for the present but ioyfull in the ende to ransacke the secret corners of thy sinfull soule and to search euen to the bottome the festered sores thereof yea to lay open before God and thy owne conscience the story chronicle day booke of thy life past by calling to minde the course of life which thou hast followed and to examine it without flattery or partialitie by the straight line of the law and word of God In the which examination there must great care be had that we bee not blinded by any meanes and so made corrupt iudges as namely by an opinion and conceit of our own good parts of nature our vertues gotten by good education and industrie our good works which we haue done to God and to our bretheren how many waies and with how great charges we haue maintained learning set forward religion serued God and releeued the poore These conceits if they runne in our heades they will blinde our eyes and so ouershadow all our sinnes that wee shal iudge and pronounce our selues not sinfull but holy iust and innocent And then especially this commeth to passe when as we compare our selues with those who are more sinfull and in some respect notoriously wicked then the opinion of our owne holinesse which before was doubtfull is put out of all controuersie and wee not onely exempted from the ranke and state of sinfull men but euen canonized Saints in our owne conceits This delusion of the diuell and vanitie of our mindes we haue notably painted out vnto vs in the example of the Pharisee Luke 18.11 The Pharisee stood and prayed thus O God I thanke thee that I am not as other men are extortioners vniust adulterers or as this Publican There is the second delusion nowe followeth the first of good works I faste twise in the weeke I giue tithe of all that I possesse But this mischieuous errour by the which many mens repentance is nipt in the head broken off in the beginning must be remoued by knowing and considering that other mens sins will condemne themselues but cannot iustifie vs that in sinfulnes we are as far further beyond others then we are short of them and that our good deeds though neuer so many glorious comming from the corrupt fountain of an irrepentant and vnbeleeuing heart are accounted sinnes before God as the scripture teacheth vs Rom. 14.23 yea as defiled and filthie clouts loathsome and abhominable in his sight And further that they comming as our owne consciences knowfull well and as others haue sufficient ground to suspect not from any manner of loue either to God or man but from selfe-loue pride and vaine glorie we intending desiring nothing but onely to purchase vnto our selues credit cōmendation in the world deserue not to be commended but to be abhorred euen of men This fight of sin consisteth in knowing two things First our selues to be so sinfull as we are indeed secōdly that in regard of our sin we are vnrighteous in the sight of God Mans sinfulnes is this that wheras he ought by the lawe of God to be holy and pure in nature soule and bodie hee is in all these respects wholly corrupted defiled with sin His natural sinfulnes consisteth in this that he is of himself by nature without any outward tentation allurement or perswasion inclined to euill altogether vnable to do good The inward sinfulnesse of the soule is in that all the secret motions of it which should be onely toward God and the doing of that which is agreeable to his law are altogether from Godward and toward sin and disobedience These howsoeuer some thinke teach them to be no sins yet God doth account otherwise of them so must this our repentant do For why as god is a spirit so he wil be worshipped and serued not onely outwardly in bodily actions but also inwardly in the spirit and soule and abhorreth the secret filthinesse of the soule as much as the outward and apparant filthinesse of the bodie the one being as apparant manifest to him as the other Thus we must esteem the corrupt thoughts lusts and concupiscences of the soule as sins that so we may see acknowledge the multitude of our sins to be greater thē the haires of our heades And lastly for our outward actions that we be not deceiued with any opinion of our good works the perfitnesse number excellencie and merite of them but rather thinke know that as sauory water cannot come from a stinking puddle or sweete fruit from a sower roote no more can any one good worke come from an vnregenerate man from a corrupt and sinfull soule who although he giue his bodie to the fire for the profession and maintenance of the truth and all his goods to the poore in a tender compassion of their miserie yet hee being destitute of faith loue the rest of the parts of regeneration dooth not by these workes please God or fulfill his lawe For that where they are fewe and seldome performed they should bee continuall where they should be done onely for Gods glory they are done onely in vaine glory and in desire of the applause of men or which is worse in a presumpteous opinion of meriting saluation at the hands of God if not in hypocrisie or in some euill and wicked intent How much lesse then can we think that our vnlawfull actions forbidden and condemned by the law and word of God are any way veniall or iustifiable The other part of the sight of sinne is to know that by it we are made vniust and vnrighteous not onely by a sinfull and wicked life but euen by one sinfull action not onely by great and grieuous crimes but euen by the least offences which wee commit not onely by outward sinful actions but euen by the most secret motions of our corrupt minde and will not onely by these actuall sinnes but euen by our naturall inclination and pronenesse to sinne which the yongest infant hath and bringeth out of his mothers wombe For hee that breaketh any one of the commandements by any meanes breaketh the whole law and is as guiltie of sin as he who breaketh all the commandements So that to cōclude this point this our Nicodemus desiring to repent and so to be sanctified and saued must in the first place learne vvhat sinne is how many kinds differences and degrees are of it yea all the doctrine belonging to this head and secondly so applie it to himselfe and his owne estate as that hee make it as a glasse wherein to see and know himselfe to be sinfull Sect. 3. Thus wee hauing brought this repentant to the sight of his sin which is the first part of the knowledge of his estate we are in the next place to bring him to the sense of sinne which is the second part of it By the sense of sinne wee meane the knowledge of that punishment which is due vnto him for his sin For
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
hee himselfe little thinketh of any such thing as wee reade Eccle. 11.1 Cast thy bread on the waters and after manie daies thou shalt finde it By this argument which God in mercie hath giuen vnto vs for the helping of our weakenesse in this behalfe wee are to bee encouraged to go on in a daily and liberall practise of Christian dueties towardes our Bretheren and not to spare for any coste for wee do not loose it but only lende it to the Lorde who will assuredly pay vs our owne with aduantage wee shall receiue a hundred folde in this life and a farre better rewarde in the worlde to come For GOD iâ— not vniust that hee shoulde forgette the good workes the painefull loue of those who minister vnto the Saintes yea although it bee but a cuppe of colde water giuen to a Prophet or any of Gods seruants it shall not bee forgotten but haue a rewarde This Motiue to good works God hath giuen vnto vs not that we should rest in it or that it shoulde haue the cheefe place in this consultation for then Sathan may obiect agaynst vs as hee did agaynst Iob Doth Iob serue God for nought hast thou not compassed him in with thy blessings And so to vs thou doost not serue God or performe these Christian duties in loue either of him or of thy brethren or for conscience but in a greedie desire and a carnall hope of aduauntage And therefore it is better if so bee that wee can contemne and passe by this argument not mistrusting the truth of Gods promise in this behalfe but preferring simple obedience the sincere loue of God and the rewarde of eternall glory before any rewarde that God can giue vnto vs in this worlde So that to conclude this point by these and such other motiues which the worde of God doth plentifully affoord vnto vs wee