they haue by murthering themselues sought for ease in death and in hell it selfe thinking that no state could be so euill and therefore that any change would be good Sect. 2. NOw further in this humiliation of a sinner wee are to declare these two points first whether it bee a worke of grace or of nature and secondly whether it bee absolute necessitie for regeneration and saluation or no. For the first although it may seeme a worke of Gods spirit to haue a broken and a contrite heart contrarie to that obstinacie atheisme and hardnesse of heart which is in the wicked yet it is a worke of nature comming of that knowledge of good and euil and that conscience of sinne which remaineth in man since his creation For wee are not to thinke that this humiliation is that true contrition and softnesse of heart which hath place in those who are regenerate and whereby they do easely without any resistance or delay yeelde to the word and will of God being at the first mooued by his promises blessings to loue him by his threatnings and iudgements to feare him and by both to obey him onely it is a seruile feare of punishment and of the anger of GOD wherewith obstinacie in sinne may easely and doth often concurre But why will some man say if this humiliation bee naturall is it not if not in al yet in most men as nature is the same in all yea why is it in so fewe as wee see that it is not to be found in one of a thousand and that almost al generally liue in pleasure and in senselesse securitie without any conscience of sinne or feare of punishment We answere that the grounde of this humiliation is the light of nature not being neglected suffered either to lie dead or to decrease daily as it doth in most men for then it is not able to send forth this fruit but is at length cleane extinguished and turned into meere Atheisme but augmented by the written law and worde of God and stirred vp by the iudgements of God Otherwise this light of nature cannot worke this sorrowe and feare in respect of sinne and the anger of God for how can they haue a troubled conscience who haue no conscience or feare of God whome they doo not know to exist at least not to do either good or euil Hence it commeth that this humiliation is so seldome found euen among those who professe the faith for that they haue no sound knowledge and setled perswasion of God but a slight and wauering opinion therefore no great or vehement humiliation but onely are sometimes disquieted in â—heir mindes in their miseries and in the committing of notoâ—ious sinnes as euen the very Heathen are sometimes of whom we reade that they haue beene strangely stung in their consciences by hainous sins and driuen by a fearefull sense and expectation of Gods reuenging hand into madnesse horror and desperation And yet wee are so to esteeme this humiliation as that which although it bee not a proper worke of Gods sanctifying spirit nor any part of regeneration yet it is a step toward it and farre to be preferred before tâ—e contrarie Atheisme and contempt of God In the next place wee are to enquire of the necessitie of this humiliatioâ— whether it may be spared or be so absolutely needfull as that without it no regeâ—eration or saluation may be hoped for We answerâ— that it is needfull for that no man can seeke to be eased of the burthen of his sinnes by Christ vnlesse he feele the weight of them or to be healed by him vnlesse hee know himselfe to be wounded and bruised yet it is not in the same measure and alike vehement and manifest in all neither is it needfull that it should so be It is sufficient that the repentant haue a sight and sense of his sins and so be as he cannot but be affected with sorrow and feare in respect of them although there be not those horrible pangâ— of horror which are in the repentance of some The degrees of humiliation arise of these three causes first of the diuersitie of sinfulnesse in the repentant for as the heauier the burthen is the more it presseth down so the mo and the more hainous that the sinnes of the repentant be the greater is his humiliation wherof it commeth that those fearfull agonies of sorrow and desperation are not vsually seene but where many haynous sinnes haue gone before Secondly it ariseth of the diuersitie of those outward afflictions and iugdements wherwith the repentant is punished the which being of themselues grieuous vnto him and some tymes such as can not be borne by flesh and blood without great perturbatioÌ„ and anguish of soule and so being added to the inward burden of his sinnes and of a troubled spirit whereof the wise man asketh who is able to beare it maketh this humiliation verie great Thirdly it aryseth of the delay of grace the which the Lord vouchsafeth to some far sooner then he doth to others who being kept a long â—ime in suspence and not feeling that work of grace in their hearts which they desine and expect haue lesse hope of obtayning pardon of their sinnes and so consequently greater feare in respect of the anger of god due to sinne whereas