sinned we haue dealt wickedly we haue most traiterously rebelled against thee These words came not faintly from y e tongue but with force and faith from the very roote of the heart And why because he had searched and tried yea he had a feeling an inward greefe for the sinnes of the people whose confession was accepted and whose prayer was heard The sinfull man Before I doe confesse to thee my sinne thou doest beholde The same at large what need I theÌ„ my sinnes thus to vnfolde Solace INdeede I doe beholde most plainely aswell the very intent of the heart the inner parte thereof as the outwarde actions the externall and visible corrupt conuersation there is no secrete thought no imagination that passeth vnreueiled by the light of my knowledge but whatsoeuer thou doest whatsoeuer thou speakest and whatsoeuer thou thinkest when and where I see and perceiue it altogether And yet notwithstanding it is requisite for thee for two causes to make confession of thine eniquities and that openly And why namely that mine heauenly father may bee knowne and acknowledged to be onely righteous only good yea and goodnesse it selfe a mercifull and pacient GOD and a most louing father and thy selfe to bee altogether vnrighteous fraught with euill in whom remaineth no goodnesse at all Thus must thou cast downe thy self condemne thy self and reprehende thine owne corruption and take holde onely of the goodnesse of GOD the Father in the merites of mee his Sonne by whose death thou art deliuered from death and deserued damnation which is an especiall cause to moue thee to this vnfeined and open confession of thine offences The seconde cause is to the ende that this thine open acknowledging of thy sinnes may bee to the edifying of other men As thou seest the confession of Dauid to bee profitable not onely vnto himselfe but to others not onely to them that were then present but euen to this day is hee to bee set before the eyes of sinners as a fitt patterne to measure their sorrowes by and to bewraye their owne wretchednesse in humble confession and to referre themselues onely to the mercies and louing promises of God mine heauenly father to bee releeued and comforted in their afflictions as Dauid was Yea the confessions which the faithfull haue made heretofore serue nowe to edefie other men at the consideration of whose humilitie and the good successe of their vnfeyned confession wherein they returned vnto mine heauenly father and were accepted againe into his fauour thou canst not but bee the more stirred vp to the like maner of humbling thy selfe acknowledging thy selfe a wretched sinner and to put thine whole trust and confidence in my death and bitter Passion and bee more and more stirred vp to serue and honour mine heauenly father in newnesse of life to the good and godly example of other men who seeing the mercie of GOD my father so plentifully shewed vnto thee shall in like maner make haste vnto the Throane of his grace in open confession of their sinnes that so one by the example of an other nay many at y e good example of one may bee edefied and glorifie God my father which is in heauen who deliuered mee ouer to suffer death for the redemption of them that truely turne to mee Wherefore I say acknowledge thy self sinfull and greatly indebted vnto mee in respect of thy many and wilfull transgressions wherby my gâ—ace may the more appeare in thee disclaime all desertes and merites of thine owne and cast thy selfe downe in thine owne conceipt as one not worthie of any comforte at all at mine handes appealing altogether to my merites in such sorte as by thine example other men may learne to confesse their iniquities and condemne them selues to bee guiltie and to haue deserued to bee punished and whereby they may be taken from them selues namely from the proude opinions of their owne good worke for in the sight of mine heauenly father can no man by his owne merites be accepted righteous but through me are they acceptable and iust in his sight And therefore saith Iob what if I should flatter my selfe and stand in mine owne coÌ„ceipt righteous and iust when my deedes shall be layd open when they shall be manifested I cannot answere one of a thousande thinges layd to my charge Therefore sayth he I will make my praiers and supplication vnto the Iudge If therefore thou be desirous to be iustified before mine heauenly father thou must sâ—y away all desertes of thine owne and confesse that there is nothing in thee but meere wickednesse horrible confusion vtter dispaire of thine owne goodnesse yeelding thy self guiltie of many euills For if thou