Two treatises concerning regeneration, 1. Of repentance, 2. Of the diet of the soule shewing the one, how it ought to be sought after and may be attained vnto, the other, how it being gotten, is to be preserued and continued.

CHAP. III. Of resolution to repent, and the hinde∣rances 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 thēselues, but rather to make them the workers of their owne saluation, by enioyning them this taske, to vse what meanes they can of renu∣ing and sauing their owne soules. Wherein God hath not dealt hardly, but most rea∣sonably & louingly with man▪ for if the lest commoditie in the world be worth the see∣king, 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 sepa∣rated by sin, and as farre distant the one f••ō the other, as the heauen is from the earth, it is vnpossible for them to meete, vnlesse the one moue towards the other. And ther∣fore, as it is meete and needfull that the in∣feriour 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 spiri∣tuall 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 king∣dome 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 commaun∣dement of God, and being altogether care∣lesse of their owne saluation, spend all their time, strength, and wit, in seeking and en∣ioying 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 stir∣red vp to the performance of this so need∣full a duty, which we owe both to god & to our own soules, we will first set down brief∣ly a fewe motiues or reasons perswading thervnto, and in the second place, remoue hose hinderances by the which men are v∣sually kept back frō this seeking of regene∣ration & saluation at the hands of God. For the first, we shal not need to go farre for ar∣guments, 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 thēselues, 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, ma∣king 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 know∣ing 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 cer∣taine state of life in this worlde, no not for one quarter of an houre, do not seeke for it at the hāds 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 f••r your selues treasures, ••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 thē are errors or false conceits about this doctrine of regeneratiō. To this head we are to refer, first the igno∣rance of spiritual regeneration: secondly, de∣spaire of attaining it, as being a supernatu∣rall, and an impossible thing. For the first. The doctrine of this supernaturall, and mi∣raculous regeneration, hath beene in all a∣ges, and is at this day receiued by many li∣uing in the church, who cōfesse indeed that man is sinfull, & must be holy & righteous before that he can please God, and attaine to saluation: yet they think that this sinful∣nesse

is not so deepely imprinted into th•• 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, a•• mans pleasure: that it cōmeth rather by imi∣tation of those with whom we liue, then by propagation frō the fal of Adam, by the par∣ticular 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, o∣thers to another, & as they think of mās sin∣fulnes: so they do, & must of necessity think of the cōtrary holines, to wit, that man hath it in part by nature, & may haue it wholy at his pleasure by good education, moderatiō, & such other means as he may vse, without any supernaturall worke of God. Hence cōmeth, or rather foloweth of necessity that greeuous error of iustification by works, in∣herent holinesse, & mans owne righteous∣nes, wherwith the church hath bin hither∣to, & will be alwaies hereafter infected, as with a cōmon plague & popular disease. For

that it was a receaued opinion among the Iewes before the time of the gospel, it ap∣peareth plainly both by that cōfutation of it which y^e apostle maketh. Rō. 2. & by the o∣pen profession of that natiō in all ages since the time of the Gospel Likewise, that it is maintained of infinit multitudes of christi∣ans at this day, it is so manifest that it nee∣deth no proofe. The cōmon beliefe & con∣fession of ••earned and ignorant mē is this, that they hope to be saued by their good meaning, and good workes, but they neuer think or speake of any such regeneration as the scripture teacheth: & many of those who do according to the worde of God ascribe mans sanctification & regeneration to the grace of god, meane the naturall operation of mans will enclining it selfe to good, the which in some sense they do truly think & call the grace & gift of god. Of this opinion was Nicodemus a great Rabbi in Israel, who was amased; whē he heard Christ teach this doctrine of regeneration as hauing neuer heard of any such matter before And ther∣fore when Christ taught that vnlesse a man were born again, he could not possibly en∣ter into the kingdom of heauen, he maketh this carnall reply: must mē return into their mothers wombes, and so be borne againe.

