regeneration beeing so wonderfull and glorious a work of God should bee wrought rather in the publike bodie of the Church in the assemblye of those who are alreadie sanctified then in hugger mugger in this or that corner So that the second meanes of attaining to regeneration is the word of God publikly purely preached not as it doth by a natural facultie inherent in it selfe worke in men knowledge obedience and that reformation and amendement of life mentioned in the former Chapter to the which it is to be referred in this respect but as it doth by the supernaturall power of GOD worke true regeneration in the elect And therefore it standeth euery one in hande who hath any care and desire to attaine to eternall life to be diligent in hearing the word of God whensoeuer occasion serueth As the wise man exhorteth the good husband to be sowing his seede at all houres times and seasons because he knoweth not whether this or that will prosper so must this repentant take al occasions of hearing gods worde for that hee knoweth not but that God will euen at that time which hee would bestow on worldly profites or pleasures bestow this vnspeakeable blessing of regeneration vpon him God may indeede call him wheresoeuer he strayeth but that we may vse the similitude aboue mentioned as that offendant is liker to obtaine mercie at the handes of his prince who standeth at his very gates in his presence attending when he will becken or call vnto him then he who hauing addressed himselfe to come before the king keepeth himselfe aloofe of far out of his sight so it is liker that God wil behold him with the eie of mercy who is in his presence hearkneth to his voice attendeth his pleasure then him who is out of his sight and employed about otheâ— matters Sect. 4. THe third and last meanes to be vsed in seeking regeneration is praier or inuocation of the name of God wherby this repentant seeing himselfe to bee as yet but carnal hard hearted as he was before and that no meanes either deuised by himselfe or appointed by God will preuaile renounceth himselfe as beeing most desperately miserable all meanes in the world as being vnable to effect that which he desireth and so flieth to the onely mercy and goodnesse of God desiring him for his mercies sake and for Christs sake in whom all the mercie and goodnesse of God as the great Ocean ouerflowing the earth doth shewe forth it selfe to vouchsafe vnto him the most wretched and vnworthy creature in the world one drop of his grace to mollifie his stonie heart and to quicken his soule being now cleane dead in sinne This must be done not seldome coldly negligently and for fashions sake as men vse to pray for so men aske those things which are of no account and which they care not greatly whether they obtaine or no but in all vehemencie of spirite and affection yea with all importunitie wee giuing no rest night nor day eyther to our selues or to God till wee obtaine our desires This prayer will bee of great force as wee are taught by the Parable of the importunate widdowe Luk. 18.5 and therefore wee are not to bee wearie or faint in perfourming this dutie to GOD and to our owne soules but rather to prepare our selues by all meanes as by abstayning from the superfluous and vnnecessarie vse of meates drinke sleepe worldly affayres and whatsoeuer may hinder vs in this behalfe and by considering the incomparable excellencie of the thing wee labour to attaine for the right perfourmance of it The which if wee do wee shall see and finde that prayer is the most wonderfull thing in the worlde able to worke myracles yea stronger then the strongest that is then God himself who as the scripture teacheth or rather speaketh is by prayer forced and compelled to do that which otherwise he would not do No man can by force wring any thing out of the hands of God whose weakenesse is stronger then men yet prayer in that it renounceth all force of meanes relying it self wholy on the goodnesse of God is of greatest force and that by the which if wee wrestle with God wee neede not doubt of ouercomming of him If men of great and loftie spirites who to God are as fillie wormes creeping on the earth stand so much vpon their reputation that as it is recorded of the Senatours of Rome in olde time they thinke it a great disgrace vnto them that any man should say that hee had in vaine asked helpe at their handes shall not God the great King of Heauen and earth who is as able as the richest and as willing to giue as the frankest yea and hath as great care and not without cause of his glorie as anie man hath of his worldlie worship and renowme thinke scorne that anie man should say there is no help for me in GOD I haue in vaine afflicted my soule humbled my selfe at his footstoole cleansed my wayes in his sight repayred to the place of his presence and called vpon him there is nothing to bee hoped for or gotten at his hands Yea further as this exercise of praier is the most readie and effectuall meanes to procure this or any other blessing at the hands of God so often it pleaseth God to grant grace to men euen whilest they are asking it to touch mens hearts by his spirit in the verie instant wherein the heart and the soule of man is in vehement and earnest prayer in a maner separated from the body and lifted vp into heauen For euen as the smith striketh the iron while it is hote and and fit to receaue any forme or impression so God although hee could imprint his grace in the coldest hardest and flintiest disposition of the heart yet he rather doth it when as the affections of men are stirred vp and enflamed either by the ministerie of the word and publike prayer during the which regeneration is ordinarily wrought in men or else by some priuate Christian exercise as reading the scripture and serious meditation but especially by praying and singing Psalmes to god in the time of the which actions it pleaseth God somtimes to send his spirit into the harts of his elect But it may be here obiected that we suppose an impossible thing to wit that an vnregenerate man should pray especially with that vehemencie and perseuerance which wee require as appeareth by those words of the Apostle Rom. 10.14 How shall they call on him on whom they haue not beleeued Wee answer that this is to be vnderstood of Infidels who knowe not the Gospel not of Christians who may bee indued with knowledge yea who may pray although not as they ought and as the faithfull do Thus we haue commended to this repentant the meanes of attaining to regeneration wherof the first is that reformation and amendement of life which may bee in one as not yet regenerate The second is the diligent