are to stirre vp our selues to the dayly performance of all Christian duties of loue thankefulnesse compassion and mercie and to account this kinde of spirituall exercise no lesse needfull to be dayly performed then anie other CHAP. III. Sect. 1. HItherto wee haue declared how the soule of man being by God endued with the spirituall life of holines and also with health streÌ„gth whereby it is able to performe all the actions belonging vnto it is to bee ordered and preserued in that estate The which thing if as it ought to be desyred and endeuoured by all Christians so it might bee brought to passe then were this our labour brought to an ende there beeing nothing else needfull to bee declared as touching the welfare and good estate of the soule But as for the welfare of the bodie it is not sufficient that wee haue learned and do knowe the arte and meanes of preseruing health for that notwithstanding all our knowledge cunning and care in this behalfe infirmityes and diseases may happen as wee knowe by dayly experience that manie notable Phisicians haue fallen into daungerous and mortall sickenesses and by them bee brought to vntimely death so it is not sufficient for our spirituall welfare that we knowe howe to diet and order our soules as long as they are in health and strength it being also required that wee knowe howe by a conuenient and meete diet to recouer them out of sickenesse and to heale all the maladies happening vnto them For why No man as we remaining in these earthlie corruptible bodyes can promise vnto himselfe continuall and certaine health because both our knowledge and also our care in practising is vnperfite For if no man can attaine so exact knowledge of his bodie which is sensible but that there may be hidden in it corruption and secrete sicknesses neuer perceaued till that they cannot be amended as it commeth often to passe in impostumes plurifies and such other inward diseases what maruaile if wee cannot attaine to so perfect knowledge of the state of our soule the nature whereof is farre more subtill and therefore much more hard to be thorowly knowne especially by him who is fallen into some speciall sicknesse wherein men are far lesse able to order themselues aright then they are in health And therefore as we haue in the former part of this treatise shâ—wed how the health of the soule is to be continued when it is present so now we are to declare howe it is to bee procured where it is wanting or recouered when it is lost It is indeed the part of a wise man to bee carefull in keeping the health both of his body and of his soule and not presuming of his cunning in recouering it to bee carelesse of it No man is so foolish as to cast himself into the sea although he thinke that hee may escape by swimming to wound his bodie because it may be healed to take poisoÌ„ because he can counterpoise it by the contrarie therfore no man ought to make this vse of this Treatise to let his soule fall into anie spiritual meladie because he knoweth where to haue a remedie It is so much easier to keepe sickenesse out of the bodie and soule then to get it out after that it hath gotten enterance as it is more easie for a whole and strong man then for a sicke and weake man to withstande or resist his aduersarie for possession is of great force And therefore this restoratiue or rather curatiue diet which nowe wee take in hande ought not to bee to anie man an occasion of sinne and of negligent ordering of his soule but to be accounted the last refuge whither wee must flie when as by the force of sinne wee are driuen from the former dyet of preseruing health But howe commeth it to passe that the soule which is of a spirituall and so pure a nature shoulde bee subiect to infirmities and diseases Surely by the corruption of sinne in it the which where it hath the whole place and rule the contrarie holinesse beeing altogither wanting as it is in carnall men is the death of the soule as holinesse is the life of it where it is and worketh yet kept vnder and ouerruled so that it cannot preuaile it is an infirmitie and lastly when it hauing in this wrastling preuailed and gotten the vpper hand doth raigne and rule it is a sicknesse of the soule so that sin in the carnal man is death in the regenerat soule it is either an infirmitie or a disease fuâ—ther it cannot go it beeing impossible that it shoulde wholly expell holinesse out of the soule of the regenerate man as it were heate out of the body and so bring death For as Abraham is brought in speaking to the rich man Luke 16.26 as betwixt heauen and hell so betweene carnalitie and regeneration there is such a gulfe set that they who wold cannot without the miraculous worke of Gods spirit passe from the state of sin to regeneration nor from regeneration to the state of sin by that or any other means Yet as long as the soule is out of
who in great wisdome hath left this corruption in the faithful to exercise them while they remaine here on earth yea as this infirmitie can not bee wholly taken away so it can not bee wholly hindered from working for it sendeth forth some fruites euen in the most holy men who sinne often But we doe not speake of this infirmity in this place for although the former part of this definition agree vnto it yet the later doth not It is indeede a spirituall infirmitie yea the relique of sinne yea working many wayes and striuing against the grace of Gods spirite Yet it doth not make a faithfull man prone and ready to the committing of actuall sinnes or backeward in seruing of GOD For notwithstanding it many are far off from actuall sinnes and forward in seruing GOD. But those spirituall infirmities in the healing whereof we are to labour doe worke sensibly and forcibly yea they doe in some sort preuaile vsually inwardly in the faculties of the soule and sometimes they preuayle in the outward act originall corruption may be so restrayned that it cannot worke but secretely and without force or apparaunt effect but these doe after a sort part stakes with grace raigning inwardly in the faculties of the soule at least often and as it were by course howsoeuer they bee so subdued and repressed that they seldome come to the perfection and act of sin Yet of these infirmities whereof we speake some are in a manner incurable to wit First those which are grounded vppon some erroneous opinion the which as it is an infirmity in it selfe so often it bringeth forth an euill custome in action and as vsually it being inueterat is incorrigible so is the effect which commeth of it For example many thinke that they may lawfully giue themselues to the daily and continuall vse of all worldly pleasures being not in nature vnlawfull howsoeuer for vse they are inconuenient and a hinderance to their saluation this is their opinion and this is their practise thus they liue and thus they do The like we are to thinke of all those infirmities which haue their beginning and foundation in an vnchangeable constitution of the body howsoeuer this vnchangeable disposition of the body came whither by natuâ—e or by some other accidentall meanes For example many are by the distemperature of their bodies vncessantly and vehemently prouoked and euen pricked on to carnall lust to drunkennesse to slouthfulnesse to anger impatiency and to other sinnes Hereof it commeth that the soule following the disposition temperature of the body is also thus affected For the sense of pleasure of sinne in the body maketh the minde to thinke of it the will to choose the affections to embrace and hunt after it The which motions of the soule although they bee continually withstood by the grace of Gods spiâ—ite striuing not only to keepe them from bursting into actuall sinnes but also wholly to dispossesse them yet they haue too sure footing to be cleane taken away But how hard of healing soeuer they be we must endeuor by all meanes to free our selues from them both for that we are as long as they remaine in vs in continuall daunger of falling into open greeuous and presumptuous sinnes as hath beene sayd that that city which is continually both besieged and also assaulted is in continuall daunger as also because they are a continuall trouble and griefe vnto vs yea an hinderance to the perfourmance of all duties belonging eyther to God to our bretheren or to our selues and our owne callings In the which respecte the Apostle 