was a receaued opinion among the Iewes before the time of the gospel it appeareth plainly both by that coÌ„futation of it which the apostle maketh RoÌ„ 2. by the open profession of that natioÌ„ in all ages since the time of the Gospel Likewise that it is maintained of infinit multitudes of christians at this day it is so manifest that it needeth no proofe The coÌ„mon beliefe confession of â—earned and ignorant meÌ„ is this that they hope to be saued by their good meaning and good workes but they neuer think or speake of any such regeneration as the scripture teacheth many of those who do according to the worde of God ascribe mans sanctification regeneration to the grace of god meane the naturall operation of mans will enclining it selfe to good the which in some sense they do truly think call the grace gift of god Of this opinion was Nicodemus a great Rabbi in Israel who was amased wheÌ„ he heard Christ teach this doctrine of regeneration as hauing neuer heard of any such matter before And therfore when Christ taught that vnlesse a man were born again he could not possibly enter into the kingdom of heauen he maketh this carnall reply must meÌ„ return into their mothers wombes and so be borne againe This ignorance of regeneration is the most common hinderance why men doo not seeke after it for how can they desire much lesse seeke that which they do not know neither is it any great maruaile that so many are ignorant of it considering first that the selfe-loue which is in man by nature maketh him to thinke farre better of himselfe of his owne nature strength and faculties then he should do And secondly that the naturall reason of man wil hardly admitte any supernaturall or miraculous worke resting it selfe in it selfe that is in the inherent vertue and ordinary course of naturall causes But we are to thinke far otherwise of these things and renouncing these greeuous and damnable errours to learne and hold out of the word of God that it is no lesse impossible to make the corrupt nature and natural faculties of man cleane and pure his sinfull life and actions good and holy or his person being guilty of sinne and eternall death iust and righteous by any meanes which either man or any creature can vse then it is to make an Ethiopian white by washing him with water Yea further that no seruice of God though neuer so solemne and deuout no good workes though neuer so many and excellent no good meaning though neuer so simple and innocent no vprightnesse and integritie of life and conuersation though neuer so great no worldly prerogatiue whatsoeuer can make a man acceptable to God much lesse partaker of eternall glorie both which belong onely to those whose natures mindes willes and affections it pleaseth him according to his eternal will and counsel to change and renewe by the mightie power and miraculous operation of his spirit To conclude we are to looke for saluation by no other meanes but onely by regeneration and to seeke for regeneration not in our selues for that were to seeke heauen in earth or rather in hell or by any vertue power or qualitie in our selues but only at the hands of God to whom onely the glory both of the first and of the second creation is to be giuen and to beware least that wee be deceiued with this common errour esteeming sinne and holines to be nothing but as morall vertues and vices spirituall regeneration nothing but good education or philosophicall institution godlinesse nothing but honest behauiour christianitie nothing but ciuilitie the which differ as much as do the shadow and the substance of any thing Otherwise we shall seek God where he is not to be found and so without all question loose our labour Sect. 3. THe second hinderance whereby men may be and are kept backe from seeking for regeneration is another false opinion and conceite of it whereby men despaire of attayning vnto it considering either themselues to bee so wholly dead rotten in sinne that they cannot imagine how they should euer bee restored to the spirituall life of holinesse or else this doctrine of the supernaturalnesse of regeneration as being a diuine and a miraculous worke This hinderance is contrary to the former in the one man thinketh better but in the other he thinketh worse of his nâ—turall estate then it is indeed in the one he presumeth of his owne strength in the other he despaireth of the goodnesse and power of God in the one hee thinketh regeneration more easie in the other hee thinketh it a more difficult matter then it is This hinderance is not so common as the other for there are very few that doe either know or acknowledge the doctrine of supernaturall regeneration Yet it will easily follow of that doctrine for men will soone bee put backe from seeking and despaire of attayning to that which they hear to be miraculous contrary to nature For so we read Ioh. 6 66. that whereas Christ taught That no man could come vnto him be iâ— truth his Disciple vnlesse it were giuen vnto him of the father And as he saith v. 44. except the Father draw him that many of his disciples went back walked no more with him But the truth of this whole doctrine we haue plainly set downe Math. 19.23.24.25.26 Where Christ hauing sayd that it is hard â—ea impossible for a rich man and so for all sortes of men although the rich who abound in worldly pleasures are further off to enter into the kingdome of heauen driueth his Disciples to this desperate conclusion who then can be saued or to what purpose then should any man goe about to be saued wherunto Christ maketh this answer Indeed with man it is impossible but not with God That is although it be impossible for any man to regenerate either himselfe or any other yet to God it is not only possible but also easie therefore no man ought to be discoraged from seeeking or despaire of attaining it but account it an easie thing as the Apostle doth Rom. 10. where he preferreth the Gospel before the Law in this respect for that it teacheth a most readie and easie way of attaining to saluation namely the beleefe of the heart and the confession of the mouth whereas the Lawe requireth perfect obedience which no man liuing is able to performe The which dissimilitude is not in the conditions themselues for they are both alike hard both being altogether impossible it being as easie a thing for a carnall man to fulfill the morall lawe as it is for him to worke in himselfe true faith and confession the which two are all one in effect but in this that God accompanieth and asisteth the ministery of the Gospell with the miraculous operation of his spirit whereof the ministerie of the Lawe being destitute is but a dead letter vnable to saue the hearer So then regeneration
