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
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
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
much of the inward humiliation of the soule required in repentance vnto the which the outward behauior must be correspondent as we see that the apparell of men is agreeable to their condition degree and kind of life and therefore we must now put on this repentant a black mourning weed that so his outward behauiour may be sutable to the inward disposition of his mind that as hee is in soule and conscience cast down by the sight of his sin the sense of the wrath of god so he may behaue himselfe accordingly and expresse his inwarde humiliation in all his wordes deedes and in the whole course of his life But what needeth this will some man say considering that God regardeth not the outward but the inward man wil accept a broken and contrite heart without these outward shewes and ceremonies Yea wee are flatly forbidden by Christ Mat. 6.16 to weare this hipocrites weede of outward humilitie and holinesse When thou fastest looke not sowre as hipocrites do for they disfigure their faces that they may seeme to men to fast But when thou fastest anoint thy head wash thy face that thou seeme not to men to fast bâ—â— to thy father in secrete We answere confessing that outward humiliation being destitute of the inward contrition of the heart is not acceptable but abhominable to god Yea that sometimes it may bee omitted as namely when by vsing it we shall incur the suspition of hipocrisie and a desire of vainglorie in the which sense this prohibition of it which Christ maketh is to be vnderstood yet it is a thing which God both lyketh and requireth yea which is manie wayes profitable for him that vseth it For God will be serued both by the soule and by the bodie and will haue the inward holinesse of the one expressed and professed by the outward obedience of the other yea it is a thing pleasing and acceptable in his sight that there be an agreement and conformitie in al things belonging vnto vs and therefore hee did in the iudiciall law forbid the Iewes from sowing diuerse seeds in the same field or froÌ„ making their garmeÌ„ts half linnen and halfe wollen from mourning in a festiuall time Nehe. 8.9 or from ioying and feasting in a time of mourning Ioel 2.16 How much more vndecent then wil hee thinke this repugnancie betwixt the soule and the bodie that when the one weepeth the other should laugh when the soule is humbled with sorrow and feare the bodie should he puffed vp and swell in ioy and pleasure yea this outward humiliation is very needfull and profitable in respect of the repentant himselfe for as it is in all other partes of holinesse the more they are practised by the bodie in life and action the more they are confirmed and encreased inwardly in the soule so the more that a man giueth himselfe to the vse of all the outward exercises of humiliation before men the more doth he humble him selfe in the sight of God Beside this outwarde humiliation will be a great furtherance to another part of repentance to wit amendment of life and a very effectuall meanes of mortifying the flesh with all the corrupt lusts thereof For it requireth an abstinence from the vse of worldly pleasures by the which we know that the flesh being hartned is made to rebel yea to preuaile agaynst the spirit of God in the regenerate and in all motions tending to holynesse which can be in a carnall man Sect. 4 THis outward humiliation must stretch it selfe ouer the whole behauiour and life of this repentant and must haue place in all his works and deedes for so we make it of two sorts verball and reall verball humiliation is commonly called confession which is a readie and voluntarie acknowledgement of sinne and of deserued wretchednesse to God and to man It is a notable effect and signe of the true and vnfained humiliation of the heart For euery man by nature is charie of his owne credit and estimation very vnwilling to heare or admit from another any thing tending to the impairing of it but nothing goeth more against his stomacke then that he himselfe should vtter any thing any way tending to his owne disgrace and so as it were throwe mire on his own face Wherof it commeth that men do by all meanes couer and coâ—ceale their owne faults and infirmities and although they cannot stoppe other mens mouthes yet they wil be sure to keepe their owne counsaile so that whensoeuer a man is brought to a true plaine and voluntarie confession of his sinnes it is vnfallible argument of great humiliation and therefore god threatning Leui. 26.40 extreame misery in which the greatest humiliation hath place vnto the people saith that the remnant of the people shall pine away in the land of their enemies and shal confesse their sinnes In this respect confession is required and hath alwayes beene performed in true repentance Pro. 28.13 He that hideth his sin shall not prosper but he that confesseth and forsaketh it Thus Nehem. 