1. Cor. 12.7 calleth one of these spirituall infirmities a pricke in the flesh and the messenger of Sathan continually buffetting him that is greatly troubling and greeuing him The meanes by the which they are to be remoued are these First and chiefely prayer vnto God from whom onely commeth euery good and perfect gift yea feruent earnest importunate and vncessant prayer as the sayd Apostle saith that he desired GOD thrise that is earnestly and often that hee would take that infirmity and temptation from him Where it is added that GOD made him this aunswere My grace is sufficient foâ— thee My power is made perfect in weakenesse Whereby it may seeme that his importunity in prayer was eyther reproued which is not to be thought or els forbidden which may bee admitted although it be liker that he was not forbidden to pray but onely comforted and strengthened in temptation wee are not therefore to be wearie of praier or to giue ouer as despayring of victory against it but rather to call for grace at the handes of God yea euen to the last gaspe to continue in earnest prayer The second meanes is to remoue the causes of it whither it be in the body or in some euill custome and company or an erroneous opinion The third is to auoide all occasions which may prouoke vs to that sin or put vs in minde of it The last is not to suffer it to haue any settled place in our mindes or affections as it were comming to composition with it and giuing haâ—fe vnto it For if it beare rule in the souâ—e it will certainely breake forth often in outward actions but rather to put it farre out of our minds and not giue vnto it any resting place Sect. 4. THus much of the infirmities of the soule the diseases follow a spirituall disease is the raigning of sin or ordinary and hâ—bituall preuâ—iling of sin against grace This definition is to bee particularly declared thus It hath bene often sayd that in the soule of man there are two contrary qualities sin and holines these two are of contrary natures continually warring the one against the other The field wherein this battell is fought is the will of man the which is haled nowe to this now to that side at length the one getteth it and withall the victory For in this battell the outward action which proceedeth wholly from the will for that a man willeth that he doth is the victory which if it be sinfull then sinne hath preuailed if sin take the repulse and cannot be brought forth then grace hath preuayled and gotten the victory there is the infirmity of the soule but if sinne preuaile there is a greeuous disease of the soule Yet not any preuayling of sinne but the ordinary preuayling of it maketh a spirituall sickenesse For it hath bene sayd that euen in spirituall infirmities sinne is sometimes brought forth but not vsually or ordinarely As Noahs drunkennesse Lots incest Dauids murther and adultery were not ordinary but happened perhaps but once in all the time of their liues and therefore these sinnes argued not any diseases but infirmities in their soules Thus we see what spirituall disease is the kindes of it are two totall and particular the one stretcheth it selfe ouer the whole soule of man making a sensible decrease in all the partes of his holinesse the other resteth in some part as it commeth to
hearing of Gods worde The third earnest and continuall praier By the first he addresseth himself to come to God casting off his filthy sinnes and putting on the new garment of a religious iust vpright and honest life by the second he standeth waiting at the gate of Gods mercy where vsually men are receyued into fauour by the third hee becommeth a little more bolde presumeth to knocke and rappe at Gods gate where we leaue him prepared wayting and knocking till it please God to open and let him in Sect. 5. ANd yet there remaineth one point to be briefly declared to wit how this repentaÌ„t being now as we are to hope iudge and suppose of a carnall made a spirituall man may know himself to be in the state of grace For although regeneration beeing so great and a totall chaunge bee vsually so euident especially to him in whom it hath place that hee can not doubt of it yet it commeth often to passe by the temptation of Sathan and that naturall infidelitie which remayneth in them that euen the faythfull are brought to this passe that they knowe not what to make of themselues but eyther thinke or at the least suspect themselues to bee in the middest of a troublesome and tempestuous Sea when as in trueth they are arryued in the Hauen This controuersie must bee taken away by comparing our present estate with our former and by considering that chaunge which wee feele to bee of a suddaine wrought in our selues in the earnest perfourmance of some Christian exercise tending to regeneration For wee are not to looke for it in our banquets pastimes sleepe recreations or while wee are busied about worldly affaires but while wee heare the worde of GOD while wee pray vnto him publikely or perhaps priuately alone or with others while wee humble our selues in fasting and vnfayned sorrowe for our sinnes In the perfourmance of the which Christian duties GOD is by his mightie power able to turne the hearts of men which way hee lifteth to change the naturall disposition of his soule whom hee then calleth making it looke towarde himselfe which before did frowardlie abhorre from all good and vppe to heauen which before had the eies fixed in earthly things Whereupon this repentaunt for wee will yet giue him his olde name because hee doubteth himselfe to bee still not a newe but the olde man feeleth all the facultyes of his soule his minde will and affections straungely chaunged For whereas before hee felt himselfe so hard hearted that although he sawe his sinnes yet hee was not greeued for them vnlesse it were for the punishment of them nowe he powreth out of his eyes Ryuers of teares in respect of the dishonor which he hath by his sins bâ—ought to the name of God Whereas before he doubted of Gods fauor and the pardon of his sinne now he is vndoubtedly perswaded of both and so he is now replenished with vnspeakable ioy heareth the spirit not of bondage and feare wherewith hee was possessed but of adoption crying in his heart Abba father He now feeleth himself able to withstand those sinnes wherevnto before he yelded continually at the first to haue a delight in praying to God and in all Christian exercises wherevnto before hee was drawn by feare of the displeasure either of men or perhaps in some conscience of sinne in feare of the wrath of God and a desire to auoyd it And to conclude hee feeleth all those parts of holinesse wrought in some measure in his soule which are requited in the faithfull FINIS The Argument of the Treatise following AS it is not sufficient for the good estate of mans bodie that it be brought into the world in the naturall perfeâ—â—â—on of it which consisteth in the equall temperature and iust proportion of the seueral parts of it for that it being left here would soone perish and come to nougâ—t and therefore it must of necessitie be continually both nourished with meate and drinke and also preserued from all hurtfull things yea carefully restored to the former state of health if by any inward or outward meanes it fall into sicknesse or bee any way hurt wounded or distempered no more will it serue for the good estate of the soule that it be both prepared by repentance for regeneration yea actually regenerated by the spirite of God but it likewise must continually be tended fed and cherished yea healed of all those maladies which by any meanes happen vnto it This we call the right dieting of the soule resembling the soule to the bodie that both the doctrine may be plaine and easie being illustrated declared by sensible familiar similitudes and also that the continuall care and paines which we take about our bodies tâ—e ordering dieting of them may alwaies be putting vs 〈◊〉 minde of perfourming the same dutie vnto our soules for the which we oght to be so much the more carefull as eternall happinesse is better theÌ„ this short and miserable life This spirituall diet hath two partes conseruatiue and restoratiue the former continueth and keepeth in the soule that measure of grace and of holinesse which it hath receiued from God the other restoreth it when it is lost and repaireth it being decaied Againe