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.

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. (Book 2)

CHAP. 1.

Section. 1.

THe first part of the Diet of the Soule, is that whereby the spirituall life of holy∣nesse, 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 continu∣ance of health, as well as for the remoouing of sickenesse. For whereas Christ sayeth, Mar. 2.17. The whole haue no need of the Phi∣sitian,

but the sicke, and that therefore he came to cal, not iust men but sinners to repētance: he meaneth not, that any man is so holy, as that he needeth not both his owne continu∣all 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, quā quaerere parta tueri: so is it true in respect of spirituall health, the which cānot possibly be kept without continuall care, although in ex∣act comparison it be easier to cōtinue 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 ho∣linesse, yet a state of spirituall health may be attained vnto, euen in this sinfull life, and is then attained, when as a faithfull man lea∣deth a holy and vnblam••ble life, performing (although in weaknes & imperfection, yea in some corruption of sinne) all duties belon∣ging either to God or man, and being irre∣prouable in regarde of any great sinne. For

as most men liuing are truely said to haue their health, howsoeuer that exact tempe∣rature, ad pondus, wherof Phisitians dispute, cannot be found in any man, or in any age: so, absolute perfection of holinesse is not re∣quired to spiritual health. But, as it is suffici∣ent for bodily health, that the distempera∣ture 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, a•• that it hinder not the per∣formance of any christian dutie, there is spi∣ritual health: yea, although this corruptiō 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 di∣stinguish betwixt health and strength, be∣twixt sicknesse and infirmitie: many haue their health who are not strong, and many whole men haue many infirmities. For ex∣ample. 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 faith∣full man to preserue himselfe not onely in health, but ••lso in spirituall strength and vi∣gour 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 ho∣linesse, a••ise of the diuers vse of this spi∣ritu••ll di••t, as it is more or lesse careful∣ly 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 vi∣gour, 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 spi∣rituall 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, a••d farre greater, if (as hee ought) hee desi••e to en∣crease in grace.

Sect. 2.

THis preseruatiue Diet consisteth in two things: the first i••, to auoyde what soeuer is any way hurtfull to t••e soule in respect of holynesse: the other is, to vse aright whatsoeuer is good and agreeable to the nature of it. In the fi••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 o∣ther 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 after∣wards 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, often∣times a Christian by committing some grie∣uous 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 posses∣sed 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 parti∣cular graces, especially affiance, hope, spiri∣tual ioy, and the peace of conscience: and in stead of these, bringeth a fearefull expecta∣tion of the wrath of God, and of those iudg∣mēts which he vsually poureth vpō sinners. Yea, it hindreth him from calling on god by

praier, with that cōfidence & 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 wor∣keth the contrary effect, taking away or di∣minishing the feare of God, who although sildome, for that this most fearefull punish∣ment of impunitie belōgeth to the reprobate ones, yet sometimes suffreth the sins of men to go vnpunished for a time: so as it were let∣ting 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 infirmi∣tie in the nature, euen of regenerate men. In these and many other respects the com∣mitting 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 na∣ture 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 glo∣rious 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 snub∣bing 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 cō∣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 bal∣lance wi••h all worldly pleasures whatsoeuer, (the which are the onely proctors of sinne, pleading vehemently for it before the iudg∣ment seate of mans free will) they will, vn∣lesse the ballance be strangely false, and the iudge palpably blinded and peruerted, wey thē downe as a mountaine would do a mol∣hill, without any controuersie or compari∣son. 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 a∣uoyded by auoyding all occasions, and pro∣uocations

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 I regard a mayden? And Prou. 23.31. Looke not on the wine when it is red, when it sheweth his colour in the cup: for in the end it will bite as a Serpent: thy eyes shall looke on strange women, and thy heart shall speake froward things. By keeping this rule, a weake Christian shall go on with a straight foote in the way of a Christian life, when as one indued with a far greater mea∣sure of grace, neglecting it, in confidence of his owne strength, shall stumble and fall into grieuous sinnes. Yea, as one hauing a weake constitution of bodie, being in safetie, and as we say out of gunshot, is liker to liue, then the strongest man being in battaile in the middest of his enemies: so a weake man be∣ing out of temptation, and auoyding occasi∣ons

of sinne, is liker to stand then he who rashly rusheth vpon the pikes, and hath ma∣ny occasions of sinning, although in his minde, affection, and purpose, hee doo more abhor frō sin, & so haue a greater mea∣sure of the contrary grace, then the other. Lastly, this care in auoyding sin, by conside∣ring the nature and effectes of it, and by eschewing the occasions of it, ought to bee exercised chiefely in regard of those sins: & the occasions of thē wherunto we know our selues naturally inclined, to the which we are oftenest tēpted, & haue oftnest yelded: euen as men do most fortifie by art, those places of their towns & cities which are weakest by nature, & flock thither apace to defēd, where they see the enemy most busie in assaulting.

Sect. 3.

TO this head, of the occasions of sin, wee are to refer the company of wicked and godles mē, who of al other are the most for∣cible tentation and allurement to sin. Other occasions are dum, and cannot pleade for their selues, but by our owne tongues, and therfore no further then we our selues think good, but these will be importunate sutors, yea, if they haue any power ouer vs, inso∣lent and tirannical compellers and comman∣ders,

for so wee are to knowe that those tempters haue diuers meanes by the which to draw vs from the obedience of God, to the committing of sinne. First, their bare example, the which although it ought not to be regarded, (but onely as a spectacle of the filthines of sin, as we see in drunken mē, the beastlinesse of that sin, more plainely then we can haue it any way described vnto vs) yet it doth often preuaile with those who are weake, especially when as the per∣sons of those wicked men are honourable & to be had in account, for their wisedome, learning, riches, dignitie, authoritie, or in any other worldly respect. But wee are to be forewarned, and to take heede of this, knowing that not the actions of sinful men, but the word of God is the rule according to the which all our actions are to be squa∣red: and that of men, for the most part not the wisest and mightiest, but the simplest and basest are chosen by God to be parta∣kers of his spirit, and presidents of godlines vnto others. Neither do these tempters stay here, being content with those who are mooued by their example to treade in their steps, but (as euery one thinking best of himselfe and his owne waies, de∣sireth to haue all other like to himselfe)

they adde to example perswasion, intrea∣ting, importu••ity, yea, if it be in their power, by force and violence. But al these temptati∣ons may & must be resisted by the power of Gods spirit, that so wee may preserue our soules without spot till the day of Christ. Yea though we be compassed in on euerie side with examp••es of sin and wickednesse, hauing no step free from greeuous offences & stumbling blocks, a•• it commeth often to passe, that the godly man liueth in the mid∣dest of a wicked and peruerse generation, as Lot liued in Sodome, yet we must not suffer our selues to bee carried away with these streams of wickednes, from the obedience of the will of God, nor follow the multitude to euil but rather manfully striue against al, in the profession and practise of a godly life: and as the Apostle Peter exhorteth vs, Act. 2▪40. Saue our selues from that froward genera∣tion. Wherein (no question) we shall finde great difficultie▪ yea, when we haue done all that we can great hindrances, & euen an im∣possibilitie of attaining that high degree of holines, which otherwise were not impossi∣ble, for that the full practise of godlinesse cannot be had, but would be vnseasonable and inconuenient. This Christ teacheth Math. 24.1••. Because iniquity shall abound, the

loue of many will waxe cold: and 2. Tim. 3.1. The Apostle saith, that the aboundance of sinne there mentioned, will make Perillous times, in the which it shall be hard for Gods children to keepe faith and a good consci∣ence, and themselues free from the sins raig∣ning euerywhere. For as in a general distem∣perature and corruption of the aire, it is hard euen for him that hath a healthful & strong constitution of body, to auoyde sicknesse, so it is in corrupt ages and places, very ha••d to liue vnspotted of the world. But there is nothing hard or impossible to god, who by his grace is able to preserue vs from beeing ouerwhelmed with these flouds of wicked∣nes, as he did Lot in Sodom, & hath done ma∣ny others of his seruants in the midst of infi∣dels and open idolatours.

Sect. 4.

ANother thing hurtfull to the soule, and the holines of it, and therfore carefully to be auoyded in this spiritual Diet, is licentiousnes, which is the vnnecessarie vse of worldly pleasures, when we are not cōtent with meate, drinke, and apparell, and other things needfull: but lust after superfluous things, as the people of Israel being filled with māna, did after the flesh pots of Egypt: the which although they may be sometimes

lawfully vsed, for that the creatures of God serue and are created not onely for necessi∣tie, for then infinite things are in vaine, for a few are needful, but also for the pleasure & solace & delight of the faithful. Yet the dai∣ly and ordinary vse of them is hurtfull and not to be granted or taken. First, in that it taketh away our time & care, which should be giuen to the seruice of God, to the study and practise of godlinesse, and all Christian duties frō these things, and bestoweth them on vaine and momentanie pleasures. For although wee may after a sort do both, to wit, sometimes with Mary sit at Christs feete hearing his word, & anon with Mar∣tha giue our selues to worldly matters: yet wee shall finde, that this superfluous vse of worldly pleasures, will bee a great hinde∣rance to those other duties, and make vs altogether vnfit for the performance of thē. We do not denie, but that a Christian may haue in some measure, that care for his soul which is meete, and withall not onely per∣forme all the necessarie duties belonging to his calling and the good estate of his bo∣die, yea, and sometimes walke foorth and make a vagarie into the gardens of pleasure, thereby both to satisfie the infirmitie of his flesh and fraile nature, and also to make

himselfe more ioyfull and chearefull in ser∣uing, thanking, and praysing God: but if hee haue his dayly conuersation, and make his continuall abode in them, he may indeede serue God there in some sort, but he shall finde it dangerous in respect of spi∣rituall life and health: yea, as vnholsome for the soule as it is pleasant for the body. The minde and affections of a man may indeede be set on diuers things, on earth∣ly and heauenly pleasures: but that which is giuen to the one, is taken from the o∣ther: and the more we are affected to the one, the lesse delight we shall haue in the other: for that there is a kind of contrariety betweene the flesh and the spirit, betweene fleshly and spirituall pleasures, studies, and exercises, arising not of their owne na∣ture: according to which the sēse of world∣ly pleasure is euen as bellowes to strire vp in mā, loue, obedience & thankfulnes to God: as we know that God placed Adam in his creation in Paradise, a place of plea∣sure, but by reason of the corruption of mās nature, which cannot vse them moderately and in due tymes, it cannot tast of them, but it will drinke of them, it cannot drinke of them, but it will bee drunke with them: yea, it will adde thirst vnto drunkennesse,

euen an vnsatiable appetite, to the greatest, surfet, yea, when it hauing ouercharged it self is constrained to vnlode it selfe, and abstaine for a season, it will afterwards more greedily then euer it did returne to the vomit, and so wallow continually in all sensual pleasure. By this means haue many of the seruāts of God beene ouertaken: yea, it is the vsual means, by the which satan worketh in thē a decrease of holines, making them to drinke so deepe of this cup of worldly pleasures, that straitgh∣way they fall into sleepe or slumber, and so forgetting themselues, neglect their soules. Besides, this licentiousnes is the next neigh∣bour, and cousin germain to sin it self, which for the most part consisteth in the vse of for∣bidden and vnlawfull pleasures: and therfore to be auoided as very dangerous, as it is the part of a wise man not to walke too near the brink of a deep riuer, where into if he chance to slip, there is dāger of drowning, but rather to keepe a loofe off, and so to be in safetie. So that in these respects a good dietarie of the soule must carefully auoyde this licen∣tiousnes & too free vse of worldly pleasures, as wee are in many places of the Scripture counselled & cōmāded. Luc. 21.24. Take heede least at any time your hearts be oppressed with surfetting & drunkennesse, & the cares of this

life, and so that day come vppon you vna∣wares: and the Apostle writeth to the Corin∣thians. 1.6 That howsoeuer all things are law∣ful, yet al things are not expedient, in respect of spiritual edification. Yea, he propoundeth vnto them himself as an example to folow, in ab••taining from the vse of all vnnecessary pleasures, saying. 1. Cor. 9.27. I beate downe my body, and bring it into subiection, least that o∣therwise I my self, who preach saluation to others, should be reiected. So that we are to hold as a most plaine and certaine truth, that as for the body, so also for the soule, a strict & sparing diet is most safe and wholsome, and therfore to inioine it to our selues, as necessary for our saluation, & that which may not be broken without offence both to god & to our owne soules. For, howsoeuer many do flatter them∣selues in the doctrine and knowledge of chri∣stianity, and so giue themselues ouer to the vse of worldly pleasures, yet we are to know, that it is no lesse displeasing in y^e eies of god, to vse those lawfull things, which we know to be hindrances to our saluation, then to do that which is simply and in nature vnlawfull. For as we read, 1. Sam. 15.23 Rebellion (in what thing soeuer it be) is as the sinne of witchcraft, and transgression as idolatrie.

