse which is in Christ in whom there is nothing eyther imperfect or wholye wanting This perfection can not bee attayned vnto in this lifâ— for as long as the soule remayneth in this sinfull tabernacle so long it shall haue in it infirmities wantes and reliques of sinne which keepe out the perfection of grace yet we must endeuour to come as neare it as wee can dayly rysing vp from strength to strength In the which respect the soule differeth from the bodie the which hath a short time of life but farre shorter of growth and an appointed limit or periode of stature beyonde the which it cannot bee brought but there standeth at a stay But as for the soule although it also haue a sette pitch beyonde the which it cannot go yet because it cannot be attayned vnto in this life therefore it is to growe continually Yea it beeing of so subtile a nature and so quicke motion is seldome or rather neuer made to stande at a stay but if it do not increase it doth decrease in grace For although sometymes Christians doo so frame the course of their liues in a safe quiet and prudent kinde of mediocritie that there is not in them anie sensible chaunge in respect of godlinesse but as they were mynded and affected and as they liued manie yeares ago so they go on and do still continue yet without all question there is some inward chaunge eyther to the better or which is liker to the woorse For as when the bodyes of menne or rather of children do not grow vp to their full and naturall stature it argueth some secret distemperature and some naturall infirmitie in them so when Christians do not grow on from one measure of grace to a greater it doth of necessitie infer an euill constitution of the soule And therfore no man ought to count it sufficient and as much as is required at his hands that hee doth not decrease in grace and godlinesse but rather to thinke as it is indeede needeful that he growe on from grace to grace as we are often taught and exhorted in the scripture Ephesians the fourth chapter and fifteenth verse Following the truth in al things let vs grow vp in Christ who is the head in all things And in the second Epistle of Peter third chapter and ninteenth verse Let vs grow in grace and in the knowledge of Christ. This is to bee brought to passe by the same meanes by the which the health and that measure of grace whereunto wee haue alreadie attained is preserued for as the holines of the soule is nourished by the same thing by the which it is begotten so it is encreased by the same Diet by the which it is nourished For as there is required a greater vertue and force both of nature and of diet to augment the bodie in stature then to keepe and continue it in lyfe and health so hee that desireth not onelie to continue but also to go on in grace must indeede vse this conseruatiue Diet of spirituall foode and exercise which hath beene in part described yet in a greater measure with greater care and diligence Here is required a free kinde of lyfe not intangled much lesse ouerwhelmed with worldlie affayres cares and encumberances in the middest whereof although a Christian may serue God and worke his owne saluation and maintaine that measure of grace which hee hath receyued from God yet hee cannot giue himselfe so wholie to the vse of those meanes which are effectuall for this purpose as is needfull This free kinde of lyfe beeing got hee is that wee may vse the wordes of the Apostle in the first Epistle to the Corinthyans the seuenth Chapter and fiue and thirtie verse to cleaue to GOD to his seruice and to all spirituall exercises without separation or intermission to wit to the hearing reading and studying of the worde of God to the considering of his woorkes and obseruing of his actions to prayer singing of Psalmes to the exhorting horting and instructing of others in the waies of godlinesse and lastly and summarely to the daily performance of all Christian duties and the exercising of all those graces which he hath receiued The last vse and commoditie of good workes the which is also the least and iâ— truth little to be esteemed in comparison of the other and yet that which perhaps will preuaile with those with whom wee haue to doo more then the other is temporall retribution for so it pleaseth GOD for the incouragement of his seruants to rewarde their good workes with temporall blessings as also hee requiteth their sinnes with temporall punishments By this argument the Apostle stirreth vp the Corinthians 2. Cor. 9.6 to make a libeberall contribution to the Church which was in Ierusalem He that soweth sparinglie shall reape sparinglie and he that soweth liberallie shall reape liberally for God is able to make you abound in all blessings that you hauing sufficient may abounde to euerie good woorke and so no doubt it is for howsoeuer men of carnall mindes iudge it a losse and damage to doo the woorkes of loue and mercie yet sure it is that hee that aboundeth in them doth heape vp for himselfe for his children and for his friendes treasures of blessings which hee shall certainely meete with when as
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
