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
last ages of the world then it was in former times as God hath reuealed himselfe in his word farre more clearly then he did at any time before and as the last iudgement dooth more and more approch whereas before he did reueale himselfe by many meanes as namely by visions dreames apparitions miracles teÌ„porall blessings punishments but now in these last ages of the world god doth not shew himself to men in any such maner but doth hide himself froÌ„ their eies wherby it coÌ„meth to passe that many carnall men beleeuing nothing but that which is sensible palpable come to this extreame blindnesse of mind as to think that there is not a God in the world or at the least to doubt whether there bee one or no and no maruaile that this secrecie of God moue the carnall man to atheisme when as the godly themselues haâ—e ofteÌ„ their faith shaken with this 〈◊〉 But both carnal and regenerate are to take heede that this roote of infidelity doâ— not spring vppe in their hearts and make them depart from the liuing Lord and that by considering that God doth of set purpose in great wisedome keepe him selfâ— secrete as in diuerse other respects so especially for the triall of men both elect and reprobate For as a wise maister of a family desiring to know the disposition of his seruants hideth himselfe in a corner or behind a cloth and there both beholdeth the vnrulinesse and misdemeanour of some also perceiueth the vertues of others of them the which they would neuer haue shewed in his presence so God doth in a manner absent him selfe from the world that both the faith of his seruaunts and the outrage of sin in the wicked ones may be made manifest Sect. 6. ANother hinderance by the which men are withheld from seeking regeneration are the cares and pleasures of this present world by the which they are so entangled and euen wholly possessed that they haue not leysure so much as once to thinke on their saluation or any meanes of attayning vnto it The cares of the world hinder those who haue not attayned to so good and settled estate as they desire who thinke that they may lawfully deferre to prouide for their soules vntill they haue prouided sufficiently for their bodies about the which they are so continually busied and employed that they cannot afford any time to thinke at the least not seriously as they ought to doe on God and godlinesse Thuâ— men excuse them selues for not comming to Christ Luc. 15.17 One cannot come because he hath bought a farme the which hee must of necessity goe and see Another because he hath maried a wife The third because he hath bought Oxen but these men take a wrong course and as wee say set the Cart before the horse For they should First seeke the kingdome of GOD and the righteousnesse thereof and then all these things would bee easie vnto them that is gotten with great facility and in great aboundance Math. 6.33 and that by the secrete and wonderfull blessing of GOD who giueth temporall blessings also to those that seeke for spirituall graces at his handes as hee gaue to Salomon not onely wisedome and knowledge which he asked but also great riches honour and worldly glory as amends yea as a reward because hee had in his choâ—se preferred wisdome before earthly blessings Wee doe not deny but that men may lawfully yea must of necessity haue care of their temporall estate yea so much the greater as it is worse and more vnsettled For if the body perish for want of things needfull for it how shall the soule be endued with the life of holinesse seeing that as the tree falleth so it lieth and he that dieth a carnall man cannot rise spirituall But this is our meaning that wee doe not as vsually men doe so suffer our selues to bee ouerwhelmed with the cares of the world that we neglect and forget to seeke after God but that in all wants miseries and troubles in all conditions whatsoeuer our chiefe care study desire and endeuour bee sette vpon those things which concerne our eternall saluation For if we be in good estate in respect of temporall things we may the more freely serue God if distressed we haue the more need to seek to him Yea we are to suffer rather our bodies to pine away for want of food then our souls to coÌ„tinue in the state of sinfulnes and of death For what profiteth it a man to winne the whole world if he leese his own soule But if the soule bee once endued with the life of holinesse the body may well sleepe for a season but it cannot possibly die for euer And therefore let vs alwaies remember those heauenly sayings vttered by Christ Luke 10.14 Martha Martha thou carest and art troubled about manie things but one thing is needfull Marie hath chosen the better part which shall not be taken from her Likewise for worldly pleasures as the seeking so also the enioying of them being now got is a hinderance to the seeking of regeneration For although in all likelyhood men hauing the world at will and being euen glutted with the aboundance of worldly pleasures should learne by experience that which reason could not teach them to wit the vanity vncertainty and loathsomnesse of them and so be driuen to seeke for some pure and permanent happinesse yet they make no such vse of prosperity but the more they haue the more they desire enlarging their appetite and inuenting daily new and freshe pleasures as the Prophet