This ignorance of regeneration is the most common hinderance, why men doo not seeke after it: for how can they desire (much lesse seeke) that which they do not know? neither is it any great maruaile that so ma∣ny are ignorant of it, considering first that the selfe-loue which is in man by nature, maketh him to thinke farre better of him∣selfe, of his owne nature, strength, and fa∣culties, then he should do. And secondly, that the naturall reason of man wil hardly admitte any supernaturall or miraculous worke, resting it selfe in it selfe, that is, in the inherent vertue, and ordinary course of naturall causes. But we are to thinke far otherwise of these things, and renouncing these greeuous and damnable errours, to learne and hold out of the word of God, that it is no lesse impossible to make the corrupt nature and natural faculties of man cleane and pure, his sinfull life and actions good and holy, or his person being guilty of sinne and eternall death, iust and righte∣ous, by any meanes which either man or any creature can vse, then it is to make an Ethiopian white by washing him with wa∣ter. Yea further, that no seruice of God, though neuer so solemne and deuout, no good workes, though neuer so many and

excellent, no good meaning, though neuer so simple and innocent, no vprightnesse and integritie of life and conuersation, though neuer so great; no worldly prero∣gatiue whatsoeuer, can make a man accep∣table to God, much lesse partaker of eter∣nall glorie, both which belong onely to those, whose natures, mindes, willes, and af∣fections, it pleaseth him according to his e∣ternal will and counsel to change and re∣newe by the mightie power and miracu∣lous operation of his spirit. To conclude, we are to looke for saluation by no other meanes, but onely by regeneration, and to seeke for regeneration, not in our selues (for that were to seeke heauen in earth, or rather in hell) or by any vertue, power, or qualitie in our selues, but only at the hands of God, to whom onely the glory both of the first and of the second creation is to be giuen, and to beware least that wee be de∣ceiued with this common errour, estee∣ming sinne and holines to be nothing but as morall vertues and vices, spirituall rege∣neration nothing but good education or philosophicall institution, godlinesse no∣thing but honest behauiour, christianitie nothing but ciuilitie, the which differ as much, as do the shadow and the substance

of any thing. Otherwise we shall seek God where he is not to be found, and so with∣out all question loose our labour.

Sect. 3.

THe second hinderance, whereby men may be, and are kept backe from see∣king for regeneration is another false opinion, and conceite of it, whereby men despaire of attayning vnto it, considering either themselues to bee so wholly dead & rotten in sinne, that they cannot imagine how they should euer bee restored to the spirituall life of holinesse, or else this do∣ctrine of the supernaturalnesse of regene∣ration, as being a diuine and a miraculous worke. This hinderance is contrary to the former: in the one, man thinketh better, but in the other he thinketh worse of his n••turall estate then it is indeed: in the one he presumeth of his owne strength, in the other he despaireth of the goodnesse and power of God. in the one hee thinketh regeneration more easie, in the other hee thinketh it a more difficult matter then it is. This hinderance is not so common as the other, for there are very few that doe either know or acknowledge the doctrine

of supernaturall regeneration. Yet it will easily follow of that doctrine for men will soone bee put backe from seeking and des∣paire of attayning to that which they hear to be miraculous & contrary to nature. For so we read Ioh. 6 66. that whereas Christ taught That no man could come vnto him, & be i•• truth his Disciple, vnlesse it were giuen vnto him of the father: And as he saith v. 44. except the Father draw him, that many of his disciples went back & walked no more with him. But the truth of this whole doc∣trine we haue plainly set downe Math. 19.23.24.25.26. Where Christ hauing sayd that it is hard, ••ea impossible for a rich man (and so for all sortes of men, although the rich, who abound in worldly pleasures are further off) to enter into the kingdome of heauen, driueth his Disciples to this despe∣rate conclusion, who then can be saued? or to what purpose then should any man goe a∣bout to be saued: wherunto Christ maketh this answer. Indeed with man it is impossible, but not with God. That is, although it be im∣possible for any man to regenerate either himselfe, or any other, yet to God it is not only possible, but also easie: & therefore no man ought to be discoraged from seeeking or despaire of attaining it, but account it an