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 iudgements 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 multitude 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 desireth to haue his soule in good estate is to looke carefullie least that by anye meanes hee bee drawne away and become negligent in this behalfe as wee see it often to come to passe that Christians doo so entangle and euen ouerwhelme 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 maketh 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 couldest 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 speaking of praying Luc. 8.1 addeth this caueat 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 welfare of the soule doth consist as no doubt wee shall if we consider and weigh the vnspeakeable 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 redeemer 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 performed 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 therfore as mē feeling their bodies any way heauie distempred and out of course straightway 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 themselues 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 extraordinary blessing of God who according to his gratious promises granteth whatsoeuer his children aske by prayer according to his will in the which respect praier is as profitable 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 praier doth although not merite yet both confirme and encrease grace In the which respect it is not of force for temporal blessings 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 increase of them not onely from God but also by it selfe as hath beene noted before 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 appertaining vnto it the which cannot but worke in him a great measure of grace For as the carelesse neglect and forgetfulnesse 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 together 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 euidently in the particulars for it is impossible that a man should make a full and plain confession of his sinnes before God desiring him for his mercy sake in Christ to pardon them promising and vowing vnto him that hee will neuer againe so displease 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 notwithstanding 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 tother 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
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 Christian who is diligent in prayer should bee weake in grace or that grace should abounde 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 spirit 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 seruants of God liued and thus they haue passed 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 custome 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 bestowed 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 ouercharged 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 perhaps 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 extraordinarie praier and that for the better performance of this exercise hee lay aside for a time all other duties cares and incumberances 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 afffliction 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 marriage and giue himselfe wholy to prayer But ordinarie prayer may stand with the performance of al other duties neither hindering 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 troublesome doth require This ordinarie prayer is perfourmed after 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 themselues so a Christian is to pray as the Apostle willeth Timothie to prâ—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 quantitie 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 imminent requiring of graces needefull thankesgiuing for benefites receyued intercession for others Set prayer must consist of all these partes yea which is more the particular at least the chiefe sinnes iudgements 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 whereas 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 eueÌ„ 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 expectation and necessarily requiring this dutie of praier As when a Christian committeth any sinne in thought word or deed straightway he desireth God to pardon his sin likewise when he receiueth any blessing from God he giueth thanks without 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 loosed from all other businesse that so we may haue our minds affections wholy set vpoÌ„ 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 accouÌ„t some part of the night the fittest season for this worke because then we are freed from all other duties beloÌ„ging either to our callings or to our brethren and so may without being interrupted
