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
a small time becommeth weake and distempered yea soone falleth into sicknesse and doth perish so is it with the soule the which being neglected but a litle there will a decrease of holinesse be plainly felt yea perhaps seene by others The reason whereof is manifest to wit because both outward occasions and temptations and also tâ—e inward corruption of sin neuer ceaseth from oppugning this holinesse and therefore as the bodie must continually be repaired with nourisâ—ment because it is continually consumed by our naturall heate so must the soule by a good diet daily vsed bee preserued Thus the scripture doth euery where exhort vs to a continuall vse of all spirituall exercises as namely of praier Eph. 6.18 Pray alwaies with all maner of praier and supplication in the spirit And 1. Thess. 5.16 Reioyce euermore pray continually not as if as some haue fondly imagined wee ought to giue our selues so wholly to spirituall exercises as that we neglect our bodies this present life as most men bestow all their time care and labour about their bodies without any regarde had to their soules For as God hath giuen vnto vs both bodies and soules so it is his will that both be carefully preserued and that both for the maintenance of this present life we labour daily diligently in some lawfull calling for the preseruing of the life of our souls we vse that spiritual diet which we are about to declare Yet as heauenly spirituall and eternall things are farre more excellent and more to be desired then earthly things so we ought to haue greater care of the one then of the other and so to frame the course of our life that we entangle our selues in no mo worldly duties then are needfull Thus the Apostle counselleth 1. Cor. 7. that the seruant should not neglect any duty which his maister enioyneth him vnder pretence of seruing God but yet desire a free life because in it he may haue greater opportunitie and leisure to serue God and like wise that we should preferre a single life before mariage which vsually bringeth with it many cares troubles According to this rule they whoÌ„ God hath blessed with riches and abundance of â—orldly things ought to giue more time care and labour to the seruice of God theÌ„ they who are in pouertie and want things needful and to say with themselues soule thou hast goods laide vp for many yeares and therefore not take thy ease and make thy selfe drunke with the superfluitie of â—orldly pleasures but take time as much as thou wilt to serue God and to clense thy selfe from the filthinesse of sin which maketh the abhominable to God But vsually men as it were adding thirst to drunkennesse the more they haue the more they desire to haue and are more careful in seeking worldly things then they who are in greatest want Besides it is needful for the right dieting of the soule that wâ— know and consider the present state or constitution of it â—hether it be in infaÌ„cie or in ripe age in the increase or decrease of holinesse in strength or in faintnesse in temptation or not that so we may vse that diet which is most coÌ„uenient in regard of the present state of it Otherwise we cannot but erre in dieting it yea euen in the carefull vse of the most holsome meates and soueraigne remedies For as it is impossible to order the body aright either in sicknesse or in health without the certaine knowledge of our complexion age and strength and vnlesse wee marke in what parts it is most weake or strong that accordingly choyse may be made both of meates in health and of remedies in sicknesse so the foundatioÌ„ of the right ordering of the soule consisteth in this that we know our age and strength in Christ whether we be ripe and strong men able to digest solide meates or but babes and weaklings who must be fedde with milke and also our infirmities what sinnes we are most subiect vnto that so we may auoyd all occasions of them THE DIET of the Soule Or A Treatise shewing how the Soule of man being renued or indued with holinesse is to be ordred and preserued in that estate CHAP. 1. Section 1. THe first part of the Diet of the Soule is that whereby the spirituall life of holynesse and that measure of grace wherwith God doth endue it in regeneration is maintained and continued as we knowe that Phisitians prescribe a diet for continuance of health as well as for the remoouing of sickenesse For whereas Christ sayeth Mar. 2.17 The whole haue no need of the Phisitian but the sicke and that therefore he came to cal not iust men but sinners to repeÌ„tance he meaneth not that any man is so holy as that he needeth not both his owne continuall care in watching ouer his soule as also the continuall assistance of Gods spirit but that they who are sicke or rather dead in sinne and impenitencie haue more neede of helpe then they who are alreadie endued with the life of holinesse For as it is truly said in other things Non minor est virtus quaÌ„ quaerere parta tueri so is it true in respect of spirituall health the which caÌ„not possibly be kept without continuall care although in exact comparison it be easier to coÌ„tinue either bodily or spiritual health where it is already then to procure it where it is as yet wanting Here it may bee asked what this spirituall health is and how any man can bee said to haue it when as all are sinfull we answere that although no absolute perfection of holinesse yet a state of spirituall health may be attained vnto euen in this sinfull life and is then attained when as a faithfull man leadeth a holy and vnblamâ—ble life performing although in weaknes imperfection yea in some corruption of sinne all duties belonging either to God or man and being irreprouable in regarde of any great sinne For as most men liuing are truely said to haue their health howsoeuer that exact temperature ad pondus wherof Phisitians dispute cannot be found in any man or in any age so absolute perfection of holinesse is not required to spiritual health But as it is sufficient for bodily health that the distemperature bee not so great and manifest as that it hinder any of the naturall faculties from their functions so if the corruption of sinne be so brideled aâ— that it hinder not the performance of any christian dutie there is spiritual health yea although this corruptioÌ„ of sinne bee so strong that it doth sometimes bring forth some sin and hinder in part the performance of some Christian dutie yet if for the generall course of life the grace of gods spirit do preuaile so that it represseth that sin performeth all duties sometimes faintly imperfectly at other times fully couragiously yet here is health For so as in the body so also in the soule we are to distinguish betwixt health and
hee himselfe little thinketh of any such thing as wee reade Eccle. 11.1 Cast thy bread on the waters and after manie daies thou shalt finde it By this argument which God in mercie hath giuen vnto vs for the helping of our weakenesse in this behalfe wee are to bee encouraged to go on in a daily and liberall practise of Christian dueties towardes our Bretheren and not to spare for any coste for wee do not loose it but only lende it to the Lorde who will assuredly pay vs our owne with aduantage wee shall receiue a hundred folde in this life and a farre better rewarde in the worlde to come For GOD iâ— not vniust that hee shoulde forgette the good workes the painefull loue of those who minister vnto the Saintes yea although it bee but a cuppe of colde water giuen to a Prophet or any of Gods seruants it shall not bee forgotten but haue a rewarde This Motiue to good works God hath giuen vnto vs not that we should rest in it or that it shoulde haue the cheefe place in this consultation for then Sathan may obiect agaynst vs as hee did agaynst Iob Doth Iob serue God for nought hast thou not compassed him in with thy blessings And so to vs thou doost not serue God or performe these Christian duties in loue either of him or of thy brethren or for conscience but in a greedie desire and a carnall hope of aduauntage And therefore it is better if so bee that wee can contemne and passe by this argument not mistrusting the truth of Gods promise in this behalfe but preferring simple obedience the sincere loue of God and the rewarde of eternall glory before any rewarde that God can giue vnto vs in this worlde So that to conclude this point by these and such other motiues which the worde of God doth plentifully affoord vnto vs wee are to stirre vp our selues to the dayly performance of all Christian duties of loue thankefulnesse compassion and mercie and to account this kinde of spirituall exercise no lesse needfull to be dayly performed then anie other CHAP. III. Sect. 1. HItherto wee haue declared how the soule of man being by God endued with the spirituall life of holines and also with health streÌ„gth whereby it is able to performe all the actions belonging vnto it is to bee ordered and preserued in that estate The which thing if as it ought to be desyred and endeuoured by all Christians so it might bee brought to passe then were this our labour brought to an ende there beeing nothing else needfull to bee declared as touching the welfare and