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
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
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
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
was a receaued opinion among the Iewes before the time of the gospel it appeareth plainly both by that coÌ„futation of it which the apostle maketh RoÌ„ 2. by the open profession of that natioÌ„ in all ages since the time of the Gospel Likewise that it is maintained of infinit multitudes of christians at this day it is so manifest that it needeth no proofe The coÌ„mon beliefe confession of â—earned and ignorant meÌ„ is this that they hope to be saued by their good meaning and good workes but they neuer think or speake of any such regeneration as the scripture teacheth many of those who do according to the worde of God ascribe mans sanctification regeneration to the grace of god meane the naturall operation of mans will enclining it selfe to good the which in some sense they do truly think call the grace gift of god Of this opinion was Nicodemus a great Rabbi in Israel who was amased wheÌ„ he heard Christ teach this doctrine of regeneration as hauing neuer heard of any such matter before And therfore when Christ taught that vnlesse a man were born again he could not possibly enter into the kingdom of heauen he maketh this carnall reply must meÌ„ return into their mothers wombes and so be borne againe This ignorance of regeneration is the most common hinderance why men doo not seeke after it for how can they desire much lesse seeke that which they do not know neither is it any great maruaile that so many are ignorant of it considering first that the selfe-loue which is in man by nature maketh him to thinke farre better of himselfe of his owne nature strength and faculties then he should do And secondly that the naturall reason of man wil hardly admitte any supernaturall or miraculous worke resting it selfe in it selfe that is in the inherent vertue and ordinary course of naturall causes But we are to thinke far otherwise of these things and renouncing these greeuous and damnable errours to learne and hold out of the word of God that it is no lesse impossible to make the corrupt nature and natural faculties of man cleane and pure his sinfull life and actions good and holy or his person being guilty of sinne and eternall death iust and righteous by any meanes which either man or any creature can vse then it is to make an Ethiopian white by washing him with water Yea further that no seruice of God though neuer so solemne and deuout no good workes though neuer so many and excellent no good meaning though neuer so simple and innocent no vprightnesse and integritie of life and conuersation though neuer so great no worldly prerogatiue whatsoeuer can make a man acceptable to God much lesse partaker of eternall glorie both which belong onely to those whose natures mindes willes and affections it pleaseth him according to his eternal will and counsel to change and renewe by the mightie power and miraculous operation of his spirit To conclude we are to looke for saluation by no other meanes but onely by regeneration and to seeke for regeneration not in our selues for that were to seeke heauen in earth or rather in hell or by any vertue power or qualitie in our selues but only at the hands of God to whom onely the glory both of the first and of the second creation is to be giuen and to beware least that wee be deceiued with this common errour esteeming sinne and holines to be nothing but as morall vertues and vices spirituall regeneration nothing but good education or philosophicall institution godlinesse nothing but honest behauiour christianitie nothing but ciuilitie the which differ as much as do the shadow and the substance of any thing Otherwise we shall seek God where he is not to be found and so without all question loose our labour Sect. 3. THe second hinderance whereby men may be and are kept backe from seeking for regeneration is another false opinion and conceite of it whereby men despaire of attayning vnto it considering either themselues to bee so wholly dead rotten in sinne that they cannot imagine how they should euer bee restored to the spirituall life of holinesse or else this doctrine of the supernaturalnesse of regeneration as being a diuine and a miraculous worke This hinderance is contrary to the former in the one man thinketh better but in the other he thinketh worse of his nâ—turall estate then it is indeed in the one he presumeth of his owne strength in the other he despaireth of the goodnesse and power of God in the one hee thinketh regeneration more easie in the other hee thinketh it a more difficult matter then it is This hinderance is not so common as the other for there are very few that doe either know or acknowledge the doctrine of supernaturall regeneration Yet it will easily follow of that doctrine for men will soone bee put backe from seeking and despaire of attayning to that which they hear to be miraculous contrary to nature For so we read Ioh. 6 66. that whereas Christ taught That no man could come vnto him be iâ— truth his Disciple vnlesse it were giuen vnto him of the father And as he saith v. 44. except the Father draw him that many of his disciples went back walked no more with him But the truth of this whole doctrine we haue plainly set downe Math. 19.23.24.25.26 Where Christ hauing sayd that it is hard â—ea impossible for a rich man and so for all sortes of men although the rich who abound in worldly pleasures are further off to enter into the kingdome of heauen driueth his Disciples to this desperate conclusion who then can be saued or to what purpose then should any man goe about to be saued wherunto Christ maketh this answer Indeed with man it is impossible but not with God That is although it be impossible for any man to regenerate either himselfe or any other yet to God it is not only possible but also easie therefore no man ought to be discoraged from seeeking or despaire of attaining it but account it an easie thing as the Apostle doth Rom. 10. where he preferreth the Gospel before the Law in this respect for that it teacheth a most readie and easie way of attaining to saluation namely the beleefe of the heart and the confession of the mouth whereas the Lawe requireth perfect obedience which no man liuing is able to performe The which dissimilitude is not in the conditions themselues for they are both alike hard both being altogether impossible it being as easie a thing for a carnall man to fulfill the morall lawe as it is for him to worke in himselfe true faith and confession the which two are all one in effect but in this that God accompanieth and asisteth the ministery of the Gospell with the miraculous operation of his spirit whereof the ministerie of the Lawe being destitute is but a dead letter vnable to saue the hearer So then regeneration