A nevve anatomie of vvhole man aswell of his body, as of his soule: declaring the condition and constitution of the same, in his first creation, corruption, regeneration, and glorification. Made by Iohn Woolton minister of the Gospell.

The fourth part of the Anatomie of the renouation, or regeneration of the olde Man. (Book 4)

OVT OF WHAT EXCEL∣lent dignitie and honor, man vvas deposed and caste, by meanes of his transgression, and vtterly drovvned in a deepe sea of all euill, it hath bene already briefely and plainely declared: It now remay∣neth that vve haue some due conside∣ration of Gods greate mercy, povver,* 1.1 and goodnesse in the renouation, and regeneration of the olde manne. For after the fall of Adam, God could not doe any thing eyther more mightely or mercifully, then to sende his onely be∣gotten sonne to take our nature vppon him, to vvashe vs from our sinnes vvith his precious blood, and to redeeme and deliuer vs from Satan. For this inestima∣ble

benefite, let vs continually vppon our knees geue moste hartie and ear∣nest thankes vnto oure God euer and euer.

And although this great vvorke of* 1.2 God, with many other things spirituall, seeme ridiculous to the carnall man, and humaine sence: and prophane Nations accompt it but a deuise of phanaticall persons, yet all those that are vnder the Insigne of Christ, ought thākfully to ac∣knowledge, & highly to esteme this hol∣some worke & benefite of God: This do∣ctrine issueth out of the places of Repen∣tance, of Iustification, and of Baptisme. For Regeneration conioyneth and lyn∣keth all these thinges together.

Regeneratiō signifieth not in this place* 1.3 to returne corporally into our mothērs womb, & to be borne againe, as Nicode∣mus supposed, but a spiritual renewing: and the similitude is taken frō the cor∣porall natiuitie. For as man is conceiued & borne of his natural mother in sinne: euen so in this spiritual natiuitie, by the efficacie of gods worde and sacramentes, externall instrumentes, he is regenerate

and spiritually made cleane from sinne, that is to say, he receyueth remission of sinnes, he is made the sonne of God, the temple of the holy ghost, and an heire of eternall life, albeit the spottes of Ori∣ginall* 1.4 sinne doo yet remayne in this bo∣dy of his. And vnder this generall worde Regeneration, mans conuersion vnto God, his iustification, and the effectes thereof, are comprehended and con∣teyned.

Regeneration of Christians in Gods* 1.5 inuisible accion, plainly expressed by his holy worde and sacramentes annexed vnto the same: whereby our mercifull God doth spiritually forme and fashion of a carnall man, a newe, iust, and holy manne, ingraffing him into his king∣dome, remouing from hym his sinnes cōmitted, his wrath & indignation, and imparteth vnto him his iustice & grace: deliuereth him also from the power and kingdome of the Diuell, and gi∣ueth him the holye ghost, the earnest pledge of eternall lyfe: and fynallye kindleth in him newe strength to begin newnes of life, acceptable and pleasaunt

vnto God in this world. The groundes this definition are the words of the holy scripture: Go teach all nations, baptising thē* 1.6 in the name of the father, the sonne, and the ho∣ly ghost: and he that beleeueth and is bapti∣sed, shall bee saued. This Renouation, as I sayde before, is a matter of the greatest moment, and an especiall signe of Gods loue and mercy toward man. For when godlesse man put vpon him the image of the diuell, and was therby more then op∣pressed with many miseries, and had cast away al hope of releefe: the louing Lord vsed a wonderfull temperature of iustice and mercy, and ministred medicines to man, his sonne euen then beeing a Sol∣liciter and intercessor for vs.