good estate of the soule But as for the welfare of the bodie it is not sufficient that wee haue learned and do knowe the arte and meanes of preseruing health for that notwithstanding all our knowledge cunning and care in this behalfe infirmityes and diseases may happen as wee knowe by dayly experience that manie notable Phisicians haue fallen into daungerous and mortall sickenesses and by them bee brought to vntimely death so it is not sufficient for our spirituall welfare that we knowe howe to diet and order our soules as long as they are in health and strength it being also required that wee knowe howe by a conuenient and meete diet to recouer them out of sickenesse and to heale all the maladies happening vnto them For why No man as we remaining in these earthlie corruptible bodyes can promise vnto himselfe continuall and certaine health because both our knowledge and also our care in practising is vnperfite For if no man can attaine so exact knowledge of his bodie which is sensible but that there may be hidden in it corruption and secrete sicknesses neuer perceaued till that they cannot be amended as it commeth often to passe in impostumes plurifies and such other inward diseases what maruaile if wee cannot attaine to so perfect knowledge of the state of our soule the nature whereof is farre more subtill and therefore much more hard to be thorowly knowne especially by him who is fallen into some speciall sicknesse wherein men are far lesse able to order themselues aright then they are in health And therefore as we haue in the former part of this treatise shâ—wed how the health of the soule is to be continued when it is present so now we are to declare howe it is to bee procured where it is wanting or recouered when it is lost It is indeed the part of a wise man to bee carefull in keeping the health both of his body and of his soule and not presuming of his cunning in recouering it to bee carelesse of it No man is so foolish as to cast himself into the sea although he thinke that hee may escape by swimming to wound his bodie because it may be healed to take poisoÌ„ because he can counterpoise it by the contrarie therfore no man ought to make this vse of this Treatise to let his soule fall into anie spiritual meladie because he knoweth where to haue a remedie It is so much easier to keepe sickenesse out of the bodie and soule then to get it out after that it hath gotten enterance as it is more easie for a whole and strong man then for a sicke and weake man to withstande or resist his aduersarie for possession is of great force And therefore this restoratiue or rather curatiue diet which nowe wee take in hande ought not to bee to anie man an occasion of sinne and of negligent ordering of his soule but to be accounted the last refuge whither wee must flie when as by the force of sinne wee are driuen from the former dyet of preseruing health But howe commeth it to passe that the soule which is of a spirituall and so pure a nature shoulde bee subiect to infirmities and diseases Surely by the corruption of sinne in it the which where it hath the whole place and rule the contrarie holinesse beeing altogither wanting as it is in carnall men is the death of the soule as holinesse is the life of it where it is and worketh yet kept vnder and ouerruled so that it cannot preuaile it is an infirmitie and lastly when it hauing in this wrastling preuailed and gotten the vpper hand doth raigne and rule it is a sicknesse of the soule so that sin in the carnal man is death in the regenerat soule it is either an infirmitie or a disease fuâ—ther it cannot go it beeing impossible that it shoulde wholly expell holinesse out of the soule of the regenerate man as it were heate out of the body and so bring death For as Abraham is brought in speaking to the rich man Luke 16.26 as betwixt heauen and hell so betweene carnalitie and regeneration there is such a gulfe set that they who wold cannot without the miraculous worke of Gods spirit passe from the state of sin to regeneration nor from regeneration to the state of sin by that or any other means Yet as long as the soule is out of
if the hypocriticall humiliation of Achab did preuaile howe much more forcible will it be when it is ioyned with the inward contrition whervnto god hath made this promise I will resist thâ— proud and giue grace vnto the humble CHAP. III. Of resolution to repent and the hinderances thereof Sect. 1. WHosoeuer desireth to haue that spirituall regeneration without the which there can be no hope of saluation wrought in his soule by the spirite of God must in the first place set himselfe to seeke it with all care and diligence by all means possible For so it hath pleased god to saue men not as dead and sencelesse creatures vnable to moue or to do any thing for theÌ„selues but rather to make them the workers of their owne saluation by enioyning them this taske to vse what meanes they can of renuing and sauing their owne soules Wherein God hath not dealt hardly but most reasonably louingly with man for if the lest commoditie in the world be worth the seeking and he altogither vnworthy of it who scorneth or irketh to take paines in seeking it what is more meete then that spirituall regeneration and eternall saluation bee sought for before they be had Againe we know that God and man being now separated by sin and as farre distant the one fâ—oÌ„ the other as the heauen is from the earth it is vnpossible for them to meete vnlesse the one moue towards the other And therfore as it is meete and needfull that the inferiour seeke to the superiour the begger to him who is rich and liberall the sicke man to the Phisician the offendant to the mercifull Prince so it is the dutie of man to seeke for remission of sinne for spirituall life health and wealth at the hands of GOD the onely giuer of all good things To this dutie the Scripture doth euerie where exhort vs. Amos 5.6 Seeke the Lord and liue Matth. 6.5 Seeke the kingdome of God and the righteousnesse thereof Matth. 11.28 Come vnto mee all yee that are wearie and laden and I will ease you And yet it is generally neglected of men who contemning this counsaile and commaundement of God and being altogether carelesse of their owne saluation spend all their time strength and wit in seeking and enioying worldly pleasures but as for this spirituall life of their soules they neuer thinke or dreame of any such matter as Christ witnesseth of the Iewes Iohn 6.26 That they sought him not for his miracles or doctrine but because he had filled their bellies with bread But that we may be stirred vp to the performance of this so needfull a duty which we owe both to god to our own soules we will first set down briefly a fewe motiues or reasons perswading thervnto and in the second place remoue hose hinderances by the which men are vsually kept back froÌ„ this seeking of regeneration saluation at the hands of God For the first we shal not need to go farre for arguments if that we would but consider our present estate in this worlde the which for the most part is so full of troubles griefes crosses and miseries that it maketh men wearie both of it and also of theÌ„selues yea to desire at one time or other to be rid of it at al aduenturs although they know not of any better or of any other estate Yea a litle paine of bodie or sorrow of mind from the which no condition can be free marreth a great feast of pleasure and happinesse making vs forget it quite yea making it bitter and vnpleasant vnto vs. And if wee should suppose an earthly paradise hauing in it the perfection of worldly pleasures yet we must needes acknowledge the vanitie of them in that wee are not sure to enioy them for the space of one houre not knowing how neare our bodies and liues drawe to their end and if they continue long they will of themselues waxe loathsome vnto vs. And therefore as we account that man very vnprouident and foolish who hauing things needfull for one or two daies therin resteth altogether carelesse of the time to come so wee may well iudge all carnall men more then mad who hauing no certaine state of life in this worlde no not for one quarter of an houre do not seeke for it at the haÌ„ds of god yea they reiect it being offered an euerlasting and vnchangeable state of life ioy glory and happines in the world to come Let vs therfore giue eare to that good counsell which Christ himselfe giueth vnto vs Iohn 6.23 Labour not so much for the meat which perisheth as for that meate which endureth vnto euerlasting life And Mat. 6.19 Lay vp fâ—r your selues treasures â—ot on earth where the moth canker wil corrupt yea where the wormes will consume your selues but lay vp treasure in heauen where there is no corruption to be feared Sect. 2. NOw wee come to the hinderances by the which men are staid from seeking for regeneration and saluation the which although they be many and diuerse as men do diuersly conceaue amisse of the truth yet the most vsuall of theÌ„ are errors or false conceits about this doctrine of regeneratioÌ„ To this head we are to refer first the ignorance of spiritual regeneration secondly despaire of attaining it as being a supernaturall and an impossible thing For the first