easie thing) as the Apostle doth Rom. 10. where he preferreth the Gospel before the Law, in this respect, for that it teacheth a most readie and easie way of attaining to saluation, namely the beleefe of the heart, and the confession of the mouth, whereas the Lawe requireth perfect obedience, which no man liuing is able to performe. The which dissimilitude is not in the con∣ditions themselues, (for they are both a∣like hard, both being altogether impossi∣ble, it being as easie a thing for a carnall man to fulfill the morall lawe, as it is for him to worke in himselfe true faith and confession, the which two are all one in effect) but in this, that God accompani∣eth and asisteth the ministery of the Go∣spell with the miraculous operation of his spirit, whereof the ministerie of the Lawe being destitute, is but a dead letter, vn∣able to saue the hearer. So then, regene∣ration, which in respect of the strength of man is altogether impossible, is easie in re∣spect of GOD, who is no lesse able to re∣store the soules of men to their first puri∣tie, then hee was in the beginning to cre∣ate both bodie and soule: But all the doubt is in the wil of God, whether that, as he is able, so he be willing to worke re∣generation

in euery one that seeketh it. If hee bee willing, then surely either euery one may attaine to regeneration: which is vndoubtedly false, or else very fewe doo seeke after it: the which may be greatly wondered at, that most men should be so carelesse of their owne saluation, as not to thinke it worthy the seeking. If hee be not willing to grant it to all that seek it, then regeneration remaineth as impossible a thing for man to attaine, as if it were im∣possible to God to worke it in man: and men haue cause to abstaine from that, which neither themselues are able, nor God willing to bring to passe. Wee an∣swere, first that it is not so easie and ordi∣narie a matter as it may bee supposed, for a carnall man to seeke for regeneration and grace, the which is contrarie to his nature. Secondly, if (as it commeth sometimes to passe) he do in some sort desire it, and set himselfe to seeke it, yet he doth not per∣seuer in this minde and desire as he ought, but faintly in well doing, and so returning to his olde bias, ceaseth from seeking, and looseth his labour. But let vs suppose that, which although it bee very rare, and scarse to bee founde in a whole age, yet it is not impossible, to witte, that a car∣nall

man doth set him selfe with a resolute purpose of heart to seeke for regeneration, and that in the carefull and painefull vsing of all the meanes of attayning it, he spend and end his dayes: whither is he sure to ob∣taine his desire, or may happily loose all his labour? we answer, that although God haue appointed, that the carefull seeking of regeneration, should bee the ordinary meanes of obtayning it: yet he hath not so tyed him selfe to the meanes, that it should alwayes, & of necessity bring forth the effect, but hath left it free to him selfe, whither to giue good successe and a happy issue or no. Whereby it may come to passe, that a man may desire and seeke for regeneration, and yet die a carnall man, out of the state of grace and life. Yet wee are both in our selues, and also in others to hope the best. And in that hope both to beginne without despaire, and to conti∣nue without faynting in the carefull see∣king of grace, leauing the euent to the will and good pleasure of the almightie God. Yea further, we are to take heede, that no wrong opinion arise hereof in our mindes, as it commeth vsually to passe in men carnally minded, who in this case will not sticke to say, that God dealeth

both vnfaithfully in withholding grace, hauing made this solemne promise in his word: VVhosoeuer seeketh, shall finde, and whosoeuer knocketh, shal haue the dore of grace sette open vnto him: and also, vniustly both in punishing him for the want of it, whom hee knoweth to haue done what so euer is in the power of man for the a••tayning of it, and also in not recompencing his painefull endeuours, by graunting his re∣quests, and giuing grace. We aunswer, that God in withholding his regenerating spirite, the worker of grace from men, doth them no manner of wrong: for his graces being his owne, it is lawfull for him to doe with them what he list. He was not bound in the beginning to create man in naturall life and holinesse, how much lesse then is he now bound to restore those bles∣sings vnto him, hauing so vnthākfully, wil∣fully, & rebelliously depriued him selfe of them. As for Gods promise (the which we confesse is to be perfourmed to those who are vnworthy of fauor, for otherwise mans vnthankfulnes should make God vnfaith∣full) howsoeuer they are propoūded in ge∣neral terms, yet they be••ōg to the elect only to whō God doth perform thē to the full. As for the reward due vnto the painefull