be neglected of him who desireth and intendeth to walke in this way leading to spirituall regeneration and eternall saluation CHAP. IIII. Of the means of attayning regeneration NOw that we haue brought this repentaunt to an vnfained desire of regeneration and a resolute purpose of seeking it we are to shew the meanes by the which it is to be sought and may be attayned the which he is to vse not as putting any confidence in them or thinking him selfe able by them to bring his purpose to passe without all faile but relying himselfe wholly on the goodnesse power and promise of God who hath promised that he will bee found of those that seeke him and draw neare to them that draw near to him The meanes of seeking regeneration are three The first is that reformation which may be in a naturall man The second is the hearing of Gods word The third is prayer or inuocation Naturall reformation is a shew shadow and resemblance of true regeneratioÌ„ the which an vnregenerate man may work in himself by the natural streÌ„gth of his free will without any supernaturall and extraordinary operation of Gods spirit It is that naturall decrease of sinfulnes when as a carnall man by vertue of such means as are in his own power to vse doth not onely represse the outward act of sinne in his life but also chaungeth in some sort the inward disposition of his mind and of his will from ignorance to knowledge and from vice to vertue as we know that many both Christians and Heathen especially those who were called Philosophers haue done This reformation is the first meanes of attayning to true regeneration not that by it or by any other meanes whatsoeuer a man can merit grace at the hand of God or yet make him selfe more capable of grace for his nature remaineth corrupt as it was before because God hath appointed and commaunded that men should do what they can in renuing themselues and should approach as near vnto grace as they can although they cannot by any endeuor or labour without the worke of Gods spirit attaine vnto it The whole matter may bee made plaine by this similitude A certaine King maketh this proclamation that of a coÌ„pany of rebels or malefactors those who comming into his presence haue his scepter reached out vnto them shall liue the rest shall haue the law to passe on them Yet he keepeth himself within a strong castell the gates being fast shut Hereupon many of these malefactors casting off their old and filthy apparel addresse theÌ„selues in the best manner they can to come before the king When they come to the place of his abode they finde no entrance saue onely a few of them yet they that stand excluded are better to be admitted then they who contemning the Kings offer neuer looke towards him and yet in truth they that stand nearest to the gates doe no more deserue life neither are any more capable of it or any nearer vnto it for ought that they themselues can do then they who be a hundred miles off So God biddeth all cast off their sins their corrupt dispositions liues and to come seeke to him for grace yet they do not by this means deserue nor can by any means compell God to admit theÌ„ into his fauour to touch their hearts with his spirit All should vse this means hope to obtaine grace yea none can hope to obtain grace who do not vse this means yet some vse the means and do not obtaine and others obtaine not vsing the means yet the meanes is carefully to be vsed necessary to be known therfore now to be declared Sect. 2. THe first step in this reformation is the amendment of outward life at the which this repentant must begin For although the nearest the surest way were to begin at the soule in changing the vicious disposition of it as at the fountaine or root whereunto the streams and the fruite wil easily conforme themselues yet as men deale with children and young schollers whom they teach that in the first place which is most easie to be coÌ„ceiued althogh it be not most needfull or profitable to be knowen so wee must propound to our repentant in the first place reformation of life as being far more easie then the chaunging of his inward disposition least that otherwise he being discoraged by the hardnesse of the worke faint and giue all ouer For the which cause hee must in the first place labour to purge him selfe from those sins whereunto he is giuen and then inure himselfe to the performance of all the contrary christian duties he must lay aside his old filthy rags before hee put on new and fresh apparell and first cease from doing euill before hee can doe good First therfore he hauing considered what sins he is giuen vnto must make this resolutioÌ„ with him selfe vtterly to forsake them for euer although they bee as no doubt they are most sweet vnto him whither they be fornication and adultery or drunkennesse and gluttony or theft oppression and deceit or lying swearing and periury or any other whatsoeuer For the which purpose he must carefully auoid all maner of occasions and prouocations leading to these sins by the which he is either put in minde of them or tempted by the coÌ„mitting of them by the which means the weakest man that is most subiect to any sin may get the mastery ouer it euen as he that is furthest from that sin may easily be ouertaken if hee be â—arelesse in auoyding the occasions of it Iâ— the sweetnesse which he feeleth in it make him loth to part with it let him set agaâ—nst that to let passe the shame of the world the obloquy infamy and dishonor which he incurreth being not able to leadâ— his life in ciuill honesty as others doe 〈◊〉 also the particular hurts and discommodities following of seuerall sinnes 〈◊〉 lette these arguments passe as being of little force in respect of that which followeth that sense of the wrath of GOD that fearefull expectation of all manner oâ— plagues both bodily and spirituall both temporall and eternall that torment of a terrifying and gnawing conscience wherewith hee is at this present distressed and cast downe and then perhappes hee will account the sweetest sinne to bee bitter and vnpleasant Thus hee hauing gotten the victorie ouer hiâ— sinne insomuch as he is nowe able to abstâ—ine from it must in the next place set himselfe to do those good workes and Christian dueties which are contrarie to his sinne that hee may haue the full conquest ouer it This counsaile Daniell giueth to Nebuchadnesar in the fourth Chapter of Daniel the foure and twentieth verse that he should breake off his sinnes by righteousnesse and by shewing mercie to the poore that is that he should not onlie abstaine from euill but also do good as before hee did not onely abstaine from doing good but also do euil not that we can pay the debts of
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