they haue by murthering themselues sought for ease in death and in hell it selfe thinking that no state could be so euill and therefore that any change would be good Sect. 2. NOw further in this humiliation of a sinner wee are to declare these two points first whether it bee a worke of grace or of nature and secondly whether it bee absolute necessitie for regeneration and saluation or no. For the first although it may seeme a worke of Gods spirit to haue a broken and a contrite heart contrarie to that obstinacie atheisme and hardnesse of heart which is in the wicked yet it is a worke of nature comming of that knowledge of good and euil and that conscience of sinne which remaineth in man since his creation For wee are not to thinke that this humiliation is that true contrition and softnesse of heart which hath place in those who are regenerate and whereby they do easely without any resistance or delay yeelde to the word and will of God being at the first mooued by his promises blessings to loue him by his threatnings and iudgements to feare him and by both to obey him onely it is a seruile feare of punishment and of the anger of GOD wherewith obstinacie in sinne may easely and doth often concurre But why will some man say if this humiliation bee naturall is it not if not in al yet in most men as nature is the same in all yea why is it in so fewe as wee see that it is not to be found in one of a thousand and that almost al generally liue in pleasure and in senselesse securitie without any conscience of sinne or feare of punishment We answere that the grounde of this humiliation is the light of nature not being neglected suffered either to lie dead or to decrease daily as it doth in most men for then it is not able to send forth this fruit but is at length cleane extinguished and turned into meere Atheisme but augmented by the written law and worde of God and stirred vp by the iudgements of God Otherwise this light of nature cannot worke this sorrowe and feare in respect of sinne and the anger of God for how can they haue a troubled conscience who haue no conscience or feare of God whome they doo not know to exist at least not to do either good or euil Hence it commeth that this humiliation is so seldome found euen among those who professe the faith for that they haue no sound knowledge and setled perswasion of God but a slight and wauering opinion therefore no great or vehement humiliation but onely are sometimes disquieted in â—heir mindes in their miseries and in the committing of notoâ—ious sinnes as euen the very Heathen are sometimes of whom we reade that they haue beene strangely stung in their consciences by hainous sins and driuen by a fearefull sense and expectation of Gods reuenging hand into madnesse horror and desperation And yet wee are so to esteeme this humiliation as that which although it bee not a proper worke of Gods sanctifying spirit nor any part of regeneration yet it is a step toward it and farre to be preferred before tâ—e contrarie Atheisme and contempt of God In the next place wee are to enquire of the necessitie of this humiliatioâ— whether it may be spared or be so absolutely needfull as that without it no regeâ—eration or saluation may be hoped for We answerâ— that it is needfull for that no man can seeke to be eased of the burthen of his sinnes by Christ vnlesse he feele the weight of them or to be healed by him vnlesse hee know himselfe to be wounded and bruised yet it is not in the same measure and alike vehement and manifest in all neither is it needfull that it should so be It is sufficient that the repentant haue a sight and sense of his sins and so be as he cannot but be affected with sorrow and feare in respect of them although there be not those horrible pangâ— of horror which are in the repentance of some The degrees of humiliation arise of these three causes first of the diuersitie of sinfulnesse in the repentant for as the heauier the burthen is the more it presseth down so the mo and the more hainous that the sinnes of the repentant be the greater is his humiliation wherof it commeth that those fearfull agonies of sorrow and desperation are not vsually seene but where many haynous sinnes haue gone before Secondly it ariseth of the diuersitie of those outward afflictions and iugdements wherwith the repentant is punished the which being of themselues grieuous vnto him and some tymes such as can not be borne by flesh and blood without great perturbatioÌ„ and anguish of soule and so being added to the inward burden of his sinnes and of a troubled spirit whereof the wise man asketh who is able to beare it maketh this humiliation verie great Thirdly it aryseth of the delay of grace the which the Lord vouchsafeth to some far sooner then he doth to others who being kept a long â—ime in suspence and not feeling that work of grace in their hearts which they desine and expect haue lesse hope of obtayning pardon of their sinnes and so consequently greater feare in respect of the anger of god due to sinne whereas otherwise beeing soone