conseruatiue diet hath two parts nutritiue and preseruatiue consisting the one in the right vse of those things by the which the soule is nourished the other in the carefull auoyding of all things which are hurtfull vnto it spirituall nourishment consisteth in two tâ—ings foode and exercise whereof the one is the matter the other the meanes maner or forme of nutrition Further we are to consider how the soule hath resemblance to the state of the bodie and how it being of it selfe simple and spirituall can be subiect to alterations distempers and diseases which haue place in the bodie by reason of the contrarietie of qualities preuailing or yeelding one to another to wit that as in the bodie heate and moysture so in the soule holinesse sinfulnesse do continually fight togither the one laboring to consume and expell the other the sinfulnesse of the flesh labouring to quench all the good motions of the spirit and the spirit striuing to crucifie the flesh with all the corrupt lusts thereof Gal. 5.17 The flesh lusteth against the spirit and the spirite against the flesh and these are contrary the one to the other This is the composition temperature of the soule hauing place onely in the state of regeneration wherein the soule hath in it selfe both holinesse and sinfulnesse but not in the state of innocencie or yet since the fall of Adam in carnall men when as tâ—e soule being altogither either holy or sinful cannot be said to haue this composition or temperature These points of doctrine may profitably be considered But first we are to know that the paines and care taken in dieting and ordering the soule ought to bee continuall without any intermission for that as the body being neglected for
I regard a mayden And Prou. 23.31 Looke not on the wine when it is red when it sheweth his colour in the cup for in the end it will bite as a Serpent thy eyes shall looke on strange women and thy heart shall speake froward things By keeping this rule a weake Christian shall go on with a straight foote in the way of a Christian life when as one indued with a far greater measure of grace neglecting it in confidence of his owne strength shall stumble and fall into grieuous sinnes Yea as one hauing a weake constitution of bodie being in safetie and as we say out of gunshot is liker to liue then the strongest man being in battaile in the middest of his enemies so a weake man being out of temptation and auoyding occasions of sinne is liker to stand then he who rashly rusheth vpon the pikes and hath many occasions of sinning although in his minde affection and purpose hee doo more abhor froÌ„ sin so haue a greater measure of the contrary grace then the other Lastly this care in auoyding sin by considering the nature and effectes of it and by eschewing the occasions of it ought to bee exercised chiefely in regard of those sins the occasions of theÌ„ wherunto we know our selues naturally inclined to the which we are oftenest teÌ„pted haue oftnest yelded euen as men do most fortifie by art those places of their towns cities which are weakest by nature flock thither apace to defeÌ„d where they see the enemy most busie in assaulting Sect. 3. TO this head of the occasions of sin wee are to refer the company of wicked and godles meÌ„ who of al other are the most forcible tentation and allurement to sin Other occasions are dum and cannot pleade for their selues but by our owne tongues and therfore no further then we our selues think good but these will be importunate sutors yea if they haue any power ouer vs insolent and tirannical compellers and commanders for so wee are to knowe that those tempters haue diuers meanes by the which to draw vs from the obedience of God to the committing of sinne First their bare example the which although it ought not to be regarded but onely as a spectacle of the filthines of sin as we see in drunken meÌ„ the beastlinesse of that sin more plainely then we can haue it any way described vnto vs yet it doth often preuaile with those who are weake especially when as the persons of those wicked men are honourable to be had in account for their wisedome learning riches dignitie authoritie or in any other worldly respect But wee are to be forewarned and to take heede of this knowing that not the actions of sinful men but the word of God is the rule according to the which all our actions are to be squared and that of men for the most part not the wisest and mightiest but the simplest and basest are chosen by God to be partakers of his spirit and presidents of godlines vnto others Neither do these tempters stay here being content with those who are mooued by their example to treade in their steps but as euery one thinking best of himselfe and his owne waies desireth to haue all other like to himselfe they adde to example perswasion intreating importuâ—ity yea if it be in their power by force and violence But al these temptations may must be resisted by the power of Gods spirit that so wee may preserue our soules without spot till the day of Christ. Yea though we be compassed in on euerie side with exampâ—es of sin and wickednesse hauing no step free from greeuous offences stumbling blocks aâ— it commeth often to passe that the godly man liueth in the middest of a wicked and peruerse generation as Lot liued in Sodome yet we must not suffer our selues to bee carried away with these streams of wickednes from the obedience of the will of God nor follow the multitude to euil but rather manfully striue against al in the profession and practise of a godly life and as the Apostle Peter exhorteth vs Act. 2 40. Saue our selues from that froward generation Wherein no question we shall finde great difficultie yea when we haue done all that we can great hindrances euen an impossibilitie of attaining that high degree of holines which otherwise were not impossible for that the full practise of godlinesse cannot be had but would be vnseasonable and inconuenient This Christ teacheth Math. 24 1â— Because iniquity shall abound the loue of many will waxe cold and 2. Tim. 3.1 The Apostle saith that the aboundance of sinne there mentioned will make Perillous times in the which it shall be hard for Gods children to keepe faith and a good conscience and themselues free from the sins raigning euerywhere For as in a general distemperature and corruption of the aire it is hard euen for him that hath a healthful strong constitution of body to auoyde sicknesse so it is in corrupt ages and places very haâ—d to liue vnspotted of the world But there is nothing hard or impossible to god who by his grace is able to preserue vs from beeing ouerwhelmed with these flouds of wickednes as he did Lot in Sodom hath done many others of his seruants in the midst of infidels and open idolatours Sect. 4. ANother thing hurtfull to the soule and the holines of it and therfore carefully to be auoyded in this spiritual Diet is licentiousnes which is the vnnecessarie vse of worldly pleasures when we are not coÌ„tent with meate drinke and apparell and other things needfull but lust after superfluous things as the people of Israel being filled with maÌ„na did after the flesh pots of Egypt the which although they may be sometimes lawfully vsed for that the creatures of God serue and are created not onely for necessitie for then infinite things are in vaine for a few are needful but also for the pleasure solace delight of the faithful Yet the daily and ordinary vse of them is hurtfull and not to be granted or taken First in that it taketh away our time care which should be giuen to the seruice of God to the study and practise of godlinesse and all Christian duties froÌ„ these things and bestoweth them on vaine and momentanie pleasures For although wee may after a sort do both to wit sometimes with Mary sit at Christs feete hearing his word anon with Martha giue our selues to worldly matters yet wee shall finde that this superfluous vse of worldly pleasures will bee a great hinderance to those other duties and make vs altogether vnfit for the performance of theÌ„ We do not denie but that a Christian may haue in some measure that care for his soul which is meete and withall not onely performe all the necessarie duties belonging to his calling and the good estate of his bodie yea and sometimes walke foorth and make a vagarie into the gardens of pleasure thereby