CHAP. II.

Section. 1.

THe second part of conser∣uatiue diet, is in the vse of those good things, which are agreable to the soule, and appointed by God for the preseruation of it: they are two in number, foode and exercise, by the which two, as the body, so also the soule is nourished. As for sleepe and natural rest, the which is needfull for the norishing & preser∣uing of the body, it hath no place in this spi∣rituall diet: for the flesh is fraile, and would soone be consumed with labor, if it had not som rest & intermission in the time of sleep: but the soule cannot bee wearied by doing good, but contrarily getteth strength by cō∣tinual labor, and is made faint and weake by rest, as the body is refreshed by it. Only it re∣quireth these two things, food and exercise, of the which two, the one is the matter, the other is the form of nutrition: or thus, spiri∣tual food, is that wherof holines is made: spi∣ritual exercise turneth the said food into ho∣lines, first of the food, then of the exercise of

the soule. But why is food more needfull for the soule, then rest or sleepe? and why can it not cōtinue as well without the one as with∣out the other? It needeth no rest, because it cannot be wearied, but it must be norished, both because it is imperfite in regard of ho∣linesse, and therfore must be increased, till it come to the full stature and perfection: and also because it is dayly diminished by the corruption of sin, and therfore must be dayly repaired by conuenient food. Euen as we do daily feede our bodies, for these two endes, first, to augment them as long as they are in growth, then after that they haue come to their pitch and naturall bignesse, to re∣store so much of the substance of them, as is dayly wasted away by the force of natu∣rall heate. But what shall we make to bee the foode of the soule? Surely, no bodily meate, though neuer so fine and daintie: for if we eate we do not therefore abounde in grace: and if we eate not, we are not dimini∣shed: neither any earthly thing: for the food of the soule is that whereof holinesse is made, the which hath the originall, not from earth, but from heauen, whither wee muste lifte vppe our eyes, and thence looke for this spirituall and heauenly Man∣na: not from any creature that is in heauen,

the which although it may be holy in it self as are the angels, yet they are not the foun∣taine from the which holinesse is to be de∣riued to others, and therefore wee must seeke for this foode at the handes of God, not in his nature, whereof the soule is not capable, but in some thing proceeding from him, euen in the worde of God, by the which as this spirituall lyfe of holinesse is begotten, so it is nourished, and con∣tinued, as it is in naturall things, the which, Ex quibus oriu••tur, ex i••sdem nutri∣untur. 1. Peter. 1.23. Beeing borne not of corruptible, but of incoruptible seede, to wit, by the worde of the euerliuing God, which in∣dureth for euer: and this is the worde which is preached among you, and therefore a•• 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 holy∣nesse. 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 plenti∣full 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 cōteyned in th•• 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 dres∣sed 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 condi∣tions of the hearers. This publicke foode, which the publicke ministerie of the worde yeeldeth, is th••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 be∣longeth not to this Treatise: yet as all men knowe, that the good estate of the bo∣die 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 hurt∣full 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, a∣ble to prepare a right the sacred worde of the euerlyuing GOD, wherewith their soules are, or ought to bee fedde to eter∣nall life, as they are curious about the dressing of theyr bodily meate, which is soone turned into fylth, and so cast a∣way, 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 Chap∣ter and thirteenth verse. But menne spend their whole care, tyme, and substaunce a∣bout the one: to wit, the filling of their bellies, and the feeding of their bodyes, and are altogether carelesse of the other, thin∣king no cost sufficient for the one, and eue∣rie 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 com∣meth to passe in feeding the bodie, it bee∣ing earnestly desyred, may bee happilie di∣gested. This is done fi••st by vnloading our stomackes from all sinfull cares, co∣gitations 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 re∣solue 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 pro∣fitablenesse and excellencie therof: for who

will not desire that which hee seeth to bee both most needfull and profitable for him∣selfe, 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 con∣uerting the soule, the testimonies of the Lord are sure, and giue wisedome to the simple, the sta∣tutes 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 excel∣lency of the word is so great as connot bee expressed: It is indeed contemned by car∣nall 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 re∣gard of heauenly things, is as blind as a buz∣ard, can see no wisedome in the worde of God, in the which all the treasures of the

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endlesse wisedom of God are cōteined. The Queene of Saba thought it woorth her la∣bour to trauaile into a strange countrey to heare the wisedome of Salomon, and counted his seruants happie in that they li∣ued in his company & presence, where they did daily see and behold his wisedome how much more shal we account our selues hap∣pie, when as we are in the cōpanie, house, & presence of God, beholding the wonderfull misteries of his wisedome laide open before our eies, the which passeth the wisedome of Salomon, and of al the men in the world, fur∣ther then the great Ocean doth a drop of water. And surely whosoeuer can, and doth by the grace of God, seriously consider the dealing of God with his Church from time to time, the tragicall end of the reprobate, li∣uing here for a time in all iollity and plea∣sure, the happie estate abiding the godly, who in this world are miserably afflicted, the fall of man comming of his owne wil∣fulnesse, the saluation and regeneration of the elect proceeding from the mercy & loue of God: He that compareth the law with the gospel, the babish estate of the Church of the Iewes with the Churches vnder the Go∣spel, being come to ripenesse and perfection, the agreement of the tipes with the bodies,

the wisdome contained in the iudicial lawes of Moses. And lastly, he that cōsidereth the incarnation, death & resurrection of Christ, with the ••est of points of christian religion, shal vndoutedly see, & wil cōfesse that al the wisest lawes, the deepest deuises, & counsels of the greatest and most subtile politicians that euer liued, the learnedest works of the wittiest philosophers and schoolemen, are but meere foolery & seely shifts: yea, he shal be compelled to crie out & say with the A∣postle, Rom. 11. O the riches of depth of the wisedome and knowledge of God, how vnsearch∣able are his iudgements and his wayes past fin∣ding? And 1. Tim. 3.16. Without controuer∣sie great is the mistery of godlinesse. God mani∣fested in the flesh, iustified in the spirit, seene of angels, preached vnto the gentiles, beleeued in the world, and receiued vp in glorie Neither can a∣ny man answer & say, I confesse indeed that there are notable points of wisedome to be seene in the word of God, in the hearing & cōsidering wherof I haue takē great delight: but I haue heard thē so often reiterated, that nowe it is irksome to me to heare the word preached: for as the wise man saith, euen the hony combe, the sweetest thing in the world is lothsome to the ful stomacke. But we cannot be thus affected toward the word of God and the wisedome of God therein

contained the which is so infinit, that it can neuer be sounded to the bottome, and fully comprehended by the mind: and therefore it commeth forth euery day new and fresh, not cloying the hea••er, but inflaming him more and more with a desire of hearing and learning. Of other things it is truely said, that a wonder lasteth but nine dayes, for that nothing hapneth so strange, but that the cause of it at length will bee found out: but the wonderfull things of the law of God do more amaze him that hath spent al his time in the se••ious contempl••tion of them, then him who i•• a nouice in the schoole of Christ. Thus we are to thinke of the word of God, and thus we ought to stirre vp in our selues a greedie and vnsati••ble appetite of it: yea, great care and attention in hearing it, yea, they wh••m God hath endued with most ex∣cellent spirituall gifts, and the greatest mea∣sure of knowledge, ought not to think them∣selues exempted frō this duty of continuall & attentiue hearing of gods word: as no man is so strong in bodie, that he may abstaine from meate, because hee is by the word of God, both to restore that spirituall strength, which is daily weakened by the corruption of sin, and also to encrease his strength til he come to some ripenesse in Christ. But con∣trarily,

he is with great care, ioy, and plea∣sure, to giue himselfe to the hearing of Gods word, when soeuer iust occasion is giuen.

Sect. 3.

FVrther as it is not sufficient for the fee∣ding of the body, that meate be receiued into the stom••cke: for that if by any in∣firmitie thereof it be straightway voyded, it doth not any iot nourish the bodie: no more will it serue for the feeding of our soules, that we heare the word with great ioy & delight, yea, with care and attention, vnlesse also we remember, and so keepe it in our soules. This point of spiritual Diet is necessarily to be regarded, for that many faile in it, who do in some measure heare aright, as many haue an insatiable appetite in deuouring meate, who cannot keepe it for any space of time. This we see both in the parable of the seed, Luke 8.13. and also in daily experience, whereof the one saith, that many heare the worde with ioy, but it taketh no roote in them, the other sheweth vs by the vnfruitful and barren professions of many Christians, that bee daily and attentiue hearers of the word, that they let it soone slip out of their mindes, for that otherwise it could not pos∣sibly

but bring forth some fruit in their liues. The meanes of remembring the word prea∣ched are these: first, carefull attention, for nothing cā be remembred which is not first minded & marked: secondly, to repeate with others, either with our friendes in way of con••erence, discussing euery point seuerally, to see what is doubtful or manifest, what sin∣gular, and excellent, or vsuall (for as in the word of God, so in the sayings of men, some are more notable then others) or with those, who are any way committed to our charge in way of examination, as our wiues, childrē, seruants, schollers, and such others. But of all other, the surest way to remember the word, is application, when as both in and af∣ter the hearing of it, we consider how it con∣cerneth our selues or any other, what expe∣riments wee haue had of the truth of it, and how it will make for our spirituall edificati∣on: whereunto if practise be ioyned, then we make it our owne for euer. Thus we be∣ing carcful in receiuing the food of the word of God preached, and as Christ warneth vs, taking heed how we heare, it cannot be but that by the blessing of God wee shall continue and increase the spirituall health of our soules.

Sect. 4.

IN this publike banket which God maketh in his church, for the refreshing, strength∣ning, and feeding of the soules of his chil∣dren, besides the ministerie of the word, which hath the first & the chiefe place, there is a second seruice, to wit, the sacraments ap∣pointed for the same end, & being y^e word of God, as the other, althogh in another forme, and is as it were prepared after another ma∣ner. They nourish the soule in that they in∣crease in vs knowledge, faith, mortification of sinne, and all the parts of new obedience, when as the true vse, end, and significatiō of thē is duly weighed, as namely in Baptisme, which is the sacrament of the lawe, and of death, the mortification both of our soules for the guilt of sinne, and also of the corrup∣tion of sinne inherent in our soules, signified by dipping and drowning the bodie in wa∣ter. For when as we receiuing the sacrament in our own bodies, or els beholding it admi∣nistred vnto others, feele a sense of the guilt of eternal death due vnto vs for sin, & a mor∣tificatiō of thinherent corruptiō of sin com∣ming from thence, thē do we feed our soules

by this Sacrament, & that no lesse when we see it administred to others, then when we feele it in our own bodies: and therefore the custome which hath preuailed in most pla∣ces, of neglecting & contemning this part of the foode of our soules, is to be condemned and sharpely reprooued. Likewise in the o∣ther Sacrament of the Lords Supper, the bread and the wine receiued in it, feede both our bodies and soules: the one by their naturall vertue, the other by their misticall and sacramentall signification, working in vs a fresh remembrance, and a liuely sense of the death of Christ, represented vnto vs by the breaking of the bread in peeces, and the pou••ing foorth of the wine.