some suddainly without any sensible humiliation or time of repentaunce giuen vnto them receyued into fauour haue not the like cause of this excessiue sorrow and feare Lastly the degrees of humiliation arise of diuerse apprehensions of the nature of sinne and of the anger of God For as the repentant thinketh the one more or lesse haynous the other more or lesse intollerable so is his humiliation lesse or greater yet alwaies as it hath bin said it must bee in some measure otherwise wee haue iust cause to suspect our selues that we are not yet in the state of grace and regeneration into the which there is entrance but through this narrowe gate of shame sorrow feare and anguish of soule and therefore hee that cannot remember himselfe to haue beene in this low estate of humiliation cannot thinke that he is as yet exalted by the remission of his sinnes to the fauour of God but must nowe at length labor to be thus humbled vnder the hand of God not putting farre out of his mind the euill day and all things whatsoeuer may any way vexe or trouble him as vsually and naturally men do but rather laying this corsiue of the wrath of god and his sinnes committed to his conscience suffering it there euen to eate and fret away his heart and soule till God in mercie take it away Thus we leauing this poore distressed soule out of conceite with himselfe esteeming himselfe the most vile and and forlorne caitife in the world saying with himselfe O miserable man that I am who shall deliuer me from this body of sin and of death we go on to that which followeth Sect. 3. THus
regeneration beeing so wonderfull and glorious a work of God should bee wrought rather in the publike bodie of the Church in the assemblye of those who are alreadie sanctified then in hugger mugger in this or that corner So that the second meanes of attaining to regeneration is the word of God publikly purely preached not as it doth by a natural facultie inherent in it selfe worke in men knowledge obedience and that reformation and amendement of life mentioned in the former Chapter to the which it is to be referred in this respect but as it doth by the supernaturall power of GOD worke true regeneration in the elect And therefore it standeth euery one in hande who hath any care and desire to attaine to eternall life to be diligent in hearing the word of God whensoeuer occasion serueth As the wise man exhorteth the good husband to be sowing his seede at all houres times and seasons because he knoweth not whether this or that will prosper so must this repentant take al occasions of hearing gods worde for that hee knoweth not but that God will euen at that time which hee would bestow on worldly profites or pleasures bestow this vnspeakeable blessing of regeneration vpon him God may indeede call him wheresoeuer he strayeth but that we may vse the similitude aboue mentioned as that offendant is liker to obtaine mercie at the handes of his prince who standeth at his very gates in his presence attending when he will becken or call vnto him then he who hauing addressed himselfe to come before the king keepeth himselfe aloofe of far out of his sight so it is liker that God wil behold him with the eie of mercy who is in his presence hearkneth to his voice attendeth his pleasure then him who is out of his sight and employed about otheâ— matters Sect. 4. THe third and last meanes to be vsed in seeking regeneration is praier or inuocation of the name of God wherby this repentant seeing himselfe to bee as yet but carnal hard hearted as he was before and that no meanes either deuised by himselfe or appointed by God will preuaile renounceth himselfe as beeing most desperately miserable all meanes in the world as being vnable to effect that which he desireth and so flieth to the onely mercy and goodnesse of God desiring him for his mercies sake and for Christs sake in whom all the mercie and goodnesse of God as the great Ocean ouerflowing the earth doth shewe forth it selfe to vouchsafe vnto him the most wretched and vnworthy creature in the world one drop of his grace to mollifie his stonie heart and to quicken his soule being now cleane dead in sinne This must be done not seldome coldly negligently and for fashions sake as men vse to pray for so men aske those things which are of no account and which they care not greatly whether they obtaine or no but in all vehemencie of spirite and affection yea with all importunitie wee giuing no rest night nor day eyther to our selues or to God till wee obtaine our desires This prayer will bee of great force as wee are taught by the Parable of the importunate widdowe Luk. 18.5 and therefore wee are not to bee wearie or faint in perfourming this dutie to GOD and to our owne soules but rather to prepare our selues by all meanes as by abstayning from the superfluous and vnnecessarie vse of meates drinke sleepe worldly affayres and whatsoeuer may hinder vs in this behalfe and by considering the incomparable excellencie of the thing wee labour to attaine for the right perfourmance of it The which if wee do wee shall see and finde that prayer is the most wonderfull thing in the worlde able to worke myracles yea stronger then the strongest that is then God himself who as the scripture teacheth or rather speaketh is by prayer forced and compelled to do that which otherwise he would not do No man can by force wring any thing out of the hands of God whose weakenesse is stronger then men yet prayer in that it renounceth all force of meanes relying it self wholy on the goodnesse of God is of greatest force and that by the which if wee wrestle with God wee neede not doubt of ouercomming of him If men of great and loftie spirites who to God are as fillie wormes creeping on the earth stand so much vpon their reputation that as it is recorded of the Senatours of Rome in olde time they thinke it a great disgrace vnto