The doctrine of this supernaturall and miraculous regeneration hath beene in all ages and is at this day receiued by many liuing in the church who coÌ„fesse indeed that man is sinfull must be holy righteous before that he can please God and attaine to saluation yet they think that this sinfulnesse is not so deepely imprinted into thâ— nature of man as are the spots into the skin of the leopard as the scripture speaketh but rather that it may be easily shaken off and laide aside as a loose vpper garment aâ— mans pleasure that it coÌ„meth rather by imitation of those with whom we liue then by propagation froÌ„ the fal of Adam by the particular default wilfulnes of seuerall men who might be holy and pure if they would then from any generall corruption of the nature of mankind and lastly that it is not a total spreading it self ouer al the faculties of mans soule and bodie but onely in this or that part as men are by nature or custom giuen to this or that vice some to one others to another as they think of maÌ„s sinfulnes so they do must of necessity think of the coÌ„trary holines to wit that man hath it in part by nature may haue it wholy at his pleasure by good education moderatioÌ„ such other means as he may vse without any supernaturall worke of God Hence coÌ„meth or rather foloweth of necessity that greeuous error of iustification by works inherent holinesse mans owne righteousnes wherwith the church hath bin hitherto will be alwaies hereafter infected as with a coÌ„mon plague popular disease For that it
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
our sinnes to god by good workes for a thousande good workes will not counteruaile the least sin before Gods iudgement seate but that as by our sinnes heeretofore committed wee haue disobeyed and dishonoured God so now wee are to obey and glorifie him by our good workes and Christian liues yet in regarde of our brethren wee may and must to the vttermost of our power make full recompence Thus dooth Zacheus in his repentance Luke 19.8 promise Christ that hee will first giue halfe his goods to the poore in a testification of his obedience thankefulnesse and faith which he had toward god and then for satisfaction of men restore foure folde to euerie one from whom hee had iniuriously taken any thing Thus wee see the first part of this renouation to wit amendement of life to the which Iohn exhorteth the Iewes in his ministerie of repentance saying Matth. 3.8 Bring foorth fruits worthy repentance or such as beseemeth them who professe themselues to haue changed their course of life and to be conuerâ—ed from sinne to God But our repentant must not stay here for then hee plaieth the hypocriticall Pharisie making the outside of the cup cleane but leauing it foule and filthie within and therefore we must desire him to trie what he can do in mending the corrupt and sinfull life of his soule and of all the faculties thereof This is no doubt a hard peece of worke passing the cunning of any creature and belonging to God onely yet man may in some sort chaunge his soule although not from sinfulnesse to holinesse yet from vice to vertue and from ignorance to knowledge Wherein our repentant is to labour vsing all good meanes of getting knowledge and vertue He is to giue himselfe carefully to the reading and studying of the Scripture and of all other bookes conteyning sounde and true doctrine gathered out of the worde of GOD. Yea although hee meete with manie poynts of doctrine which hee cannot possiblie vnderstande conceaue or beleeue yet hee is not to giue ouer but rather to ascribe the hardnesse of them to his owne dulnesse and the impossibilitie of others of them to his owne incredulitie not considering the power of God Likewise he is to labour in chaunging the inward disposition of his will and affections framing and bending theÌ„ from euill to good by reasons and perswasions takeÌ„ both out of the scripture and also out of prophane writers in whom we may find notable pattern of al vertues by the examples of Christians and also of Infidels of whom many haue so profited in these exercises that they may seeme to haue attained to the perfection of vertue Yea he is to vse great seueritie towarde himselfe in repressing the peruersenesse and rebellion of these head-strong faculties and that by denying vnto them the lawfvll vse of things that so they may be farre from vnlawfull desires To be short hee who doth desire and seeke for regeneration must by all meanes endeuour not onely to purge himselfe from all open and grosse sinnes by leading a life vnblameable before men but also from smal and secrete sinnes by keeping a good conscience in all his wayes in the sight of God yea not onely to abstaine from euill but also to perfourme all Christian and honest duties both to God and man Yea he must purge not onely his life and actions from sinne but also his minde from ignoraunce vsing all good meanes to be instructed in Religion yea his will and affections from all vices lustes and corrupt desires and so as much as lyeth in his power to renue himselfe And yet when he hath done all that he can hee is but where he was to wit a carnall man as dead in sinne as any man is in his graue Yet he hath vsed the first meanes of obtayning grace and eternall glorie and hath done that whereby that grieuous condemnation which is appointed for the wicked is auoyded and the fauour of God procured at least for temporall blessiings Sect. 3. THe second meanes of attaining to regeneration is the ministerie of the worde the which is the ordinarie meanes by the which God worketh regeneration in his elect We say ordinarie beâ—â—use some time it pleaseth God to worke without it by other meanes as namely by priuate reading instruction and exhortation by myracles by crosses and great humiliations yea sometimes by temporall blessings plentifully and straungely bestowed on men yet the vsuall and appointed meanes is the publike ministerie of his holie worde perfourmed in a plaine and simple maner as we reade 1. Pet. 1.23 Being borne againe not of mortall seede but of immortall by the worde of God enduring for euer If it be asked what needeth any meanes in regeneration it being an immediate worke of God why this meanes more then some other why the publike ministerie of the worde rather then the same doctrine priuately taught Wee answere to the first question that as in all others miracles so also in this God vseth some shewe of naturall causes that so hee may conceale his owne extraordinarie working as it is Prouâ—rb 25.1 It is a glorie to God to conceale his doings So in regeneration as great a myracle as any other yea the onely myracle in this time of the Gospel continuing in all ages of it GOD vseth ordinarilie the meanes of his worde preached in which respect it is a mediate worke of GOD yet because this meanes hath not this power inherent in it selfe in truth it is an immediate worke To the second question wee answere that God for the ende mentioned to wit the concealing of his myraculous working vseth to vse a meanes hauing in it a vertue although not able to bring foorth the effect yet helping towardes it and of some force for that purpose euen in the iudgement of a naturall man And so in regeneration it is plaine that the ministerie of the word seemeth to haue for most men thinke that it hath indeede the power of renuing men inherent in it selfe For thus they reason men being endued with reason may by teaching bee brought to knowledg by force of argumeÌ„t they may bee perswaded to vertue and moderation whereof a vertuous and honest life will easely followe yea there is no doubt but that God doth ordinarily prepare men after a sort for grace drawing them nearer to himselfe then other carnall men are and therefore the ministerie of the worde is a fit meanes of regeneration The third poynt may verie well be made a question among those who thinke that the ministerie of the worde hath the facultie of regenerating inherent in it selfe for why shoulde not a man learne and bee perswaded as well by himselfe as with others as well at home as in the Church Otherwise it is no question neither is there any other answere to bee made vnto it but onely this that so it pleaseth God to worke by publicke and not by priuate means And yet no man can denie but that it is more meete that