This sonne of the eternall father our* 1.7 Lorde Iesus Christ, was from the begin∣ning appoynted to descend & take mans nature vpon him, and was subiect to all humaine infirmities, sinne excepted. He appeared to destroy the works of the di∣uell, to seeke the lost grote, wherin Gods image vvas stamped, to bring home the lost sheepe to the folde of eternall life, to thende that he might florishe for euer

there vvith al heauenly companies, bee∣ing here regenerated, and there accor∣ding to Gods image perfectly renevved. For when man kinde had receiued most greeuous vvoundes, and vvas bounde in strong chaynes, not able to be brokē by mans strength: this bruser of the Ser∣pentes head, came & professed him selfe (when the fulnesse of time should come) to be our tender and faythfull Phisition, to geue his flesh for the life of the world; and that he woulde suffer suche punishe∣ments, that by his stripes and vvoundes we should be healed: and that through death he shoulde be destroyed that had povver of death, to vvit, the diuell, that craftie serpent & cruell dragen, the ene∣mie of man from the beginning.

This regeneration of mankinde vvas* 1.8 then done by none other but by Iesus Christ, our Priest, and euerlasting king: who collecteth & preserueth his church by the sound of his Gospell, vvherein is written the decree of our recōciliation: Which Gospell (he beeing the eternall worde of the eternall father) reueleth vnto vs: Shevving the chearefull coun∣tenance

of his father, and powring the holy ghost into our harts, that with per∣fect loue and heauenly ioy, we might in obedience be vnited to our God. Which propertie of his office, & speciall priuile∣ges, he hath made most manifest by his resurrection, & by the sending downe of the holy ghost vpon the Apostles, that thereby vve might the better consider the inestimable price of that benefite. The sonne of God, together with the* 1.9 Prophets & Apostles, do exhort vs to re∣pentance, that we might be renued and clothed with that newe image, and rege∣nerate to a celestiall wisdome & iustice. And to thende that we might know the deformitie of the olde Adam: and be ex∣cited to seeke gods image in Christ, who is the newe and heauenly Adam, we must vse both the lavve and the Gospell. The Lavve (I saye) that vvee stricken vvith feare and dread in respect of our sinnes, might be enforced to seke after the true and perfect Phisition, who is Christ, whō the Gospell affyrmeth to be made vnto vs, vvisedome, redemption, iustice, and sanctification.

But wee muste also vnderstande, that* 1.10 not onely that iustice which was gotten by Christes blood, is transferred vnto vs through gods wōderfull grace & mercy: but in this regeneration there is a redeli∣uerie or restitution of certen powers or strengthes in mā, out of the which certen accions issue & flowe. And yet this resti∣tution is not so perfect, as that vve are a∣ble eyther to fulfill the Lawe, or to be ac∣compted iust before God: but it is the fruite of Iustice Imputatiue (as they call it) albeit in some places & other respect it haue the name of Iustice: as, That I* 1.11 may be founde in him not hauing mine owne iustice, which is of the lawe, but that whiche is of fayth in Christ. I vvill therfore write somvvhat particularly of the powers re∣stored to the godly in regeneration, and aftervvarde I will speake of their accions and vvorkes.

And first of al mans mind hath certen* 1.12 powers or habilities restored by the ho∣ly ghost, and a kinde of light kindled in thinges spirituall and diuine. Be yee re∣newed* 1.13 (sayth the Apostle) in the spirite of your mindes. And, Renewe the newe man in* 1.14

the knowledge of God. And agayne: We all* 1.15 vvith face reueled, beholding the glory of the Lodre, are transformed into the same image, from brightnes to brightnes, as it were by the spirite of the Lorde. There is then restored some power & abilitie vnto mans mind, somewhat to vnderstand the diuine and heauenly mysteries: and a certayne light to discerne the doctrine of God, accor∣ding to the rule of his worde, from false doctrine and heresie. For it hath vsually come to passe in all ages, that Errors springing vp, haue bene paynted vvith goodly colours, vvhereby manye haue bene sedused and deceyued.