otherwise beeing soone some suddainly without any sensible humiliation or time of repentaunce giuen vnto them receyued into fauour haue not the like cause of this excessiue sorrow and feare Lastly the degrees of humiliation arise of diuerse apprehensions of the nature of sinne and of the anger of God For as the repentant thinketh the one more or lesse haynous the other more or lesse intollerable so is his humiliation lesse or greater yet alwaies as it hath bin said it must bee in some measure otherwise wee haue iust cause to suspect our selues that we are not yet in the state of grace and regeneration into the which there is entrance but through this narrowe gate of shame sorrow feare and anguish of soule and therefore hee that cannot remember himselfe to haue beene in this low estate of humiliation cannot thinke that he is as yet exalted by the remission of his sinnes to the fauour of God but must nowe at length labor to be thus humbled vnder the hand of God not putting farre out of his mind the euill day and all things whatsoeuer may any way vexe or trouble him as vsually and naturally men do but rather laying this corsiue of the wrath of god and his sinnes committed to his conscience suffering it there euen to eate and fret away his heart and soule till God in mercie take it away Thus we leauing this poore distressed soule out of conceite with himselfe esteeming himselfe the most vile and and forlorne caitife in the world saying with himselfe O miserable man that I am who shall deliuer me from this body of sin and of death we go on to that which followeth Sect. 3. THus
regeneration beeing so wonderfull and glorious a work of God should bee wrought rather in the publike bodie of the Church in the assemblye of those who are alreadie sanctified then in hugger mugger in this or that corner So that the second meanes of attaining to regeneration is the word of God publikly purely preached not as it doth by a natural facultie inherent in it selfe worke in men knowledge obedience and that reformation and amendement of life mentioned in the former Chapter to the which it is to be referred in this respect but as it doth by the supernaturall power of GOD worke true regeneration in the elect And therefore it standeth euery one in hande who hath any care and desire to attaine to eternall life to be diligent in hearing the word of God whensoeuer occasion serueth As the wise man exhorteth the good husband to be sowing his seede at all houres times and seasons because he knoweth not whether this or that will prosper so must this repentant take al occasions of hearing gods worde for that hee knoweth not but that God will euen at that time which hee would bestow on worldly profites or pleasures bestow this vnspeakeable blessing of regeneration vpon him God may indeede call him wheresoeuer he strayeth but that we may vse the similitude aboue mentioned as that offendant is liker to obtaine mercie at the handes of his prince who standeth at his very gates in his presence attending when he will becken or call vnto him then he who hauing addressed himselfe to come before the king keepeth himselfe aloofe of far out of his sight so it is liker that God wil behold him with the eie of mercy who is in his presence hearkneth to his voice attendeth his pleasure then him who is out of his sight and employed about otheâ— matters Sect. 4. THe third and last meanes to be vsed in seeking regeneration is praier or inuocation of the name of God wherby this repentant seeing himselfe to bee as yet but carnal hard hearted as he was before and that no meanes either deuised by himselfe or appointed by God will preuaile renounceth himselfe as beeing most desperately miserable all meanes in the world as being vnable to effect that which he desireth and so flieth to the onely mercy and goodnesse of God desiring him for his mercies sake and for Christs sake in whom all the mercie and goodnesse of God as the great Ocean ouerflowing the earth doth shewe forth it selfe to vouchsafe vnto him the most wretched and vnworthy creature in the world one drop of his grace to mollifie his stonie heart and to quicken his soule being now cleane dead in sinne This must be done not seldome coldly negligently and for fashions sake as men vse to pray for so men aske those things which are of no account and which they care not greatly whether they obtaine or no but in all vehemencie of spirite and affection yea with all importunitie wee giuing no rest night nor day eyther to our selues or to God till wee obtaine our desires This prayer will bee of great force as wee are taught by the Parable of the importunate widdowe Luk. 18.5 and therefore wee are not to bee wearie or faint in perfourming this dutie to GOD and to our owne soules but rather to prepare our selues by all meanes as by abstayning from the superfluous and vnnecessarie vse of meates drinke sleepe worldly affayres and whatsoeuer may hinder vs in this behalfe and by considering the incomparable excellencie of the thing wee labour to attaine