edifycation For if the heathen who haue no spirituall eyes wherewith to see can obserue the power and goodnesse of God in these creatures as wee are taught Rom. 1. how much more shall the spirituall man find in this feeld plentifull food for the feeding of the soule Sect. 8. THE last feeld wherein this spirituall foode of the worde of GOD dooth growe and is to bee gathered are the actions of GOD for as in the creation so also in the administration of the worlde God is to bee seene and sought as in the one the power wisedome and goodnesse of God so in the other his prouidence iustice and mercy do manifestly appeare or rather clearely shine His prouidence by the which all things all the actions and faculties of all creatures are disposed ordered directed restrained vpheld as that they all seuerally and ioyntly tend to those endes for the which he appointed them and the effecting of those things which he will haue brought to passe as namely first principally and generally the setting forth of his glorie which is the last end both of the creation and also of the administration of all things and secondly the execution of his iustice vppon the reprobate for their sins and of his loue and mercy in the saluation of the elect His iustice appeareth in that he recompenseth euery one according vnto his doings and that without fauour or respect of person laying feareful iudgements euen vpon his elect for their sinnes and rewarding the good deedes of the reprobate with temporall blessings but most of all he doth dayly poure forth the treasures of his goodnesse loue mercy toward his faithfull seruants in preseruing them frō all euill and in prouiding for them whatsoeuer is needfull These things may profitably and are diligently to be obserued in all the ages and stories of the Church but they are especially to be obserued in the age and time wherein we ourselues liue for that we giue greater credence are more affected with those things which wee behold with our owne eies which we haue noted our selues knowing the persons in whom they befell and all the circumstances of the said actions then with those which we haue at the second hand by the report of others and which in all respects are strange and vnknowne vnto vs. Thus the Prophet Dauid mentioneth Psal. 37.25 one of his owne obseruations the which he had bene al his life time euen a whole age in gathering of the gracious prouidence of God ouer his seruants saying I haue beene yong and now I am olde yet did I neuer see the righteous forsaken or his seed beg their bread Of these obseruations cōcerning the blessings of God bestowed on the righteous and his fearefull plagues poured on the wicked the bookes of Iob and of the Psalmes are full yea it is in many places made a signe of godlinesse to marke the doings of God as the neglect of it is of an vngodly man as Eccl. 2.14 The wise man hath his eies in his head but the foole walketh in darknesse And Es. 57.1 The iust man is taken away frō the plague that is cōming and no man regardeth that is carnall men who are not acquainted with Gods dealings nor exercised in marking thē know not this that the vntimely death of righteous men is a forerunner of some greeuous plague which God is to bring vppon that Cittie or countrey where they dwelt And more especially we are carefully to obserue those actions of God which concerne our selues as namely how he hath from time to tyme prouided for vs al things needful euen in our greatest wants when as all men did forsake vs how hee hath preserued vs from great dangers how he hath chastised vs for our sins how he hath heard our prayers and granted our requests how he hath comforted vs in our afflictions how hee hath rewarded all our good works godly endeuors how he hath assisted vs by his spirit in time of tentation how hee hath sometimes let vs remaine in sinne irrepentance and hardnes of heart at other times hath giuen vs soft hearts melting at his promises and threatnings as waxe before the fire sending forth riuers of the teares of true repentance how hee hath plagued for our sins or blessed for our sakes our friendes acquaintance wiues children kinsfolke and seruants how he hath reuealed himselfe his will and truth vnto vs and in short how he hath in euery respect dealt with vs since wee first knewe or serued him Sect. 9. THus wee see the right manner of feeding the soule with the heauenly manna the word of God contained in the scriptures creatures and actions of God beside the which there is required in the right nourishment of it spirituall exercise For it fareth with the soule as it doth with the bodie the which although it bee fedde to the full and daily filled with meate yet it cannot be preserued much lesse increased in health strength and vigour vnlesse it be exercised that so the meate receiued into the belly may be drawen and fastned to the other partes of the body which otherwise will not nourish but soone passeth away without any profit so for the preseruation of spirituall health and strength exercise is no lesse needefull then foode the truth heereof appeareth plainly in many who although they feede their soules with all are and diligence being continually conuersant in studying hearing reading meditating and regarding the word yet they are not nourished by this foode because they do not ioyne exercise vnto it This spirituall exercise is the practise of christianity or of spiritual graces or the performance of Christian duties belonging either to God or man and therefore it must of necessitie be of diuers kindes as there are many kinds of spirituall graces and of Christian duties The first and chiefe kind of spiritual exercise is prayer or inuocation of the name of God both publike also priuate by the right vse wherof wee shall feele all the graces of Gods spirit to be stirred vp in vs yea confirmed and encreased yea all drousines and heauiness of soule to be shaken off as will easily appeare by considedering the seuerall parts of it For the more that wee cōfesse our sins and the multitude and hainousness of them as it were painting them out in their naturall shape and in liuely colours the more wee loath and abhor them the oftner and more seriously that we consider the iudgements of God either present or which are like inough to bee shortly poured vpon vs for our sinnes and also the benefits temporall and spiritual receiued at the hands of God the more wee increase in feare and loue and all dutifull thankfulnesse towards him and therfore whosoeuer desireth to preserue his soule in health and strength must haue speciall regard to this that he giue himselfe to the daily continuall vse of prayer the necessity and efficacie whereof is so great that it may truely be called
or any way hindered set our selues to pray vnto God as we read Psal. 119.61 euen at midnight will I rise to praise thee and to thinke of all thy iudgements or at the least to sequester our selues in the day time frō the cōpany of others as we read Gen. 24.63 That Isaac in the euening did walke forth into the fields to meditate and pray And Mat. 14.23 That Christ whē his time of prayer was come sent the multitude away and went vp to the mountaine alone to pray and was there alone as also Marke 1.35 That verie earlie in the morning before day he went into a desert or solitarie place and there prayed But as for suddaine praier he did often performe that in the midst of other affaires and in the companie of others euen of the whole multitude Thus hee prayed Iohn 11.41 vpon occasion of the myracle which hee was about to worke in raysing Lazarus from death Whereby it appeareth that what with extraordinarie and ordinarie what with set and suddaine prayer the life of a Christian is a continuall exercise of praying to the daylye and diligent performance whereof he whosoeuer desireth to haue his soule in good estate is to looke carefullie least that by anye meanes hee bee drawne away and become negligent in this behalfe as wee see it often to come to passe that Christians doo so entangle and euen ouerwhelme themselues with worldly cares and affayres that they can scarce spare any time either for extraordinarie or for ordinarie either for set or for suddaine prayer Yea if there bee no outward hinderance yet the slouthfulnes of the flesh vnwilling of it self to take paines in this or any other spiritual exercise is a sufficient hinderance and maketh many cold