Sect. 5.

THus much of the publike foode of the soule: besides the which we haue other meanes appointed by God to be vsed priuately. For Christians must not bee as babes, vnable to feede themselues or to take any nourishment vnlesse it be put into their mouths by others, but must, as they receiue the meate prepared by others, so also dresse some for themselues, and that by gathe∣ring the word of God, the onely foode of

the soule where it is to be had, euen there where the publike food is had, to wit, in the Scripture, in the creatures, and in the ac∣tions of God. In these fieldes the word of God groweth, and therefore a Christian is to bee continually conuersant in them, and so to make his soule strong, fat, and lustie. First therefore he is to giue himselfe to the reading, studying, vnderstanding, and medi∣tating of the scripture. For the profitable rea∣ding of the word of God, diuers things are to be considered: first that we reade it with this intent and purpose, to edifie our selues in the knowledge and obedience of Christ, making our spirituall edification the end of our reading. Otherwise wee may spend all our dayes, yea, although they were as many as the daies of Methuselah, and yet receiue no more encrease of holinesse, then they who neuer heard tell of the word of God. For why? it is impossible that any man should find this spirituall foode, but he who doth hunger after it, and seeketh it with all care and diligence. Indeede God some∣times is found of those who doo not seeke, nor yet so much as aske after him, and doth by his spirit renewe those, who do not once thinke of regeneration or saluation: but here we do not speake of the extraordinary and

immediate working of God in regenerating men, but of that ordinarie continuance and encrease of holinesse which euery faithfull man may and ought to worke in himselfe by such meanes as God hath appointed. This he that seeketh findeth, hee that seeketh it not, shal neuer find it. Hence it is that many haue beene very painefull readers of the scripture, who neuer found in them any spiritual fruit or comfort, because they read them not to that end, but for some sinister respect. The Iewes tooke great pains in rea∣ding, or rather in learning without booke the books of the old testament: yea, so great as may make Christians (who cannot finde in their hearts to bestow so much time and pains in seeking or keeping Christ, pardon of sin, & eternal glory, as they do in seeking an earthly king & earthly glory, the which onely they looke for by their Messiah) and yet they finde not Christ nor any spirituall grace, because they seeke not for such things. So, many other haue read the scriptures for other sinister ends, some to get the know∣ledge of curious and vnprofitable questions and controuersies of endlesse genealogies, yea, some for confirmatiō of their erronious & heretical opinions, some for meere know∣ledge & vaine ostentation. But he who de∣sireth

to be a good phisitian of his own soule, must, laying aside these and all such respects, propound to himselfe the confirmation and encrease of his faith, loue, patience, tempe∣rance & of all other spirituall graces. These things must be continually in his mind, yea, he must apply to these purposes, all the pre∣cepts, examples and doctrines, wherewith he meeteth, minding onely poynts of spirituall edification, and especially those whereof he most doubteth, and would bee resolued, and which belong most to his present vse. This rule and counsell we haue giuen by Eliphas. Iob. 5.27. who after that he hath de∣clared at large both the iustice of God in punishing the wicked, and his goodnesse in sparing, sauing and blessing the godly, hee addeth this notable conclusion. Loe, thus we haue inquired of it, and so it is: heare it and know it for thy selfe, that is, do not content thy selfe with the generall knowledge of this doctrine, but applie it to thy owne speciall state. Not as if it were vnlawfull for a Chri∣stian, in reading the Scripture, to obserue and studie those things which doo not di∣rectlye tende to spirituall edification, for it is good and commendable, if hee can giue so much time to the study of the word, as that hee knowe all the circumstaunces of

th•• storie, al questions which can be moued about any place: but that when as all cannot be had, (as it is seldome seene, that any gy∣ueth or can giue himselfe so wholy to this studie who hath anie other calling) choise be made of that which is most needfull, profi∣table, and excellent. In the which respect, he is also to make choyse of those bookes of Scripture, for his dayly reading, studying and meditating, in the which this spirituall food dooth most plentifully growe, and may most easily bee had. For although whatsoeuer is written, bee written for our comfort and edification, and that no part of the Scripture ought to bee accounted bar∣ren and vnprofitable, yet some partes are more excellent, and more effectuall for spi∣rituall edification then others are, in that they handle those points wherein the good estate of the soule consisteth, more fully and plainly then others do. Thus the writings of the Prophets are to be preferred, before the bookes of Moses, to the which they are as Commentaries: and the writings of the A∣postles before the writings of the Prophets, for that all the mysteries of our saluation are now in the time of the Gospel plainely re∣uealed, which before were couered with types and ceremonies. Yea, of the bookes of

the new Testament, the Epistles written by the Apostle Paule, and others, do more di∣directly ayme at this marke, then the storie of the liues and acts of Christ and his Apo∣stles. But of all the bookes of Scripture, it seemeth that the booke of the Psalmes doth most excell in this behalfe, the which con∣sisteth wholy of spirituall meditations, ob∣seruations, precepts and experiments, inso∣much that it may truly bee called the Chri∣stian mans Garden, wherein all manner of wholsome hearbes, and soueraigne medi∣cines may be had. And therefore a Chri∣stian, although he ought not to bee a stran∣ger in anie part of the booke of God, yet he ought to be most conuersant in this, and such other, as that hee scarce euer lay them out of his hands. Yea, in these bookes some sayings and sentences are more excellent then others, and therfore more specially to be regarded and remembred.

Sec. VI.

THus our Christian is to reade the scrip∣ture: but what auaileth it to reade that, that is not vnderstood? or how can we suppose that euery Christian can vnder∣stand the scripture which is so hard, that euen they who giue themselues wholly vnto the studie of it, cannot with any paines or means which can be vsed, sound the depth of it?

We answere, that as it is not possible, so it is not needfull for any man to attain the true sense of the scripture in euerie place: and a∣gaine, that it is both possible and easie for any Christian to vnderstand so much of it as will serue for his spirituall edification in all respects. Yea, it hath pleased God in great mercy and wisedome so to prouide for the saluation of his elect, as to make those things which are most effectuall to edification, most easie to be vnderstood, and so to meete with the carnall curiositie of men, as to make vn∣necessary questions and quiddities most in∣tricate, and euen as labyrinthes, into the which it is easie to enter, but impossible to get foorth. And therefore no man ought to be kept backe from reading the scripture, by

considering the difficultie of thē, but rather to be persuaded, that by prayer to God who can open the eies of the blind to behold the wonderful things of his law, by acquainting himselfe with the phrase & maner of speech which the holy Ghost vseth, by conferring one place with another: and lastly, by vsing the helpe of those who haue laboured pain∣fully and faithfully in searching out the true meaning of the scripture, hee shall vn∣derstand so much of it, as shall be aboun∣dantly sufficient for his edification and sal∣uation. Thus the scripture being paineful∣ly read and truely vnderstood, will yeelde vnto vs plentifull foode for the confirma∣tion of our knowledge, faith, loue, pati∣ence, temperance, and of all spirituall graces. Wee shall enter into these fertile fieldes and pleasant gardens, in ignorance, doubting, distrust, impatience, and sor∣row, but shall come out of them full of faith and of the holy Ghost, and repleni∣shed with all spirituall ioy. With this rea∣ding of the scripture, we must ioyne the rea∣ding of the writings of those who haue ga∣thered the doctrines & exhortations cōtai∣ned therin to their proper heads, in forme of catechismes, sermons, commentaries, treati∣ses, disputations, common places, and praier,

and so haue prepared spirituall foode for o∣thers, who haue not the like oportunitie of doing it. The benefite and profite, which the Chuch reapeth by this meanes, is verie great. For by this meanes many poyntes of singular vse are gotten, and as it were digged out of the scripture, which otherwise would lie in thē, as in the bowels of the earth, hiddē and vnknowne, especially they who are not endued with so great a measure of know∣ledge and iudgement, as that they are able of themselues to vnderstand the scripture, & therout to gather whatsoeuer is needfull for them. And therfore they are to be red both thankfully, in respect of god, the giuer and authour of them: and also carefully, in regard of our own profit & edification, yet not with that reuerence, estimation, and confidence, which is to be vsed in reading the scripture. For that which man saith may bee false, but whatsoeuer God speaketh, is vndoubtedly true. For the which cause, we are not to relie and depend wholy vpon the writings & au∣thoritie of any man, of what learning & ac∣count soeuer he be, as it is y^e custom of many, who not content to acknowledge, & admire the excellency of gods gifts in men, do so ad∣dict themselues to al their sayings, opinions, and fashions, that they take for vndoubted

truth, without any further inquiring of it, or examining it by the word of god, whatsoe∣uer proceedeth frō them, wherof many incō∣ueniences folow. For first, as no man is with∣out his errors, wants & infirmities, so by this me••ns it cōmeth often to passe, that in stead of sound and wholsom food, they receiue in∣to their soules corrupt errours infecting thē. Yea, as for those sound doctrines which they haue frō them, they do not examin them by the rule of gods word, but take them hande ouer head vpon their words, and so haue no firme & setled perswasion, and resolution of them in their minds. Thirdly, by this partiall conceit, which men haue of some one tea∣cher or writer, they are brought to cōtemne al other men with their gifts and and labors, and so depriue themselues of that great fruit & edification which they might reap by thē.

Sect. 7.

BEside the scripture, which is as Paradise, the Garden of God, where••n growe all maner of trees bearing fruit for the sustenta∣tion of the soule of man, wee haue other pa∣stures wherin we are to feed, to wit, the crea∣tures, and the actions of god. The creatures serue for the vse & sustētatiō, as of the body:

so also of the soule, the which may clearly see in them the goodnesse power and wise∣dome of God, and so bee stirred vppe to loue and prayse GOD. Hee shall see the wonderfull power of god, by the which the heauens and the earth were created, the one in continuall motion, the other vnmoue∣ble: he shall see the wisedome of God in framing euery creature so curiously, in re∣gard of the workemanship, in contriuing euerie part so fitly, in regard of the naturall vse of it, as no witte or imagination of man can come neare, or almost imitate. With these Meditations, the holie men of God haue continuallye fedde their soules. Psalm. 8.4. VVhen I beholde the heauens the worke of thy hands, the Sunne and the Moone which thou hast created. VVhat is man that thou shouldest vouchsafe him this honour, to be the Lord of these, to haue the fish in the Sea, the beastes of the fielde, at his commaundement. Hitherto the Scrip∣ture dooth often sende vs, to learne the doctrine of Gods prouidence, who if hee decke the Lillies of the field: if hee feede the Rauens, Luke 12.24. yea, the yong Rauens not able to shift for themselues, howe much more will hee giue to his ser∣uaunts all needfull and good things, yea,

diligence and care in prouiding for our selues. Pro. 6.6. Sluggard go to the Emmet, yea, whatsoeuer beside is needfull to be knowne and practised by vs.. For so wee are to ac∣count the whole worlde, and all the crea∣tures therein contayned, to bee euen as a storehouse of soode: wherein as car∣nall men do fill and fatte their bellyes with that infinite varietie of creatures, which GOD hath made: so the spirituall man may haue euen for the taking vp, all man∣ner of spirituall instruction, consolation, and edifycation. For if the heathen, who haue no spirituall eyes, wherewith to see, can obserue the power and goodnesse of God in these creatures, as wee are taught Rom. 1. how much more shall the spirituall man find in this feeld plentifull food for the feeding of the soule.