for the right perfourmance of it The which if wee do wee shall see and finde that prayer is the most wonderfull thing in the worlde able to worke myracles yea stronger then the strongest that is then God himself who as the scripture teacheth or rather speaketh is by prayer forced and compelled to do that which otherwise he would not do No man can by force wring any thing out of the hands of God whose weakenesse is stronger then men yet prayer in that it renounceth all force of meanes relying it self wholy on the goodnesse of God is of greatest force and that by the which if wee wrestle with God wee neede not doubt of ouercomming of him If men of great and loftie spirites who to God are as fillie wormes creeping on the earth stand so much vpon their reputation that as it is recorded of the Senatours of Rome in olde time they thinke it a great disgrace vnto them that any man should say that hee had in vaine asked helpe at their handes shall not God the great King of Heauen and earth who is as able as the richest and as willing to giue as the frankest yea and hath as great care and not without cause of his glorie as anie man hath of his worldlie worship and renowme thinke scorne that anie man should say there is no help for me in GOD I haue in vaine afflicted my soule humbled my selfe at his footstoole cleansed my wayes in his sight repayred to the place of his presence and called vpon him there is nothing to bee hoped for or gotten at his hands Yea further as this exercise of praier is the most readie and effectuall meanes to procure this or any other blessing at the hands of God so often it pleaseth God to grant grace to men euen whilest they are asking it to touch mens hearts by his spirit in the verie instant wherein the heart and the soule of man is in vehement and earnest prayer in a maner separated from the body and lifted vp into heauen For euen as the smith striketh the iron while it is hote and and fit to receaue any forme or impression so God although hee could imprint his grace in the coldest hardest and flintiest disposition of the heart yet he rather doth it when as the affections of men are stirred vp and enflamed either by the ministerie of the word and publike prayer during the which regeneration is ordinarily wrought in men or else by some priuate Christian exercise as reading the scripture and serious meditation but especially by praying and singing Psalmes to god in the time of the which actions it pleaseth God somtimes to send his spirit into the harts of his elect But it may be here obiected that we suppose an impossible thing to wit that an vnregenerate man should pray especially with that vehemencie and perseuerance which wee require as appeareth by those words of the Apostle Rom. 10.14 How shall they call on him on whom they haue not beleeued Wee answer that this is to be vnderstood of Infidels who knowe not the Gospel not of Christians who may bee indued with knowledge yea who may pray although not as they ought and as the faithfull do Thus we haue commended to this repentant the meanes of attaining to regeneration wherof the first is that reformation and amendement of life which may bee in one as not yet regenerate The second is the diligent
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
strength betwixt sicknesse and infirmitie many haue their health who are not strong and many whole men haue many infirmities For example Many are thick of hearing sight yet they can both heare see therefore are to bee accounted whole not maimed or sicke as we are to declare more at large hereafter Yet it is the part of euery faithfull man to preserue himselfe not onely in health but â—lso in spirituall strength and vigour of holinesse yea to encrease his strength from one degree to another the which three effects come of this first part of spirituall Diet. For first it preserueth the life of holinesse gotten by the first act of regeneration secondly it continueth that strength or measure of grace whereunto wee haue attayned in the progresse of it and lastly it encreaseth strength and grace The which diuers effects or degrees of holinesse aâ—ise of the diuers vse of this spirituâ—ll diâ—t as it is more or lesse carefully and diligently vsed For as the naturall life of man may if no outward violence come bee preserued with the least care cost and paines that can be but if a man desire to keepe his body in strength and vigour there must choise of diet bee made and care vsed and most of all if hee go about to augment either his stature in his young yeares or afterwardes his strength or flesh he must be yet more carefull yea curious in his diet bestowing all his time yea great care and cost in it So it is in spirituall life the which being once put into the soule of man by the hand of God will continue there euer by it selfe although as it commeth often to passe the owner of it bee negligent in maintaining it yea in a manner carelesse of it Whereas hee that desireth to continue a whole and strong man in Christ without any