to a treasure lying hid in the fielde and beeing founde by him who looked for no such thing in that place And thus wee neede not doubt but that many comming to heare Gods worde for fashions sake or in a wicked desire of hindering it and hurting the professours of it haue bene of a suddaine wonderfully conuerted and effectually renued Thus it pleaseth God sometymes to worke regeneration without any meanes that it may bee seene to come not from anie vertue inherent in the meanes but from the powerfull operation of his spirite yet this is not his ordinarie and vsuall manner of working according to the which hee doth nothing without some kinde of meanes no not in miraculous and supernaturall actions wherin the meanes doth not helpe forward the matter any iot but onely is vsed for a shew or colour to hide the immediate working of God whose glory it is to keâ—pe himselfe his counsels iudgements and manner of working secrete and hid from the eies of men as we read Pro. 25.25 Thus he healed Nâ—aman by washing him in Iordan and the sicke in the primitiue church by anoynting them with oile And thus he raised the widowes sonne 2. King 4 35. from death by laying the warme bodie of Elizeus vppon his dead and colde bodie and thus hee healeth the sickenesses of the soule yea restoreth it froÌ„ death to life by the preaching of the word in all which miraculous actions the meanes are not in any respectable to bring forth the effect yet they haue in them a vertue tending to that end wherto the effect may easely bee ascribed by carnall and ignoraunt men So that although GOD can alwayes and dooth at some times worke regeneration without meanes yet ordinarilye hee vseth meanes the neglect or contempt whereof is an impious tempting of God and presuming of his goodnesse Hencâ— it is that regeneration hath place and is to bee found not among the Iewes Turkes Moores and other Infidelles but onely in the Church of God wherein his worde is preached his Sacraments administred and all other meanes of beginning and continuing grace daily vsed yea of Churches professing the name of Christ as some are more pure and sound in doctrine more diligent and zealous in seruing God and in vsing all Christian exercises so they haue oftner experience of this miraculous worke of God putting his helping hand to the godly endeuours of his seruants Yea of Christians those who are carefull and painfull in seeking and seruing God are farre lyker to attaine to grace then they who are otherwise euen as they are liker to retaine and recouer their health who are carefull in vsing a competent diet of meate and medicine then they who do carelesly distemper theÌ„selues in sicknesse and in health nor regarding what things are wholsome or hurtfull for them Sect. 5. THus much of the falsâ— conceats or errors conceaued of regeneration by â—he which men are hindred from seeking it the first being the ignorance of spiriâ—â— all regeneration the second despaire of obtaining it by any means the third presumption or a perswasion of getting it without meanes Nowe wee come to the other hinderances whereof to let the rest passe these three are most vsuall the first is infidelitie Atheisme the second worldly cares and pleasures the third is offence taken at those who professe this regeneratioÌ„ For the first although it may seeme a thing not to be named in the Church of God yet many of those who professe themselues to be Christians haue in their hearts and mindes no other religion then Atheisme no God but their owne bellies no hope of any other world then this which they presently enioy They say in their hearts that there is no God nor diuell no heauen nor hell no reward for the godly nor punishment appointed for the wicked no truth in the scripture and that it is but folly to serue God or at the least they do so doubt of the truth of these things that they are not by the coÌ„sideration of them either moued to any good or restrained from any euill as the apostle writeth to the Corinthians among whom the doctrine of the resurrection from death was called in question that some of them were ignorant of god that is were meere Atheists That this is the religion of many christians it appeareth both by their liues dealings which are altogither void of conscience and the feare of God and also by the plaine and voluntarie confession of the simpler sort being by sickenesse feare hope loue or anie other meanes made to declare their conscience in this behalfe These men cannot possiblie seeke for regeneration seeing that they make no account of eternall saluation wherevnto it leadeth And therefore this hinderance cannot be taken away but by proouing that there is a God who hath promised and will certainly perfourme it eternall saluation vnto all those that seeke for it as they ought to do But wee are not heere to take in hande the demonstration of the principles of religion the which requireth manie seuerall tractates Yet as touching this ignoraunce of GOD the which contayneth in it all errours whatsoeuer it may bee refuted by as manie arguments as there are creatures in the worlde all which ioyntlie and seuerallie doo preach and make manifest the Deitie power wisedome and goodnesse of GOD to all those who are not wilfully blinde and doo not put out their owne eyes not onelie to Christians liuing in the Church as in the cleare light of the word of God by euen to Infidelles remayning in darknesse and in their naturall blindnesse as wee reade Roman 2.20 The Godheade that is the eternitie and power of God may be behelde in the creatures For wee must of necessitie suppose some infinite power by the which they were made and are continually ordered and preserued and some great king and monarch hauing authoritie ouer the whole world and who will one day call all his subiects to account and giue vnto euerie one according to their workes The greatest obiection which the minde of man maketh agaynst the Godheade and the most forcible motiue to this infidelitie is the inuisibilitie and insensible secrecie of GOD and of his actions in that hee dooth not continuallie shewe foorth his omnipotencie in newe and straunge myracles his iustice in punishing sinne and rewarding good deedes his presence in hearing those that pray vnto him but suffereth all things to go according to the ordinarie course of Nature yea as if hee had layde aside the administration of the worlde the wicked to prospeâ— and the godly to be afflicted Aâ— for the creation of the world although in it selfe it bee the greatest miracle that can be yet it being daily and continualle behold ceaseth to driue men to admiration or to acknowledge the power of God as the common prouet be sayth that a wonder lasteth but nine dayes Yea this secrecie of God is greater now in the time of the Gospel and in these
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
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
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