But ignorance and blindnesse bred in* 1.16 man naturally, is not altogether remo∣ued out of his minde: The reason therof is, because in this life mans restitution is not perfected, but attempted only: and the disease of originall sinne remayneth after this spirituall Regeneration. The olde nature, or olde man remayneth, albeit some mortification be begon. For so the Apostle sayth: We knowe in part, we* 1.17 prophesie in part: but vvhen that vvhiche is perfect is come, that vvhich is vnperfect shal be

done away. And heereof it commeth to passe, that ignorances of God and spiri∣tuall thinges (not knovven vnto vs by nature) do oftentimes exceedingly en∣comber and vnquiet euen the man rege∣nerate: So that lighte and darknes in mans minde, doo contende and striue one with another, as the Apostle moste grauely teacheth in these vvordes: The* 1.18 fleshe coueteth agaynst the spirite, and the spi∣rite agaynst the fleshe: these are contrarie one to another. And nowe and then the igno∣rance & darknes of the minde doth ex∣tinguish the small light kindled, eyther vvith grosse securitie, or curious philoso∣phie, or carnall reason, as vve knowe it came to passe in Aaron, Salomon, and Hieroboam, vvho vvilfully shooke of this diuine light: and gaue them selues to the vvorshipping of Idols.

Let vs not maruell therfore, that there is yet remayning suche great imbecilitie in those that be regenerate: neither yet because some excellent men, accompted* 1.19 lightes of the Church, doo often times erre & fall very grossely, seeing the cause thereof is so apparant: to vvitte, first the

sicknes of originall sinne remayning yet in the posteritie of Adam: and secondly, the craft, furor, and power of the diuell, vvho vvithout gods especiall & vvōder∣full grace is able to doo muche agaynst seely and vveake man.

As the minde hath receyued certayne* 1.20 seedes or nourishments of regeneratiō in this life by gods grace: euen so vvill is partaker of some povver and abilitie to apprehende diuine and spiritual things, to couet after them, & assent vnto them: which promptnes & facultie it had not before regeneration, as the Apostle most excellently vvriteth after this maner: It* 1.21 is God that worketh in vs the vvill and the deede, according to his good will. And else∣where he freely confesseth that he hath* 1.22 will in diuine thinges, and as a spirituall man to be delighted with gods law. But yet the vvill is not perfectly restored in this life. For the filth & dregges of ori∣ginall sinne (albeit they are forgiuen by Christe) are yet abyding in vs, and can not wholly bee rooted out of this our Nature: First therefore let vs consider the vveakenes of Will, euen in those that

be regenerate, vvithout Gods speciall and peculiar assistance, as vve see dayly in the confessions, afflictions, and dea∣thes* 1.23 of the godly. Secondly, our vvyll is by our ovvne malice, and the subtiltie of Sathan, bothe letted, deformed, and ouercommen. Whiche imbecilitie and vveakenes, so deepely and daungerou∣sly fastened vnto vs, the godly doo both taste and feele, and also bevvayle and la∣ment: praying still vvith earnest gro∣ning, that they may bee ridde oute of this thraldome, into blisse and peace euerlasting. The voyce of the Apostle is vvorthy to bee hearde, which sayth: Wyll is ready vnto mee, but I am not able* 1.24 to doo it. For I doo not that good thinge vvhiche I vvoulde doo, but that euill which I vvould not, that I doo. If I doo that which I vvoulde not, it is not nowe I, but sinne dwelling in mee. And a little after: I see annother Lawe in my members, resisting the lawe of my Minde, and leading mee captiue vnder the lawe of sinne, vvhiche is in my members. O vnhappie man that I am, who shall deliuer mee from the body of this death? I geue God thankes throughe Iesus

Christe our Lorde. Therefore in my minde I serue the lawe of God, but in my fleshe the lawe of sinne. In the vvhich vvords the Apo∣stle affyrmeth, that he had a good will stirred vp by the holy ghost: But he ad∣deth that the old Adam sticking in him, did alwayes plucke him avvay to sinne and wickednes. He further shevveth the author of regeneration in this life, and the perfecter therof in the life to come: euē Iesus Christ our sauiour & redemer.