Sect. 8.

THE last feeld wherein this spirituall foode of the worde of GOD dooth growe, and is to bee gathered, are the actions of GOD: for as in the crea∣tion so also in the administration of the worlde, God is to bee seene and sought, as in the one, the power, wisedome, and goodnesse

of God, so in the other, his prouidence, iu∣stice, and mercy, do manifestly appeare, or rather clearely shine. His prouidence, by the which all things, all the actions and facul∣ties of all creatures are disposed, ordered, di∣rected, restrained, vpheld, as that they all se∣uerally and ioyntly tend to those endes for the which he appointed them, and the ef∣fecting of those things which he will haue brought to passe, as namely, first prin∣cipally, and generally, the setting forth of his glorie, which is the last end both of the creation, and also of the administration of all things: and secondly the execution of his iustice vppon the reprobate for their sins, and of his loue and mercy in the saluati∣on of the elect. His iustice appeareth in that he recompenseth euery one according vnto his doings, and that without fauour or re∣spect of person, laying feareful iudgements euen vpon his elect for their sinnes, and re∣warding the good deedes of the reprobate with temporall blessings: but most of all he doth dayly poure forth the treasures of his goodnesse, loue, & mercy, toward his faith∣full seruants, in preseruing them frō all euill, and in prouiding for them whatsoeuer is needfull. These things may profitably, and are diligently to be obserued in all the ages

and stories of the Church: but they are e∣specially to be obserued in the age and time wherein we ourselues liue, for that we giue greater credence, & are more affected with those things which wee behold with our owne eies, which we haue noted our selues, knowing the persons in whom they befell, and all the circumstances of the said actions, then with those which we haue at the second hand by the report of others, and which in all respects are strange and vnknowne vnto vs. Thus the Prophet Dauid mentioneth Psal. 37.25. one of his owne obseruations the which he had bene al his life time, euen a whole age in gathering, of the gracious prouidence of God ouer his seruants, say∣ing: I haue beene yong and now I am olde, yet did I neuer see the righteous forsaken or his seed beg their bread. Of these obseruations cōcer∣ning the blessings of God bestowed on the righteous, and his fearefull plagues poured on the wicked, the bookes of Iob and of the Psalmes are full: yea, it is in many places made a signe of godlinesse to marke the do∣ings of God, as the neglect of it is of an vngodly man, as Eccl. 2.14. The wise man hath his eies in his head, but the foole walketh in darknesse. And Es. 57.1. The iust man is taken away frō the plague that is cōming, and no man

regardeth: that is, carnall men who are not acquainted with Gods dealings, nor exerci∣sed in marking thē, know not this, that the vntimely death of righteous men, is a fore∣runner of some greeuous plague which God is to bring vppon that Cittie or countrey where they dwelt. And more especially, we are carefully to obserue those actions of God which concerne our selues, as namely how he hath from time to tyme prouided for vs al things needful, euen in our greatest wants, when as all men did forsake vs: how hee hath preserued vs from great dangers, how he hath chastised vs for our sins, how he hath heard our prayers and granted our requests, how he hath comforted vs in our afflictions, how hee hath rewarded all our good works & godly endeuors, how he hath assisted vs by his spirit in time of tentation, how hee hath sometimes let vs remaine in sinne, irrepentance, and hardnes of heart, & at other times hath giuen vs soft hearts, mel∣ting at his promises and threatnings, as waxe before the fire, & sending forth riuers of the teares of true repentance, how hee hath pla∣gued for our sins, or blessed for our sakes, our friendes, acquaintance, wiues, children, kinsfolke and seruants, how he hath reuea∣led himselfe, his will and truth vnto vs, and

in short, how he hath in euery respect dealt with vs, since wee first knewe or serued him

Sect. 9.

THus wee see the right manner of fee∣ding the soule with the heauenly man∣na the word of God, contained in the scriptures, creatures, and actions of God: be∣side the which, there is required in the right nourishment of it, spirituall exercise. For it fareth with the soule as it doth with the bo∣die, the which although it bee fedde to the full, and daily filled with meate, yet it cannot be preserued, much lesse increased in health, strength and vigour, vnlesse it be exercised, that so the meate receiued into the belly, may be drawen and fastned to the other partes of the body, which otherwise will not nourish, but soone passeth away without any profit: so, for the preseruation of spirituall health and strength, exer∣cise is no lesse needefull then foode: the truth heereof appeareth plainly in many, who although they feede their soules with all are and diligence, being conti∣nually conuersant in studying, hearing,

reading, meditating, and regarding the word: yet they are not nourished by this foode, because they do not ioyne exercise vnto it.

This spirituall exercise is the practise of christianity, or of spiritual graces, or the per∣formance of Christian duties, belonging either to God or man: and therefore it must of necessitie be of diuers kindes, as there are many kinds of spirituall graces, and of Chri∣stian duties. The first and chiefe kind of spi∣ritual exercise, is prayer or inuocation of the name of God, both publike & also priuate, by the right vse wherof, wee shall feele all the graces of Gods spirit to be stirred vp in vs, yea, confirmed and encreased: yea, all drousines and heauiness of soule to be sha∣ken off, as will easily appeare by conside∣dering the seuerall parts of it. For, the more that wee cōfesse our sins, and the multitude and hainousness of them, as it were pain∣ting them out in their naturall shape, and in liuely colours, the more wee loath and ab∣hor: them: the oftner and more seriously that we consider the iudgements of God either present, or which are like inough to bee shortly poured vpon vs for our sinnes, and also the benefits temporall and spiritual, re∣ceiued at the hands of God, the more wee

increase in feare and loue, and all dutifull thankfulnesse towards him, and therfore whosoeuer desireth to preserue his soule in health and strength, must haue speciall re∣gard to this, that he giue himselfe to the daily & continuall vse of prayer, the neces∣sity and efficacie whereof is so great, that it may truely be called the soule of the soule, that is, that whereon the life and good estate of the soule doth depend, it being impossible that either that Christi∣an who is diligent in prayer, should bee weake in grace, or that grace should a∣bounde where there is neglect of prayer. But what shall wee account diligence in prayer, or how often ought a Christian to performe this dutie? The answere wee haue in many places of the scripture, as namely, Thessalonians 5.17. Pray without ceasing. And Ephesians 6.18. Pray in the spi∣rit with all perseuerance, in all manner of praier and supplications at all times. And Luke. 18.1. He tolde them a parable to this ende, that they should pray alwaies, and neuer bee wearied. This generall commandement is thus to bee vnderstood and restrained, pray at all seasons vppon all occasions: thinke not this exercise to be needelesse vnprofitable, or vnseasonable at any time,

in the night, or in the day, in the morning, or at noone: in the towne, or in the field: in businesse, or in leysure. Thus haue the ser∣uants of God liued, and thus they haue pas∣sed on their daies in continuall inuocation of the name of God. Thus did Paule. 1. Thes. 3.10. Night and day without measure I pray, &c. And Dauid. Psal. 55.18. In the euening, in the morning, and at noone day, I will meditate, I will make a noyse in praier, and the Lord shall heare my voyce. And we reade of Daniel. Dan. 6.10. That it was his cu∣stome to pray vnto God thrise euery day. Out of the which precepts and examples, wee may easely gather, howe much tyme and care ought to bee allotted, and be∣stowed vppon this exercise, and that it is continually to be performed. For it is not with our soules in this respect, as it is with our bodyes, the which may easelie surfeit, of meate▪ or of exercise, for that they beeing of meane strength, can not beare much of either, but are soone ouerchar∣ged and hurt: whereas the soule hath not any pitch or set limit eyther of holinesse, but is to growe on further, euen when as it is at the highest, or of the meanes by the which it is attayned: and therefore we cannot exceed in this behalfe: vnlesse per∣haps

wee (as verie fewe doo) fall into the practise of that heresie which giueth all the time of a mans life to prayer, and none to the preseruation of lyfe, in following the workes of our callings, the which is in no case to bee admitted. And therefore that it may bee knowen what is required at the handes of a Christian in this behalfe, and what is needfull for the right dieting of the soule, wee will consider this poynt more at large, and in particular, in this manner. As bodilye, so also spirituall exercise is eyther ordinarie, or extraordinarie, the one is to bee vsed dayly, the other at some tymes onelie, as occasions require. For as sometimes the bodie requireth long and vehement exercise, the which is not to bee admitted in ordinary diet, for that it would soone dry vp and consume the body, so it is sometimes needfull, that a christian vse ex∣traordinarie praier, and that for the better performance of this exercise, hee lay aside for a time all other duties, cares and in∣cumberances whatsoeuer, the which hee may not doo ordinarily, as the Apostle teacheth. 1. Cor. 7. That when as it is so needefull in anie respect, as for the auoyding or remoouing of anie great af∣ffliction, or heauie iudgement, which

he hath by his sinnes pulled vppon his owne head, for the obtayning of some needfull grace, or temporall blessing, hee may omit for a season the duties of mar∣riage, and giue himselfe wholy to prayer. But ordinarie prayer may stand with the performance of al other duties, neither hin∣dering them, nor yet being hindered by them: so that a Christian may both serue God by prayer, and also do whatsoeuer his calling, although it be laborious, and trou∣blesome, doth require.

This ordinarie prayer is perfourmed af∣ter two sortes, eyther at set and certaine tymes, or else vpon occasion: as we know that it is an ordinarie thing with men to eate, drinke, and exercise themselues, both at tymes appoynted for these purposes, and also as diuers occasions do offer them∣selues: so a Christian is to pray as the A∣postle willeth Timothie to pr••ach, both in season, and out of season, at set times, & of a sudden. Set prayer is to bee performed in full and ample maner: the other kind which we will call suddaine praier, briefly in fewe words: euen as we knowe and see that men at their set meales take a greater quan∣titie of meate and drinke, then they doo at other times. For why? set prayer must

haue in it all▪ the partes or kindes of prayer, as the Apostle writeth, Ephe. 6. Pray in all maner of prayer and supplication, to wit, confession of sinnes committed, deprecation of iudgements, present or im∣minent, requiring of graces needefull, thankesgiuing for benefites receyued, inter∣cession for others. Set prayer must consist of all these partes: yea, which is more, the particular (at least the chiefe) sinnes, iudge∣ments, graces, blessings, benefites, persons ought to bee rehearsed and mentioned: whereof it commeth, that this kinde of prayer contayning in it so many diuerse matters, cannot bee contayned in a fewe wordes, or vttered in a short time, where∣as suddaine prayer, conceyued vpon some particular occasion, and hauing but one matter, may be dispatched in one worde.

Sect. 10.