is not so grâ—euous and dangerous as is the former to wit impenitency wherein the practise and exercises of godlines are neglected for this worldly christian serueth God and performeth all good duties although seldome coldly and negligently yet in truth and sincerity of heart Yet it is more seldâ—me cured then the other for that it is not so euident and sensible and therfore not much considered regarded Yea it hath a great shew and appearance of perfect health and strength in that there is no christian dutie wholly wanting no grosse sin committed but onely such as haue a shew of Christian liberty which maketh it lawful for the faith full to seeke and enioy riches and all other worldly pleasures Whereof it coÌ„meth that men flatter themselues in this state and rest contented with it whereas no mans conscience can be so continually dead and blind but that it will sometimes checke him in regard of the other and euen driue him perforce to seeke some remedy for it The cure of it consisteth in this that we doe daily and diligently consider the vanity and basenes of all worldly pleasures that in comparison of spirituall things they are as dung in respect of the most pure and fine gold that nothing is more vnseemely then that thâ— soule of man which GOD by his spirite hath sanctified and lift vp to Heauen there to enioy his presence which is perfect happinesse should so much debase it selfe as to lie wallowing in the puddle of earthly pleasures or haue any sound ioy in the vse of them which ought rather to be loathsome and irkesome vnto him By these and such other meditations the grace of Gods spirit which now is clogd pressed downe with worldly cares is to be stirred vp the minde and affections to bee lift vp from earth to heauen and we inured to a contempt of the world a chearfull and liberall practise of all christian duties especially in giuing to our bretheren or rather in lending to the Lord for so it is indeed part of those temporall blessings which we haue receiued leauing all sensual Epicurisme wretched niggardnes to the children of this world whose God are their bellies who haue their portion in this life and eternall perdition in the life to come Sect. 6. THe third and last generall disease of the soule is distrust which is a doubting of the truth of Gods word promises made as touching the saluation and happinesse of the faithfull This although in truth it bee a particular disease of the minde yet in that force and effect it stretcheth it selfe ouer the whole soule of man working a decrease of holinesse in all the faculties of it it is to be accounted and may fitly be called a generall disease it ariseth of a supposed impossibility oâ— Gods word being fouÌ„d coÌ„trary to our own experience to mans reason Thus the propet Dauid coÌ„sidering the miseâ—able estate of the godly togither with the prosperitie of the wicked was teÌ„pted to thinke and say that it was in vaine to serue god And thus many other godly men feeling and seeing in the beginning of their conuersion that God worketh strange wonderfull things in them and for them promise to themselues the like strange experiments of Gods power and loue towards them the which when as they do no not come to passe according to their expectatioÌ„ al going on in an ordinary course happening to one as to another they fall into this doubting and distrust of Gods presence prouidence power and loue towards them and so wax dayly more and more slacke and backewarde in all the wayes of godlinesse and in seruing God But this temptation is to be resisted by considering that God for the triall of the faithfull and the hardning of the wicked worketh not openly and sensibly but secretly till the time come wherein al things shall be reuealed especially this euill sheweth it selfe in the time of aduersitie when as the loue of God is ouershadowed with crosses in the which wee see not the loue but rather the anger of God afflicting vs for our sinnes and tryall But as touching them we are to knowe that God dooth in theâ— shewe his loue more then in prosperitie and therefore wee ought by them to bee the more perswaded of his loue and the truth of his worde Yea sometymes this distrust becommeth despayre wherein the faythfull man is driuen beside his faith and hope yea beside himselfe and in a maner out of his witte supposing his sinne to exceede the mercie of God and â—o bee altogither vnpardonable He cannot be comforted by remembring his former state of faith and grace wherein sometime he stoode but is by that meanes confirmed in despaire as thinking his sinne to bee in that respect the more grieuous and vnpardonable it beeing committed agaynst so great a measure of grace And so he applying to himselfe that which is written Heb. 6.6 It is impossible that they who were once enlightned and tasted of the heauenly gift if they fall away should be renued againe by repentance seeing they crucifie to themselues the sonne of God and make a mocke of him languisheth in horrour of conscience and a fearefull sense and expectation of the wrath of God This is the most fearefull sicknesse which can happen to a faythfull man yea it is the state of the wicked spiritâ— in hell who continually liue or rather die in a desperate sense of the endlesse wrath of God The remedie is to be looked for at the hands of God who onely is able to appease these stormes and in stead thereof to giue a quiet calme yet the meanes must be vsed by our selues to wit the consideration of the examples of manie godly men to whom God hath remitted as many and as great sinnes as ours are yea hauing beeâ— committed after a greater measure of grace receaued For the which purpose we must also remember that there is no proportion betwixt then mercie of God which is infinite and our sinnes which are as nothing in respect of the sinnes of the whole world al which the mercie of God in Iesus Christ is able to do away that the place of Scripture before mentioned such other are to be vnderstood of the malicious despitefull oppugning of the Gospel once embraced And lastly that where sinne there the mercie of God aboundeth and his glorie is set forth Sect. 7. BEside these generall diseaseâ— which make a man decrease in all the partes of godlinesse there happen to the soule many particular diseases which contain themsemselues within one part or facultie of it the rest remaining whole and sound These are as many as are the parts of râ—nued holinesse or the graces of Gods sanctifying spirit the want of any one whereof maketh a spirituall disease for where any grace is wanting there the contrarie corruption of sin doth preuaile and raigne If it be asked whether that one truly regenerate can be wholy destitute of any