hearing of Gods worde The third earnest and continuall praier By the first he addresseth himself to come to God casting off his filthy sinnes and putting on the new garment of a religious iust vpright and honest life by the second he standeth waiting at the gate of Gods mercy where vsually men are receyued into fauour by the third hee becommeth a little more bolde presumeth to knocke and rappe at Gods gate where we leaue him prepared wayting and knocking till it please God to open and let him in Sect. 5. ANd yet there remaineth one point to be briefly declared to wit how this repentaÌ„t being now as we are to hope iudge and suppose of a carnall made a spirituall man may know himself to be in the state of grace For although regeneration beeing so great and a totall chaunge bee vsually so euident especially to him in whom it hath place that hee can not doubt of it yet it commeth often to passe by the temptation of Sathan and that naturall infidelitie which remayneth in them that euen the faythfull are brought to this passe that they knowe not what to make of themselues but eyther thinke or at the least suspect themselues to bee in the middest of a troublesome and tempestuous Sea when as in trueth they are arryued in the Hauen This controuersie must bee taken away by comparing our present estate with our former and by considering that chaunge which wee feele to bee of a suddaine wrought in our selues in the earnest perfourmance of some Christian exercise tending to regeneration For wee are not to looke for it in our banquets pastimes sleepe recreations or while wee are busied about worldly affaires but while wee heare the worde of GOD while wee pray vnto him publikely or perhaps priuately alone or with others while wee humble our selues in fasting and vnfayned sorrowe for our sinnes In the perfourmance of the which Christian duties GOD is by his mightie power able to turne the hearts of men which way hee lifteth to change the naturall disposition of his soule whom hee then calleth making it looke towarde himselfe which before did frowardlie abhorre from all good and vppe to heauen which before had the eies fixed in earthly things Whereupon this repentaunt for wee will yet giue him his olde name because hee doubteth himselfe to bee still not a newe but the olde man feeleth all the facultyes of his soule his minde will and affections straungely chaunged For whereas before hee felt himselfe so hard hearted that although he sawe his sinnes yet hee was not greeued for them vnlesse it were for the punishment of them nowe he powreth out of his eyes Ryuers of teares in respect of the dishonor which he hath by his sins bâ—ought to the name of God Whereas before he doubted of Gods fauor and the pardon of his sinne now he is vndoubtedly perswaded of both and so he is now replenished with vnspeakable ioy heareth the spirit not of bondage and feare wherewith hee was possessed but of adoption crying in his heart Abba father He now feeleth himself able to withstand those sinnes wherevnto before he yelded continually at the first to haue a delight in praying to God and in all Christian exercises wherevnto before hee was drawn by feare of the displeasure either of men or perhaps in some conscience of sinne in feare of the wrath of God and a desire to auoyd it And to conclude hee feeleth all those parts of holinesse wrought in some measure in his soule which are requited in the faithfull FINIS The Argument of the Treatise following AS it is not sufficient for the good estate of mans bodie that it be brought into the world in the naturall perfeâ—â—â—on of it which consisteth in the equall temperature and iust proportion of the seueral parts of it for that it being left here would soone perish and come to nougâ—t and therefore it must of necessitie be continually both nourished with meate and drinke and also preserued from all hurtfull things yea carefully restored to the former state of health if by any inward or outward meanes it fall into sicknesse or bee any way hurt wounded or distempered no more will it serue for the good estate of the soule that it be both prepared by repentance for regeneration yea actually regenerated by the spirite of God but it likewise must continually be tended fed and cherished yea healed of all those maladies which by any meanes happen vnto it This we call the right dieting of the soule resembling the soule to the bodie that both the doctrine may be plaine and easie being illustrated declared by sensible familiar similitudes and also that the continuall care and paines which we take about our bodies tâ—e ordering dieting of them may alwaies be putting vs 〈◊〉 minde of perfourming the same dutie vnto our soules for the which we oght to be so much the more carefull as eternall happinesse is better theÌ„ this short and miserable life This spirituall diet hath two partes conseruatiue and restoratiue the former continueth and keepeth in the soule that measure of grace and of holinesse which it hath receiued from God the other restoreth it when it is lost and repaireth it being decaied Againe conseruatiue diet hath two parts nutritiue and preseruatiue consisting the one in the right vse of those things by the which the soule is nourished the other in the carefull auoyding of all things which are hurtfull vnto it spirituall nourishment consisteth in two tâ—ings foode and exercise whereof the one is the matter the other the meanes maner or forme of nutrition Further we are to consider how the soule hath resemblance to the state of the bodie and how it being of it selfe simple and spirituall can be subiect to alterations distempers and diseases which haue place in the bodie by reason of the contrarietie of qualities preuailing or yeelding one to another to wit that as in the bodie heate and moysture so in the soule holinesse sinfulnesse do continually fight togither the one laboring to consume and expell the other the sinfulnesse of the flesh labouring to quench all the good motions of the spirit and the spirit striuing to crucifie the flesh with all the corrupt lusts thereof Gal. 5.17 The flesh lusteth against the spirit and the spirite against the flesh and these are contrary the one to the other This is the composition temperature of the soule hauing place onely in the state of regeneration wherein the soule hath in it selfe both holinesse and sinfulnesse but not in the state of innocencie or yet since the fall of Adam in carnall men when as tâ—e soule being altogither either holy or sinful cannot be said to haue this composition or temperature These points of doctrine may profitably be considered But first we are to know that the paines and care taken in dieting and ordering the soule ought to bee continuall without any intermission for that as the body being neglected for
I regard a mayden And Prou. 23.31 Looke not on the wine when it is red when it sheweth his colour in the cup for in the end it will bite as a Serpent thy eyes shall looke on strange women and thy heart shall speake froward things By keeping this rule a weake Christian shall go on with a straight foote in the way of a Christian life when as one indued with a far greater measure of grace neglecting it in confidence of his owne strength shall stumble and fall into grieuous sinnes Yea as one hauing a weake constitution of bodie being in safetie and as we say out of gunshot is liker to liue then the strongest man being in battaile in the middest of his enemies so a weake man being out of temptation and auoyding occasions of sinne is liker to stand then he who rashly rusheth vpon the pikes and hath many occasions of sinning although in his minde affection and purpose hee doo more abhor froÌ„ sin so haue a greater measure of the contrary grace then the other Lastly this care in auoyding sin by considering the nature and effectes of it and by eschewing the occasions of it ought to bee exercised chiefely in regard of those sins the occasions of theÌ„ wherunto we know our selues naturally inclined to the which we are oftenest teÌ„pted haue oftnest yelded euen as men do most fortifie by art those places of their towns cities which are weakest by nature flock thither apace to defeÌ„d where they see the enemy most busie in assaulting Sect. 3. TO this head of the occasions of sin wee are to refer the company of wicked and godles meÌ„ who of al other are the most forcible tentation and allurement to sin Other occasions are dum and cannot pleade for their selues but by our owne tongues and therfore no further then we our selues think good but these will be importunate sutors yea if they haue any power ouer vs insolent and tirannical compellers and commanders for so wee are to knowe that those tempters haue diuers meanes by the which to draw vs from the obedience of God to the committing of sinne First their bare example the which although it ought not to be regarded but onely as a spectacle of the filthines of sin as we see in drunken meÌ„ the beastlinesse of that sin more plainely then we can haue it any way described vnto vs yet it doth often preuaile with those who are weake especially when as the persons of those wicked men are honourable to be had in account for their wisedome learning riches dignitie authoritie or in any other worldly respect But wee are to be forewarned and to take heede of this knowing that not the actions of sinful men but the word of God is the rule according to the which all our actions are to be squared and that of men for the most part not the wisest and mightiest but the simplest and basest are chosen by God to be partakers of his spirit and presidents of godlines vnto others Neither do these tempters stay here being content with those who are mooued by their example to treade in their steps but as euery one thinking best of himselfe and his owne waies desireth to haue all other like to himselfe they adde to example perswasion intreating importuâ—ity yea if it be in their power by force and violence But al these temptations may must be resisted by the power of Gods spirit that so wee may preserue our soules without