THe vses of set prayer are manifest, for they are many, euē as many as are the necessities of the soule, all which are supplied by meanes of it. But wherefore then serueth suddaine prayer? Surely for suddaine vses hapning beside a mans ex∣pectation, and necessarily requiring this dutie of praier. As when a Christian committeth any sinne, in thought, word▪ or deed, straightway he desireth God to par∣don his sin: likewise, when he receiueth any blessing from God, he giueth thanks with∣out any delay: and likewise in all other parts of praier, as we know that the church in these latter ages hath generally taken vp this custome of praying, at the taking of meate, the which of temporall blessings is most needful, & most often receiued. This kinde of praier may be performed at any time, and in anie place: for of it the apostle writeth, 1. Tim. 2.8. I will that the men pray in euery place, lifting vp pure hands, yea, in the midst of other affaires whatsoeuer, & in the company of others: but for set praier, choise must be made of a secret place, & of such a

time wherin we are freed, & as it were loo∣sed from all other businesse, that so we may haue our minds & affections wholy set vpō it. Mat. 6.6. VVhen thou praiest, enter into thy chamber, and when thou hast shut thy doore, pray to the Lord in secret. And therefore we are to accoūt some part of the night y^e fittest season for this worke, because then we are freed from all other duties, belōging either to our callings, or to our brethren, and so may without being interrupted 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 iudge∣ments, 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 multi∣tude 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 de∣sireth to haue his soule in good estate, is to looke carefullie, least that by anye meanes hee bee drawne away, and be∣come negligent in this behalfe, as wee see it often to come to passe, that Chri∣stians doo so entangle, and euen ouer∣whelme 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 ma∣keth 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? coul∣dest 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 spea∣king of praying, Luc. 8.1. addeth this caue∣at, 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 wel∣fare of the soule doth consist: as no doubt wee shall, if we consider and weigh the vn∣speakeable 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 redee∣mer, 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 perfor∣med 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 ther∣fore as mē feeling their bodies any way hea∣uie, distempred and out of course, straight∣way 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 them∣selues 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 ex∣traordinary blessing of God, who according to his gratious promises granteth, whatsoe∣uer his children aske by prayer according to his will (in the which respect praier is as pro∣fitable 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 prai∣er doth, although not merite, yet both con∣firme and encrease grace. In the which respect it is not of force for temporal bles∣sings, 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 in∣crease of them, not onely from God, but also by it selfe, as hath beene noted be∣fore, 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 ap∣pertaining vnto it, the which cannot but worke in him a great measure of grace. For as the carelesse neglect and forgetful∣nesse 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 to∣gether, 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 eui∣dently in the particulars: for it is impossi∣ble that a man should make a full and plain confession of his sinnes before God, desi∣ring him for his mercy sake in Christ to pardon them, promising and vowing vn∣to him that hee will neuer againe so dis∣please 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 notwith∣standing 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 to∣ther, 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 heauen, with whom it will seeme that hee doth nothing but dallie & dissemble, pro∣mising obedience, and straightway perfor∣ming rebellion, yea, to treade downe vn∣der foote the bloud of Christ as a vile thing, by the which he was a little before washed and clensed from his sinnes. Like∣wise for thanksgiuing, which is another part of prayer, what heart is there that is so flintie, and so vngraciouslye vn∣thankfull, as not to be by the considerati∣on of the vnspeakeable loue and mercy of God shewed toward him, stirred vp to loue, obey and glorifie God in all things. By these meanes and many other, which may easely be gathered by these, prayer continueth and encreaseth spirituall strength, and therefore it is to haue a chiefe place in these spirituall exercises which we endeuour to describe.

Sect. 12

TO this head of prayer we are to refer singing, which is a kinde of praying, for prayers and psalms haue the same mat∣ter, onely they differ in maner of vttering, which in the one is plaine and naturall, in the other tuned and artificiall. The vse and ende of it, is to stir vp by the pleasant harmonie, and agreement of the soundes, spirituall ioy and chearefulnesse, and so to remooue the heauie lumpishnesse of the soule, as we reade Iam. 5. Is any of you afflic∣ted, let him pray, is any merrie, let him sing. For the which purpose it is of notable force, as the experience of many of the seruants of God do teach vs, of whom many do (and many mo might truely do it) testifie thus much of the exercise of singing, that it hath vsually strangely altered and affected their minds, that it hath replenished their soules with heauenly delights, & euen made their hearts to melt away in tears of vnfained re∣pentance, the which before the vse of this exercise were so hard and dead in impeni∣tencie, that neither the ministerie of the

word, nor priuate prayer (the which two haue the greatest force and the fi••st place in this spirituall Diet, the one for foode, the other for exercise) could pierce into them, or any iot mooue them. Thus it pleaseth God by weake meanes, to bring to passe strange things, and by this plea∣sure of the sense, for so it is, although it be not so grosse as the other kinds are) to kin∣dle in the hearts of his seruants, spirituall ioy, loue, zeale, and obedience, euen as wee read 2. Kin. 3.15. that Elizeus being about to prophesie, called for a ministrell, and so prophesied by the meanes of his playing, the which stirred vp the heate and zeale of his affection to speake the word of God. This exercise of singing (yea, and that with an addition of the harmonie of musicall in∣struments) was daily and familiar with the Prophet Dauid, as those most excellent songs which hee made and hath left be∣hinde him to the Church, as monu∣ments of the surpassing zeale and ioy which hee hadde in seruing GOD, doo plainely witnesse, Psalme one hundred and fitie: Praise the Lorde in the sounde of the trumpet, praise him vppon the viole and harp, prayse him with the timbrell, flute, and with all sortes of sweete Instrumentes,

As also the Apostle exhorteth. Ephe. 5.18. Be not drunke with wine wherein is excesse, but be filled with the spirit, speaking to your selues in Psalmes, and songs, and spirituall hymnes, making melodie in your hearts to the Lorde. The which spirituall delight of singing with a loude and tuned voyce, yea, with the sweetest instruments of musick increa∣sing the pleasure, and euen rauishing the soule with surpassing delight, ought not to be accounted light or vnseemly for a chri∣stian to vse, who in this case may say with Dauid, skipping before the Arke, I will yet be more light in seruing & praysing God. 2. Sam. 6.23.

Sect. 13.

TO the second head of spirituall exer∣cises, are to bee referred all those whereby a Christian edifieth others, in the knowledge & obedience of Christ: for by edifying other, he edifieth himselfe, by imparting his spirituall graces to other, he doth not onely not loose them, but also confirmeth and encreaseth them to him∣selfe. This we are taught by the parable of the Talents, the which being put forth to vse, brought forth, or rather brought in

as many mo. In the which respect the pub∣like ministerie of the word is accounted a very effectual means of encreasing all ma∣ner of grace in the heart of the teacher, not as it is made by the supernatural & mi∣raculous work of God, the ordinary means of begetting grace, but as hath beene said of prayer, by a vertue inherent in it selfe, agreeably to common reason: the which teacheth vs that by all likelihood, as they who dresse much meate for others, taste some themselues, and as nou••ses who chew meate for young children, suffer some to slip downe into their owne bellies, so the ministers of the word, who study day and night how they may be setting before the eies of the people the vgly and filthie shape of sinne, should themselues be great∣ly inamoured with it, that they who labor to affright others with the feareful iudge∣ments of God, should stand in some awe, and that they who inflame others with the loue of God, should heate themselues, and in briefe, that all the doctrines, exhortati∣ons, threatnings, and promises which they propounde to the people in the name of God, should redound to their owne pro∣fit and edification. All men knowe and we confesse, that often that comm••••h to passe

Rom. 2.20. He that professeth himselfe to be a guide to the blinde, a light to the ignorant, him∣selfe blinded with the deceite of sinne. And many, althogh they teach others, that they should not sin, yet they themselues com∣mit most heynous sinnes: yet it is not possible, but that one endued with fayth, and the spirte of God, should by the dili∣gent and carefull preaching of the worde, be wonderfully strengthned, and increa∣sed in all manner of grace. In this sence the Apostle writeth. 1. Tim. 4.15.16. These things exercise, and giue thy selfe vnto them, that it may be seene among all men howe thou profitest in them: take heede to thy selfe, and vnto doctrine, for so dooing thou shalt saue both thy selfe and them that heare thee. Thus we are to account, that al they who are any way called to the expounding or any kind of handling of the scripture, haue a good meanes of profiting in godlinesse: as also they who hauing the charge and gouernement of others committed vnto them, as husbands, parents, and maisters, they are by priuate teaching, catechising, and instructing of their families, wiues, children, and seruants, to exercise, and so to confirme and encrease those graces, which they haue receyued. Yea, no man

is altogether destitute of this spirituall ex∣ercise: for if hee haue no publicke func∣tion, nor yet by his priuate calling any sub∣iect vnto him, yet in that hee is a Chri∣stian, this dutie of exhorting and edifying others, and so of exercising his gifts, doth belong vnto him.

Sect. 14.

THe last kinde of spirituall exercises, is the practise of Christian dutyes, or a Christian life, consisting not in a bare and naked profession, or in worde onely, but also in deede and action, when as euery grace of Gods spirite lurking in∣wardly in the heart, sendeth foorth fruit in life, according to the nature and kinde of it. For, as it commeth to passe in our bodies, both in the whole, and also in the seuerall partes and members of them, that the more they are exercised, the more they are both confirmed in strength, and aug∣mented in quantitie, and contrarilie, the more they cease from perfourming theyr naturall functions, the lesse able they are to perfourme them, yea, by this meanes it commeth to passe, that they are littl••

and weake: euen so it commeth to passe in the soule, the graces whereof as they are more or lesse put in practise in the doing of of good workes, and the performaunce of Christian duties: so they do either encrease, or decay. For example, a Christian is di∣ligent in practising the duties of loue to∣wardes his brethren, hee imparteth his goods, and whatsoeuer he hath vnto them, for the relieuing of their necessitie, and the supplie of their wants: this Christian by this meanes increaseth loue in his owne soule: by giuing, hee becommeth more liberall, by shewing mercie on the distressed, more pittifull, the more hee giueth to his brethren of his temporall goodes, the more hee getteth to him∣selfe of spirituall loue: the more wee suffer afflictions, the more wee learne patience, as it is sayde of Christ in the fifth to the Hebrewes, and the eight verse, That hee learned patience by his suffe∣ringes, and as it is sayde in the fifthe to the Romanes, That afflictions worke pa∣tience: the more the bodie is tamed and kept vnder by fasting & such other means, the more the soule is strengthned, and so it commeth to passe in all other graces. Fo•• by practi••e they are kept and increased, by

the want of practise, they are diminished and lost. Whereby it appeareth how ne∣cessarie good workes are, in regarde of the good estate of the soule, and that as they take their being frō inward graces: so they giue backe againe vnto them strength, and increase. Thus Christ, Mat. 7. in the parable of the wise and foolish builder, maketh the practise of Christianitie, to bee the founda∣tion of Religion in the heart of a man, euen that without the which it cannot stand and continue, but will decay by little and little, and at length fall to the ground: in lyke manner Paule, 1. Tim. 6.17. maketh good workes the foundation of godlinesse, al∣though in truth, and in proper speach it bee the fruit of it. And Iam. 1.22. Be ye not onely hearers, but also doers of the law: otherwise yee deceyue your selues: for that all your Reli∣gion will soone vanish away, and come to nought. For the facultyes both of bodie and soule are lost by idlenesse, as they are strengthened by vse and labour: and ther∣fore wee are not to doubt, but that good workes howsoeuer little esteemed by ma∣ny, and seldome to bee found in the lyues of any, haue a necessarie and notable vse in this spirituall Diet. And surely whosoe∣uer considereth the liues, and professions

of many Christians, yea, euen of those of whom we are to thinke no otherwise but that they are truely endued with faith, how fruitlesse and altogether barren of good works they are, neede not maruaile why most men either decrease or stand at a stay in godlinesse, but may easely see and acknowledge, that the graces of God are lost for want of vse, and the practise of Christian duties. For now a daies ch••isti∣ans being too much ad••icted to the world and worldly pleasures, content themselues with the performance of those Christian duties, which belong to God, as are prayer, hearing the word, receiuing the sacramēts, leading an vnblameable life. But as for the duties of loue and mercy, which cannot be performed without cost, the impairing of our worldly state, and diminishing of our earthly pleasures, these are not to bee found among men, but cleane laide aside as things of no necessitie, nor of any great vse in regard of saluation. But the trueth is, that the more they are neglected, the more the graces from the which they should proceede, are diminished. For as good children are to their parents, so good workes are to inward graces, they che∣rish and maintaine them, as they came

from them, and so are in respect of them both as causes and as effects. And there∣fore that we may be stirred vp to the daily practise of good works, wee will breefely consider in how many other respects they are good and needfull.