negligent yea at lēgth altogither careles of this duty as we read Mar. 14.37 that the disciples of Christ whē as they had this duty imposed vpon thē by the expresse cōmandement of Christ were by drowsie sluggishnesse hindered from the performance of it the which so farre preuailed with them that they could not get the vpper hand of it no not when they were sharply reproued by Christ stirred vp to prayer for so he saith Peter sleepest thou couldest thou not watch one houre Watch and pray lest ye fall into temptation the spirit is willing but the flesh is weake And therefore Christ speaking of praying Luc. 8.1 addeth this caueat that they should pray and not be wearied with it So that wee being forewarned by Christ are to take heed least that by these or any other meanes we bee either altogether hindered or made negligent in this exercise wherein as hath often beene said the welfare of the soule doth consist as no doubt wee shall if we consider and weigh the vnspeakeable fruits and comfort arising of it What ought to bee lesse irksome or more pleasant to a Christian soule then to haue daily companie conuersation conference and talke with God his sauiour and redeemer his protectour and mediator his Lord and his God the fountaine and full treasure of all blessings the giuer of all good things What ought to bee more carefully performed then that which procureth pardon for all sinnes which remooueth all euils which supplieth all temporall and spirituall wants which encreaseth all graces and preserueth the soule in sounde and perfect health euen as bodily exercise doth the body And therfore as mē feeling their bodies any way heauie distempred and out of course straightway they flie to this remedy of exercise not doubting but that it will soone put it away So whensoeuer wee feele our selues prone to sinne and vntoward and sluggish in the seruice of God if we giue our selues to this exercise of prayer stretch out the ioints of our soules before God we shall no doubt feele a great change in our soules and that now they are light and able to lift vp themselues to heauen Sect. 11. THus wee see what singular force and vertue in preseruing the soule in the grace of Gods spirite this exercise of prayer hath and that not onely by the extraordinary blessing of God who according to his gratious promises granteth whatsoeuer his children aske by prayer according to his will in the which respect praier is as profitable for the body as for the soule for it procureth temporall blessings as well as spirituall graces but also by a proper vertue inherent in it selfe For if wee set aside the extraordinary worke of God in pouring his spirit and grace into their hearts who aske it by hearty prayer the very action of praier doth although not merite yet both confirme and encrease grace In the which respect it is not of force for temporal blessings for no man can by praying enrich himselfe onely it procureth the blessing of God vpon the labours and endeuors of a Christian and so bringeth riches but as for spirituall graces it worketh not the beginning but the continuance and increase of them not onely from God but also by it selfe as hath beene noted before and will more plainely appeare by that which followeth For first for prayer in generall whosoeuer giueth himselfe to a diligent vse of it hee doth of necessitie daily enter into a serious consideration of his spirituall state and of all things appertaining vnto it the which cannot but worke in him a great measure of grace For as the carelesse neglect and forgetfulnesse of heauenly things comming from a greedie seeking and a sensuall enioying of earthly pleasurs bringeth a daily decrease so the serious and continuall meditation of them bringeth encrease of grace the which in scripture is called watchfulnesse as the contrary neglect is drowsie sleeping and therefore these two are vsually ioyned together Watch and pray As Mar. 13.33 Looke watch and pray and Math. 26.41 VVatch and pray least ye fall into temptation that is giue your selues to prayer and so consequently to a serious consideration of your owne estate such as vseth to bee not in drousie heads but in men giuen to much waking that by this meanes you may bee strong in grace and so enabled to resist the force of sinne This appeareth more euidently in the particulars for it is impossible that a man should make a full and plain confession of his sinnes before God desiring him for his mercy sake in Christ to pardon them promising and vowing vnto him that hee will neuer againe so displease and so dishonour him and not bee made euen by this confession far off from committing of sin And if we suppose that the corruption of sinne is so strong in him and doth so much preuaile that notwithstanding his diligent praying he stil falleth into sinne yet that will stand true which we affirme to wit that diligent prayer and the committing of sinne will not stand tother for if prayer cannot make him cease from sinning yet his sinning will make him leaue off praying and be ashamed to open his mouth to God or lift vp his eyes to
that resting place which in that place is called Abrahams bosom or rather as long as it is but in the way towardes it it dooth often looke backe to sinne yea returne and go backe againe euen til it come to deaths doore and the gates of hell but there it stayeth hauing no entrance graunted yea in truth desiring none And that wee may returne to our accustomed similitude the soule of man hath in it two contrarie qualities sinne and holinesse of the which as the one preuaileth against the other so is the soule in weakenesse or in strength in sicknesse or in health in death or in life Sect. 2. THe euils of the soule which are to bee cured are of two sortes infirmityes and diseases Spirituall infirmitie is the relique of sinne subdued in a faythfull man working agaynst grace making him prone or reâ—die to fall into outward and actuall sinne and backwarde in performing the contrarie spiritual duties This description which doth in some sort set downe the nature of the euill is to bee particularly explaned And first in that we make it a relique of sin we distinguish it froÌ„ humane infirmity the which is the weaknes of mans nature and of all the faculties both of bodie and soule being compared with the nature of angels and which maketh that hee cannot serue God in so great measure that he is not so strong against the temptation of sinne not so farre from committing it or so sure and constant in holinesse but that he may decrease in it yea omit for a time some dutyes yet without sinne as the Angels are To this kinde wee are to referre that ignoraunce feare and forgetfulnesse and many other infirmities which had place in the state of mans innoceÌ„cie which may be seene in the humane nature of Christ. Those naturall infirmities are not sinnes for they were created in man by God all whose workes are good neither are they the reliques of sinne for they were before sinne and in him who knew no sinne yea the Angels themselues being compared with God are more weake haue mo and greater infirmites then man hath in respect of them But these infirmities whereof wee speake are the reliques of sinne and sinne it seâ—fe not lying idle but working otherwise the reliques of sinne are in all men and cannot possibly be remoued But wee speake of infirmities which may bee remooued and from the which manie Christians are free For sinne may by the power of Gods Spirite bee so suppressed that it haue not a day he and ordinarie worke in vs as these infirmities haue in bringing foorth actuall sinnes not outwardly which is sinne perfected for then these infirmityes were greeuous diseases but inwardly in the minde wiâ—l and affections all which the corruption of sinne dooth daylie worke but it is seldome brought foorth into act beeing put backe and kept downe by the power of Gods Spirit yet sometymes it doth preuaile euen to actuall sinne For as that Cittie which is continuallie beseeged and assaulted can not but bee taken at length at one tyme or other as they who haue the care and defence of it committed vnto them cannot but sometymes remitte of their diligence and be ouertaken with sleepe drinke forgetfulnesse fayre promises and pretenses or by some such meanes so where the corruption of sin is continually working in the heart it cannot be but that it should at one