spot till the day of Christ. Yea though we be compassed in on euerie side with exampâ—es of sin and wickednesse hauing no step free from greeuous offences stumbling blocks aâ— it commeth often to passe that the godly man liueth in the middest of a wicked and peruerse generation as Lot liued in Sodome yet we must not suffer our selues to bee carried away with these streams of wickednes from the obedience of the will of God nor follow the multitude to euil but rather manfully striue against al in the profession and practise of a godly life and as the Apostle Peter exhorteth vs Act. 2 40. Saue our selues from that froward generation Wherein no question we shall finde great difficultie yea when we haue done all that we can great hindrances euen an impossibilitie of attaining that high degree of holines which otherwise were not impossible for that the full practise of godlinesse cannot be had but would be vnseasonable and inconuenient This Christ teacheth Math. 24 1â— Because iniquity shall abound the loue of many will waxe cold and 2. Tim. 3.1 The Apostle saith that the aboundance of sinne there mentioned will make Perillous times in the which it shall be hard for Gods children to keepe faith and a good conscience and themselues free from the sins raigning euerywhere For as in a general distemperature and corruption of the aire it is hard euen for him that hath a healthful strong constitution of body to auoyde sicknesse so it is in corrupt ages and places very haâ—d to liue vnspotted of the world But there is nothing hard or impossible to god who by his grace is able to preserue vs from beeing ouerwhelmed with these flouds of wickednes as he did Lot in Sodom hath done many others of his seruants in the midst of infidels and open idolatours Sect. 4. ANother thing hurtfull to the soule and the holines of it and therfore carefully to be auoyded in this spiritual Diet is licentiousnes which is the vnnecessarie vse of worldly pleasures when we are not coÌ„tent with meate drinke and apparell and other things needfull but lust after superfluous things as the people of Israel being filled with maÌ„na did after the flesh pots of Egypt the which although they may be sometimes lawfully vsed for that the creatures of God serue and are created not onely for necessitie for then infinite things are in vaine for a few are needful but also for the pleasure solace delight of the faithful Yet the daily and ordinary vse of them is hurtfull and not to be granted or taken First in that it taketh away our time care which should be giuen to the seruice of God to the study and practise of godlinesse and all Christian duties froÌ„ these things and bestoweth them on vaine and momentanie pleasures For although wee may after a sort do both to wit sometimes with Mary sit at Christs feete hearing his word anon with Martha giue our selues to worldly matters yet wee shall finde that this superfluous vse of worldly pleasures will bee a great hinderance to those other duties and make vs altogether vnfit for the performance of theÌ„ We do not denie but that a Christian may haue in some measure that care for his soul which is meete and withall not onely performe all the necessarie duties belonging to his calling and the good estate of his bodie yea and sometimes walke foorth and make a vagarie into the gardens of pleasure thereby
edifycation For if the heathen who haue no spirituall eyes wherewith to see can obserue the power and goodnesse of God in these creatures as wee are taught Rom. 1. how much more shall the spirituall man find in this feeld plentifull food for the feeding of the soule Sect. 8. THE last feeld wherein this spirituall foode of the worde of GOD dooth growe and is to bee gathered are the actions of GOD for as in the creation so also in the administration of the worlde God is to bee seene and sought as in the one the power wisedome and goodnesse of God so in the other his prouidence iustice and mercy do manifestly appeare or rather clearely shine His prouidence by the which all things all the actions and faculties of all creatures are disposed ordered directed restrained vpheld as that they all seuerally and ioyntly tend to those endes for the which he appointed them and the effecting of those things which he will haue brought to passe as namely first principally and generally the setting forth of his glorie which is the last end both of the creation and also of the administration of all things and secondly the execution of his iustice vppon the reprobate for their sins and of his loue and mercy in the saluation of the elect His iustice appeareth in that he recompenseth euery one according vnto his doings and that without fauour or respect of person laying feareful iudgements euen vpon his elect for their sinnes and rewarding the good deedes of the reprobate with temporall blessings but most of all he doth dayly poure forth the treasures of his goodnesse loue mercy toward his faithfull seruants in preseruing them frō all euill and in prouiding for them whatsoeuer is needfull These things may profitably and are diligently to be obserued in all the ages and stories of the Church but they are especially to be obserued in the age and time wherein we ourselues liue for that we giue greater credence are more affected with those things which wee behold with our owne eies which we haue noted our selues knowing the persons in whom they befell and all the circumstances of the said actions then with those which we haue at the second hand by the report of others and which in all respects are strange and vnknowne vnto vs. Thus the Prophet Dauid mentioneth Psal. 37.25 one of his owne obseruations the which he had bene al his life time euen a whole age in gathering of the gracious prouidence of God ouer his seruants saying I haue beene yong and now I am olde yet did I neuer see the righteous forsaken or his seed beg their bread Of these obseruations cōcerning the blessings of God bestowed on the righteous and his fearefull plagues poured on the wicked the bookes of Iob and of the Psalmes are full yea it is in many places made a signe of godlinesse to marke the doings of God as the neglect of it is of an vngodly man as Eccl. 2.14 The wise man hath his eies in his head but the foole walketh in darknesse And Es. 57.1 The iust man is taken away frō the plague that is cōming and no man regardeth that is carnall men who are not acquainted with Gods dealings nor exercised in marking thē know not this that the vntimely death of righteous men is a forerunner of some greeuous plague which God is to bring vppon that Cittie or countrey where they dwelt And more especially we are carefully to obserue those actions of God which concerne our selues as namely how he hath from time to tyme prouided for vs al things needful euen in our greatest wants when as all men did forsake vs how hee hath preserued vs from great dangers how he hath chastised vs for our sins how he hath heard our prayers and granted our requests how he hath comforted vs in our afflictions how hee hath rewarded all our good works godly endeuors how he hath assisted vs by his spirit in time of tentation how hee hath sometimes let vs remaine in sinne irrepentance and hardnes of heart at other times hath giuen vs soft hearts melting at his promises and threatnings as waxe before the fire sending forth riuers of the teares of true repentance how hee hath plagued for our sins or blessed for our sakes our friendes acquaintance wiues children kinsfolke and seruants how he hath reuealed himselfe his will and truth vnto vs and in short how he hath in euery respect dealt with vs since wee first knewe or serued him Sect. 9. THus wee see the right manner of feeding the soule with the heauenly manna the word of God contained in the scriptures creatures and actions of God beside the which there is required in the right nourishment of it spirituall exercise For it fareth with the soule as it doth with the bodie the which although it bee fedde to the full and daily filled with meate yet it cannot be preserued much lesse increased in health strength and vigour vnlesse it be exercised that so the meate receiued into the belly may be drawen and fastned to the other partes of the body which otherwise will not nourish but soone passeth away without any profit so for the preseruation of spirituall health and strength exercise is no lesse needefull then foode the truth heereof appeareth plainly in many who although they feede their soules with all are and diligence being continually conuersant in studying hearing reading meditating and regarding the word yet they are not nourished by this foode because they do not ioyne exercise vnto it This spirituall exercise is the practise of christianity or of spiritual graces or the performance of Christian duties belonging either to God or man and therefore it must of necessitie be of diuers kindes as there are many kinds of spirituall graces and of Christian duties The first and chiefe kind of spiritual exercise is prayer or inuocation of the name of God both publike also priuate by the right vse wherof wee shall feele all the graces of Gods spirit to be stirred vp in vs yea confirmed and encreased yea all drousines and heauiness of soule to be shaken off as will easily appeare by considedering the seuerall parts of it For the more that wee cōfesse our sins and the multitude and hainousness of them as it were painting them out in their naturall shape and in liuely colours the more wee loath and abhor them the oftner and more seriously that we consider the iudgements of God either present or which are like inough to bee shortly poured vpon vs for our sinnes and also the benefits temporall and spiritual receiued at the hands of God the more wee increase in feare and loue and all dutifull thankfulnesse towards him and therfore whosoeuer desireth to preserue his soule in health and strength must haue speciall regard to this that he giue himselfe to the daily continuall vse of prayer the necessity and efficacie whereof is so great that it may truely be called