sicknesse or decrease of grace must make account to bestow great care in this worke aâ—d farre greater if as hee ought hee desiâ—e to encrease in grace Sect. 2. THis preseruatiue Diet consisteth in two things the first iâ— to auoyde what soeuer is any way hurtfull to tâ—e soule in respect of holynesse the other is to vse aright whatsoeuer is good and agreeable to the nature of it In the fiâ—st kinde wee are to auoyde first and chiefely the committing of actuall sinne especially of those which are great and hainous These are to be accounted as very poyson to the soule many wayes impairing the holinesse of it first in that they seldome come alone but accompanied with some other sinne as Lots drunkennesse brought forth incest and Dauids adulterie horrible murther This commeth to passe diuerse waies for as he who taketh a tast of hony is easily drawn on by the sweetnes of it to eat of it to his great hurt so the pleasure of sin being once felt and enioyed will not afterwards be easily reiected contemned yea as the Merchant venturer hauing receiued a great losse by sea or the souldier a great wound in battaile often become desperate and carelesse of their owne estate so oftentimes a Christian by committing some grieuous sinne is brought to this passe that hee laieth aside the care and studie of holinesse and letteth all go at six and seuen Thus one sinne drawing on another and two twentie the soule is at length wholy possessed and ouercome by sin and euen as a city or castle being taken by the enimy yeldeth without resistance And if by the grace of God supporting him in this temptation he be not brought to this desperate passe yet the committing of any one sin taketh from him or doth greatly diminish diuerse particular graces especially affiance hope spiritual ioy and the peace of conscience and in stead of these bringeth a fearefull expectation of the wrath of God and of those iudgmeÌ„ts which he vsually poureth vpoÌ„ sinners Yea it hindreth him from calling on god by praier with that coÌ„fidence alacrity which is meet for that now he cannot come to him as an obedient sonne to a louing father but as a rebell or fugitiue to an angry maister yea sometimes the committing of sin worketh the contrary effect taking away or diminishing the feare of God who although sildome for that this most fearefull punishment of impunitie beloÌ„geth to the reprobate ones yet sometimes suffreth the sins of men to go vnpunished for a time so as it were letting the reines loose vnto them that he may see or rather let themselues and the whole world see whither they would go and what corruption is in the heart and what infirmitie in the nature euen of regenerate men In these and many other respects the committing of sin is hurtfull to the soule and therefore with all care to bee auoyded by him who desireth and endeuoureth to diet his soule aright Sinne is to bee auoyded first by considering the loathsome nature the horrible parentage beeing come from Sathan that foule spirite the vglie and monstrous shape beeing cleane contrarie to the image of God in man yea to the nature of GOD himselfe the fearefull fruites which it bringeth foorth the anger of the great GOD of Heauen and earth which being kindled but a little maketh the hard stonie Mountaynes to melt away like waxe the dishonour of the glorious name of God the vnthankefull and vngratious disobeying of so gratious and good a Father the slaunder of the Gospell and name of Christ the grieuing and snubbing of the holy Spirite of God by whom wee are sealed vp to the day of redemption the horrour of an accusing conscience and that which the Apostle Ram. 6. maketh the onely fruit of it in respect of men shame and ignominie These things being duly coÌ„sidered cannot but stay the most violent and raging motions of sinne yea they are of such weight that if they be put in the ballance wiâ—h all worldly pleasures whatsoeuer the which are the onely proctors of sinne pleading vehemently for it before the iudgment seate of mans free will they will vnlesse the ballance be strangely false and the iudge palpably blinded and peruerted wey theÌ„ downe as a mountaine would do a molhill without any controuersie or comparison Sinne is indeede as pleasant in the mouth as is the honie combe but it is vaine and momentanie yea it rotteth the bowels bodie and soule Secondly sinne is to bee auoyded by auoyding all occasions and prouocations of it for as he who would not haue his house set on fire will not willingly bring fire into any rowme where there is powder flaxe or any other thing which will readily take fire so he that would not haue the lusts of firme kindled in his heart must carefully auoyd all outward obiects which stirre them vp and do in a manner intise men and euen lead them by the hand to the committing of them The places of Scripture which giue this good and wholsome counsaile are well knowne Iob. 3.1 I haue made a couenant with mine eyes and why then should