Sect. 15.

THe first motiue, and that which ought to be of greatest force to perswade vs to good works, is the setting foorth of Gods glory, for the which purpose we•• were both created in the beginning, and recreated in regeneration. 1 Cor. 6.20. You are bought with a price, therefore glorifie God in your bodies and soules, which are Gods. For that God is greatly glorified by our good workes, wee know both by the scripture and by cōmon reason. Mat. 5.16. Let your light so shine before men, that they seeing your works, may glorifie your father who is in hea∣uen. And Ioh. 15.8. Herein is my father glorified, that yee bring foorth much fruite, and become my Disciples. And 1. Pet. 2.12. Haue your conuersation honest among th•• Gentiles, that they beholding your

good works may glorifie God in the day of their visitation. Yea, this is agreeable to reason it selfe, for by this meanes it appeareth, that the God whom we serue, is not euill or vniust, or any approuer of euill, but of puritie, iustice, vprightnesse, and goodnesse. Again, by obeying Gods commandements we shew and professe to the whole worlde, that we acknowledge, loue, and feare him, that we beleeue his worde, promises, and threatnings, that we hope and trust in him, whereas by neglecting those Christian du∣ties which God requireth, we shew indeed (whatsoeuer we professe in word) that wee make small reckoning of him or of his word. Secondly we ought to abound in all good workes, that so we may giue both to others, and also to get to our own cōscien∣ces many arguments and pledges of true regeneration, the which cannot be knowen by any other meanes. But shall wee go a little further, and say that good workes are some cause of our saluatiō, as being in part the matter of our iustification. It is not good or lawful to speake or lie in the cause of God, or to perswade good works by an vntruth, yet, thus much we may safely say, that looke what is to be giuen to renewed holinesse in the matter of our iustification

and saluation: So much may and must bee granted to good workes, which are a part thereof, to wit, the holinesse of the out∣ward action. For holinesse is exercised by good works, especially by those which are most costly and troublesome vnto vs. For whosoeuer doth any thing contrary to his temporal commodity, he doth it in al like∣lihood in some spirituall respect, and for conscience 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, say∣ing: 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 mās charges, how shal it appear that I do it in loue, obe∣dience, and conscience towarde him. In like manner ought euery Christian to say with himselfe, I know that many hypo∣criticall reprobates, and proude Pharisai∣call heretiks haue giuen all their goods (e∣uen 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 wo••ks are sinful, & (in themselues)

abhominable in his sight: yet for the ma∣nifestation 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 vn∣to me, although I knowe this will be grie∣uous 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 re∣spectes, from one degree of grace to ano∣ther, till it come to the measure or sta∣ture of the fulnesse of Christ, that is, towarde that absolute perfection of ho∣linesse which is in Christ, in whom there is nothing eyther imperfect, or wholye wanting. This perfection can not bee attayned vnto in this lif••: for as long as the soule remayneth in this sinfull taber∣nacle: 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 continu∣ally. 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 bo∣dyes of menne, or rather of children, do

not grow vp to their full and naturall sta∣ture, 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 chap∣ter 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 al∣readie attained, is preserued: for as the ho∣lines 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 con∣tinue it in lyfe and health: so hee that de∣sireth 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 de∣scribed, yet in a greater measure, with greater care and diligence. Here is requi∣red 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 sal∣uation, 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 need∣full. This free kinde of lyfe beeing got, hee is, (that wee may vse the wordes of the Apostle, in the first Epistle to the Co∣rinthyans, 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 ex∣horting

horting and instructing of others in the waies of godlinesse: and lastly and summa∣rely to the daily performance of all Chri∣stian 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 i•• 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 ser∣uants, 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 libe∣berall contribution to the Church which was in Ierusalem. He that soweth sparing∣lie shall reape sparinglie, and he that soweth li∣berallie 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 how∣soeuer 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 hee himselfe little thinketh of any such thing: as wee reade Eccle. 11.1. Cast thy bread on the waters, and after manie daies thou shalt finde it: By this argument which God in mercie hath giuen vnto vs for the hel∣ping of our weakenesse in this behalfe, wee are to bee encouraged to go on in a daily and liberall practise of Chri∣stian dueties towardes our Bretheren, and not to spare for any coste: for wee do not loose it, but only lende it to the Lorde, who will assuredly pay vs our owne with aduantage, wee shall receiue a hundred folde in this life, and a farre better rewarde in the worlde to come. For GOD i•• not vniust, that hee shoulde forgette the good workes, the painefull loue of those who minister vnto the Saintes: yea, although it bee but a cuppe of colde water giuen to a Prophet or any of Gods seruants, it shall not bee forgotten, but haue a re∣warde.

This Motiue to good works God hath giuen vnto vs, not that we should rest in it, or that it shoulde haue the cheefe place

in this consultation: for then Sathan may obiect, agaynst vs, as hee did agaynst Iob, Doth Iob serue God for nought? hast thou not compassed him in with thy blessings? And so to vs, thou doost not serue God, or performe these Christian duties in loue, either of him or of thy brethren, or for conscience, but in a greedie desire, and a carnall hope of aduauntage. And therefore it is better, if so bee that wee can contemne and passe by this argument, not mistrusting the truth of Gods promise in this behalfe, but pre∣ferring simple obedience, the sincere loue of God, and the rewarde of eternall glory, before any rewarde that God can giue vn∣to vs in this worlde. So that, to conclude this point, by these and such other motiues which the worde of God doth plentifully affoord vnto vs, wee are to stirre vp our selues, to the dayly performance of all Christian duties of loue, thankefulnesse, compassion and mercie: and to account this kinde of spirituall exercise, no lesse needfull to be dayly performed, then anie other.

CHAP. III.

Sect. 1.

HItherto wee haue declared how the soule of man being by God endued with the spirituall life of holines, and also with health & strēgth, whereby it is able to per∣forme all the actions belonging vnto it, is to bee ordered and preserued in that e∣state. The which thing, if as it ought to be desyred, and endeuoured by all Chri∣stians: so it might bee brought to passe, then were this our labour brought to an ende, there beeing nothing else need∣full to bee declared as touching the wel∣fare and good estate of the soule But as for the welfare of the bodie, it is not sufficient that wee haue learned and do knowe the arte and meanes of preser∣uing health: for that notwithstanding all our knowledge, cunning and care in this behalfe, infirmityes and diseases may happen, as wee knowe by dayly experi∣ence that manie notable Phisicians haue fallen into daungerous and mortall sicke∣nesses,

and by them bee brought to vn∣timely death: so, it is not sufficient for our spirituall welfare, that we knowe howe to diet and order our soules as long as they are in health and strength, it being also required, that wee knowe howe by a con∣uenient and meete diet to recouer them out of sickenesse, and to heale all the ma∣ladies happening vnto them. For why? No man as (we remaining in these earth∣lie & corruptible bodyes) can promise vn∣to himselfe continuall and certaine health, because both our knowledge, and also our care in practising is vnperfite. For if no man can attaine so exact knowledge of his bodie, which is sensible, but that there may be hidden in it corruption and secrete sicknesses, neuer perceaued till that they cannot be amended, as it commeth often to passe in impostumes, plurifies, and such other inward diseases, what maruaile if wee cannot attaine to so perfect know∣ledge of the state of our soule (the nature whereof is farre more subtill, and therefore much more hard to be thorowly knowne) especially by him, who is fallen into some speciall sicknesse, wherein men are far lesse able to order themselues aright, then they are in health. And therefore as we haue in

the former part of this treatise sh••wed how the health of the soule is to be continued, when it is present: so now we are to declare howe it is to bee procured where it is wan∣ting, or recouered when it is lost. It is in∣deed the part of a wise man, to bee carefull in keeping the health, both of his body, and of his soule, and not presuming of his cun∣ning in recouering it to bee carelesse of it. No man is so foolish as to cast himself into the sea, although he thinke that hee may escape by swimming: to wound his bodie, because it may be healed: to take poisō, be∣cause he can counterpoise it by the contra∣rie: & therfore no man ought to make this vse of this Treatise, to let his soule fall in∣to anie spiritual meladie, because he know∣eth where to haue a remedie.

It is so much easier to keepe sicke∣nesse out of the bodie and soule, then to get it out after that it hath gotten ente∣rance, as it is more easie for a whole and strong man, then for a sicke and weake man, to withstande or resist his ad∣uersarie: for possession is of great force▪ And therefore this restoratiue, or rather curatiue diet, which nowe wee take in hande, ought not to bee to anie man an occasion of sinne, and of negligent

ordering of his soule, but to be accounted the last refuge, whither wee must flie, when as by the force of sinne, wee are driuen from the former dyet of preseruing health, But howe commeth it to passe, that the soule which is of a spirituall and so pure a nature shoulde bee subiect to infirmities, and diseases? Surely by the corruption of sinne in it, the which where it hath the whole place and rule (the contrarie ho∣linesse beeing altogither wanting) as it is in carnall men, is the death of the soule, as holinesse is the life of it: where it is and worketh, yet kept vnder and ouerruled so that it cannot preuaile, it is an infirmitie: and lastly, when it hauing in this wrastling preuailed and gotten the vpper hand, doth raigne and rule, it is a sicknesse of the soule: so that sin in the carnal man is death, in the regenerat soule it is either an infirmitie, or a disease: fu••ther it cannot go, it beeing impossible that it shoulde wholly expell holinesse out of the soule of the regene∣rate man, as it were heate out of the body, and so bring death. For as Abraham is brought in, speaking to the rich man. Luke 16.26. as betwixt heauen and hell, so betweene carnalitie and regeneration, there is such a gulfe set, that they who wold

cannot without the miraculous worke of Gods spirit, passe from the state of sin to re∣generation, nor from regeneration to the state of sin, by that or any other means. Yet as long as the soule is out of that resting place, which in that place is called Abra∣hams 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, ha∣uing no entrance graunted yea, in truth de∣siring 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 sick∣nesse, or in health, in death, or in life.

Sect. 2.

THe euils of the soule, which are to bee cured, are of two sortes, infir∣mityes, and diseases. Spirituall in∣firmitie, is the relique of sinne, subdued in a faythfull man, working agaynst grace, making him prone or re••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 frō 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 tempta∣tion 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 forget∣fulnesse, and many other infirmities, which had place in the state of mans innocēcie, & 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: nei∣ther are they the reliques of sinne, for they were before sinne, and in him who knew no sinne: yea, the Angels themselues be∣ing compared with God, are more weake, haue mo and greater infirmites then man

hath in respect of them. But these in∣firmities whereof wee speake, are the reli∣ques of sinne, and sinne it se••fe, not ly∣ing idle, but working: otherwise the re∣liques 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 infirmi∣ties haue, in bringing foorth actuall sinnes: not outwardly, (which is sinne perfected) for then these infirmityes were greeuous diseases, but inwardly in the minde, wi••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 e∣uen to actuall sinne. For as that Cittie which is continuallie beseeged and assaul∣ted, can not but bee taken at length, at one tyme or other, as they who haue the care and defence of it committed vn∣to 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, forni∣cation, and all such vncleannes. Yet he fee∣leth inwardly in his min••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 infir∣mitie is, there somtime the outward sinne it selfe will happen. For although a Chri∣stian do ordinarily keepe watch and ward ouer his soule, least that he do fall into sin, yet sometime hee will bee somewhat care∣lesse, 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 a∣gainst the corruption of sinne, and suppres∣sing 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 o∣pen 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 infirmi∣ty 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, requi∣reth the inward purity of the soule, as well as the outward purity of life, as also in re∣gard 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 prouocati∣on to sinne,

Sect. 3.