the soule of the soule that is that whereon the life and good estate of the soule doth depend it being impossible that either that Christian who is diligent in prayer should bee weake in grace or that grace should abounde where there is neglect of prayer But what shall wee account diligence in prayer or how often ought a Christian to performe this dutie The answere wee haue in many places of the scripture as namely Thessalonians 5.17 Pray without ceasing And Ephesians 6.18 Pray in the spirit with all perseuerance in all manner of praier and supplications at all times And Luke 18.1 He tolde them a parable to this ende that they should pray alwaies and neuer bee wearied This generall commandement is thus to bee vnderstood and restrained pray at all seasons vppon all occasions thinke not this exercise to be needelesse vnprofitable or vnseasonable at any time in the night or in the day in the morning or at noone in the towne or in the field in businesse or in leysure Thus haue the seruants of God liued and thus they haue passed on their daies in continuall inuocation of the name of God Thus did Paule 1. Thes. 3.10 Night and day without measure I pray c. And Dauid Psal. 55.18 In the euening in the morning and at noone day I will meditate I will make a noyse in praier and the Lord shall heare my voyce And we reade of Daniel Dan. 6.10 That it was his custome to pray vnto God thrise euery day Out of the which precepts and examples wee may easely gather howe much tyme and care ought to bee allotted and bestowed vppon this exercise and that it is continually to be performed For it is not with our soules in this respect as it is with our bodyes the which may easelie surfeit of meate or of exercise for that they beeing of meane strength can not beare much of either but are soone ouercharged and hurt whereas the soule hath not any pitch or set limit eyther of holinesse but is to growe on further euen when as it is at the highest or of the meanes by the which it is attayned and therefore we cannot exceed in this behalfe vnlesse perhaps wee as verie fewe doo fall into the practise of that heresie which giueth all the time of a mans life to prayer and none to the preseruation of lyfe in following the workes of our callings the which is in no case to bee admitted And therefore that it may bee knowen what is required at the handes of a Christian in this behalfe and what is needfull for the right dieting of the soule wee will consider this poynt more at large and in particular in this manner As bodilye so also spirituall exercise is eyther ordinarie or extraordinarie the one is to bee vsed dayly the other at some tymes onelie as occasions require For as sometimes the bodie requireth long and vehement exercise the which is not to bee admitted in ordinary diet for that it would soone dry vp and consume the body so it is sometimes needfull that a christian vse extraordinarie praier and that for the better performance of this exercise hee lay aside for a time all other duties cares and incumberances whatsoeuer the which hee may not doo ordinarily as the Apostle teacheth 1. Cor. 7. That when as it is so needefull in anie respect as for the auoyding or remoouing of anie great afffliction or heauie iudgement which he hath by his sinnes pulled vppon his owne head for the obtayning of some needfull grace or temporall blessing hee may omit for a season the duties of marriage and giue himselfe wholy to prayer But ordinarie prayer may stand with the performance of al other duties neither hindering them nor yet being hindered by them so that a Christian may both serue God by prayer and also do whatsoeuer his calling although it be laborious and troublesome doth require This ordinarie prayer is perfourmed after two sortes eyther at set and certaine tymes or else vpon occasion as we know that it is an ordinarie thing with men to eate drinke and exercise themselues both at tymes appoynted for these purposes and also as diuers occasions do offer themselues so a Christian is to pray as the Apostle willeth Timothie to prâ—ach both in season and out of season at set times of a sudden Set prayer is to bee performed in full and ample maner the other kind which we will call suddaine praier briefly in fewe words euen as we knowe and see that men at their set meales take a greater quantitie of meate and drinke then they doo at other times For why set prayer must haue in it all the partes or kindes of prayer as the Apostle writeth Ephe. 6. Pray in all maner of prayer and supplication to wit confession of sinnes committed deprecation of iudgements present or imminent requiring of graces needefull thankesgiuing for benefites receyued intercession for others Set prayer must consist of all these partes yea which is more the particular at least the chiefe sinnes iudgements graces blessings benefites persons ought to bee rehearsed and mentioned whereof it commeth that this kinde of prayer contayning in it so many diuerse matters cannot bee contayned in a fewe wordes or vttered in a short time whereas suddaine prayer conceyued vpon some particular occasion and hauing but one matter may be dispatched in one worde Sect. 10. THe vses of set prayer are manifest for they are many eueÌ„ as many as are the necessities of the soule all which are supplied by meanes of it But wherefore then serueth suddaine prayer Surely for suddaine vses hapning beside a mans expectation and necessarily requiring this dutie of praier As when a Christian committeth any sinne in thought word or deed straightway he desireth God to pardon his sin likewise when he receiueth any blessing from God he giueth thanks without any delay and likewise in all other parts of praier as we know that the church in these latter ages hath generally taken vp this custome of praying at the taking of meate the which of temporall blessings is most needful most often receiued This kinde of praier may be performed at any time and in anie place for of it the apostle writeth 1. Tim. 2.8 I will that the men pray in euery place lifting vp pure hands yea in the midst of other affaires whatsoeuer in the company of others but for set praier choise must be made of a secret place of such a time wherin we are freed as it were loosed from all other businesse that so we may haue our minds affections wholy set vpoÌ„ it Mat. 6.6 VVhen thou praiest enter into thy chamber and when thou hast shut thy doore pray to the Lord in secret And therefore we are to accouÌ„t some part of the night the fittest season for this worke because then we are freed from all other duties beloÌ„ging either to our callings or to our brethren and so may without being interrupted
heauen with whom it will seeme that hee doth nothing but dallie dissemble promising obedience and straightway performing rebellion yea to treade downe vnder foote the bloud of Christ as a vile thing by the which he was a little before washed and clensed from his sinnes Likewise for thanksgiuing which is another part of prayer what heart is there that is so flintie and so vngraciouslye vnthankfull as not to be by the consideration of the vnspeakeable loue and mercy of God shewed toward him stirred vp to loue obey and glorifie God in all things By these meanes and many other which may easely be gathered by these prayer continueth and encreaseth spirituall strength and therefore it is to haue a chiefe place in these spirituall exercises which we endeuour to describe Sect. 12 TO this head of prayer we are to refer singing which is a kinde of praying for prayers and psalms haue the same matter onely they differ in maner of vttering which in the one is plaine and naturall in the other tuned and artificiall The vse and ende of it is to stir vp by the pleasant harmonie and agreement of the soundes spirituall ioy and chearefulnesse and so to remooue the heauie lumpishnesse of the soule as we reade Iam. 5. Is any of you afflicted let him pray is any merrie let him sing For the which purpose it is of notable force as the experience of many of the seruants of God do teach vs of whom many do and many mo might truely do it testifie thus much of the exercise of singing that it hath vsually strangely altered and affected their minds that it hath replenished their soules with heauenly delights euen made their hearts to melt away in tears of vnfained repentance the which