them that any man should say that hee had in vaine asked helpe at their handes shall not God the great King of Heauen and earth who is as able as the richest and as willing to giue as the frankest yea and hath as great care and not without cause of his glorie as anie man hath of his worldlie worship and renowme thinke scorne that anie man should say there is no help for me in GOD I haue in vaine afflicted my soule humbled my selfe at his footstoole cleansed my wayes in his sight repayred to the place of his presence and called vpon him there is nothing to bee hoped for or gotten at his hands Yea further as this exercise of praier is the most readie and effectuall meanes to procure this or any other blessing at the hands of God so often it pleaseth God to grant grace to men euen whilest they are asking it to touch mens hearts by his spirit in the verie instant wherein the heart and the soule of man is in vehement and earnest prayer in a maner separated from the body and lifted vp into heauen For euen as the smith striketh the iron while it is hote and and fit to receaue any forme or impression so God although hee could imprint his grace in the coldest hardest and flintiest disposition of the heart yet he rather doth it when as the affections of men are stirred vp and enflamed either by the ministerie of the word and publike prayer during the which regeneration is ordinarily wrought in men or else by some priuate Christian exercise as reading the scripture and serious meditation but especially by praying and singing Psalmes to god in the time of the which actions it pleaseth God somtimes to send his spirit into the harts of his elect But it may be here obiected that we suppose an impossible thing to wit that an vnregenerate man should pray especially with that vehemencie and perseuerance which wee require as appeareth by those words of the Apostle Rom. 10.14 How shall they call on him on whom they haue not beleeued Wee answer that this is to be vnderstood of Infidels who knowe not the Gospel not of Christians who may bee indued with knowledge yea who may pray although not as they ought and as the faithfull do Thus we haue commended to this repentant the meanes of attaining to regeneration wherof the first is that reformation and amendement of life which may bee in one as not yet regenerate The second is the diligent
strength betwixt sicknesse and infirmitie many haue their health who are not strong and many whole men haue many infirmities For example Many are thick of hearing sight yet they can both heare see therefore are to bee accounted whole not maimed or sicke as we are to declare more at large hereafter Yet it is the part of euery faithfull man to preserue himselfe not onely in health but â—lso in spirituall strength and vigour of holinesse yea to encrease his strength from one degree to another the which three effects come of this first part of spirituall Diet. For first it preserueth the life of holinesse gotten by the first act of regeneration secondly it continueth that strength or measure of grace whereunto wee haue attayned in the progresse of it and lastly it encreaseth strength and grace The which diuers effects or degrees of holinesse aâ—ise of the diuers vse of this spirituâ—ll diâ—t as it is more or lesse carefully and diligently vsed For as the naturall life of man may if no outward violence come bee preserued with the least care cost and paines that can be but if a man desire to keepe his body in strength and vigour there must choise of diet bee made and care vsed and most of all if hee go about to augment either his stature in his young yeares or afterwardes his strength or flesh he must be yet more carefull yea curious in his diet bestowing all his time yea great care and cost in it So it is in spirituall life the which being once put into the soule of man by the hand of God will continue there euer by it selfe although as it commeth often to passe the owner of it bee negligent in maintaining it yea in a manner carelesse of it Whereas hee that desireth to continue a whole and strong man in Christ without any sicknesse or decrease of grace must make account to bestow great care in this worke aâ—d farre greater if as hee ought hee desiâ—e to encrease in grace Sect. 2. THis preseruatiue Diet consisteth in two things the first iâ— to auoyde what soeuer is any way hurtfull to tâ—e soule in respect of holynesse the other is to vse aright whatsoeuer is good and agreeable to the nature of it In the fiâ—st kinde wee are to auoyde first and chiefely the committing of actuall sinne especially of those which are great and hainous These are to be accounted as very poyson to the soule many wayes impairing the holinesse of it first in that they seldome come alone but accompanied with some other sinne as Lots drunkennesse brought forth incest and Dauids adulterie horrible murther This commeth to passe diuerse waies for as he who taketh a tast of hony is easily drawn on by the sweetnes of it to eat of it to his great hurt so the pleasure of sin being once felt and enioyed will not afterwards be easily reiected contemned yea as the Merchant venturer hauing receiued a great losse by sea or the souldier a great wound in battaile often become desperate and carelesse of their owne estate so oftentimes a Christian by committing some grieuous sinne is brought to this passe that hee laieth aside the care and studie of holinesse and letteth all go at six and seuen Thus one sinne drawing on another and two twentie the soule is at length wholy possessed and ouercome by sin and euen as a city or castle being taken by the enimy yeldeth without resistance And if by the grace of God supporting him in this temptation he be not brought to this desperate passe yet the committing of any one sin taketh from him or doth greatly diminish diuerse particular graces especially affiance hope