seeking of grace, man when he hath taken the greatest pains in this behalfe, hath done but dutie, nay he hath not in any measure done his dutie: for one regenerate (much lesse a carnall man) cannot seeke for grace, so as he ought, and therfore when he hath done all that he can, he is but an vnprofi∣table seruant. But besides all this (so endles is the mercie, goodnesse, and equitie of God, yea, so great is his desire to make him selfe manifest to all men in these respects) that it pittieth him to see any thing made frustrate of the expectation in any good endeuours, that rather then he will not do good, hee will do it to those who are euill, and that rather then he will seeme vniust in not rewarding that which men doo falsly thinke to be good, and to deserue good, he will (in some sort, not in truth, for it is law∣full for him to bestow his blessings on whō he will, euen on the wicked) be vniust in re∣warding men for that which hee knoweth to be sinfull.

Thus this carnall man in seeking grace, doth not either loose his labour, or lacke his reward: for by this meanes, he doth not onely purchase vnto himselfe temporall blessings at the hand of God: but also e∣scapeth those fearefull plagues, which are

powred on wilfull and obstinate sinners in this life; as wee reade. 1. King. 21.28.29. that Achab. did by his hypocriticall humi∣lation, yea, that grieuous damnation, which abideth them in the life to come. As for the guilt of eternall death, it is madnes to ima∣gin, that it should by this meanes be auoi∣ded, seeing it is procured by these, and the best actions of a carnall man, the which comming from a corrupt fountain, cannot but be sinfull and impure.

Sect. 4.

ANother hinderance of seeking regene∣tion is another erroneous opinion cō∣ceaued of it, to wit, presumption of the power & goodnes of God. It is to be seene in all those, who thinke that God will in his good time worke grace in thē, although they themselues take neither care nor pains about any such matter, yea, although they go a cleane contrary way, liuing in all ma∣ner of sinne, and altogither carelesse of the meanes of their regeneration and saluation. To this we answer: first, cōfessing that god, as he alwaies can, so somtimes doth, worke ••••••e••eration without any meanes, euen in ••l••••se wh••neuer thinke nor dreame of any

such matter, and haue not so much as either the knowledge, or yet a desire, either of grace, or of saluation, being, as we read, R••. 10.20. found of those who did not seeke him, and made manifest vnto those, who did not so much as once aske for him, as we may see plainly in the said Apostle, who found God, & grace, when as he did not only not seeke or follow them, but also flie as farre off from them as hee coulde. Thus regeneration is com∣pared to a treasure, lying hid in the fielde, and beeing founde by him who looked for no such thing in that place. And thus wee neede not doubt, but that many com∣ming to heare Gods worde, for fashions sake, or in a wicked desire of hindering it, and hurting the professours of it, haue bene of a suddaine wonderfully conuerted, and effectually renued. Thus it pleaseth God sometymes to worke regeneration with∣out any meanes, that it may bee seene to come, not from anie vertue inherent in the meanes, but from the powerfull ope∣ration of his spirite: yet this is not his ordinarie, and vsuall manner of working, according to the which hee doth nothing without some kinde of meanes, no not in miraculous and supernaturall actions, wher∣in the meanes doth not helpe forward the

matter any iot, but onely is vsed for a shew or colour, to hide the immediate working of God, whose glory it is to ke••pe himselfe, his counsels, iudgements, and manner of working, secrete and hid from the eies of men, as we read. Pro. 25.25. Thus he healed N••aman by washing him in Iordan, and the sicke in the primitiue church, by anoynting them with oile. And thus he raised the wi∣dowes sonne, 2. King. 4, 35. from death, by laying the warme bodie of Elizeus vppon his dead and colde bodie: and thus hee healeth the sickenesses of the soule, yea, re∣storeth it frō death to life, by the preaching of the word: in all which miraculous acti∣ons, the meanes are not in any respectable to bring forth the effect, yet they haue in them a vertue tending to that end, wherto the effect may easely bee ascribed by car∣nall and ignoraunt men. So that al∣though GOD can alwayes, and dooth at some times worke regeneration with∣out meanes: yet ordinarilye hee vseth meanes, the neglect or contempt where∣of, is an impious tempting of God, and presuming of his goodnesse. Henc•• it is that regeneration hath place, and is to bee found, not among the Iewes, Turkes, Moores, and other Infidelles, but