BVt whither are these infirmities cura∣ble or no? Surely there is no question, but that the grace of Gods spirite is a∣ble to mortifie all the corrupt lusts and in∣clinations 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 rec∣ken the originall corruption of sin, which is an infirmity, yea corrupt, as being the re∣lique of sin▪ and sin it selfe. This infirmity sticketh so fast in our very bones & marow that it is altogether impossible to be remo∣ued, 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 A∣postle

prayeth, 1. Th••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 infirmi∣tie can not bee wholly taken away, so it can not bee wholly hindered from wor∣king: for it sendeth forth some fruites e∣uen in the most holy men, who sinne often.

But we doe not speake of this infirmi∣ty in this place: for although the former part of this definition agree vnto it, yet the later doth not. It is indeede a spiritu∣all infirmitie, yea the relique of sinne, yea working many wayes, and striuing a∣gainst the grace of Gods spirite.

Yet it doth not make a faithfull man prone and ready to the committing of a∣ctuall sinnes, or backeward in seruing of GOD: For notwithstanding it, many are far off from actuall sinnes, and for∣ward in seruing GOD. But those spi∣rituall infirmities, in the healing whereof we are to labour, doe worke sensibly and forcibly, yea they doe in some sort pre∣uaile 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 facul∣ties 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 errone∣ous opinion, the which as it is an infirmity in it selfe, so often it bringeth forth an e∣uill custome in action, and as vsually it be∣ing inueterat is incorrigible, so is the effect which commeth of it. For example, many thinke that they may lawfully giue them∣selues to the daily and continuall vse of all worldly pleasures, being not in nature vn∣lawfull, howsoeuer for vse they are incon∣uenient, and a hinderance to their saluati∣on: 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 constituti∣on of the body, howsoeuer this vnchange∣able disposition of the body, came, whither by natu••e, or by some other accidentall

meanes: For example, many are by the distemperature of their bodies vncessantly and vehemently prouoked, and euen pric∣ked on to carnall lust, to drunkennesse, to slouthfulnesse, to anger, impatiency, and to other sinnes. Hereof it commeth, that the soule following the disposition & tem∣perature of the body, is also thus affected. For the sense of pleasure of sinne in the bo∣dy, 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 spi••ite, striuing not only to keepe them from bur∣sting 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 en∣deuor 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 fal∣ling into open, greeuous, and presumptu∣ous sinnes, as hath beene sayd, that that ci∣ty 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 remo∣ued are these.

First and chiefely, prayer vnto God, from whom onely commeth euery good and perfect gift, yea feruent, earnest, im∣portunate, 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 suf∣ficient fo•• thee: My power is made perfect in weakenesse. Whereby it may seeme, that his importunity in prayer, was eyther re∣proued, which is not to be thought, or els forbidden, which may bee admitted, (al∣though it be liker, that he was not forbid∣den 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 conti∣nue 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 a∣ny settled place in our mindes or affe∣ctions, as it were comming to composition with it, and giuing ha••fe vnto it. For if it beare rule in the sou••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 ordi∣nary and h••bituall preu••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 sin∣full, 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 di∣sease 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 infirmi∣ties, sinne is sometimes brought forth, but not vsually or ordinarely: As Noahs drun∣kennesse, 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 passe in bodily diseases, whereof some goe ouer

the whole body, as feuers, consumptions, leprosies: and many other are but in one part, as the plurisie in the side, the goute in the feete, and such like. Of the former kind, there especially are three: Wherof the first may be called security or impenitency. The second worldlines. The third distrust. For the first, although totall impenitency cannot bee in a man regenerate (for where faith & repentance are once truly wrought by God spirite, there they abide for euer) yet whensoeuer he continueth in commit∣ting grosse sins, contrary to his own know∣ledge and conscience, as the faithfull som∣times doe, then he is impenitent in respect of those sins. Indeed vsually when hee first beginneth to commit sin, hee doth straight way by repētance recouer his former state, flying to God in humble praier for pardon of it, and for grace, wherby to resist it. This he obtaineth at the hands of God, who, as the father of the prodigall young man, in the Gospell, is more ready to giue pardon and grace, then he is to aske it, and there∣fore he meeteth, & in a manner preuenteth him with it. Yet sometimes afterward it cō∣meth to passe, that he falleth into the same s••n, and remembring how lately he was by the grace of God recouered out of it, is

backeward and vnwilling to goe to God for helpe as before, either being ashamed to aske that againe, which hee so lately ob∣tayned, and so carelesly lost, or perhaps despayring of attaining it, although hee should aske it: Or lastly, being so inueigled and besotted with the pleasure of the sin, that he resolueth with him self to continue in it: and so thinketh (and that truely) that it is in vaine, or rather impossible for him to repent of that sinne, wherein hee is re∣solued to continue. Whereuppon he go∣eth on from day to day, from year to yeare in his sinne, neuer calling him selfe to ac∣count for it, and scarse once thinking of leauing it, till at length hee become so be∣nummed and hard-hearted in it, that hee can not repent of it, thogh he would, hee can not powre foorth teares of sorrow and griefe, as he did at the first.

Thus he affected in his conscience, in respect of his sinne, doth in a manner giue ouer all holy and spirituall exercises, as the hearing, meditating, reading and conferring of the word of God, publick & priuat prai∣er, and all other meanes seruing for edific••∣tion. Vsing them not in conscience, but in hypocrisie, & in outward shew, being cold, yea heauy, lumpish, and dead in all such a∣ctions.

If it so fall forth, that his conscience be stirred vp by the ministery of the word, by some iudgement, or any other meanes, so that hee purposeth and desireth to re∣pent, and to leaue his sinne, yet he findeth him selfe so vntoward to this worke, and so hard hearted, vnable to call vpon God in hope of being heard, that hee giueth it ouer at the first, and so is further of then he was. This is a kinde of impenitency, the which that it is a disease spreading it self o∣uer the whole soule of man wee can not doubt: it may well bee compared to that sickenesse, wherein men lie for dead for many houres together, so that it can hard∣ly be perceiued that they draw breath. It commeth of the committing of and yeel∣ding to great and haynous sinnes, such whereof a mans conscience telleth him, that they cannot possibly stand with the feare and seruice of GOD, but that of necessity the one must bee left off and laid aside.

The cure of it consisteth in the practise of the whole doctrine of repentance, for in it a man is brought almost to that estate, wherein hee was before regeneration, so that now as it is, Hebrues. 6.1. Hee must lay againe the foundation of repentance

from dead works. He must enter into a se∣rious consideration of that fearefull estate wherein he is: wherof it will certainly fol∣low, that he wil neuer please himselfe in it, or be content till hee finde some remedy. The which is to be sought at the handes of God by earnest prayer, by auoyding all occasions of those sinnes, which haue thus preuayled ouer him, and by forcing him∣selfe although most vntoward, to the daily vse of all holy & spiritual exercises, where∣by the graces of Gods spirite may be kind∣led & stirred vp in him. An example both of this impenitency, and also of this renued repentance, wee haue in the Prophet Da∣uid, who by committing two haynous sins adultery and murther, fell into this estate, and therein continued for some time, and by the grace of God was recouered out of it, as we read Ps. 51.10. Creat in me a cleane heart o God, and renue a right spirit within me: cast me not from thy presence, and take not thy holy spirit from me. Restore me to the ioy of thy saluation, and stablish me with thy spirite.

Sect. 5.

THe secōd generall disease of the soule is worldlinesse, which is an immoderat

desire of getting, hauing and enioying worldly pleasures: it is in the Scripture cal∣led couetousnes, and sayd to be the root of all euill, that is, that which worketh in men decrease of all the partes of holinesse, and so all manner of sinne. For it stealeth away the heart of man from God, making him set all his care, study, and to bend the whole course of his life, on earthly plea∣sures. 1. Timo. 6.10. They that will bee rich, fall into temptations and snares, into ma∣ny foolish and noysome lustes, which drown men ••n perdition. For the desire of money, is the roote of all euill, which while some haue lusted after, they haue erred from the faith, and pier∣ced themselues through with many sorrowes, as 2. Tim. 4.10. he complaineth of Demas that he had forsakē him, and embraced the pre∣sent world. This is the common disease of this age, wherin those who feare and serue God, are almost generally far more addi∣cted to the world, then is meete, diuiding themselues in a manner betwixt God and Mammon, being far more greedy in desi∣ring, carefull in seeking, wretched in kee∣ping, and light in vsing earthly, pleasures, then in reason they should be, who know them to be vaine, and momentany, & who do certainely hope and looke for eternall

glory and pleasure in heauen. By the which means they become faint and weake, in re∣gard of spirituall strength: For first, the care and time, which should bee bestowed in preseruing and encreasing it, is bestowed in getting worldly pleasures: Secondly, the minde is besotted, and euen ouerwhel∣med by the continuall and immoderat vse of them. Thirdly, it maketh them lay aside the performance of christian duties of loue, belonging both to God, & to their brethe∣ren, by the diligent vse wherof, as the soule is strengthned in godlines, so it is w••••kned by the neglect of thē. And lastly, the gree∣dy desire of worldly things maketh mē vse many vnlawfull meanes for the obtayning of them, and not to be so careful in keeping a good conscience, as they should be.

This disease of the soule is not so gr••e∣uous and dangerous, as is the former, to wit, impenitency, wherein the practise and ex∣ercises of godlines, are neglected: for this worldly christian serueth God and perfor∣meth all good duties although seldome, coldly, and negligently, yet in truth and sincerity of heart. Yet it is more seld••me cured then the other, for that it is not so e∣uident 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 cōmeth that men flatter themselues in this state, and rest contented with it, whereas no mans consci∣ence can be so continually dead and blind, but that it will sometimes checke him in re∣gard of the other, and euen driue him per∣force 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 compari∣son of spirituall things, they are as dung in respect of the most pure and fine gold: that nothing is more vnseemely, then that th•• soule of man, which GOD by his spirite hath sanctified and lift vp to Heauen, there to enioy his presence, which is perfect hap∣pinesse, should so much debase it selfe as to lie wallowing in the puddle of earthly plea∣sures, 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 inu∣red to a contempt of the world, & a chear∣full and liberall practise of all christian du∣ties, 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 doubt∣ing of the truth of Gods word & pro∣mises 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 ari∣seth of a supposed impossibility o•• Gods word, being foūd cōtrary to our own expe∣rience

& to mans reason. Thus the propet Dauid cōsidering the mise••able estate of the godly, togither with the prosperitie of the wicked, was tēpted 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, y^t God wor∣keth 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 expectatiō, 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 se∣cretly, till the time come, wherein al things shall be reuealed: especially this euill shew∣eth 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 the•• shewe his loue more then in prospe∣ritie, and therefore wee ought by them to bee the more perswaded of his loue, and the truth of his worde. Yea, some∣tymes 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 ••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 vnpar∣donable, it beeing committed agaynst so great a measure of grace. And so he apply∣ing to himselfe that which is written (Heb. 6.6. It is impossible that they who were once en∣lightned, and tasted of the heauenly gift, if they fall away, should be renued againe by re∣pentance, seeing they crucifie to themselues the sonne of God, and make a mocke of him) lan∣guisheth 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 spirit•• 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 ap∣pease these stormes, and in stead thereof, to giue a quiet calme: yet the meanes must be vsed by our selues, to wit, the considera∣tion of the examples of manie godly men, to whom God hath remitted as many, and as great sinnes as ours are, yea hauing bee•• 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 infi∣nite: 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 Scrip∣ture before mentioned, & such other are to be vnderstood, of the malicious & despite∣full oppugning of the Gospel once embra∣ced. And lastly, that where sinne, there the mercie of God aboundeth, and his glorie is set forth.