And yet God hath vvith his spirite of strength and fortitude assisted many thousandes of his martyres, in giuing te∣stimonie* 1.25 to the truth vvith vvonderfull patience and boldnesse: vvhiche is the proper and peculiar worke of the holy ghost, vvho is thereof called a Comfor∣ter. And that voice of the Apostle is most sweete and delectable: God is faythfull, who* 1.26 vvill not suffer you to be tempted aboue that ye are able to beare: but in the middle of your temptation he will prouide that you shallbe able to beare it. God is always present with his seruants in their agonies, and doth most gratiously and plentifully giue them co∣rage & strength in cruell torments, that

they become victors and conquerors.

In thinges externall conioyned vvith* 1.27 vertue and honesty, mannes will after regeneration is vvithout all doubt more pliable then it was before. For the man regenerate hath the light of Gods word shining in his minde, wherby he percei∣ueth and embraceth more readily both things diuine and humaine. It is a great vertue in Scipio, that hee conteyneth him selfe frō Endibilis: But it was with∣out* 1.28 the light of the liuing god, his vvyll vvas therefore vntovvarde in spirituall thinges, he was an idolator, and in his accions onely respected externall hone∣sty, that hee might not doe any thing a∣gainst comelynes. But in Ioseph refusing vnlawfull company with his maisters* 1.29 wife, there shineth a more excellent and diuine vertue. For he had the knowledge of the lyuing god, and a vvil regenerate, whereby hee did more commodiously* 1.30 practise things externall, he had the ho∣ly ghost his guide and leader, hee feared God, and was loth to deface his honor & glory, hee assuredly beleeued that God vvould be with him and comfort him in

perilles and daungers.

There is also a greate difference be∣tweene those that be not regenerate in thinges external, for one excelleth ano∣ther in vertue, in discipline, & in exerci∣ses. Moreouer there is often tymes seene great imbecilitie in the godly, vvho doe horribly deforme thēselues in externall vices: the cause is the sinne yet remay∣ning in their nature, which is no smal or light euill: Wherevnto the diuill addeth his poyson and malice, especially a∣gainst the godly. Whereby it commeth to passe that no man (Christe excepted) be he neuer so learned or godly, is pure* 1.31 and cleane from foule spottes and of∣fences. And hereof come so many offen∣ces and faults of the best & most excel∣lent men in the church of God in their externall accions, as Loth, vvho defiled* 1.32 him selfe with dronkennesse and incest: Dauid with adultery and murder. Hely with negligence in the education of his children, &c. So that many are choked, &* 1.33 oppressed with the thornes of this world, and very fewe ridde them selues oute of the same. All godly men ought to ac∣knowledge

this their great infirmitie, and to pray continually, that God of his mercy woulde vouchsafe to gouerne our pathes and steppes in this slippery way of the worlde, that eyther we may not fall at all into foule offences, or at the least that we may not be drowned, & vtterly perish in the same.

The newnes of mās hart regenerat, is al* 1.34 so such, that some diuine motiōs are ligh¦tened (and as it were) kyndled: So there beginneth both a certen harmony of af∣fections in the harte, and also a certaine consent of the mynde, will, and harte. And so it conceyueth by the ayde of the holy ghoste (and not of it selfe), some sparkes and seedes of a reuerende and childish feare of god, a loue of God and godly thinges, a wonderfull tollerancy and patience in afflictions, and a loth∣some detestation of sinne and vvicked∣nesse. It beginneth to restraine & brydle raging affections, and embraceth hys ••auen Christiā with loue and charity. Al∣beit not so perfectly as the lawe requi∣reth.* 1.35 Thou shalt loue the Lord thy god with∣all thy harte, & thy neighbour as thy selfe. For

the perfect & exact fulfilling of the law, belongeth to perfect & incorrupt nature.