onely in the Church of God, wherein his worde is preached, his Sacraments admi∣nistred, and all other meanes of beginning, and continuing grace daily vsed: yea, of Churches professing the name of Christ, as some are more pure and sound in doc∣trine, more diligent and zealous in seruing God, and in vsing all Christian exercises: so they haue oftner experience of this mi∣raculous worke of God, putting his hel∣ping hand to the godly endeuours of his seruants. Yea, of Christians, those who are carefull and painfull in seeking and ser∣uing God, are farre lyker to attaine to grace, then they who are otherwise: euen as they are liker to retaine and recouer their health, who are carefull in vsing a competent diet of meate and medicine, then they who do carelesly distemper thē∣selues in sicknesse, and in health, nor regar∣ding what things are wholsome or hurtfull for them.

Sect. 5.

THus much of the fals•• conceats, or er∣rors conceaued of regeneration, by ••he which men are hindred from seeking it: the first, being the ignorance of spiri••••

all regeneration: the second, despaire of ob∣taining it by any means: the third presump∣tion, or a perswasion of getting it without meanes. Nowe wee come to the other hinderances, whereof (to let the rest passe) these three are most vsuall: the first is in∣fidelitie, & Atheisme: the second, worldly cares and pleasures: the third, is offence ta∣ken at those who professe this regeneratiō. For the first, although it may seeme a thing not to be named in the Church of God, yet many of those who professe themselues to be Christians, haue in their hearts and mindes no other religion then Atheisme, no God, but their owne bellies, no hope of any other world, then this which they pre∣sently enioy. They say in their hearts, that there is no God nor diuell, no heauen nor hell, no reward for the godly, nor punish∣ment appointed for the wicked, no truth in the scripture, and that it is but folly to serue God: or at the least, they do so doubt of the truth of these things, that they are not by the cōsideration of them, either moued to any good, or restrained from any euill: as the apostle writeth to the Corinthians, a∣mong whom the doctrine of the resurrec∣tion from death was called in question, that some of them were ignorant of god, that is, were

meere Atheists. That this is the religion of many christians, it appeareth both by their liues & dealings, which are altogither void of conscience, and the feare of God, and also by the plaine and voluntarie confessi∣on of the simpler sort, being by sickenesse, feare, hope, loue, or anie other meanes, made to declare their conscience in this behalfe. These men cannot possiblie seeke for regeneration, seeing that they make no account of eternall saluation, wherevnto it leadeth. And therefore this hinderance cannot be taken away, but by proouing that there is a God, who hath promised (and will certainly perfourme it) eternall saluation vnto all those that seeke for it, as they ought to do. But wee are not heere to take in hande the de∣monstration of the principles of religion, the which requireth manie seuerall trac∣tates. Yet as touching this ignoraunce of GOD (the which contayneth in it all errours whatsoeuer) it may bee refuted by as manie arguments, as there are crea∣tures in the worlde, all which ioyntlie and seuerallie doo preach and make ma∣nifest the Deitie, power, wisedome, and goodnesse of GOD, to all those who are not wilfully blinde, and doo not put

out their owne eyes: not onelie to Chri∣stians liuing in the Church, as in the cleare light of the word of God: by euen to In∣fidelles remayning in darknesse, and in their naturall blindnesse, as wee reade Roman. 2.20. The Godheade, that is, the eternitie, and power of God, may be behelde in the creatures. For wee must of necessitie suppose some infinite power by the which they were made, and are continually orde∣red and preserued: and some great king and monarch hauing authoritie ouer the whole world, and who will one day call all his subiects to account, and giue vnto euerie one according to their workes.

