by dipping and drowning the bodie in water For when as we receiuing the sacrament in our own bodies or els beholding it administred vnto others feele a sense of the guilt of eternal death due vnto vs for sin a mortificatioÌ„ of thinherent corruptioÌ„ of sin comming from thence theÌ„ 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 places of neglecting contemning this part of the foode of our soules is to be condemned and sharpely reprooued Likewise in the other 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 pouâ—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 gathering 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 actions 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 meditating of the scripture For the profitable reading 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 sometimes 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 reading 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 knowledge of curious and vnprofitable questions and controuersies of endlesse genealogies yea some for confirmatioÌ„ of their erronious heretical opinions some for meere knowledge vaine ostentation But he who desireth 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 temperance of all other spirituall graces These things must be continually in his mind yea he must apply to these purposes all the precepts 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 declared 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 Christian in reading the Scripture to obserue and studie those things which doo not directlye 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 thâ— 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 gyueth or can giue himselfe so wholy to this studie who hath anie other calling choise be made of that which is most needfull profitable 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 barren and vnprofitable yet some partes are more excellent and more effectuall for spirituall 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 Apostles before the writings of the Prophets for that all the mysteries of our saluation are now in the time of the Gospel plainely reuealed 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 didirectly ayme at this marke then the storie of the liues and acts of Christ and his Apostles But of all the bookes of Scripture it seemeth that the booke of the Psalmes doth most excell in this behalfe the which consisteth wholy of spirituall meditations obseruations precepts and experiments insomuch that it may truly bee called the Christian mans Garden wherein all manner of
wholsome hearbes and soueraigne medicines may be had And therefore a Christian although he ought not to bee a stranger 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 scripture but what auaileth it to reade that that is not vnderstood or how can we suppose that euery Christian can vnderstand 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 againe 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 vnnecessary questions and quiddities most intricate 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 theÌ„ 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 painfully and faithfully in searching out the true meaning of the scripture hee shall vnderstand so much of it as shall be aboundantly sufficient for his edification and saluation Thus the scripture being painefully read and truely vnderstood will yeelde vnto vs plentifull foode for the confirmation of our knowledge faith loue patience temperance and of all spirituall graces Wee shall enter into these fertile fieldes and pleasant gardens in ignorance doubting distrust impatience and sorrow but shall come out of them full of faith and of the holy Ghost and replenished with all spirituall ioy With this reading of the scripture we must ioyne the reading of the writings of those who haue gathered the doctrines exhortations coÌ„tained therin to their proper heads in forme of catechismes sermons commentaries treatises disputations common places and praier and so haue prepared spirituall foode for others 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 theÌ„ as in the bowels of the earth hiddeÌ„ and vnknowne especially they who are not endued with so great a measure of knowledge 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 authoritie of any man of what learning account soeuer he be as it is the custom of many who not content to acknowledge admire the excellency of gods gifts in men do so addict 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 whatsoeuer proceedeth froÌ„ them wherof many incoÌ„ueniences folow For first as no man is without his errors wants infirmities so by this meâ—ns it coÌ„meth often to passe that in stead of sound and wholsom food they receiue into their soules corrupt errours infecting theÌ„ Yea as for those sound doctrines which they haue froÌ„ 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 teacher or writer they are brought to coÌ„temne al other men with their gifts and and labors and so depriue themselues of that great fruit edification which they might reap by theÌ„ Sect. 7. BEside the scripture which is as Paradise the Garden of God whereâ—n growe all maner of trees bearing fruit for the sustentation of the soule of man wee haue other pastures wherin we are to feed to wit the creatures and the actions of god The creatures serue for the vse susteÌ„tatioÌ„ as of the body so also of the soule the which may clearly see in them the goodnesse power and wisedome 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 vnmoueble he shall see the wisedome of God in framing euery creature so curiously in regard 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 Scripture 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 seruaunts 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 account the whole worlde and all the creatures therein contayned to bee euen as a storehouse of soode wherein as carnall 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 manner of spirituall instruction consolation and
they haue by murthering themselues sought for ease in death and in hell it selfe thinking that no state could be so euill and therefore that any change would be good Sect. 2. NOw further in this humiliation of a sinner wee are to declare these two points first whether it bee a worke of grace or of nature and secondly whether it bee absolute necessitie for regeneration and saluation or no. For the first although it may seeme a worke of Gods spirit to haue a broken and a contrite heart contrarie to that obstinacie atheisme and hardnesse of heart which is in the wicked yet it is a worke of nature comming of that knowledge of good and euil and that conscience of sinne which remaineth in man since his creation For wee are not to thinke that this humiliation is that true contrition and softnesse of heart which hath place in those who are regenerate and whereby they do easely without any resistance or delay yeelde to the word and will of God being at the first mooued by his promises blessings to loue him by his threatnings and iudgements to feare him and by both to obey him onely it is a seruile feare of punishment and of the anger of GOD wherewith obstinacie in sinne may easely and doth often concurre But why will some man say if this humiliation bee naturall is it not if not in al yet in most men as nature is the same in all yea why is it in so fewe as wee see that it is not to be found in one of a thousand and that almost al generally liue in pleasure and in senselesse securitie without any conscience of sinne or feare of punishment We answere that the grounde of this humiliation is the light of nature not being neglected suffered either to lie dead or to decrease daily as it doth in most men for then it is not able to send forth this fruit but is at length cleane extinguished