describeth them Amos 3. They put farre from them selues the euill daie and approach to the plâ—ce of iniquity they lie and stretch them selues vppon Iuorie bâ—ds eating Lambes from the flâ—cke and Calues out of the stall They sing to the sound of the Viole and inuent to themselues instruments of musick like Dauid they drinke wine in bowles and annoint them selues with the best ointment but neuer thinke on the affliction of Ioseph or yet on their owne saluation Thus doth aduersity and prosperity want and and aboundance hinder men from seeking after God whereas miseries and crosses should driue men to God the only giuer of all good things and temporall happinesse should put them in minde of true and eternall happinesse in heauen Sect. 7. THe last let by the which men are hindered from seeking regeneration is offence taken at those who doe professe them selues to haue attained vnto it and to be those in whom this supernaturall and miraculous worke of grace is wrought by the power and finger of God These men doe often incurre the mislike anger and hatred of others insomuch that not only their persons but also their profession becommeth odious vnto them The causes of this offence are these First the diuersity in iudgement affection disposition in words deeds behauiour and whose coursâ— of life whereby they differ from others somtimes of necessity as in matters of conscience and impoâ—tance somtimes in light
sake Notable for this purpose is that saying and pratise of Dauid 2. Sam. 24 4. who when as he might haue had the threshing floore the oxen for sacrifice of free gift at the hands of Araunah he would needs giue him the full price for them saying I will not offer a burnt offring to the Lord my God which shal cost me nothing as if he had said if I serue God at another maÌ„s charges how shal it appear that I do it in loue obedience and conscience towarde him In like manner ought euery Christian to say with himselfe I know that many hypocriticall reprobates and proude Pharisaicall heretiks haue giuen all their goods euen a thousand times more then I haue to the releefe of the poore the maintenance of learning and other good vses that God regardeth the heart and not the hand that my best woâ—ks are sinful in themselues abhominable in his sight yet for the manifestation of the sinceritie of my fayth and loue I will labour to abound in al good workes towardes all men to the vttermost of my power yea my seruice which I offer to God shall be costly and chargeable vnto me although I knowe this will be grieuous to flesh and blood There shall no day passe mee without some good worke no more then there doth without praier and other spirituall exercises Sect. 16 THus wee haue in some sort declared that part of spirituall Diet by the which the soule is preserued in health and strength yea augmented in these respectes from one degree of grace to another till it come to the measure or stature of the fulnesse of Christ that is towarde that absolute perfection of holinesse which is in Christ in whom there is nothing eyther imperfect or wholye wanting This perfection can not bee attayned vnto in this lifâ— for as long as the soule remayneth in this sinfull tabernacle so long it shall haue in it infirmities wantes and reliques of sinne which keepe out the perfection of grace yet we must endeuour to come as neare it as wee can dayly rysing vp from strength to strength In the which respect the soule differeth from the bodie the which hath a short time of life but farre shorter of growth and an appointed limit or periode of stature beyonde the which it cannot bee brought but there standeth at a stay But as for the soule although it also haue a sette pitch beyonde the which it cannot go yet because it cannot be attayned vnto in this life therefore it is to growe continually Yea it beeing of so subtile a nature and so quicke motion is seldome or rather neuer made to stande at a stay but if it do not increase it doth decrease in grace For although sometymes Christians doo so frame the course of their liues in a safe quiet and prudent kinde of mediocritie that there is not in them anie sensible chaunge in respect of godlinesse but as they were mynded and affected and as they liued manie yeares ago so they go on and do still continue yet without all question there is some inward chaunge eyther to the better or which is liker to the woorse For as when the bodyes of menne or rather of children do not grow vp to their full and naturall stature it argueth some secret distemperature and some naturall infirmitie in them so when Christians do not grow on from one measure of grace to a greater it doth of necessitie infer an euill constitution of the soule And therfore no man ought to count it sufficient and as much as is required at his hands that hee doth not decrease in grace and godlinesse but rather to thinke as it is indeede needeful that he growe on from grace to grace as we are often taught and exhorted in the scripture Ephesians the fourth chapter and fifteenth verse Following the truth in al things let vs grow vp in Christ who is the head in all things And in the second Epistle of Peter third chapter and ninteenth verse Let vs grow in grace and in the knowledge of Christ. This is to bee brought to passe by the same meanes by the which the health and that measure of grace whereunto wee haue alreadie attained