The greatest obiection which the minde of man maketh agaynst the God∣heade, and the most forcible motiue to this infidelitie, is the inuisibilitie, and in∣sensible secrecie of GOD, and of his actions, in that hee dooth not conti∣nuallie shewe foorth his omnipotencie in newe and straunge myracles, his iustice in punishing sinne, and rewarding good deedes, his presence in hearing those that pray vnto him, but suffereth all things to go according to the ordinarie course of Nature, yea, (as if hee had layde aside the administration of the worlde) the wicked

to prospe••, and the godly to be afflicted. A•• for the creation of the world, although in it selfe it bee the greatest miracle that can be, yet it being daily and continualle behold, ceaseth to driue men to admiration, or to acknowledge the power of God, as the common prouet be sayth, that a wonder la∣steth but nine dayes. Yea, this secrecie of God is greater now in the time of the Gos∣pel, and in these last ages of the world, then it was in former times, as God hath reuea∣led himselfe in his word farre more clearly then he did at any time before, and as the last iudgement dooth more and more ap∣proch: whereas before he did reueale him∣selfe by many meanes, as namely by visi∣ons, dreames, apparitions, miracles, tēporall blessings & punishments: but now in these last ages of the world, god doth not shew himself to men in any such maner, but doth hide himself frō their eies: wherby it cōmeth to passe, that many carnall men beleeuing nothing, but that which is sensible & pal∣pable, come to this extreame blindnesse of mind, as to think that there is not a God in the world, or at the least to doubt whether there bee one or no: and no maruaile that this secrecie of God moue the carnall man to atheisme, when as the godly themselues

ha••e oftē their faith shaken with this 〈◊〉〈◊〉. But both carnal and regenerate are to take heede that this roote of infidelity do•• not spring vppe in their hearts, and make them depart from the liuing Lord: and that by considering that God doth of set purpose in great wisedome keepe him self•• secrete, as in diuerse other respects, so espe∣cially for the triall of men both elect and reprobate. For as a wise maister of a fami∣ly desiring to know the disposition of his seruants, hideth himselfe in a corner, or be∣hind a cloth, and there both beholdeth the vnrulinesse and misdemeanour of some, & also perceiueth the vertues of others of them, the which they would neuer haue shewed in his presence: so God doth in a manner absent him selfe from the world, that both the faith of his seruaunts, and the outrage of sin in the wicked ones, may be made manifest.

Sect. 6.

ANother hinderance, by the which men are withheld from seeking regenerati∣on, are the cares and pleasures of this present world, by the which they are so en∣tangled and euen wholly possessed, that they haue not leysure so much as once to

thinke on their saluation, or any meanes of attayning vnto it. The cares of the world hinder those, who haue not attay∣ned to so good and settled estate as they desire, who thinke that they may lawful∣ly deferre to prouide for their soules, vntill they haue prouided sufficiently for their bodies, about the which they are so con∣tinually busied, and employed, that they cannot afford any time to thinke (at the least not seriously as they ought to doe) on God and godlinesse.

Thu•• men excuse them selues for not comming to Christ Luc. 15.17. One can∣not come because he hath bought a farme, the which hee must of necessity goe and see. Another, because he hath maried a wife. The third, because he hath bought Oxen: but these men take a wrong course, and as wee say, set the Cart before the horse: For they should First seeke the king∣dome of GOD and the righteousnesse there∣of, and then all these things would bee easie vnto them: that is, gotten with great faci∣lity and in great aboundance, Math. 6.33. and that by the secrete and wonder∣full blessing of GOD, who giueth tem∣porall blessings also to those that seeke for spirituall graces at his handes, as hee

gaue to Salomon not onely wisedome and knowledge, which he asked, but also great riches, honour, and worldly glory, as a∣mends, yea as a reward, because hee had in his cho••se preferred wisdome before earth∣ly blessings. Wee doe not deny but that men may lawfully, yea must of necessity, haue care of their temporall estate, yea so much the greater, as it is worse and more vnsettled: For if the body perish for want of things needfull for it, how shall the soule be endued with the life of holinesse? see∣ing that as the tree falleth, so it lieth, and he that dieth a carnall man, cannot rise spi∣rituall. But this is our meaning, that wee doe not (as vsually men doe) so suffer our selues to bee ouerwhelmed with the cares of the world, that we neglect and forget to seeke after God, but that in all wants, miseries, and troubles, in all conditions whatsoeuer, our chiefe care, study, desire, and endeuour bee sette vpon those things which concerne our eternall saluation. For if we be in good estate, in respect of tempo∣rall things, we may the more freely serue God, if distressed we haue the more need to seek to him. Yea we are to suffer rather our bodies to pine away for want of food, then our souls to cōtinue in the state of sinfulnes