spiritual ioy and the peace of conscience and in stead of these bringeth a fearefull expectation of the wrath of God and of those iudgmeÌ„ts which he vsually poureth vpoÌ„ sinners Yea it hindreth him from calling on god by praier with that coÌ„fidence alacrity which is meet for that now he cannot come to him as an obedient sonne to a louing father but as a rebell or fugitiue to an angry maister yea sometimes the committing of sin worketh the contrary effect taking away or diminishing the feare of God who although sildome for that this most fearefull punishment of impunitie beloÌ„geth to the reprobate ones yet sometimes suffreth the sins of men to go vnpunished for a time so as it were letting the reines loose vnto them that he may see or rather let themselues and the whole world see whither they would go and what corruption is in the heart and what infirmitie in the nature euen of regenerate men In these and many other respects the committing of sin is hurtfull to the soule and therefore with all care to bee auoyded by him who desireth and endeuoureth to diet his soule aright Sinne is to bee auoyded first by considering the loathsome nature the horrible parentage beeing come from Sathan that foule spirite the vglie and monstrous shape beeing cleane contrarie to the image of God in man yea to the nature of GOD himselfe the fearefull fruites which it bringeth foorth the anger of the great GOD of Heauen and earth which being kindled but a little maketh the hard stonie Mountaynes to melt away like waxe the dishonour of the glorious name of God the vnthankefull and vngratious disobeying of so gratious and good a Father the slaunder of the Gospell and name of Christ the grieuing and snubbing of the holy Spirite of God by whom wee are sealed vp to the day of redemption the horrour of an accusing conscience and that which the Apostle Ram. 6. maketh the onely fruit of it in respect of men shame and ignominie These things being duly coÌ„sidered cannot but stay the most violent and raging motions of sinne yea they are of such weight that if they be put in the ballance wiâ—h all worldly pleasures whatsoeuer the which are the onely proctors of sinne pleading vehemently for it before the iudgment seate of mans free will they will vnlesse the ballance be strangely false and the iudge palpably blinded and peruerted wey theÌ„ downe as a mountaine would do a molhill without any controuersie or comparison Sinne is indeede as pleasant in the mouth as is the honie combe but it is vaine and momentanie yea it rotteth the bowels bodie and soule Secondly sinne is to bee auoyded by auoyding all occasions and prouocations of it for as he who would not haue his house set on fire will not willingly bring fire into any rowme where there is powder flaxe or any other thing which will readily take fire so he that would not haue the lusts of firme kindled in his heart must carefully auoyd all outward obiects which stirre them vp and do in a manner intise men and euen lead them by the hand to the committing of them The places of Scripture which giue this good and wholsome counsaile are well knowne Iob. 3.1 I haue made a couenant with mine eyes and why then should
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
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
grace if hee may what difference there is betwixt him and a carnall man we answere that regeneration is the roote and the possibilitie but not the act of all graces as a liuing bodie although naturally it bee thee subiect of sense yet some one part of it may be benummed and senslesse so the soule of one regenerate hath in it at least the beginnings and seedes of all graces howsoeuer some of them at some tymes doo not woorke or appeare whereas a carnall man is altogither destitute yea vncapable of them Among these particular diseases the first place is giuen to the diseases of the mind the which are three in number conceate errour and ignorancâ— of Gods particular prouidence Conceate is a fonde opinion which a man hath of his own excellency in respect of others esteeming himselfe more iust wise and holy then any other and therefore more highly in Gods fauour and more worthie to bee honoured among men This proceedeth from that selfe loue which is naturally in euery man yea in euery liuing thing by the which he is mooued to desire and to endeuour the aduancing of himselfe and the bettering of his owne estate for the which purpose hee hath his minde continually set and fixed on those thinges wherein his excellencie doth consist and so fitting his opinion to his desire and affection thinketh them to bee mo and greater and himselfe more excellent in respect of them then he is in deed Thus are not onely carnall men in regarde of outward blessings and naturall gifts but euen the godly often puffed vp in pride in regard of spirituall graces seeing themselues to be aduanced to so high a dignitie as far passing the common condition of men as the heauen is higher then the earth as wisdom is better then folly light then darkenesse holinesse then sinfulnesse and happinesse then eternall miserie Yea as they haue a more certaine knowledge of their owne gifts and graces which they feele wrought and working in their heartes and liues then of other men which they but coniecture and of other mens wants infirmities sinnes and faults then of their owne wherof they cannot abide to thinke or heare so they thinke farre better of themselues then of others This corruption dooth manie wayes shewe forth it selfe as namely in insolent talke and behauior in obstinate maintaining of erroneous opinions and vnlawfull or vnmeete practises and especially in contempt of our brethren their companie giftes opinions in tâ—o sparing acknowledging of their vertues and graces But it is carefully to bee resisted and auoyded as beeing displeasing yea odious to GOD who resisteth the proude