9.2 in that publike repentance the people were assembled togithâ—r in fasting sackcloath and earth vppon them and they stood and confessed their sinnes and the sinnes of their forefa-fathers And likewise in the ministerie of Iohn which was the ministery of the lawe and of repentance more then of the Gospell and regeneration the people that were baptised confessed their sins Math. 3.6 This confession is to bee made first and cheefely vnto God against whom all sinnes are committed and that for the illustration of his glorie for by the sinne of man the puritie holinesse of his nature is illustrated Thus the Prophet Dauid confesseth Psal 51. I know my iniquitie and my sinne is euer before mee Against thee O Lord I haue sinned and done euill in thy sight that thou maiest bee iustified in thy sayings and found pure when thou iudgest beholde I was borne in sinne and in iniquitie hath my mother conceaued me Yea this confession must be made simply plainely and fully all excuses pretences and shifts being laide aside without concealing either any sinne although neuer so great and hainous or any circumstance whereby the hainousnesse of it may be aggrauated Secondly this confession of sinne must bee made to men whereunto our repentant will much more vnwillingly yeelde who although he should be much more afraide and ashamed to confesse his sinne in the presence of God who is puritie it selfe vncapable of any maner of pollution yet hee is more ashamed of his sinne in the sight of men because hee is not so fully perswaded of the presence of GOD which is not sensible But howe vnwilling soeuer he bee it must be doone and that euen for that ende cheefely in regard whereof he is so vnwilling to doo it For GOD knowing that nothing is more against the mind of a carnall man then by laying open his greeuous sinnes and offences before the eyes of men to incurre shame and ignominie with
be neglected of him who desireth and intendeth to walke in this way leading to spirituall regeneration and eternall saluation CHAP. IIII. Of the means of attayning regeneration NOw that we haue brought this repentaunt to an vnfained desire of regeneration and a resolute purpose of seeking it we are to shew the meanes by the which it is to be sought and may be attayned the which he is to vse not as putting any confidence in them or thinking him selfe able by them to bring his purpose to passe without all faile but relying himselfe wholly on the goodnesse power and promise of God who hath promised that he will bee found of those that seeke him and draw neare to them that draw near to him The meanes of seeking regeneration are three The first is that reformation which may be in a naturall man The second is the hearing of Gods word The third is prayer or inuocation Naturall reformation is a shew shadow and resemblance of true regeneratioÌ„ the which an vnregenerate man may work in himself by the natural streÌ„gth of his free will without any supernaturall and extraordinary operation of Gods spirit It is that naturall decrease of sinfulnes when as a carnall man by vertue of such means as are in his own power to vse doth not onely represse the outward act of sinne in his life but also chaungeth in some sort the inward disposition of his mind and of his will from ignorance to knowledge and from vice to vertue as we know that many both Christians and Heathen especially those who were called Philosophers haue done This reformation is the first meanes of attayning to true regeneration not that by it or by any other meanes whatsoeuer a man can merit grace at the hand of God or yet make him selfe more capable of grace for his nature remaineth corrupt as it was before because God hath appointed and commaunded that men should do what they can in renuing themselues and should approach as near vnto grace as they can although they cannot by any endeuor or labour without the worke of Gods spirit attaine vnto it The whole matter may bee made plaine by this similitude A certaine King maketh this proclamation that of a coÌ„pany of rebels or malefactors those who comming into his presence haue his scepter reached out vnto them shall liue the rest shall haue the law to passe on them Yet he keepeth himself within a strong castell the gates being fast shut Hereupon many of these malefactors casting off their old and filthy apparel addresse theÌ„selues in the best manner they can to come before the king When they come to the place of his abode they finde no entrance saue onely a few of them yet they that stand excluded are better to be admitted then they who contemning the Kings offer neuer looke towards him and yet in truth they that stand nearest to the gates doe no more deserue life neither are any more capable of it or any nearer vnto it for ought that they themselues can do then they who be a hundred miles off So God biddeth all cast off their sins their corrupt dispositions liues and to come seeke to him for grace yet they do not by this means deserue nor can by any means compell God to admit theÌ„ into his fauour to touch their hearts with his spirit All should vse this means hope to obtaine grace yea none can hope to obtain grace who