and of death. For what profiteth it a man to winne the whole world, if he leese his own soule. But if the soule bee once endued with the life of holinesse, the body may well sleepe for a season, but it cannot possibly die for e∣uer. And therefore let vs alwaies remem∣ber those heauenly sayings vttered by Christ Luke 10.14. Martha, Martha, thou carest and art troubled about manie things but one thing is needfull: Marie hath chosen the better part, which shall not be taken from her. Likewise for worldly pleasures, as the see∣king so also the enioying of them being now got, is a hinderance to the seeking of regeneration: For although in all likely∣hood, men hauing the world at will, and being euen glutted with the aboundance of worldly pleasures, should learne by ex∣perience that which reason could not teach them, to wit, the vanity, vncertainty, and loathsomnesse of them, and so be driuen to seeke for some pure and permanent happi∣nesse, yet they make no such vse of prospe∣rity, but the more they haue, the more they desire, enlarging their appetite, and inuen∣ting daily new and freshe pleasures, as the Prophet describeth them. Amos 3. They put farre from them selues the euill daie, and approach to the pl••ce of iniquity, they lie and

stretch them selues vppon Iuorie b••ds, eating Lambes from the fl••cke; and Calues out of the stall: They sing to the sound of the Viole, and inuent to themselues instruments of musick, like Dauid: they drinke wine in bowles, and annoint them selues with the best ointment, but neuer thinke on the affliction of Ioseph, or yet on their owne saluation: Thus doth aduersity and prosperity, want and and aboundance hin∣der men from seeking after God, whereas miseries and crosses should driue men to God, the only giuer of all good things: and temporall happinesse, should put them in minde of true and eternall happinesse in heauen.

Sect. 7.

THe last let, by the which men are hin∣dered from seeking regeneration, is offence taken at those, who doe pro∣fesse them selues to haue attained vnto it, and to be those in whom this supernaturall and miraculous worke of grace is wrought by the power and finger of God. These men doe often incurre the mislike, anger, and hatred of others, insomuch that not on∣ly their persons, but also their profession becommeth odious vnto them. The causes of this offence are these. First, the diuersity

in iudgement, affection, disposition, in words, deeds, behauiour, and whose cours•• of life, whereby they differ from others, somtimes of necessity as in matters of con∣science and impo••tance, somtimes in light and indifferent matters, wherein they might much better agree and ioyne with them. Another cause is the contempt ey∣ther true or supposed of vnregenerat men, as of those who are in a most wretched e∣state. For often they who professe this re∣generation, doe either thinke too hardly, and vncharitably, or else vtter vnseaso∣nably and indiscreetely, what they truely thinke of others. Yea although they doe not offend in these respectes, yet men of lewd behauiour, and dissolute liues will (& not without cause) thinke that those who liue iustly and vprightly, haue a base opi∣nion of thē: by the which means, it cannot be but that their affection should bee alie∣nated from them. Lastly, euen those who haue receiued grace frō God (much more they who make profession of that grace, which they haue not) haue in them manie wants and infirmities, yea sometimes great vices and sins, by the which they do iustly incur the offence of men. By these and such other means, it cōmeth often to passe, tha••

carnall men conceiue such a mislike of those that professe regeneration, that they cānot abide to hear of it, or of any means tending vnto it. For the remouing of this hinderāce it is the part of al those, who haue receiued this great fauor at the hands of God, to be renued by his spirite, to vse all diligence in not giuing offence either to Iew or Gen∣tile, to Christian or Infidel, to one or other, and so not to make so excellent a thing as regeneratiō is (it being the only miraculous worke of God which hath continual place in the Church) to bee euill spoken off. But forsomuch as when they haue done all that they can, offēce wil be taken where it is not giuen, and for that we haue not to deale in this treatise with mē already regenerat, that wee should shew how they may liue with∣out giuing offence: therfore leauing them, we wil come to the vnregenerat man, who is offended by thē, and by this offence hin∣dred from seeking regeneration. To whom we are to commend that wisedome, which staieth men from being caried headlong in affection, against any persō or cause what∣soeuer but especially against those things which haue in them any likelihood of reli∣gion, as Gamaliel appeased the Iews. Act. 5, 38.39. yea, that wisdome which techeth vs to