place or other vpon one occasion or temptation or other burst forth into open sinne For example a Christian is endewed by God with the gift of continencie by vertue whereof hee leadeth a life free from all adulterie fornication and all such vncleannes Yet he feeleth inwardly in his minâ—e that burning whereof the Apostle speaketh 1. Cor. 7.9 Here are both the gift of God suppressing sinne and also the relique of incontinency not liuing idle but working vehementlie and continually not in life and action but inwardly in the soule Yet where this infirmitie is there somtime the outward sinne it selfe will happen For although a Christian do ordinarily keepe watch and ward ouer his soule least that he do fall into sin yet sometime hee will bee somewhat carelesse ouercome by the force and varietie of temptation and so fall into the sinne of vncleannesse An other example we haue in the sayde Epistle in the Chapter following A pagan being conuerted by the word and spirit of God renounceth his false gods serueth the true god only in christ Here is the grace of GOD preuayling against the corruption of sinne and suppressing it Yet there is a relique of this sin in his minde whereby he thinketh that his Idols his old gods are not altogether void of power and excellency ought to haue some kinde of worship giuen vnto them This is the infirmity and the worke of it inwardly in his mind yet he suppresseth it by the knowledge grace which hee hath receiued from God so that hee is not an open Idolatour but serueth the true God only yet so as that he may easily be drawn by the examples and perswasions of others to giue some outward worship and honour to these false Gods Many other instances might bee brought but these may serue Now that we see what a spirituall infirmity is wee are in the next place to see how it is to be healed and remoued Wherein there is great care and diligence to be vsed both for that God being a spirite requireth the inward purity of the soule as well as the outward purity of life as also in regard of the great daunger of falling into great and open sinnes wherein this weake Christian is Who although for a time he walke vprightly in the waies of godlinesse yet hee is like inough to stumble and fall when he meeteth with a stumbling block to wit any great occasion and prouocation to sinne Sect. 3. BVt whither are these infirmities curable or no Surely there is no question but that the grace of Gods spirite is able to mortifie all the corrupt lusts and inclinations of our sinful nature whatsoeuer they be Yea it is like inogh that God who hath begun the good work of grace in our hearts will perfect and accomplish it and that as he hath cut downe the body of sin so hee will in his good time pull the rootes out of the ground also There are indeede some infirmities in the faithfull which are incurable some which are hardly and very seldom cured In the first sort we are to recken the originall corruption of sin which is an infirmity yea corrupt as being the relique of sin and sin it selfe This infirmity sticketh so fast in our very bones marow that it is altogether impossible to be remoued and therefore no man ought to hope for or to go about the totall healing of it For although it be not impossible for God to sanctifie vs fully and wholly as the Apostle prayeth 1. Thâ—ss 5.23 yet it is contrary to his reuealed wil and word
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
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
passe in bodily diseases whereof some goe ouer the whole body as feuers consumptions leprosies and many other are but in one part as the plurisie in the side the goute in the feete and such like Of the former kind there especially are three Wherof the first may be called security or impenitency The second worldlines The third distrust For the first although totall impenitency cannot bee in a man regenerate for where faith repentance are once truly wrought by God spirite there they abide for euer yet whensoeuer he continueth in committing grosse sins contrary to his own knowledge and conscience as the faithfull somtimes doe then he is impenitent in respect of those sins Indeed vsually when hee first beginneth to commit sin hee doth straight way by repeÌ„tance recouer his former state flying to God in humble praier for pardon of it and for grace wherby to resist it This he obtaineth at the hands of God who as the father of the prodigall young man in the Gospell is more ready to giue pardon and grace then he is to aske it and therefore he meeteth in a manner preuenteth him with it Yet sometimes afterward it coÌ„meth to passe that he falleth into the same sâ—n and remembring how lately he was by the grace of God recouered out of it is backeward and vnwilling to goe to God for helpe as before either being ashamed to aske that againe which hee so lately obtayned and so carelesly lost or perhaps despayring of attaining it although hee should aske it Or lastly being so inueigled and besotted with the pleasure of the sin that he resolueth with him self to continue in it and so thinketh and that truely that it is in vaine or rather impossible for him to repent of that sinne wherein hee is resolued to continue Whereuppon he goeth on from day to day from year to yeare in his sinne neuer calling him selfe to account for it and scarse once thinking of leauing it till at length hee become so benummed and hard-hearted in it that hee can not repent of it thogh he would hee can not powre foorth teares of sorrow and griefe as he did at the first Thus he affected in his conscience in respect of his sinne doth in a manner giue ouer all holy and spirituall exercises as the hearing meditating reading and conferring of the word of God publick priuat praier and all other meanes seruing for edificâ—tion Vsing them not in conscience but in hypocrisie in outward shew being cold yea heauy lumpish and dead in all such actions If it so fall forth that his conscience be stirred vp by the ministery of the word by some iudgement or any other meanes so that hee purposeth and desireth to repent and to leaue his sinne yet he findeth him selfe so vntoward to this worke and so hard hearted vnable to call vpon God in hope of being heard that hee giueth it ouer at the first and so is further of then he was This is a kinde of impenitency the which that it is a disease spreading it self ouer the whole soule of man wee can not doubt it may well bee compared to that sickenesse wherein men lie for dead for many houres together so that it can hardly be perceiued that they draw breath It commeth of the committing of and yeelding to great and haynous sinnes such whereof a mans conscience telleth him that they cannot possibly stand with the feare and seruice of GOD but that of necessity the one must bee left off and laid aside The cure of it consisteth in the practise of the whole doctrine of repentance for in it a man is brought almost to that estate wherein hee was before regeneration so that now as it is Hebrues 6.1 Hee must lay againe the foundation of repentance from dead works He must enter into a serious consideration of that fearefull estate wherein he is wherof it will certainly follow that he wil neuer please himselfe in it or be content till hee finde some remedy The which is to be sought at the handes of God by earnest prayer by auoyding all occasions of those sinnes which haue thus preuayled ouer him and by forcing himselfe although most vntoward to the daily vse of all holy spiritual exercises whereby the graces of Gods spirite may be kindled stirred vp in him An example both of this impenitency and also of this renued repentance wee haue in the Prophet Dauid who by committing two haynous sins adultery and murther fell into this estate and therein continued for some time and by the grace of God was recouered out of it as we read Ps. 51.10 Creat in me a cleane heart o God and renue a right spirit within me cast me not from thy presence and take not thy holy spirit from me Restore me to the ioy of thy saluation and stablish me with thy spirite Sect. 5. THe secoÌ„d generall disease of the soule is worldlinesse which is an immoderat desire of getting hauing and enioying worldly pleasures it is in the Scripture called couetousnes and sayd to be the root of all euill that is that which worketh in men decrease of all the partes of holinesse and