that resting place which in that place is called Abrahams bosom or rather as long as it is but in the way towardes it it dooth often looke backe to sinne yea returne and go backe againe euen til it come to deaths doore and the gates of hell but there it stayeth hauing no entrance graunted yea in truth desiring none And that wee may returne to our accustomed similitude the soule of man hath in it two contrarie qualities sinne and holinesse of the which as the one preuaileth against the other so is the soule in weakenesse or in strength in sicknesse or in health in death or in life Sect. 2. THe euils of the soule which are to bee cured are of two sortes infirmityes and diseases Spirituall infirmitie is the relique of sinne subdued in a faythfull man working agaynst grace making him prone or reâ—die to fall into outward and actuall sinne and backwarde in performing the contrarie spiritual duties This description which doth in some sort set downe the nature of the euill is to bee particularly explaned And first in that we make it a relique of sin we distinguish it froÌ„ humane infirmity the which is the weaknes of mans nature and of all the faculties both of bodie and soule being compared with the nature of angels and which maketh that hee cannot serue God in so great measure that he is not so strong against the temptation of sinne not so farre from committing it or so sure and constant in holinesse but that he may decrease in it yea omit for a time some dutyes yet without sinne as the Angels are To this kinde wee are to referre that ignoraunce feare and forgetfulnesse and many other infirmities which had place in the state of mans innoceÌ„cie which may be seene in the humane nature of Christ. Those naturall infirmities are not sinnes for they were created in man by God all whose workes are good neither are they the reliques of sinne for they were before sinne and in him who knew no sinne yea the Angels themselues being compared with God are more weake haue mo and greater infirmites then man hath in respect of them But these infirmities whereof wee speake are the reliques of sinne and sinne it seâ—fe not lying idle but working otherwise the reliques of sinne are in all men and cannot possibly be remoued But wee speake of infirmities which may bee remooued and from the which manie Christians are free For sinne may by the power of Gods Spirite bee so suppressed that it haue not a day he and ordinarie worke in vs as these infirmities haue in bringing foorth actuall sinnes not outwardly which is sinne perfected for then these infirmityes were greeuous diseases but inwardly in the minde wiâ—l and affections all which the corruption of sinne dooth daylie worke but it is seldome brought foorth into act beeing put backe and kept downe by the power of Gods Spirit yet sometymes it doth preuaile euen to actuall sinne For as that Cittie which is continuallie beseeged and assaulted can not but bee taken at length at one tyme or other as they who haue the care and defence of it committed vnto them cannot but sometymes remitte of their diligence and be ouertaken with sleepe drinke forgetfulnesse fayre promises and pretenses or by some such meanes so where the corruption of sin is continually working in the heart it cannot be but that it should at one place or other vpon one occasion or temptation or other burst forth into open sinne For example a Christian is endewed by God with the gift of continencie by vertue whereof hee leadeth a life free from all adulterie fornication and all such vncleannes Yet he feeleth inwardly in his minâ—e that burning whereof the Apostle speaketh 1. Cor. 7.9 Here are both the gift of God suppressing sinne and also the relique of incontinency not liuing idle but working vehementlie and continually not in life and action but inwardly in the soule Yet where this infirmitie is there somtime the outward sinne it selfe will happen For although a Christian do ordinarily keepe watch and ward ouer his soule least that he do fall into sin yet sometime hee will bee somewhat carelesse ouercome by the force and varietie of temptation and so fall into the sinne of vncleannesse An other example we haue in the sayde Epistle in the Chapter following A pagan being conuerted by the word and spirit of God renounceth his false gods serueth the true god only in christ Here is the grace of GOD preuayling against the corruption of sinne and suppressing it Yet there is a relique of this sin in his minde whereby he thinketh that his Idols his old gods are not altogether void of power and excellency ought to haue some kinde of worship giuen vnto them This is the infirmity and the worke of it inwardly in his mind yet he suppresseth it by the knowledge grace which hee hath receiued from God so that hee is not an open Idolatour but serueth the true God only yet so as that he may easily be drawn by the examples and perswasions of others to giue some outward worship and honour to these false Gods Many other instances might bee brought but these may serue Now that we see what a spirituall infirmity is wee are in the next place to