〈◊〉〈◊〉 a difference betwixt the persons and ••he causes of men, and not suffer our iudge∣ments 〈◊〉〈◊〉 weighing the goodnesse of the one, to 〈◊〉〈◊〉 blinded and forestalled by anger, loue, hatred, or any other affection, which we beare vnto the other. Yea, we are to con∣sider that men whilst they liue heere on earth, are subiect to many infirmities, vi∣ces, and greeuous sinnes, yea, euen they whom GOD hath made partakers of his grace and spirit. And therefore we are not in these respects to condemne or reiect that religion which any man doth professe, but to giue to men that gentle reproofe which their sinnes do deserue, and to giue to the grace of God in men that reuerence and practise which belonget•• vnto it.

Sect. 8.

THus wee haue in some sort remooued the hinderāces of regeneration, which keepe men in their naturall sinfulnesse and securitie wherein they were before: and made this our carnall Nicodemus desirous of grace, whereof before he was altogether ignorant and carelesse. It remaineth that he put this his desire in execution, and that without delay, not deferring it from one

day or time of his life to another, knowi•••• that there is an appointed season as fo•• all other actions so also for this: the ••hich if he let slip, he shall either not desire to haue it, or not haue it, although he doe desire it. But men will here obiect and say, may we not at any time both seeke and find grace? hath not God said ••n his word, that At what time soeuer a sinner repenteth of his sins, he will put them all out of his remembrance: We aun∣swere, that God indeede may alwaies bee foūd, if he be sought as he ought to be, but he cannot alwaies be sought, and therefore not found. For first we know that this our purpose of seeking God, may bee preuen∣ted and made frustrat by death, the which is the full and last period of all the desires, and endeuors of men. God indeed is in the lowest hell, as much as in the highest hea∣uens, but in the graue there is no remission of sin, yea no hope, or desire of grace.

Besides, let vs suppose that this carnall man that deferreth his repentaunce in this sort (as hee maketh his account, although sometimes he come short of his reckoning) doth by the long suffering of God, prolōg his daies, how knoweth he that he shall al∣waies haue the word of God, & the means of regeneration, without the which God

doth not vse to work it. Yea if he haue life and all other things needefull for this pur∣pose, is he so foolish and ignoraunt of his naturall disposition, as to imagine that this desire of grace and resolution of seeking God, wil continue for euer, or for any time if it be not put in practise? This is in no wise to be supposed: for this is an vndoub∣ted truth, that men generally and naturally as they grow in strength, wit, and worldly wisedome, so they grow in sinfulnesse, a∣theisme, infidelity, and hardnesse of heart, being euery day further and further off from seeking God. For as drunkards do by drinking not quench their thirst, and satis∣fie their appetite, but encrease the bur∣ning thirst of their bodies, and the insatia∣ble intemperance of their mindes, so all o∣ther worldly pleasures, the longer they are enioyed, the more greedily they are desi∣red, and more obstinatly preferred before God, and spirituall graces, as the Prophe•• saith, Iere. 13.23. That it is as easie for an AEthiopian to chaunge the colour of his skin, or for a Libard to shake off the spots of his skin, as for those to do good, who are by a long custome taught the wayes and wiles of sinning.

Yea, there is far lesse hope of their repen∣tance

and regeneration, who hauing some∣time this purpose of turning to God, do ne∣glect and loose it, then of theirs who neuer once thought of any such matter. For it is a very vnlike matter, that a man will in his age set his affection on spirituall things, which he reiected and condemned before, when as he was lesse addicted to the world and to sin. We do not deny but that in any age (except infancy) both God may work regeneration in man, and man repentance in himselfe: yet as the bough of a tree being by the groth of many years become stiffe and strong, is now far more easily broken then bowed, so for the most part, men of age, experience, and worldly wisedome do sooner loose their liues then leaue their carnall desires, which they haue so care∣fully nourished, and strengthened all their life time. And therefore wee are to know and consider, that as all other things vnder the sunne, so also this repentance hath an appointed season, which is in no case to be neglected of him, who desireth and inten∣deth to walke in this way, leading to spiri∣tuall regeneration and eternall saluation.