There remayneth therfore in the harts of men regenerate, not onely a greate in∣firmitie,* 1.36 coldnes, & dulnesse to all good motions: but the same motions are con∣founded & tumbled together as it were with a certaine whyrlewind. And moste commonly corrupt affections beare rule, and burst out with great shame and in∣famie, as flames of lust, desire of reuenge∣ment, malice & hatred, either too much or preposterous feare, or loue of exter∣nall and temporall thinges: And many in these stormes and tempests, are vtterly* 1.37 caste oute of Christes shippe: and other some with muche adoe aryue in the ha∣uen in a bote all to rent and torne, as ex∣perience in all ages maketh manifest. The hart therefore is muche lyke a ro∣ring sea of furious affections, subiect to* 1.38 diuerse stormes and tempestes, which if it be not made calme and quiet with the holy ghoste: it will make greater ship∣wrackes in sinne, then saylers do in Scyl∣la and Charibdis. The fountaine & ori∣gine of these stormes & tempestes is ori∣ginall

sin (as I haue often already repea∣ted) so deepely rooted in oure nature: Which the foule feend with his craft, fu∣ror, and power ouer miserable men, mer∣uelously augmenteth and increaseth. And therefore Dauid beeing regenerate prayeth after this maner: Create in me, O God, a cleane harte, and renewe a right spirite within me. He felt, no doubt, in him selfe these raging fluddes of the hart, where∣withall hee vvas tost and almost oppres∣sed diuersly, and with great daunger, nei∣ther was he able to resist the same with∣oute the ayde and assistance of the holy ghost.

The man regenerate then by Gods* 1.39 grace, beginneth nevv obedience, inter∣nall and externall, whiche is acceptable to god through Iesus Christ, who sayeth vnto vs: I am the vine, & you are the braun∣ches: he that abideth in me, and I in him, that man bringeth forth much fruite, for without me ye are able to doe nothing. When wee are therefore ingraffed in Christe by rege∣neration, and made good, vve may doe good vvorkes, as the Apostle euidently declareth: We are his vvorkmanshippe, crea∣ted

by Christ Iesus in good workes, which God* 1.40 hath prepared that we should walke in. But we muste alwayes remember that the good workes of men regenerate are not per∣fect in this lyfe, according to the decla∣ration of the law, Thou shalt loue the Lord thy God, with all thy hart, with all thy soule, & with all thy strength, and thy neighbour as thy selfe. And therefore man regenerate hath not remission of sinnes, and inheritance of eternall lyfe, by meanes of his ovvne iustice, which is vnperfect, but onely by* 1.41 iustice imputatiue, which is deriued vnto him by the iustice of Christe: yet the mā regenerate hath this solace and com∣fort, that his newe obedience is accepta∣ble and pleasant vnto God: Because he is reconciled to God by faith in Christ, and all his vvorkes, accions, and obedi∣ence, springeth of fayth. And moreouer almighty God of his greate and abun∣dant mercie, doth recompence and crovvne this nevve obedience, both in this lyfe and in the life to come.

This punnishment continueth all* 1.42 the dayes of mannes lyfe in this vvorlde, that the greate dignity, authoritie, and

rule, which our parentes had before the fall ouer other liuing creatures, is not re∣stored vnto him againe. The pleasure of God is that some signes of our cor∣ruption and transgression shoulde al∣vvayes be obiect vnto our eyes: That we might the rather thereby feare and o∣bey his maiestie. And yet we may also see Gods blessing, in making many bea∣stes not onely tame, but also as it were familiar and domesticall seruantes vnto vs: and that more willingly and prospe∣rouslye they serue vs, then they serue the wicked and vngodly. And in lyke maner the fertilitie of the earth, is not* 1.43 perfectly restored in this lyfe to man re∣generate: and yet by the blessing of god all liuing creatures are fed, & as the Psal∣mist saith, There is no scarsitie to those that* 1.44 feare him.