and turned into meere Atheisme but augmented by the written law and worde of God and stirred vp by the iudgements of God Otherwise this light of nature cannot worke this sorrowe and feare in respect of sinne and the anger of God for how can they haue a troubled conscience who haue no conscience or feare of God whome they doo not know to exist at least not to do either good or euil Hence it commeth that this humiliation is so seldome found euen among those who professe the faith for that they haue no sound knowledge and setled perswasion of God but a slight and wauering opinion therefore no great or vehement humiliation but onely are sometimes disquieted in â—heir mindes in their miseries and in the committing of notoâ—ious sinnes as euen the very Heathen are sometimes of whom we reade that they haue beene strangely stung in their consciences by hainous sins and driuen by a fearefull sense and expectation of Gods reuenging hand into madnesse horror and desperation And yet wee are so to esteeme this humiliation as that which although it bee not a proper worke of Gods sanctifying spirit nor any part of regeneration yet it is a step toward it and farre to be preferred before tâ—e contrarie Atheisme and contempt of God In the next place wee are to enquire of the necessitie of this humiliatioâ— whether it may be spared or be so absolutely needfull as that without it no regeâ—eration or saluation may be hoped for We answerâ— that it is needfull for that no man can seeke to be eased of the burthen of his sinnes by Christ vnlesse he feele the weight of them or to be healed by him vnlesse hee know himselfe to be wounded and bruised yet it is not in the same measure and alike vehement and manifest in all neither is it needfull that it should so be It is sufficient that the repentant haue a sight and sense of his sins and so be as he cannot but be affected with sorrow and feare in respect of them although there be not those horrible pangâ— of horror which are in the repentance of some The degrees of humiliation arise of these three causes first of the diuersitie of sinfulnesse in the repentant for as the heauier the burthen is the more it presseth down so the mo and the more hainous that the sinnes of the repentant be the greater is his humiliation wherof it commeth that those fearfull agonies of sorrow and desperation are not vsually seene but where many haynous sinnes haue gone before Secondly it ariseth of the diuersitie of those outward afflictions and iugdements wherwith the repentant is punished the which being of themselues grieuous vnto him and some tymes such as can not be borne by flesh and blood without great perturbatioÌ„ and anguish of soule and so being added to the inward burden of his sinnes and of a troubled spirit whereof the wise man asketh who is able to beare it maketh this humiliation verie great Thirdly it aryseth of the delay of grace the which the Lord vouchsafeth to some far sooner then he doth to others who being kept a long â—ime in suspence and not feeling that work of grace in their hearts which they desine and expect haue lesse hope of obtayning pardon of their sinnes and so consequently greater feare in respect of the anger of god due to sinne whereas otherwise beeing soone some suddainly without any sensible humiliation or time of repentaunce giuen vnto them receyued into fauour haue not the like cause of this excessiue sorrow and feare Lastly the degrees of humiliation arise of diuerse apprehensions of the nature of sinne and of the anger of God For as the repentant thinketh the one more or lesse haynous the other more or lesse intollerable so is his humiliation lesse or greater yet alwaies as it hath bin said it must bee in some measure otherwise wee haue iust cause to suspect our selues that we are not yet in the state of grace and regeneration into the which there is entrance but through this narrowe gate of shame sorrow feare and anguish of soule and therefore hee that cannot remember himselfe to haue beene in this low estate of humiliation cannot thinke that he is as yet exalted by the remission of his sinnes to the fauour of God but must nowe at length labor to be thus humbled vnder the hand of God not putting farre out of his mind the euill day and all things whatsoeuer may any way vexe or trouble him as vsually and naturally men do but rather laying this corsiue of the wrath of god and his sinnes committed to his conscience suffering it there euen to eate and fret away his heart and soule till God in mercie take it away Thus we leauing this poore distressed soule out of conceite with himselfe esteeming himselfe the most vile and and forlorne caitife in the world saying with himselfe O miserable man that I am who shall deliuer me from this body of sin and of death we go on to that which followeth Sect. 3. THus
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 committing grosse sins contrary to his own knowledge and conscience as the faithfull somtimes doe then he is impenitent in respect of those sins Indeed vsually when hee first beginneth to commit sin hee doth straight way by repeÌ„tance 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 therefore he meeteth in a manner preuenteth him with it Yet sometimes afterward it coÌ„meth to passe that he falleth into the same sâ—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 obtayned 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 resolued to continue Whereuppon he goeth on from day to day from year to yeare in his sinne neuer calling him selfe to account for it and scarse once thinking of leauing it till at length hee become so benummed 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 praier and all other meanes seruing for edificâ—tion Vsing them not in conscience but in hypocrisie in outward shew being cold yea heauy lumpish and dead in all such actions 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 repent 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 ouer 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 hardly be perceiued that they draw breath It commeth of the committing of and yeelding 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 serious consideration of that fearefull estate wherein he is wherof it will certainly follow 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 himselfe although most vntoward to the daily vse of all holy spiritual exercises whereby the graces of Gods spirite may be kindled stirred vp in him An example both of this impenitency and also of this renued repentance wee haue in the Prophet Dauid 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 secoÌ„d generall disease of the soule is worldlinesse which is an immoderat desire of getting hauing and enioying worldly pleasures it is in the Scripture called 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 pleasures 1. Timo. 6.10 They that will bee rich fall into temptations and snares into many foolish and noysome lustes which drown men â—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 pierced themselues through with many sorrowes as 2. Tim. 4.10 he complaineth of Demas that he had forsakeÌ„ him and embraced the present world This is the common disease of this age wherin those who feare and serue God are almost generally far more addicted to the world then is meete diuiding themselues in a manner betwixt God and Mammon being far more greedy in desiring carefull in seeking wretched in keeping 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 regard 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 ouerwhelmed 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 bretheren by the diligent vse wherof as the soule is strengthned in godlines so it is wâ—â—kned by the neglect of theÌ„ And lastly the greedy desire of worldly things maketh meÌ„ 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