see how it is to be healed and remoued Wherein there is great care and diligence to be vsed both for that God being a spirite requireth the inward purity of the soule as well as the outward purity of life as also in regard of the great daunger of falling into great and open sinnes wherein this weake Christian is Who although for a time he walke vprightly in the waies of godlinesse yet hee is like inough to stumble and fall when he meeteth with a stumbling block to wit any great occasion and prouocation to sinne Sect. 3. BVt whither are these infirmities curable or no Surely there is no question but that the grace of Gods spirite is able to mortifie all the corrupt lusts and inclinations of our sinful nature whatsoeuer they be Yea it is like inogh that God who hath begun the good work of grace in our hearts will perfect and accomplish it and that as he hath cut downe the body of sin so hee will in his good time pull the rootes out of the ground also There are indeede some infirmities in the faithfull which are incurable some which are hardly and very seldom cured In the first sort we are to recken the originall corruption of sin which is an infirmity yea corrupt as being the relique of sin and sin it selfe This infirmity sticketh so fast in our very bones marow that it is altogether impossible to be remoued and therefore no man ought to hope for or to go about the totall healing of it For although it be not impossible for God to sanctifie vs fully and wholly as the Apostle prayeth 1. Thâ—ss 5.23 yet it is contrary to his reuealed wil and word
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
the more ashamed in respect of God and of his holy angels as they are more excellent pure more abhorring the filthinesse of sinne then any man is or can be as we knowe that Adam and Eua were ashamed of their nakednesse or rather of their sinne which made their nakednesse shamefull which of it selfe was glorious when as there were not any other men to see it And therefore howsoeuer the Atheisme of men be so great that they are not perswaded and therefore not ashamed of the presence of God yet all they who haue any dealing with God or do any way seeke vnto him must be more ashamed of their sins in respect of god then men and yet to nourish this shamefastnes in regard of their brethren as being good and profitable for the more that they are humble towards men the greater wil their humiliation be in respect of God The second part of inward humiliation is sorrow which is a greeuous sense of some present euill as feare is of some euill to come both which affections cannot but be great and vehement in this repentant for that his eyes being now at length opened hee seeth and feeleth himselfe to be in a most miserable estate to bee for the present in slauerie to sinne and Sathan altogether destitute of grace of al the means of attaining it beside many temporall crosses wherewith hee is afflicted and for the time to come in the very gnawes of the deuill and in the vnquenchable furnace of the wrath of God It is not needefull that we should insiste in declaring how great and iust cause hee hath of sorrow feare yea rather it is not possible for vs to declare it in any measure If we suppose a mā liuing in health wealth and all maner of pleasure to haue this of a sudden made knowne vnto him that he is condemned of treason committed against his Prince and countrey and that therefore hee is forthwith to be depriued of life and al those pleasures which he doth enioy there being no hope of pardon which can not possibly be procured by himselfe or any other it depending wholly in the gracious fauor free inclination of the prince who vseth to be greatly inflamed with anger against al such offenders not to spare one of a thousand of them can wee fully conceiue in mind or expresse in word the greatnesse of his greefe sorrow and feare How much more greeuous and fearefull a thing shall wee then thinke it to incur the displeasure of God the losse of eternal ioy and happines togither with those endlesse paines which are prepared for the wicked And therefore when as wee see men labour and grone vnder this burthen of their sinnes and the anger of GOD wee are not as vsually men doo who haue no sense of these things to iudge them as men subiect to foolish and melancholie passions but rather to thinke and confesse that there is good cause why they shoulde be thus affected Yea this repentant is to giue himselfe to the daily and serious consideration of these things that so this humiliation which is of great vse and verye needfull in regard of his saluation may bee procured For as it is often needfull for the preseruation of the bodily life that the patient be by detraction of blood brought to a swowne and so euen to deaths doore so it is needfull for the procuring of this spirituall life of the soule that the repentant be by sorrowe and feare cast down euē to the gates of hell as one forlorne and being in a most wretched estate Thus the apostle writeth 2. Cor. 7.8 I do not repēt me