and giueth grace to the humble and in whose eyes nothing is more acceptable then a meeke and lowlie spirite as also hurtfull to our selues in that it maketh vs obstinate and incorrigible in errors and sinnes and depriueth vs of that good and comfort which might bee reaped by the giftes and companie of our brethren whereof wee may reape great profite and comfort The remedie of this disease is the consideration not of our gifts and graces but of our wayes sinnes the which no doubt will pull downe these peacockes feathers and make vs base yea vile in our owne eies By this reason the Apostle exhorteth the Romans Rom. 12.3 not to be drunke and besotted with any great conceate of themselues but rather to thinke soberly and modestly of themselues for that God hath giuen his graces not all to any one least hee should haue matter of pride but some to euerie one that none should bee subiect to the contempt of others Wherein the great wisedome and godnesse of God is to be considered praised and admired who doth so temper his graces bestowed on the faithfull with their owne wants and sinnes that neither the one is able to lift vppe the minde too high in vaine conceates nor the other to presse it downe too lowe with disgrace but supplyeth the greatest wantes with other most excellent and rare giftes and qualifyeth the abundance of grace with some great want or grieuous sinne as wee are taught by the examples of Lot Noah Dauid and Salomon that the most haynous and horrible sinnes haue beene found in the holiest men and extreeme folly in the mirror of wisdome Sect. 8. THe second disease of the minde is errour the which vsually commeth of conceate and dooth accompanie it Where we do not meane any light errours in matters of small importance for no man either is or can bee free from these as long as he is in this world but such as are neare about the foundation and substance of Christian Religion which may seeme to endaunger a mans saluation as about Christ his incarnation passioÌ„ natures about the manner or matter of our iustification the Church or Sacraments or any other waightie poynt Yet not any such errour maketh a spirituall disease but onely when as it hapneth in a time of light and knowledge wherein the contrarie truth is both plainly reuealed by God and also generally or at least commonly acknowledged by the Church Otherwise if it be a time of ignorance and darknesse wherein that truth is reuealed the most grieuous errour that is doth not argue the distemperature of the soule or make a spirituall disease as we know no man accounteth him either blind or ill sighted who cannot see and discerne things in the night or in the darke dungeon or him to bee of an euill constitution of body who is infected with a common sicknesse or plague But it commeth often to passe that the faithfull are ignoraunt when they might see the truth it being by others seene and acknowledged In this case great errors argue an euill constitution of the mind an vnsound iudgement yea they make our regeneration to be doubted of and cald into question For this is a property of a mind sanctified and enlightned by Gods spirit if not to search and find out the truth when it is vnknowen yet to acknowledge and receiue it when it is offered But notwithstanding all this it cannot be denied for the experience of all ages doth witnesse it that men truely regenerat may both liue and die in great and most dangerous errours yea when as the truth is both expounded to them by others and also sought for by their owne labour and continuall study The remedie of this disease consisteth in these things First that wee suspect our selues in those opinions wherein wee disagree from those who are godly and learned knowing that they haue the spirite of God to leade and guide them into all truth as well as wee Secondly in knowing that God doth often suffer them to fall into greâ—uâ—us errours to whom he doth shew great fauour not onely in their regeneration but also in immediate and extraordinary reuelations So wee read Deut. 13. If there arise among you a Prophet a dreamer of dreames and giue thee a signe or wonder and it come to passe saying let vs serue strange
heauen with whom it will seeme that hee doth nothing but dallie dissemble promising obedience and straightway performing rebellion yea to treade downe vnder foote the bloud of Christ as a vile thing by the which he was a little before washed and clensed from his sinnes Likewise for thanksgiuing which is another part of prayer what heart is there that is so flintie and so vngraciouslye vnthankfull as not to be by the consideration of the vnspeakeable loue and mercy of God shewed toward him stirred vp to loue obey and glorifie God in all things By these meanes and many other which may easely be gathered by these prayer continueth and encreaseth spirituall strength and therefore it is to haue a chiefe place in these spirituall exercises which we endeuour to describe Sect. 12 TO this head of prayer we are to refer singing which is a kinde of praying for prayers and psalms haue the same matter onely they differ in maner of vttering which in the one is plaine and naturall in the other tuned and artificiall The vse and ende of it is to stir vp by the pleasant harmonie and agreement of the soundes spirituall ioy and chearefulnesse and so to remooue the heauie lumpishnesse of the soule as we reade Iam. 5. Is any of you afflicted let him pray is any merrie let him sing For the which purpose it is of notable force as the experience of many of the seruants of God do teach vs of whom many do and many mo might truely do it testifie thus much of the exercise of singing that it hath vsually strangely altered and affected their minds that it hath replenished their soules with heauenly delights euen made their hearts to melt away in tears of vnfained repentance the which before the vse of this