There yet remaineth also in the mari∣age* 1.45 of man regenerate, certen signes and admonitions of his transgression, as in that childrē are borne with paine & pe∣ril of their parent, & are all by nature the sons of wrath. And yet notwithstanding God is present with his seruants in their* 1.46

mariages, and mitigateth the karkes & cares thereof, but also conserueth & pro∣uideth peace, & sendeth some Halcions dayes: And often tymes for one good mans sake, he blesseth whole regions and countries: as the examples of Ioseph, Danyell, and many others, do sufficient∣ly declare. The godly also haue this pre∣rogatiue,* 1.47 that because they be true and lyuely members of Christes church: they onely may assure them selues, that they bring forth seedes and plants of the hea∣uenly Ierusalem, and are as it were Nur∣ceries bringing foorth (as Plato called* 1.48 them) worshippers of the diuine power and maiestie

The tyranny and furor of the diuyll* 1.49 againste menne Regenerate, ceasseth not in thys lyfe, because sinne remay∣neth yet in oure nature. And Gods will also is that the enemie of mankinde shoulde bee perfectly knovven, that both the greate benefites of Christe, mighte more clearely shyne, and shevve them selues, and also that the ex∣cercyse of fayth and confession, might be more frequent and common a∣mongst

his faythfull seruantes, and lo∣uing children. For albeit the prince of this world be iudged already, and hys power and weapons made dull and bro∣ken: yet he is not altogether remoued out of this vvorld, & separated from the Sainctes: for that shall not be absolued and finished before the last day.

And because mention hath oftentimes bene made of men regenerate, and not regenerate, to ••••ende their differences may be more manyfest, I vvil put downe certayne Autithises, vvhereby the diuer∣sitie* 1.50 betweene Alexander and Dauid, Plato and Paule, and other suche excel∣lent wightes, vvill more manifestly ap∣peare. The Ethnickes haue onely a car∣nall natiuitie: The Regenerate are borne of God spiritually. The Ethnickes want the true knovvledge of God, they doubt of his essence and will: although they o∣therwise excell in vvisdome, vertue, and good demerites: The Regenerate haue a sure, certayne, and euident knowledge of God. The Ethnickes want all Iu∣stice imputatiue: The Regenerate are beautified vvith Christes iustice, vvhiche

he hath purchased with his blood. The Ethnickes haue onely the externall dis∣cipline of the seconde Table: The Re∣generate haue not onely the vvorkes of externall discipline, but the internall vvorkes of the firste Table. The Eth∣nickes dooing good vvorkes vvithout Christe, are not able too persvvade them selues that their seruice plea∣seth God: seeing that saincte Paule sayeth, What soeuer is not of fayth, is sinne, and the vvorkes of the Eth∣nickes proceedeth not of fayth: The Regenerate grounde their good vvor∣kes vppon fayth in Christe, and d•••• certaynely knovve, that albeit the same bee vnperfecte in thys lyfe, yet that throughe Christe they are acceptable and pleasaunt to God.

The Ethnickes doo onely follovve the direction of their carnall Reason, and haue some little portion of the lavve of Nature: but they are altogether ig∣noraunte of those thinges that bee of God: The Regenerate haue Gods in∣fallible vvoorde reueled by hys sonne Christe. The Ethnickes can not call

vppon God, nor offer acceptable pa∣tience in their miseries and calamities: The Regenerate are able to call vppon the liuing God, for they knovve that there is a God, vvhat he is, and that he is mercifull vnto them, throughe Christe, and that he vvyll geue vnto them blessinges spirituall and tempo∣rall. In their afflictions they knovve the fountayne of grace, they knovve the perfect remedie agaynst sinne, they knovve Gods promises, they referre the euent of thinges vnto God, and submitte them selues vvhollye to hys good vvyll and pleasure. The Ethnic∣kes can not haue firme and stable peace in their consciences, vvhen they are in agonies and greefes, because they are ignoraunt of God, of the Media∣tor, and of the vvoorde of promyse: and therefore they are carryed into moste abhominable and stinking san∣des of dispayre: The Regenerate, beyng vexed vvith calamities, vvyth the lavve, and stynges of the Diuell in theyr consciences: by meanes of