that I made you sorrowfull by an Epistle yea I am glad not that ye were sorie but that ye sorowed to repentance not to be repented of for worldly sorrow bringeth death But as this humiliation is carefully to be procured in regard of the great commodities which it bringeth which are afterward to be declared so it is to be moderated least that it driue to desperation as in the place before named he warneth the Corinthians that they doo not vse too great seueritie toward the incestuous person least that he be swalowed vp of excessiue sorow For it may easely come to passe that men entering into a serious consideratiō of their sins of the iudgments of god denounced and executed against sinners do plunge thē selues into the gulfe of horror and desperation out of the which they are hardly recouered so fearefull a thing is the wrath of God that euen one blencke of it is able to driue a sinner out of his wits and vtterlie to astonish him And what maruaile is it that a sinfull man who in respect of the anger of God is euen as hay stubble or flaxe meeting with fire bee soone ouercome and faint vnder this heauy burthen lying on his conscience when as euen Christ himselfe who in himselfe was free from sinne and whose humane nature was vpheld by the Godhead to beare the burthen of Gods wrath due vnto the sinne of man was by the sense of it so amazed and confounded that all the faculties both of his bodie and soule were shaken and loosed as for the one those drops of blood which he swet and for the other those wordes vttered in humane weakenesse and feare My God my God why hast thou forsaken me do plainly witnesse So that if a short consideration and apprehension of the wrath of god could work such a strange effect in him who knew no sin what maruaile is it if in sinful men it stir vp the very flame of hell fire as to let all other examples passe we reade of one Francis Spira in whom wee may beholde the very picture of that spirituall torment of a gnawing and terrifying conscience which is prepared for the wicked in the worlde to come But it must bee preuented by hauing in the midst of the view of our wretched estate the other eye set on the mercifull promises of God made as touching the pardon of sinne whereof although this penitent cannot haue any assurance that they belong vnto him in that hee feeleth not as yet grace wrought in his heart which is the onely earnest penny pledge of saluation and of the loue of GOD yet hee may hope for it in time to come it being like inough that GOD who hath begunne this repentance in him will also worke regeneration in his good time And therefore there must in this case a meane be kept so as wee be neither secure and senselesse in regarde of our sinnes and the wrath of GOD much lesse puft vp in pride and vaine confidence supposing our state to be good and happy whenas it is wofull and miserable nor yet swallowed vppe of excessiue sorrow and feare as if there were no hope of helpe left vnto vs as many haue beene to whom the burden of this sorrow and feare hath beene so intollerable that despairing of any other remedie
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
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
of corruptible but of incoruptible seede to wit by the worde of the euerliuing God which indureth for euer and this is the worde which is preached among you and therefore aâ— newe borne babes desire the sincere milke of the worde as it may bee translated that you may grow thereby The worde of GOD is the reuealed will of God for as men doo by speach make knowne to others theyr minde counsailes and intents so GOD hath manye wayes made knowne vnto man what hee woulde haue done so that as the soule of man dooth more or lesse conforme if selfe to the will of God so dooth it more or lesse increase in holynesse This worde or reuealed will of God is contained and declared first in the creatures secondly in the bookes of holie Scripture thirdly in the actions of God or his continuall administration of the worlde out of all which this spirituall foode must bee gathered and gotten But especially out of the Scripture wherein God hath fully and plainely reuealed his will and which maketh the other two fieldes the one of the creatures the other of the actions of God to yeelde plentifull fruit for the nourishing of our soules whereas without it they are altogether barren and fruitlesse For it is impossible that hee who hath not the eyes of hys soule opened and enlightned by the word and spirite of God shoulde picke out any matter of spirituall edification eyther out of the creatures or the actions of God Sect. 2. THe will of God as it is coÌ„teyned in thâ— Scripture creatures and actions of god is as meare vndressed and therefore it must be prepared and made fitte for our vse as we daily see meates to bee dressed infinite wayes This preparation is made by searching and finding it out which of it selfe lyeth hidden and it is prepared either by our selues or else by others as namely by the Ministers of the worde