is preserued for as the holines of the soule is nourished by the same thing by the which it is begotten so it is encreased by the same Diet by the which it is nourished For as there is required a greater vertue and force both of nature and of diet to augment the bodie in stature then to keepe and continue it in lyfe and health so hee that desireth not onelie to continue but also to go on in grace must indeede vse this conseruatiue Diet of spirituall foode and exercise which hath beene in part described yet in a greater measure with greater care and diligence Here is required a free kinde of lyfe not intangled much lesse ouerwhelmed with worldlie affayres cares and encumberances in the middest whereof although a Christian may serue God and worke his owne saluation and maintaine that measure of grace which hee hath receyued from God yet hee cannot giue himselfe so wholie to the vse of those meanes which are effectuall for this purpose as is needfull This free kinde of lyfe beeing got hee is that wee may vse the wordes of the Apostle in the first Epistle to the Corinthyans the seuenth Chapter and fiue and thirtie verse to cleaue to GOD to his seruice and to all spirituall exercises without separation or intermission to wit to the hearing reading and studying of the worde of God to the considering of his woorkes and obseruing of his actions to prayer singing of Psalmes to the exhorting horting and instructing of others in the waies of godlinesse and lastly and summarely to the daily performance of all Christian duties and the exercising of all those graces which he hath receiued The last vse and commoditie of good workes the which is also the least and iâ— truth little to be esteemed in comparison of the other and yet that which perhaps will preuaile with those with whom wee haue to doo more then the other is temporall retribution for so it pleaseth GOD for the incouragement of his seruants to rewarde their good workes with temporall blessings as also hee requiteth their sinnes with temporall punishments By this argument the Apostle stirreth vp the Corinthians 2. Cor. 9.6 to make a libeberall contribution to the Church which was in Ierusalem He that soweth sparinglie shall reape sparinglie and he that soweth liberallie shall reape liberally for God is able to make you abound in all blessings that you hauing sufficient may abounde to euerie good woorke and so no doubt it is for howsoeuer men of carnall mindes iudge it a losse and damage to doo the woorkes of loue and mercie yet sure it is that hee that aboundeth in them doth heape vp for himselfe for his children and for his friendes treasures of blessings which hee shall certainely meete with when as
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 destitute 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 ignorancâ— of Gods particular prouidence Conceate is a fonde opinion which a man hath of his own excellency in respect of others esteeming 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 continually set and fixed on those thinges wherein his excellencie doth consist and so fitting his opinion to his desire and affection thinketh them to bee mo and greater and himselfe more excellent in respect of them then he is in deed Thus are not onely carnall men in regarde of outward blessings and naturall gifts but euen the godly often puffed vp in pride in regard of spirituall graces seeing themselues to be aduanced 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 eternall miserie Yea as they haue a more certaine knowledge of their owne gifts and graces which they feele wrought and working in their heartes and liues then of other 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 especially in contempt of our brethren their companie giftes opinions in tâ—o sparing 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 acceptable then a meeke and lowlie spirite as also hurtfull to our selues in that it maketh 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 consideration 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 themselues but rather to thinke soberly and modestly of themselues for that God hath giuen his graces not all to any one least hee should haue matter of pride but some to euerie 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 extreeme folly in the mirror of wisdome Sect. 8. THe second disease of the minde is errour 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 passioÌ„ 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 knowledge wherein the contrarie truth is both plainly reuealed by God and also generally or at least commonly acknowledged by the Church Otherwise if it be a time of ignorance 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 dungeon 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 property of a mind sanctified and enlightned by Gods spirit if not to search and find out the truth when it is vnknowen yet to acknowledge and receiue it when it is offered But notwithstanding all this it cannot be denied for the experience of all ages doth witnesse it that men truely regenerat 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 disease 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 greâ—uâ—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 Prophet a dreamer of dreames and giue thee a signe or wonder and it come to passe saying let vs serue strange