Christe, vvho is their mediator and sa∣uiour: they haue sure & certayne peace, they haue the vvorde of God, and the seales of the same, they haue the holy ghoste, as an earnest penie or pledge of their saluation. The Ethnickes after the Resurrection, because they beleeued not in Christ, shall be in hell vvythe the riche glotton: For Christe sayth, They that beleene not shall not haue eternall life, but Gods wrath remayneth vpon them: The Re∣generate perseuering in the true faith of Christ, shall be vvith God in ioy and dig∣nitie, hauing the fruition of Gods face and countenaunce, and the svveete so∣cietie of all the blessed company in hea∣uen, as the worde of God promiseth.

The Ethnickes therefore beeing moste renowmed in vvorldly things, are much inferiour to the meanest man that is Regenerate.

But some man vvill happily saye, if* 1.51 their vertues & noble actes, their inuen∣tions and explications of artes, their fluent and svveete eloquence, be of no more value: why doo men esteeme them so muche? I ansvvere, that they doo it

but in degrees and respectes. And for that these woorkes are so excellent as mannes Reason can attayne vnto: they are so farre soorth to be alovved, as they agree vvith the lavve of nature, or true principles of thinges ingraffed in man naturally. Wherein vve ought to haue al∣so in remembraunce, that the Ethnickes haue receyued many thinges of the Fa∣thers of Gods Church, which they haue through their carnall vvisdome maruei∣lously corrupted. Moreouer, because Artes, eloquence, and other such things are needefull onely to this carnall life, vvee vse them onely for the same. And as concerning Diuinitie, that is to say, the knowledge of diuine and heauenly thin∣ges, together with a true and perfect ex∣plication of good vvorkes, and examples of vertues, vvhiche vvere neuer to bee found in the Gentiles: vve deriue (I say) and dravve all these thinges out of the holy scripture. And thende vvhy these* 1.52 diuersities betweene Ethnickes & Chri∣stians are here recited by me, and vvor∣thy to be noted of others, are first, that vvee doo not ascribe ouer muche to the

Ethnickes, for their externall actes and deedes. Secondarily, that the excelencie and dignitie of man regenerate may be knowen. Thirdly, that vve might be mo∣ued to giue god thankes for the same, & to pray vnto him, that as he hath begon a good worke in vs, so he would conti∣nue and perfite the same, vnto the daye of Iesus Christe.

I might seeme to haue spoken suffici∣ently* 1.53 of man regenerate: and so haue I in deede, but that certen olde and newe Errors in this matter are worthy the a∣nimaduersion, to thende that the godly and zelous Reader beeing admonished, might the better bevvare and auoyde the same. The Papistes error is contra∣rie* 1.54 to the promise, which teacheth vs to doubt whether vvee be in the fayth, or not: whiche is a doctrine leading men into desperation.

The Saducees holde, that there is no* 1.55 Regeneration, nor lyfe after thys.

The Libertines also svvarue from this* 1.56 doctrine, holding that Regeneration is nothing but a libertie to follovve sen∣suall lustes and desires. Contrarie vn∣to

that vveightie sentence of Saincte Paule: Brethren, you are called into liber∣tie,* 1.57 onely let not your libertie bee an occasion to the fleshe.

The Gnostickes, Catharickes, and some* 1.58 Anabaptistes, are to bee noted also, who dreame, that men Regenerate, are per∣fectly iuste in their nevvnesse of lyfe in this vvoorlde. Whiche position is di∣rectlye agaynst the Scripture, and day∣ly experience. For Christe doth teache vs to pray: Forgeue vs our trespasses. Re∣generation dothe not altogether take avvay the disease of sinne, but the im∣putation, that it bee not layde to our charge.