who in the Church which is the house of God are both as Stewardes to prouide and as Cookes to prepare meate for the children and seruaunts of GOD the which they do when as they gather out of the worde of God sounde and wholsome doctrine and applie it to the seuerall conditions of the hearers This publicke foode which the publicke ministerie of the worde yeeldeth is thâ—t wherewith chiefly God hath appointed that our soules should bee nourished and therefore we are carefully to consider how it ought to be receiued For we are not here to declare howe this publicke preparation should bee made for that belongeth not to this Treatise yet as all men knowe that the good estate of the bodie dooth chieflie consist herein that the meate wherewith it is nourished be well dressed and made fitte for the receyuer not rawe offensiue or mingled with any hurtfull thing so without question the health of the soule dooth chiefly depende on the ministrie of the worde that it offer to the Church nothing but that which is both in it selfe good and sounde and also made fitte for the present estate of the hearers And surely it is to bee wished and the contrarie greatlie to bee wondered at that men were as carefull in prouiding for themselues wyse and cunning Cookes able to prepare a right the sacred worde of the euerlyuing GOD wherewith their soules are or ought to bee fedde to eternall life as they are curious about the dressing of theyr bodily meate which is soone turned into fylth and so cast away as a most loathsome thing yea which together with the bellye for the which it is prepared shall be abolished as in the first to the Corinthians the sixt Chapter and thirteenth verse But menne spend their whole care tyme and substaunce about the one to wit the filling of their bellies and the feeding of their bodyes and are altogether carelesse of the other thinking no cost sufficient for the one and euerie pennie that is bestowed on the other cleane lost But to leaue these godlesse epicures seruing their bellies which are their God it is the part of euery Christian that hath care of the health of his soule after that he hath done his endeuour in prouiding a cunning and faythfull Cooke for the preparing of meate for his soule to prepare himselfe for the receyuing of it by procuring in himselfe an appetite to this spirituall foode that so as it commeth to passe in feeding the bodie it beeing earnestly desyred may bee happilie digested This is done fiâ—st by vnloading our stomackes from all sinfull cares cogitations and desires the which beeing of nature contrarie to the pure and heauenlie worde of God will not suffer it to haue enteraunce for it is impossible that a man shoulde both earnestly desire the worde and cherish sinne and therefore he must resolue himselfe to yeelde heartie obedience vnto it by casting away whatsoeuer is in his minde heart or lyfe contrarie vnto it This counsell wee haue giuen vs. 1. Pet. 2.1 Wherefore laying aside all maliciousnesse and guile all dissimulation enuie and euill speaking as newe borne babes desire the sincere milke of the worde that yee may growe thereby And lykewise Iames. 1.21 VVherefore laying asyde all filthinesse and superfluitie of maliciousnesse receyue with meekenesse the word engrafted in you which is able to saue your soules Secondly this appetite of the worde is to bee procured by a due consideration of the necessitie of the profitablenesse and excellencie therof for who will not desire that which hee seeth to bee both most needfull and profitable for himselfe and most excellent in it selfe it being the onely matter of spirituall nourishment and so the meanes of attaining eternall life Psal. 19.7 The law of the Lord is perfect conuerting the soule the testimonies of the Lord are sure and giue wisedome to the simple the statutes of the Lord are right reioyce the heart and therefore they are more to bee desired then gold yea then much fine gold sweeter also then the hony and the hony combe Moreouer by them thy seruant is made circumspect and in keeping them there is great reward Againe the excellency of the word is so great as connot bee expressed It is indeed contemned by carnall men as base and simple and as hauing in it no matter of importance but a bare storie of Christ crucified as we reade 1. Cor. 1. The Grecians and other wise men of the world reiect the Gospel as being destitute of that deepe wisedome wherewith they know themselues to be endued But what maruell is it that he who is blinde thinke it to bee darke when the sunne shineth most clearely or that a naturall man who in regard of heauenly things is as blind as a buzard can see no wisedome in the worde of God in the which all the treasures of the endlesse wisedom of God are coÌ„teined The Queene of Saba thought it woorth her labour to trauaile into a strange countrey to heare the wisedome of Salomon and counted his seruants happie in that they liued in
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
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