Sect. 7.

BEside these generall disease••, which make a man decrease in all the partes of godlinesse, there happen to the soule ma∣ny particular diseases, which contain them∣semselues within one part or facultie of it, the rest remaining whole and sound. These are as many as are the parts of r••nued ho∣linesse, 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 grace, & if hee may, what difference there is betwixt him and a carnall man? we answere, that regeneration is the roote, and the possibilitie, but not the act of all graces: as a liuing bodie, although naturally it bee thee subiect of sense, yet some one part of it may be benummed and senslesse: so the soule of one regenerate, hath in it at least the beginnings and seedes of all graces, howsoeuer some of them at some tymes doo not woorke or appeare: whereas a carnall man is altogither desti∣tute, yea, vncapable of them. Among these

particular diseases, the first place is giuen to the diseases of the mind, the which are three in number, conceate, errour, and ignoranc•• of Gods particular prouidence. Conceate, is a fonde opinion which a man hath of his own excellency in respect of others, estee∣ming himselfe more iust, wise, and holy, then any other, and therefore more highly in Gods fauour, and more worthie to bee honoured among men. This proceedeth from that selfe loue, which is naturally in euery man, (yea, in euery liuing thing) by the which he is mooued to desire, and to endeuour the aduancing of himselfe, and the bettering of his owne estate: for the which purpose hee hath his minde conti∣nually set and fixed on those thinges, wherein his excellencie doth consist: and so fitting his opinion to his desire and affecti∣on, thinketh them to bee mo and greater, and himselfe more excellent in respect of them, then he is in deed. Thus are not one∣ly carnall men in regarde of outward bles∣sings and naturall gifts, but euen the godly often puffed vp in pride, in regard of spiri∣tuall graces, seeing themselues to be aduan∣ced to so high a dignitie, as far passing the common condition of men, as the heauen is higher then the earth, as wisdom is better

then folly, light then darkenesse, holinesse then sinfulnesse, and happinesse then eter∣nall miserie. Yea, as they haue a more cer∣taine knowledge of their owne gifts and graces, which they feele wrought, and wor∣king in their heartes and liues, then of o∣ther men, which they but coniecture: and of other mens wants, infirmities, sinnes and faults, then of their owne, wherof they cannot abide to thinke or heare: so they thinke farre better of themselues, then of others. This corruption dooth manie wayes shewe forth it selfe, as namely, in insolent talke and behauior, in obstinate maintaining of erroneous opinions, and vnlawfull or vnmeete practises, and espe∣cially in contempt of our brethren, their companie, giftes, opinions, in t••o spa∣ring acknowledging of their vertues and graces. But it is carefully to bee resisted and auoyded, as beeing displeasing, yea, odious to GOD, who resisteth the proude, and giueth grace to the humble, and in whose eyes, nothing is more ac∣ceptable then a meeke and lowlie spirite: as also hurtfull to our selues, in that it ma∣keth vs obstinate and incorrigible in errors and sinnes, and depriueth vs of that good and comfort, which might bee reaped by

the giftes and companie of our brethren, whereof wee may reape great profite and comfort.

The remedie of this disease, is the con∣sideration, not of our gifts and graces, but of our wayes & sinnes, the which no doubt will pull downe these peacockes feathers, and make vs base, yea, vile in our owne eies. By this reason the Apostle exhorteth the Romans. Rom. 12.3. not to be drunke and besotted with any great conceate of them∣selues, but rather to thinke soberly and mo∣destly of themselues, for that God hath gi∣uen his graces, not all to any one, least hee should haue matter of pride, but some to e∣uerie one, that none should bee subiect to the contempt of others. Wherein the great wisedome and godnesse of God, is to be considered, praised, and admired, who doth so temper his graces bestowed on the faithfull, with their owne wants and sinnes, that neither the one is able to lift vppe the minde too high in vaine conceates, nor the other to presse it downe too lowe with disgrace, but supplyeth the greatest wantes with other most excellent and rare giftes, and qualifyeth the abundance of grace, with some great want or grieuous sinne, as wee are taught by the examples

of Lot, Noah, Dauid, and Salomon, that the most haynous and horrible sinnes haue beene found in the holiest men, and ex∣treeme folly in the mirror of wisdome.

Sect. 8.

THe second disease of the minde is er∣rour, the which vsually commeth of conceate, and dooth accompanie it. Where we do not meane any light errours in matters of small importance, for no man either is, or can bee free from these, as long as he is in this world: but such as are neare about the foundation and substance of Christian Religion, & which may seeme to endaunger a mans saluation, as about Christ his incarnation, passiō, natures, about the manner or matter of our iustification, the Church or Sacraments, or any other waightie poynt. Yet not any such errour maketh a spirituall disease, but onely when as it hapneth in a time of light and know∣ledge, wherein the contrarie truth is both plainly reuealed by God, and also general∣ly, or at least commonly acknowledged by the Church. Otherwise, if it be a time of ig∣norance, and darknesse, wherein that truth is reuealed, the most grieuous errour that

is, doth not argue the distemperature of the soule, or make a spirituall disease: as we know, no man accounteth him either blind or ill sighted, who cannot see and discerne things in the night, or in the darke dunge∣on: or him to bee of an euill constitution of body, who is infected with a common sicknesse or plague. But it commeth often to passe, that the faithfull are ignoraunt, when they might see the truth, it being by others seene and acknowledged. In this case great errors argue an euill constitution of the mind & an vnsound iudgement: yea they make our regeneration to be doubted of, and cald into question: For this is a pro∣perty of a mind sanctified and enlightned by Gods spirit, if not to search and find out the truth, when it is vnknowen, yet to ac∣knowledge and receiue it, when it is offe∣red. But notwithstanding all this, it cannot be denied, (for the experience of all ages doth witnesse it) that men truely regene∣rat, may both liue and die in great and most dangerous errours, yea when as the truth is both expounded to them by others, and also sought for by their owne labour and continuall study. The remedie of this di∣sease consisteth in these things. First, that wee suspect our selues in those opinions

wherein wee disagree from those who are godly and learned: knowing that they haue the spirite of God to leade and guide them into all truth as well as wee. Secondly, in knowing that God doth often suffer them to fall into gre••u••us errours, to whom he doth shew great fauour, not onely in their regeneration, but also in immediate and extraordinary reuelations. So wee read Deut. 13. If there arise among you a Pro∣phet, a dreamer of dreames (and giue thee a signe or wonder, and it come to passe) saying, let vs serue strange Gods, you shal not hearken to the words of that Prophet, for the Lord your GOD proueth you whither you loue the Lord with all your hart: this point is to be noted, for that how∣soeuer few or none of the faithfull in these dayes, haue occasion giuen vnto them of conceite and obstinacy in errour, by extra∣ordinary reuelation (the which is not now in vse) y••t because the Church of Rome maintaineth all her errours by this means, whereas if it were granted, that many of her children had this gift, yet it would not thereof follow, that whatsoeuer they held or thought is true and agreeable to Gods word.

The third & last of those diseases which

are most vsual in the mind, & which we wil here mention, is the ignorance of the parti∣cular prouidence of God, & of his rewar∣ding euery one, euen in this life according to his works: for many Christians although they be perswaded, that God will in his v∣niuersal iudgement reward both the godly with eternall g••ory, and the wicked with shame and misery, yet they are not perswa∣ded, that he executeth iustice and mercy in this life, especially in regard of matters of lesse moment, either good or euill. This ig∣norance is a petty Atheisme, many wayes hurtfull to the soule, and therefore by all meanes to be auoided: it taketh from them the feare of Gods iudgemēts, which should be a bridle to restraine them from sin, yea the hope of reward for good works, by the which they should bee pulled forward to the chearfull performance of them. Wher∣as the word of God techeth (as experience also will without doubt testifie to him that will obserue the doings of God) that hee noteth as it were in a day booke, euen their least actions both good and euill, yea the most secret motions of their mindes, and suffereth none of them to go vnrecompen∣ced, yea he recompenceth euery worke in the owne kinde, inflicting a punishment

like vnto the sinne, and giuing a blessing to the good work, that it may be knowen, that the one doth belong, and is to bee re∣ferred to the other.

The diseases happening vnto the con∣science are many, but of them all, the most vsuall is the false testimony of it, excusing where it should accuse. For seeing that it doth manifestly appeare, that in the liues of many Christians, there are many things vnlawfull and contrary to Gods word, wee must of necessity graunt, that either they sinne wittingly against the testimony of the conscience, or which is more agreeable to charity, & therfore rather to be thoght, that their consciences are false witnesses, affirming euill to be good, and good to be euill. Hereof it commeth, that many chri∣stians thinke it lawfull for them to dissem∣ble, lie, and glose, in their dealings and af∣faires with their bretheren, when as their profit & aduātage do so require: that they may giue the time appointed, or at the least due to holy exercises, and to the ser∣uice of God, to eating, drinking, sleepe, pastime, company, trafficke, and to any worldly pleasure or profite: that they need not practise any duties of loue, pitty, or thankfulnesse to their bretheren, but in all

things regard, and doe that onely which standeth with their owne profite. And last∣ly, when as they doe those things which they know and thinke to be vnlawfull, yet this lying witnesse beareth them in hand, that God will winke at these scapes, and in a manner allow them to doe so: and so they draw God into the society of their sinne, making him as it were the receauer of their theft, and thinking of him that hee is like vnto themselues.

This disease is diligently to be searched out, by examining our consciences and liues by the rule of the word, and lawe of God, which will not lie: And in those ca∣ses, whereof we cannot attaine to any cer∣taine knowledge of the truth, to abstaine from action, till GOD giue vnto vs some ground whereon to leane: thinking it far better to abstaine from many things, yea although it be to our trouble and losse, then to doe any thing in a doubtfull & wa∣uering minde: much lesse then, to sin pre∣sumptuously against God, by doing that which we know to be vnlawfull. We must in this case learne to remoue all those props whereon this false witnes doth rely it selfe, as namely: First the priuiledge of Christian liberty, vnder pretence wherof, many take

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vnto them selues greater scope then is meete, & make vaga••ies beyond the limits of the law of God. But we know, or els we are to learne, that the Gospell doth not abrogate any iot or title of the lawe: that Christ hath freed vs from the curse, but not from the obedience of it. Yea that our liberty in things indifferent and lawfull, is to be restrayned, and kept within the com∣passe of conueniency, and the spirituall edi∣fication of our selues and our bretheren in godlinesse, the which if we doe neglect, we transgresse the lawe, euen in doing that which otherwise is permitted by the law.

The second proppe, whereon this lying witnesse leaneth, are the examples of ver∣tuous and godly men, endued with a great measure of knowledge, and of all spirituall graces, and therefore worthy to bee made patterns for others to behold and imitate, who haue practised, defended, allowed, or tolerated that which we alledge against the receyued opinion and practise of the god∣ly to be lawfull. But neither will this serue the turne, for no mans life is a law: the best men doe sometimes goe astray, yet they must then goe alone, and not lead others out of the way.

Thirdly, this false excuser will bring in

way of defence, the manifold commodities which will ensue hereof: the necessary v∣ses redounding to our selues, and to our bretheren, to our soules and to our bodies, and by these plausible pretences, labour to iustifie that, which is not warrantable by the word of God: but we are straight way to stoppe his mouth, with that true and knowen saying, that we must not doe euill that good may come of it.

By these infirmities and diseases of the soule, we may gather the rest, and learne to auoide and heale them, to our vnspeakea∣ble comfort and eternall saluation.

FINIS.