exercise were so hard and dead in impenitencie that neither the ministerie of the word nor priuate prayer the which two haue the greatest force and the fiâ—st place in this spirituall Diet the one for foode the other for exercise could pierce into them or any iot mooue them Thus it pleaseth God by weake meanes to bring to passe strange things and by this pleasure of the sense for so it is although it be not so grosse as the other kinds are to kindle in the hearts of his seruants spirituall ioy loue zeale and obedience euen as wee read 2. Kin. 3.15 that Elizeus being about to prophesie called for a ministrell and so prophesied by the meanes of his playing the which stirred vp the heate and zeale of his affection to speake the word of God This exercise of singing yea and that with an addition of the harmonie of musicall instruments was daily and familiar with the Prophet Dauid as those most excellent songs which hee made and hath left behinde him to the Church as monuments of the surpassing zeale and ioy which hee hadde in seruing GOD doo plainely witnesse Psalme one hundred and fitie Praise the Lorde in the sounde of the trumpet praise him vppon the viole and harp prayse him with the timbrell flute and with all sortes of sweete Instrumentes As also the Apostle exhorteth Ephe. 5.18 Be not drunke with wine wherein is excesse but be filled with the spirit speaking to your selues in Psalmes and songs and spirituall hymnes making melodie in your hearts to the Lorde The which spirituall delight of singing with a loude and tuned voyce yea with the sweetest instruments of musick increasing the pleasure and euen rauishing the soule with surpassing delight ought not to be accounted light or vnseemly for a christian to vse who in this case may say with Dauid skipping before the Arke I will yet be more light in seruing praysing God 2. Sam. 6.23 Sect. 13. TO the second head of spirituall exercises are to bee referred all those whereby a Christian edifieth others in the knowledge obedience of Christ for by edifying other he edifieth himselfe by imparting his spirituall graces to other he doth not onely not loose them but also confirmeth and encreaseth them to himselfe This we are taught by the parable of the Talents the which being put forth to vse brought forth or rather brought in as many mo In the which respect the publike ministerie of the word is accounted a very effectual means of encreasing all maner of grace in the heart of the teacher not as it is made by the supernatural miraculous work of God the ordinary means of begetting grace but as hath beene said of prayer by a vertue inherent in it selfe agreeably to common reason the which teacheth vs that by all likelihood as they who dresse much meate for others taste some themselues and as nouâ—ses who chew meate for young children suffer some to slip downe into their owne bellies so the ministers of the word who study day and night how they may be setting before the eies of the people the vgly and filthie shape of sinne should themselues be greatly inamoured with it that they who labor to affright others with the feareful iudgements of God should stand in some awe and that they who inflame others with the loue of God should heate themselues and in briefe that all the doctrines exhortations threatnings and promises which they propounde to the people in the name of God should redound to their owne profit and edification All men knowe and we confesse that often that commâ—â—h to passe Rom. 2.20 He that professeth himselfe to be a guide to the blinde a light to the ignorant himselfe blinded with the deceite of sinne And many althogh they teach others that they should not sin yet they themselues commit most heynous sinnes yet it is not possible but that one endued with fayth and the spirte of God should by the diligent and carefull preaching of the worde be wonderfully strengthned and increased in all manner of grace In this sence the Apostle writeth 1. Tim. 4.15.16 These things exercise and giue thy selfe vnto them that it may be seene among all men howe thou profitest in them take heede to thy selfe and vnto doctrine for so dooing thou shalt saue both thy selfe and them that heare thee Thus we are to account that al they who are any way called to the expounding or any kind of handling of the scripture haue a good meanes of profiting in godlinesse as also they who hauing the charge and gouernement of others committed vnto them as husbands parents and maisters they are by priuate teaching catechising and instructing of their families wiues children and seruants to exercise and so to confirme and encrease those graces which they haue receyued Yea no man is altogether destitute of this spirituall exercise for if hee haue no publicke function nor yet by his priuate calling any subiect vnto him yet in that hee is a Christian this dutie of exhorting and edifying others and so of exercising his gifts doth belong vnto him Sect. 14. THe last kinde of spirituall exercises is the practise of Christian dutyes or a Christian