so all manner of sinne For it stealeth away the heart of man from God making him set all his care study and to bend the whole course of his life on earthly pleasures 1. Timo. 6.10 They that will bee rich fall into temptations and snares into many foolish and noysome lustes which drown men â—n perdition For the desire of money is the roote of all euill which while some haue lusted after they haue erred from the faith and pierced themselues through with many sorrowes as 2. Tim. 4.10 he complaineth of Demas that he had forsakeÌ„ him and embraced the present world This is the common disease of this age wherin those who feare and serue God are almost generally far more addicted to the world then is meete diuiding themselues in a manner betwixt God and Mammon being far more greedy in desiring carefull in seeking wretched in keeping and light in vsing earthly pleasures then in reason they should be who know them to be vaine and momentany who do certainely hope and looke for eternall glory and pleasure in heauen By the which means they become faint and weake in regard of spirituall strength For first the care and time which should bee bestowed in preseruing and encreasing it is bestowed in getting worldly pleasures Secondly the minde is besotted and euen ouerwhelmed by the continuall and immoderat vse of them Thirdly it maketh them lay aside the performance of christian duties of loue belonging both to God to their bretheren by the diligent vse wherof as the soule is strengthned in godlines so it is wâ—â—kned by the neglect of theÌ„ And lastly the greedy desire of worldly things maketh meÌ„ vse many vnlawfull meanes for the obtayning of them and not to be so careful in keeping a good conscience as they should be This disease of the soule
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
which in respect of the strength of man is altogether impossible is easie in respect of GOD who is no lesse able to restore the soules of men to their first puritie then hee was in the beginning to create both bodie and soule But all the doubt is in the wil of God whether that as he is able so he be willing to worke regeneration in euery one that seeketh it If hee bee willing then surely either euery one may attaine to regeneration which is vndoubtedly false or else very fewe doo seeke after it the which may be greatly wondered at that most men should be so carelesse of their owne saluation as not to thinke it worthy the seeking If hee be not willing to grant it to all that seek it then regeneration remaineth as impossible a thing for man to attaine as if it were impossible to God to worke it in man and men haue cause to abstaine from that which neither themselues are able nor God willing to bring to passe Wee answere first that it is not so easie and ordinarie a matter as it may bee supposed for a carnall man to seeke for regeneration and grace the which is contrarie to his nature Secondly if as it commeth sometimes to passe he do in some sort desire it and set himselfe to seeke it yet he doth not perseuer in this minde and desire as he ought but faintly in well doing and so returning to his olde bias ceaseth from seeking and looseth his labour But let vs suppose that which although it bee very rare and scarse to bee founde in a whole age yet it is not impossible to witte that a carnall man doth set him selfe with a resolute purpose of heart to seeke for regeneration and that in the carefull and painefull vsing of all the meanes of attayning it he spend and end his dayes whither is he sure to obtaine his desire or may happily loose all his labour we answer that although God haue appointed that the carefull seeking of regeneration should bee the ordinary meanes of obtayning it yet he hath not so tyed him selfe to the meanes that it should alwayes of necessity bring forth the effect but hath left it free to him selfe whither to giue good successe and a happy issue or no. Whereby it may come to passe that a man may desire and seeke for regeneration and yet die a carnall man out of the state of grace and life Yet wee are both in our selues and also in others to hope the best And in that hope both to beginne without despaire and to continue without faynting in the carefull seeking of grace leauing the euent to the will and good pleasure of the almightie God Yea further we are to take heede that no wrong opinion arise hereof in our mindes as it commeth vsually to passe in men carnally minded who in this case will not sticke to say that God dealeth both vnfaithfully in withholding grace hauing made this solemne promise in his word VVhosoeuer seeketh shall finde and whosoeuer knocketh shal haue the dore of grace sette open vnto him and also vniustly both in punishing him for the want of it whom hee knoweth to haue done what so euer is in the power of man for the aâ—tayning of it and also in not recompencing his painefull endeuours by graunting his requests and giuing grace We aunswer that God in withholding his regenerating spirite the worker of grace from men doth them no manner of wrong for his graces being his owne it is lawfull for him to doe with them what he list He was not bound in the beginning to create man in naturall life and holinesse how much lesse then is he now bound to restore those blessings vnto him hauing so vnthaÌ„kfully wilfully rebelliously depriued him selfe of them As for Gods promise the which we confesse is to be perfourmed to those who are vnworthy of fauor for otherwise mans vnthankfulnes should make God vnfaithfull howsoeuer they are propouÌ„ded in general terms yet they beâ—oÌ„g to the elect only to whoÌ„ God doth perform theÌ„ to the full As for the reward due vnto the painefull seeking of grace man when he hath taken the greatest pains in this behalfe hath done but dutie nay he hath not in any measure done his dutie for one regenerate much lesse a carnall man cannot seeke for grace so as he ought and therfore when he hath done all that he can he is but an vnprofitable seruant But besides all this so endles is the mercie goodnesse and equitie of God yea so great is his desire to make him selfe manifest to all men in these respects that it pittieth him to see any thing made frustrate of the expectation in any good endeuours that rather then he will not do good hee will do it to those who are euill and that rather then he will seeme vniust in not rewarding that which men doo falsly thinke to be good and to deserue good he will in some sort not in truth for it is lawfull for him to bestow his blessings on whoÌ„ he will euen on the wicked be vniust in rewarding men for that which hee knoweth to be sinfull Thus this carnall man in seeking grace doth not either loose his labour or lacke his reward for by this meanes he doth not onely purchase vnto himselfe temporall blessings at the hand of God but also escapeth those fearefull plagues which are powred on wilfull and obstinate sinners in this life as wee reade 1. King 21.28.29 that Achab. did by his hypocriticall humilation yea that grieuous damnation which abideth them in the life to come As for the guilt of eternall death it is madnes to imagin that it should by this meanes be auoided seeing it is procured by these and the best actions of a carnall man the which comming from a corrupt fountain cannot but be sinfull and impure Sect. 4. ANother hinderance of seeking regenetion is another erroneous opinion coÌ„ceaued of it to wit presumption of the power goodnes of God It is to be seene in all those who thinke that God will in his good time worke grace in theÌ„ although they themselues take neither care nor pains about any such matter yea although they go a cleane contrary way liuing in all maner of sinne and altogither carelesse of the meanes of their regeneration and saluation To this we answer first coÌ„fessing that god as he alwaies can so somtimes doth worke â—â—â—eâ—eration without any meanes euen in â—lâ—â—se whâ—neuer thinke nor dreame of any such matter and haue not so much as either the knowledge or yet a desire either of grace or of saluation being as we read Râ— 10.20 found of those who did not seeke him and made manifest vnto those who did not so much as once aske for him as we may see plainly in the said Apostle who found God grace when as he did not only not seeke or follow them but also flie as farre off from them as hee coulde Thus regeneration is compared