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
of corruptible but of incoruptible seede to wit by the worde of the euerliuing God which indureth for euer and this is the worde which is preached among you and therefore aâ— newe borne babes desire the sincere milke of the worde as it may bee translated that you may grow thereby The worde of GOD is the reuealed will of God for as men doo by speach make knowne to others theyr minde counsailes and intents so GOD hath manye wayes made knowne vnto man what hee woulde haue done so that as the soule of man dooth more or lesse conforme if selfe to the will of God so dooth it more or lesse increase in holynesse This worde or reuealed will of God is contained and declared first in the creatures secondly in the bookes of holie Scripture thirdly in the actions of God or his continuall administration of the worlde out of all which this spirituall foode must bee gathered and gotten But especially out of the Scripture wherein God hath fully and plainely reuealed his will and which maketh the other two fieldes the one of the creatures the other of the actions of God to yeelde plentifull fruit for the nourishing of our soules whereas without it they are altogether barren and fruitlesse For it is impossible that hee who hath not the eyes of hys soule opened and enlightned by the word and spirite of God shoulde picke out any matter of spirituall edification eyther out of the creatures or the actions of God Sect. 2. THe will of God as it is coÌ„teyned in thâ— Scripture creatures and actions of god is as meare vndressed and therefore it must be prepared and made fitte for our vse as we daily see meates to bee dressed infinite wayes This preparation is made by searching and finding it out which of it selfe lyeth hidden and it is prepared either by our selues or else by others as namely by the Ministers of the worde who in the Church which is the house of God are both as Stewardes to prouide and as Cookes to prepare meate for the children and seruaunts of GOD the which they do when as they gather out of the worde of God sounde and wholsome doctrine and applie it to the seuerall conditions of the hearers This publicke foode which the publicke ministerie of the worde yeeldeth is thâ—t wherewith chiefly God hath appointed that our soules should bee nourished and therefore we are carefully to consider how it ought to be receiued For we are not here to declare howe this publicke preparation should bee made for that belongeth not to this Treatise yet as all men knowe that the good estate of the bodie dooth chieflie consist herein that the meate wherewith it is nourished be well dressed and made fitte for the receyuer not rawe offensiue or mingled with any hurtfull thing so without question the health of the soule dooth chiefly depende on the ministrie of the worde that it offer to the Church nothing but that which is both in it selfe good and sounde and also made fitte for the present estate of the hearers And surely it is to bee wished and the contrarie greatlie to bee wondered at that men were as carefull in prouiding for themselues wyse and cunning Cookes able to prepare a right the sacred worde of the euerlyuing GOD wherewith their soules are or ought to bee fedde to eternall life as they are curious about the dressing of theyr bodily meate which is soone turned into fylth and so cast away as a most loathsome thing yea which together with the bellye for the which it is prepared shall be abolished as in the first to the Corinthians the sixt Chapter and thirteenth verse But menne spend their whole care tyme and substaunce about the one to wit the filling of their bellies and the feeding of their bodyes and are altogether carelesse of the other thinking no cost sufficient for the one and euerie pennie that is bestowed on the other cleane lost But to leaue these godlesse epicures seruing their bellies which are their God it is the part of euery Christian that hath care of the health of his soule after that he hath done his endeuour in prouiding a cunning and faythfull Cooke for the preparing of meate for his soule to prepare himselfe for the receyuing of it by procuring in himselfe an appetite to this spirituall foode that so as it commeth to passe in feeding the bodie it beeing earnestly desyred may bee happilie digested This is done fiâ—st by vnloading our stomackes from all sinfull cares cogitations and desires the which beeing of nature contrarie to the pure and heauenlie worde of God will not suffer it to haue enteraunce for it is impossible that a man shoulde both earnestly desire the worde and cherish sinne and therefore he must resolue himselfe to yeelde heartie obedience vnto it by casting away whatsoeuer is in his minde heart or lyfe contrarie vnto it This counsell wee haue giuen vs. 1. Pet. 2.1 Wherefore laying aside all maliciousnesse and guile all dissimulation enuie and euill speaking as newe borne babes desire the sincere milke of the worde that yee may growe thereby And lykewise Iames. 1.21 VVherefore laying asyde all filthinesse and superfluitie of maliciousnesse receyue with meekenesse the word engrafted in you which is able to saue your soules Secondly this appetite of the worde is to bee procured by a due consideration of the necessitie of the profitablenesse and excellencie therof for who will not desire that which hee seeth to bee both most needfull and profitable for himselfe and most excellent in it selfe it being the onely matter of spirituall nourishment and so the meanes of attaining eternall life Psal. 19.7 The law of the Lord is perfect conuerting the soule the testimonies of the Lord are sure and giue wisedome to the simple the statutes of the Lord are right reioyce the heart and therefore they are more to bee desired then gold yea then much fine gold sweeter also then the hony and the hony combe Moreouer by them thy seruant is made circumspect and in keeping them there is great reward Againe the excellency of the word is so great as connot bee expressed It is indeed contemned by carnall men as base and simple and as hauing in it no matter of importance but a bare storie of Christ crucified as we reade 1. Cor. 1. The Grecians and other wise men of the world reiect the Gospel as being destitute of that deepe wisedome wherewith they know themselues to be endued But what maruell is it that he who is blinde thinke it to bee darke when the sunne shineth most clearely or that a naturall man who in regard of heauenly things is as blind as a buzard can see no wisedome in the worde of God in the which all the treasures of the endlesse wisedom of God are coÌ„teined The Queene of Saba thought it woorth her labour to trauaile into a strange countrey to heare the wisedome of Salomon and counted his seruants happie in that they liued in
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
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