life consisting not in a bare and naked profession or in worde onely but also in deede and action when as euery grace of Gods spirite lurking inwardly in the heart sendeth foorth fruit in life according to the nature and kinde of it For as it commeth to passe in our bodies both in the whole and also in the seuerall partes and members of them that the more they are exercised the more they are both confirmed in strength and augmented in quantitie and contrarilie the more they cease from perfourming theyr naturall functions the lesse able they are to perfourme them yea by this meanes it commeth to passe that they are littlâ— and weake euen so it commeth to passe in the soule the graces whereof as they are more or lesse put in practise in the doing of of good workes and the performaunce of Christian duties so they do either encrease or decay For example a Christian is diligent in practising the duties of loue towardes his brethren hee imparteth his goods and whatsoeuer he hath vnto them for the relieuing of their necessitie and the supplie of their wants this Christian by this meanes increaseth loue in his owne soule by giuing hee becommeth more liberall by shewing mercie on the distressed more pittifull the more hee giueth to his brethren of his temporall goodes the more hee getteth to himselfe of spirituall loue the more wee suffer afflictions the more wee learne patience as it is sayde of Christ in the fifth to the Hebrewes and the eight verse That hee learned patience by his sufferinges and as it is sayde in the fifthe to the Romanes That afflictions worke patience the more the bodie is tamed and kept vnder by fasting such other means the more the soule is strengthned and so it commeth to passe in all other graces Foâ— by practiâ—e they are kept and increased by the want of practise they are diminished and lost Whereby it appeareth how necessarie good workes are in regarde of the good estate of the soule and that as they take their being froÌ„ inward graces so they giue backe againe vnto them strength and increase Thus Christ Mat. 7. in the parable of the wise and foolish builder maketh the practise of Christianitie to bee the foundation of Religion in the heart of a man euen that without the which it cannot stand and continue but will decay by little and little and at length fall to the ground in lyke manner Paule 1. Tim. 6.17 maketh good workes the foundation of godlinesse although in truth and in proper speach it bee the fruit of it And Iam. 1.22 Be ye not onely hearers but also doers of the law otherwise yee deceyue your selues for that all your Religion will soone vanish away and come to nought For the facultyes both of bodie and soule are lost by idlenesse as they are strengthened by vse and labour and therfore wee are not to doubt but that good workes howsoeuer little esteemed by many and seldome to bee found in the lyues of any haue a necessarie and notable vse in this spirituall Diet. And surely whosoeuer considereth the liues and professions of many Christians yea euen of those of whom we are to thinke no otherwise but that they are truely endued with faith how fruitlesse and altogether barren of good works they are neede not maruaile why most men either decrease or stand at a stay in godlinesse but may easely see and acknowledge that the graces of God are lost for want of vse and the practise of Christian duties For now a daies châ—istians being too much adâ—icted to the world and worldly pleasures content themselues with the performance of those Christian duties which belong to God as are prayer hearing the word receiuing the sacrameÌ„ts leading an vnblameable life But as for the duties of loue and mercy which cannot be performed without cost the impairing of our worldly state and diminishing of our earthly pleasures these are not to bee found among men but cleane laide aside as things of no necessitie nor of any great vse in regard of saluation But the trueth is that the more they are neglected the more the graces from the which they should proceede are diminished For as good children are to their parents so good workes are to inward graces they cherish and maintaine them as they came from them and so are in respect of them both as causes and as effects And therefore that we may be stirred vp to the daily practise of good works wee will breefely consider in how many other respects they are good and needfull Sect. 15. THe first motiue and that which ought to be of greatest force to perswade vs to good works is the setting foorth of Gods glory for the which purpose weâ— were both created in the beginning and recreated in regeneration 1 Cor. 6.20 You are bought with a price therefore glorifie God in your bodies and soules which are Gods For that God is greatly glorified by our good workes wee know both by the scripture and by coÌ„mon reason Mat. 5.16 Let your light so shine before men that they seeing your works may glorifie your father who is in heauen And Ioh. 15.8 Herein is my father glorified that yee bring foorth much fruite and become my Disciples And 1. Pet. 2.12 Haue your conuersation honest among thâ— Gentiles that they beholding your good works may glorifie God in the day of their visitation Yea this is agreeable to reason it selfe for by this meanes it appeareth that the God whom we serue is not euill or vniust or any approuer of euill but of puritie iustice vprightnesse and goodnesse Again by obeying Gods commandements we shew and professe to the whole worlde that we acknowledge loue and feare him that we beleeue his worde promises and threatnings that we hope and trust in him whereas by neglecting those Christian duties which God requireth we shew indeed whatsoeuer we professe in word that wee make small reckoning of him or of his word Secondly we ought to abound in all good workes that so we may giue both to others and also to get to our own coÌ„sciences many arguments and pledges of true regeneration the which cannot be knowen by any other meanes But shall wee go a little further and say that good workes are some cause of our saluatioÌ„ as being in part the matter of our iustification It is not good or lawful to speake or lie in the cause of God or to perswade good works by an vntruth yet thus much we may safely say that looke what is to be giuen to renewed holinesse in the matter of our iustification and saluation So much may and must bee granted to good workes which are a part thereof to wit the holinesse of the outward action For holinesse is exercised by good works especially by those which are most costly and troublesome vnto vs. For whosoeuer doth any thing contrary to his temporal commodity he doth it in al likelihood in some spirituall respect and for conscience