do not vse this means yet some vse the means and do not obtaine and others obtaine not vsing the means yet the meanes is carefully to be vsed necessary to be known therfore now to be declared Sect. 2. THe first step in this reformation is the amendment of outward life at the which this repentant must begin For although the nearest the surest way were to begin at the soule in changing the vicious disposition of it as at the fountaine or root whereunto the streams and the fruite wil easily conforme themselues yet as men deale with children and young schollers whom they teach that in the first place which is most easie to be coÌ„ceiued althogh it be not most needfull or profitable to be knowen so wee must propound to our repentant in the first place reformation of life as being far more easie then the chaunging of his inward disposition least that otherwise he being discoraged by the hardnesse of the worke faint and giue all ouer For the which cause hee must in the first place labour to purge him selfe from those sins whereunto he is giuen and then inure himselfe to the performance of all the contrary christian duties he must lay aside his old filthy rags before hee put on new and fresh apparell and first cease from doing euill before hee can doe good First therfore he hauing considered what sins he is giuen vnto must make this resolutioÌ„ with him selfe vtterly to forsake them for euer although they bee as no doubt they are most sweet vnto him whither they be fornication and adultery or drunkennesse and gluttony or theft oppression and deceit or lying swearing and periury or any other whatsoeuer For the which purpose he must carefully auoid all maner of occasions and prouocations leading to these sins by the which he is either put in minde of them or tempted by the coÌ„mitting of them by the which means the weakest man that is most subiect to any sin may get the mastery ouer it euen as he that is furthest from that sin may easily be ouertaken if hee be â—arelesse in auoyding the occasions of it Iâ— the sweetnesse which he feeleth in it make him loth to part with it let him set agaâ—nst that to let passe the shame of the world the obloquy infamy and dishonor which he incurreth being not able to leadâ— his life in ciuill honesty as others doe 〈◊〉 also the particular hurts and discommodities following of seuerall sinnes 〈◊〉 lette these arguments passe as being of little force in respect of that which followeth that sense of the wrath of GOD that fearefull expectation of all manner oâ— plagues both bodily and spirituall both temporall and eternall that torment of a terrifying and gnawing conscience wherewith hee is at this present distressed and cast downe and then perhappes hee will account the sweetest sinne to bee bitter and vnpleasant Thus hee hauing gotten the victorie ouer hiâ— sinne insomuch as he is nowe able to abstâ—ine from it must in the next place set himselfe to do those good workes and Christian dueties which are contrarie to his sinne that hee may haue the full conquest ouer it This counsaile Daniell giueth to Nebuchadnesar in the fourth Chapter of Daniel the foure and twentieth verse that he should breake off his sinnes by righteousnesse and by shewing mercie to the poore that is that he should not onlie abstaine from euill but also do good as before hee did not onely abstaine from doing good but also do euil not that we can pay the debts of
life consisting not in a bare and naked profession or in worde onely but also in deede and action when as euery grace of Gods spirite lurking inwardly in the heart sendeth foorth fruit in life according to the nature and kinde of it For as it commeth to passe in our bodies both in the whole and also in the seuerall partes and members of them that the more they are exercised the more they are both confirmed in strength and augmented in quantitie and contrarilie the more they cease from perfourming theyr naturall functions the lesse able they are to perfourme them yea by this meanes it commeth to passe that they are littlâ— and weake euen so it commeth to passe in the soule the graces whereof as they are more or lesse put in practise in the doing of of good workes and the performaunce of Christian duties so they do either encrease or decay For example a Christian is diligent in practising the duties of loue towardes his brethren hee imparteth his goods and whatsoeuer he hath vnto them for the relieuing of their necessitie and the supplie of their wants this Christian by this meanes increaseth loue in his owne soule by giuing hee becommeth more liberall by shewing mercie on the distressed more pittifull the more hee giueth to his brethren of his temporall goodes the more hee getteth to himselfe of spirituall loue the more wee suffer afflictions the more wee learne patience as it is sayde of Christ in the fifth to the Hebrewes and the eight verse That hee learned patience by his sufferinges and as it is sayde in the fifthe to the Romanes That afflictions worke patience the more the bodie is tamed and kept vnder by fasting such other means the more the soule