before the vse of this exercise were so hard and dead in impenitencie that neither the ministerie of the word nor priuate prayer the which two haue the greatest force and the fiâ—st place in this spirituall Diet the one for foode the other for exercise could pierce into them or any iot mooue them Thus it pleaseth God by weake meanes to bring to passe strange things and by this pleasure of the sense for so it is although it be not so grosse as the other kinds are to kindle in the hearts of his seruants spirituall ioy loue zeale and obedience euen as wee read 2. Kin. 3.15 that Elizeus being about to prophesie called for a ministrell and so prophesied by the meanes of his playing the which stirred vp the heate and zeale of his affection to speake the word of God This exercise of singing yea and that with an addition of the harmonie of musicall instruments was daily and familiar with the Prophet Dauid as those most excellent songs which hee made and hath left behinde him to the Church as monuments of the surpassing zeale and ioy which hee hadde in seruing GOD doo plainely witnesse Psalme one hundred and fitie Praise the Lorde in the sounde of the trumpet praise him vppon the viole and harp prayse him with the timbrell flute and with all sortes of sweete Instrumentes As also the Apostle exhorteth Ephe. 5.18 Be not drunke with wine wherein is excesse but be filled with the spirit speaking to your selues in Psalmes and songs and spirituall hymnes making melodie in your hearts to the Lorde The which spirituall delight of singing with a loude and tuned voyce yea with the sweetest instruments of musick increasing the pleasure and euen rauishing the soule with surpassing delight ought not to be accounted light or vnseemly for a christian to vse who in this case may say with Dauid skipping before the Arke I will yet be more light in seruing praysing God 2. Sam. 6.23 Sect. 13. TO the second head of spirituall exercises are to bee referred all those whereby a Christian edifieth others in the knowledge obedience of Christ for by edifying other he edifieth himselfe by imparting his spirituall graces to other he doth not onely not loose them but also confirmeth and encreaseth them to himselfe This we are taught by the parable of the Talents the which being put forth to vse brought forth or rather brought in as many mo In the which respect the publike ministerie of the word is accounted a very effectual means of encreasing all maner of grace in the heart of the teacher not as it is made by the supernatural miraculous work of God the ordinary means of begetting grace but as hath beene said of prayer by a vertue inherent in it selfe agreeably to common reason the which teacheth vs that by all likelihood as they who dresse much meate for others taste some themselues and as nouâ—ses who chew meate for young children suffer some to slip downe into their owne bellies so the ministers of the word who study day and night how they may be setting before the eies of the people the vgly and filthie shape of sinne should themselues be greatly inamoured with it that they who labor to affright others with the feareful iudgements of God should stand in some awe and that they who inflame others with the loue of God should heate themselues and in briefe that all the doctrines exhortations threatnings and promises which they propounde to the people in the name of God should redound to their owne profit and edification All men knowe and we confesse that often that commâ—â—h to passe Rom. 2.20 He that professeth himselfe to be a guide to the blinde a light to the ignorant himselfe blinded with the deceite of sinne And many althogh they teach others that they should not sin yet they themselues commit most heynous sinnes yet it is not possible but that one endued with fayth and the spirte of God should by the diligent and carefull preaching of the worde be wonderfully strengthned and increased in all manner of grace In this sence the Apostle writeth 1. Tim. 4.15.16 These things exercise and giue thy selfe vnto them that it may be seene among all men howe thou profitest in them take heede to thy selfe and vnto doctrine for so dooing thou shalt saue both thy selfe and them that heare thee Thus we are to account that al they who are any way called to the expounding or any kind of handling of the scripture haue a good meanes of profiting in godlinesse as also they who hauing the charge and gouernement of others committed vnto them as husbands parents and maisters they are by priuate teaching catechising and instructing of their families wiues children and seruants to exercise and so to confirme and encrease those graces which they haue receyued Yea no man is altogether destitute of this spirituall exercise for if hee haue no publicke function nor yet by his priuate calling any subiect vnto him yet in that hee is a Christian this dutie of exhorting and edifying others and so of exercising his gifts doth belong vnto him Sect. 14. THe last kinde of spirituall exercises is the practise of Christian dutyes or a Christian
sake Notable for this purpose is that saying and pratise of Dauid 2. Sam. 24 4. who when as he might haue had the threshing floore the oxen for sacrifice of free gift at the hands of Araunah he would needs giue him the full price for them saying I will not offer a burnt offring to the Lord my God which shal cost me nothing as if he had said if I serue God at another maÌ„s charges how shal it appear that I do it in loue obedience and conscience towarde him In like manner ought euery Christian to say with himselfe I know that many hypocriticall reprobates and proude Pharisaicall heretiks haue giuen all their goods euen a thousand times more then I haue to the releefe of the poore the maintenance of learning and other good vses that God regardeth the heart and not the hand that my best woâ—ks are sinful in themselues abhominable in his sight yet for the manifestation of the sinceritie of my fayth and loue I will labour to abound in al good workes towardes all men to the vttermost of my power yea my seruice which I offer to God shall be costly and chargeable vnto me although I knowe this will be grieuous to flesh and blood There shall no day passe mee without some good worke no more then there doth without praier and other spirituall exercises Sect. 16 THus wee haue in some sort declared that part of spirituall Diet by the which the soule is preserued in health and strength yea augmented in these respectes from one degree of grace to another till it come to the measure or stature of the fulnesse of Christ that is towarde that absolute perfection of holinesse which is in Christ in whom there is nothing eyther imperfect or wholye wanting This perfection can not bee attayned vnto in this lifâ— for as long as the soule remayneth in this sinfull tabernacle so long it shall haue in it infirmities wantes and reliques of sinne which keepe out the perfection of grace yet we must endeuour to come as neare it as wee can dayly rysing vp from strength to strength In the which respect the soule differeth from the bodie the which hath a short time of life but farre shorter of growth and an appointed limit or periode of stature beyonde the which it cannot bee brought but there standeth at a stay But as for the soule although it also haue a sette pitch beyonde the which it cannot go yet because it cannot be attayned vnto in this life therefore it is to growe continually Yea it beeing of so subtile a nature and so quicke motion is seldome or rather neuer made to stande at a stay but if it do not increase it doth decrease in grace For although sometymes Christians doo so frame the course of their liues in a safe quiet and prudent kinde of mediocritie that there is not in them anie sensible chaunge in respect of godlinesse but as they were mynded and affected and as they liued manie yeares ago so they go on and do still continue yet without all question there is some inward chaunge eyther to the better or which is liker to the woorse For as when the bodyes of menne or rather of children do not grow vp to their full and naturall stature it argueth some secret distemperature and some naturall infirmitie in them so when Christians do not grow on from one measure of grace to a greater it doth of necessitie infer an euill constitution of the soule And therfore no man ought to count it sufficient and as much as is required at his hands that hee doth not decrease in grace and godlinesse but rather to thinke as it is indeede needeful that he growe on from grace to grace as we are often taught and exhorted in the scripture Ephesians the fourth chapter and fifteenth verse Following the truth in al things let vs grow vp in Christ who is the head in all things And in the second Epistle of Peter third chapter and ninteenth verse Let vs grow in grace and in the knowledge of Christ. This is to bee brought to passe by the same meanes by the which the health and that measure of grace whereunto wee haue alreadie attained is preserued for as the holines of the soule is nourished by the same thing by the which it is begotten so it is encreased by the same Diet by the which it is nourished For as there is required