Notes

• * 1.1

  Gods migh¦ty mercy.
• * 1.2

  Ethnickes 〈◊〉〈◊〉 at 〈◊◊〉〈◊◊〉 of re∣generation.
• * 1.3

  The signi∣fication of the worde regenera∣tion.
• * 1.4

  Ioh. 1. &. 3 Tit. 3. 1. Pet. 1. 2.
• * 1.5

  The defi∣nition of re∣generation.
• * 1.6

  Math. 28. ••ar. 16. Iohn. 3. Tit. 3.
• * 1.7

  The work of regenera¦tion appoin¦ted frō the beginning.
• * 1.8

  ••eparatiō of man by Iesus Christ.
• * 1.9

  Exhortati∣ons to re∣pentaunce.
• * 1.10

  what kinde of iustice ••s restored in regenera∣tion.
• * 1.11

  Phil. 2.
• * 1.12

  Of y^• minde renewed.
• * 1.13

  Ephe. 4.
• * 1.14

  Colos. 3.
• * 1.15

  2. Cor. 3.
• * 1.16

  Muche ig∣norance and blindnesse yet remay∣ning in mās minde.
• * 1.17

  1. Cor. 13.
• * 1.18

  Gal. 5.
• * 1.19

  why excel∣lent lightes of Christes Church ••o e•••••• •• ••all.
• * 1.20

  Of the will renued af∣ter regene∣ration.
• * 1.21

  Phil. 2.
• * 1.22

  Rom. 7.
• * 1.23

  The weak¦nes of the godly in the houre of death, and the cause thereof.
• * 1.24

  Rom. 7.
• * 1.25

  The princi¦pal cause of the patience and strēgth of martyrs ••n their ••assions.
• * 1.26

  1. Cor. 10.
• * 1.27

  The pow∣er of will regenerate in temporal thinges.
• * 1.28

  What men not regene∣rat cheefly respect in their acci∣ons.
• * 1.29

  Ioseph his accions and the ground thereof.
• * 1.30

  A great•• diuersity of mans wyll both in tho¦se that be regenerate and not re∣generate.
• * 1.31

  The spots in the godly
• * 1.32

  Loth. Dauid. Hely.
• * 1.33

  The thor∣nes of thys world.
• * 1.34

  Of the hart of man re∣generate.
• * 1.35

  Perfect na¦ture onely perfectly fulfilleth y^• lawe.
• * 1.36

  Greate in∣firmityes remayne in mans hart after rege∣neration.
• * 1.37

  The effects of raging affections.
• * 1.38

  The harte is muche lyke a trou¦bled sea of raging af∣fections.
• * 1.39

  Of the good acci∣ons & work of men re∣generate.
• * 1.40

  The good workes of man regene¦rate, are vn perfect in this lyfe.
• * 1.41

  The com∣fort of men regenerate.
• * 1.42

  Of the do∣minion of man regene¦rate ouer o∣ther liuing creatures.
• * 1.43

  Of the frut fulnes of y^• earth.
• * 1.44

  Psal. 3. 4.
• * 1.45

  The mari∣age of men regenerate.
• * 1.46

  Ephe. 2.
• * 1.47

  Ioseph. Da••ell.
• * 1.48

  Plato.
• * 1.49

  Of the ty∣ranny of y^• Deuil.
• * 1.50

  Autitheses or certen differences betweene man rege∣nerate and not rege∣nerate
• * 1.51

  Why the vertues & noble actes of the Gen∣tiles are esteemed.
• * 1.52

  The cōmo∣ditie of this doctrine.
• * 1.53

  Errors cō∣trarie to this true doctrine.
• * 1.54

  The Pa∣pistes.
• * 1.55

  Saduces.
• * 1.56

  Libertines
• * 1.57

  Gala. 5.
• * 1.58

  Gnosticks, Anabap. &c.