is strengthned and so it commeth to passe in all other graces Foâ— by practiâ—e they are kept and increased by the want of practise they are diminished and lost Whereby it appeareth how necessarie good workes are in regarde of the good estate of the soule and that as they take their being froÌ„ inward graces so they giue backe againe vnto them strength and increase Thus Christ Mat. 7. in the parable of the wise and foolish builder maketh the practise of Christianitie to bee the foundation of Religion in the heart of a man euen that without the which it cannot stand and continue but will decay by little and little and at length fall to the ground in lyke manner Paule 1. Tim. 6.17 maketh good workes the foundation of godlinesse although in truth and in proper speach it bee the fruit of it And Iam. 1.22 Be ye not onely hearers but also doers of the law otherwise yee deceyue your selues for that all your Religion will soone vanish away and come to nought For the facultyes both of bodie and soule are lost by idlenesse as they are strengthened by vse and labour and therfore wee are not to doubt but that good workes howsoeuer little esteemed by many and seldome to bee found in the lyues of any haue a necessarie and notable vse in this spirituall Diet. And surely whosoeuer considereth the liues and professions of many Christians yea euen of those of whom we are to thinke no otherwise but that they are truely endued with faith how fruitlesse and altogether barren of good works they are neede not maruaile why most men either decrease or stand at a stay in godlinesse but may easely see and acknowledge that the graces of God are lost for want of vse and the practise of Christian duties For now a daies châ—istians being too much adâ—icted to the world and worldly pleasures content themselues with the performance of those Christian duties which belong to God as are prayer hearing the word receiuing the sacrameÌ„ts leading an vnblameable life But as for the duties of loue and mercy which cannot be performed without cost the impairing of our worldly state and diminishing of our earthly pleasures these are not to bee found among men but cleane laide aside as things of no necessitie nor of any great vse in regard of saluation But the trueth is that the more they are neglected the more the graces from the which they should proceede are diminished For as good children are to their parents so good workes are to inward graces they cherish and maintaine them as they came from them and so are in respect of them both as causes and as effects And therefore that we may be stirred vp to the daily practise of good works wee will breefely consider in how many other respects they are good and needfull Sect. 15. THe first motiue and that which ought to be of greatest force to perswade vs to good works is the setting foorth of Gods glory for the which purpose weâ— were both created in the beginning and recreated in regeneration 1 Cor. 6.20 You are bought with a price therefore glorifie God in your bodies and soules which are Gods For that God is greatly glorified by our good workes wee know both by the scripture and by coÌ„mon reason Mat. 5.16 Let your light so shine before men that they seeing your works may glorifie your father who is in heauen And Ioh. 15.8 Herein is my father glorified that yee bring foorth much fruite and become my Disciples And 1. Pet. 2.12 Haue your conuersation honest among thâ— Gentiles that they beholding your good works may glorifie God in the day of their visitation Yea this is agreeable to reason it selfe for by this meanes it appeareth that the God whom we serue is not euill or vniust or any approuer of euill but of puritie iustice vprightnesse and goodnesse Again by obeying Gods commandements we shew and professe to the whole worlde that we acknowledge loue and feare him that we beleeue his worde promises and threatnings that we hope and trust in him whereas by neglecting those Christian duties which God requireth we shew indeed whatsoeuer we professe in word that wee make small reckoning of him or of his word Secondly we ought to abound in all good workes that so we may giue both to others and also to get to our own coÌ„sciences many arguments and pledges of true regeneration the which cannot be knowen by any other meanes But shall wee go a little further and say that good workes are some cause of our saluatioÌ„ as being in part the matter of our iustification It is not good or lawful to speake or lie in the cause of God or to perswade good works by an vntruth yet thus much we may safely say that looke what is to be giuen to renewed holinesse in the matter of our iustification and saluation So much may and must bee granted to good workes which are a part thereof to wit the holinesse of the outward action For holinesse is exercised by good works especially by those which are most costly and troublesome vnto vs. For whosoeuer doth any thing contrary to his temporal commodity he doth it in al likelihood in some spirituall respect and for conscience
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