a greater vertue and force both of nature and of diet to augment the bodie in stature then to keepe and continue it in lyfe and health so hee that desireth not onelie to continue but also to go on in grace must indeede vse this conseruatiue Diet of spirituall foode and exercise which hath beene in part described yet in a greater measure with greater care and diligence Here is required a free kinde of lyfe not intangled much lesse ouerwhelmed with worldlie affayres cares and encumberances in the middest whereof although a Christian may serue God and worke his owne saluation and maintaine that measure of grace which hee hath receyued from God yet hee cannot giue himselfe so wholie to the vse of those meanes which are effectuall for this purpose as is needfull This free kinde of lyfe beeing got hee is that wee may vse the wordes of the Apostle in the first Epistle to the Corinthyans the seuenth Chapter and fiue and thirtie verse to cleaue to GOD to his seruice and to all spirituall exercises without separation or intermission to wit to the hearing reading and studying of the worde of God to the considering of his woorkes and obseruing of his actions to prayer singing of Psalmes to the exhorting horting and instructing of others in the waies of godlinesse and lastly and summarely to the daily performance of all Christian duties and the exercising of all those graces which he hath receiued The last vse and commoditie of good workes the which is also the least and iâ— truth little to be esteemed in comparison of the other and yet that which perhaps will preuaile with those with whom wee haue to doo more then the other is temporall retribution for so it pleaseth GOD for the incouragement of his seruants to rewarde their good workes with temporall blessings as also hee requiteth their sinnes with temporall punishments By this argument the Apostle stirreth vp the Corinthians 2. Cor. 9.6 to make a libeberall contribution to the Church which was in Ierusalem He that soweth sparinglie shall reape sparinglie and he that soweth liberallie shall reape liberally for God is able to make you abound in all blessings that you hauing sufficient may abounde to euerie good woorke and so no doubt it is for howsoeuer men of carnall mindes iudge it a losse and damage to doo the woorkes of loue and mercie yet sure it is that hee that aboundeth in them doth heape vp for himselfe for his children and for his friendes treasures of blessings which hee shall certainely meete with when as
is not so grâ—euous and dangerous as is the former to wit impenitency wherein the practise and exercises of godlines are neglected for this worldly christian serueth God and performeth all good duties although seldome coldly and negligently yet in truth and sincerity of heart Yet it is more seldâ—me cured then the other for that it is not so euident and sensible and therfore not much considered regarded Yea it hath a great shew and appearance of perfect health and strength in that there is no christian dutie wholly wanting no grosse sin committed but onely such as haue a shew of Christian liberty which maketh it lawful for the faith full to seeke and enioy riches and all other worldly pleasures Whereof it coÌ„meth that men flatter themselues in this state and rest contented with it whereas no mans conscience can be so continually dead and blind but that it will sometimes checke him in regard of the other and euen driue him perforce to seeke some remedy for it The cure of it consisteth in this that we doe daily and diligently consider the vanity and basenes of all worldly pleasures that in comparison of spirituall things they are as dung in respect of the most pure and fine gold that nothing is more vnseemely then that thâ— soule of man which GOD by his spirite hath sanctified and lift vp to Heauen there to enioy his presence which is perfect happinesse should so much debase it selfe as to lie wallowing in the puddle of earthly pleasures or haue any sound ioy in the vse of them which ought rather to be loathsome and irkesome vnto him By these and such other meditations the grace of Gods spirit which now is clogd pressed downe with worldly cares is to be stirred vp the minde and affections to bee lift vp from earth to heauen and we inured to a contempt of the world a chearfull and liberall practise of all christian duties especially in giuing to our bretheren or rather in lending to the Lord for so it is indeed part of those temporall blessings which we haue receiued leauing all sensual Epicurisme wretched niggardnes to the children of this world whose God are their bellies who haue their portion in this life and eternall perdition in the life to come Sect. 6. THe third and last generall disease of the soule is distrust which is a doubting of the truth of Gods word promises made as touching the saluation and happinesse of the faithfull This although in truth it bee a particular disease of the minde yet in that force and effect it stretcheth it selfe ouer the whole soule of man working a decrease of holinesse in all the faculties of it it is to be accounted and may fitly be called a generall disease it ariseth of a supposed impossibility oâ— Gods word being fouÌ„d coÌ„trary to our own experience to mans reason Thus the propet Dauid coÌ„sidering the miseâ—able estate of the godly togither with the prosperitie of the wicked was teÌ„pted to thinke and say that it was in vaine to serue god And thus many other godly men feeling and seeing in the beginning of their conuersion that God worketh strange wonderfull things in them and for them promise to themselues the like strange experiments of Gods power and loue towards them the which when as they do no not come to passe according to their expectatioÌ„ al going on in an ordinary course happening to one as to another they fall into this doubting and distrust of Gods presence prouidence power and loue towards them and so wax dayly more and more slacke and backewarde in all the wayes of godlinesse and in seruing God But this temptation is to be resisted by considering that God for the triall of the faithfull and the hardning of the wicked worketh not openly and sensibly but secretly till the time come wherein al things shall be reuealed especially this euill sheweth it selfe in the time of aduersitie when as the loue of God is ouershadowed with crosses in the which wee see not the loue but rather the anger of God afflicting vs for our sinnes and tryall But as touching them we are to knowe that God dooth in theâ— shewe his loue more then in prosperitie and therefore wee ought by them to bee the more perswaded of his loue and the truth of his worde Yea sometymes this distrust becommeth despayre wherein the faythfull man is driuen beside his faith and hope yea beside himselfe and in a maner out of his witte supposing his sinne to exceede the mercie of God and â—o bee altogither vnpardonable He cannot be comforted by remembring his former state of faith and grace wherein sometime he stoode but is by that meanes confirmed in despaire as thinking his sinne to bee in that respect the more grieuous and vnpardonable it beeing committed agaynst so great a measure of grace And so he applying to himselfe that which is written Heb. 6.6 It is impossible that they who were once enlightned and tasted of the heauenly gift if they fall away should be renued againe by repentance seeing they crucifie to themselues the sonne of God and make a mocke of him languisheth in horrour of conscience and a fearefull sense and expectation of the wrath of God This is the most fearefull sicknesse which can happen to a faythfull man yea it is the state of the wicked spiritâ— in hell who continually liue or rather die in a desperate sense of the endlesse wrath of God The remedie is to be looked for at the hands of God who onely is able to appease these stormes and in stead thereof to giue a quiet calme yet the meanes must be vsed by our selues to wit the consideration of the examples of manie godly men to whom God hath remitted as many and as great sinnes as ours are yea hauing beeâ— committed after a greater measure of grace receaued For the which purpose we must also remember that there is no proportion betwixt then mercie of God which is infinite and our sinnes which are as nothing in respect of the sinnes of the whole world al which the mercie of God in Iesus Christ is able to do away that the place of Scripture before mentioned such other are to be vnderstood of the malicious despitefull oppugning of the Gospel once embraced And lastly that where sinne there the mercie of God aboundeth and his glorie is set forth Sect. 7. BEside these generall diseaseâ— which make a man decrease in all the partes of godlinesse there happen to the soule many particular diseases which contain themsemselues within one part or facultie of it the rest remaining whole and sound These are as many as are the parts of râ—nued holinesse or the graces of Gods sanctifying spirit the want of any one whereof maketh a spirituall disease for where any grace is wanting there the contrarie corruption of sin doth preuaile and raigne If it be asked whether that one truly regenerate can be wholy destitute of any