seeke perfect righteousnesse thou must not stand vpoÌ„ thine owne abilitie to fulfill the law for so makest thou my death to be 〈◊〉 vain which through faith is that true vndoubted righteousnesse which iustifieth thee before mine heauenly father makest thee heire of eternall life Thorowe me is preached the forgiuenesse of sinnes and hee that beleeueth is iustified from those things from which he could not haue bin by the lawe that is by his owne workes Wherefore thou must coÌ„fesse me with thy mouth beleeue in thine heart that mine heauenly father raysed me from the dead to iustifie thee for with thine heart must thou beleeue vnto righteousnes and confesse with thy mouth vnto saluation By my grace I say art thou saued through faith and not by thine owne workes be they neuer so glorious in the sight of the world The sinfull man TheÌ„ what auaile good works are they of none effect in deede And bootes it not to keepe the lawes that Moses first decreede Solace THou must vnderstand that although in respect of thy good workes be they neuer so many and faire in the vewe of the worlde thou mayest not presume vpon the same so farre as to chalenge for the same the reward of eternall life and that thou must confesse when thou hast done all that thou canst thou art an vnprofitable seruant it behoueth thee with all diligence and godly care to endeuour to doe all that is commaunded thee in â—â—ese lawes of mine heauenly father writteÌ„ by the inspiration of y e holy ghost by Moyses in the two Tables wherein consisteth the whole summe of that which is required of euery man to be done in respect of the outward action and inward working which is in doing good to man whom thou seest and to loue God mine heauenly father whom thou seest not but by the eye of that true faith which taketh his light of the Gospel of trueth whereby thou art directed to the meane which worketh that perfection for thee which of thy selfe thou art not able to reache vnto namely my selfe without whose perfection thou must needes continue imperfect and vnable to doe any thing that is good by whome to whome
the meane of thy releefe to fortune wherby thou dishonorest him and quenchest that faith whereby thou oughtest to bee perswaded that what good soeuer light vpon thee he sendeth the same as a certeine token and pledge of his especiall fauour and loue towards thee The sinfull man Loe then I see that praier is through thee the meane to haue What so I want if that in faith and trueth the same I craue And that vnfained thankes I must giue for his passing loue Wherein he doth vouchsafe releefe from heauens high aboue Solace IT is euen so looke therefore vnto the performance thereof accordingly together with the residue of those dueties which thou art bounde vnto towards mine heauenly father as also towards thy neighbours And beware least thou looke backe and returne to thy former wickednes to thine olde vomit Thou art nowe cured sinne no more least a worse thing happen vnto thee I haue broken the bandes of Sathan wherein thou wast fast tyed thou art nowe at libertie Bee watchfull therefore and trust in myne heauenly father pray continually and offer the sacrifice of prayse and thanckesgiuing cease not to doe good but refuse to doe euill Walke all the daies of thy life in this narrowe way that tendeth to eternall life and shunne the broad way that leadeth vnto death wherein thou hast walkest in time past but nowe being reclaymed auoyde it that this life once ended thou maist without feare in a cleare conscience appeare enter into that blessed estate wherin y u shalt find nothing but such surpassing eternal ioy and so sweete solace as neither tongue can declare the eare hath not heard the eye seene neither can the hearte of man conceiue the sweetenesse thereof wherein thou shalt liue for euer and receiue such a beautiful Diademe and Crowne of glorie at the hands of mine heauenly father as passeth all vnderstanding Wherefore perseuere in the trueth here imbrace it vnto the end without fainting take holde of the promises in faith reioyce in mee Let the foolish and momentarie pleasures of this worlde goe esteeme them not they are the baytes of Sathan to allure thee to the broad way but be warie auoyde his entisements wherewith he endeuoureth to drawe men into destruction and such as obey him shall haue no part of the promised blessed inheritance but haue their portion in hell fire to whome I will say Depart from mee ye workers of iniquitie into euerlasting torments where shall bee weeping and gnashing of teeth Looke therefore vnto thy selfe while thou hast an acceptable time be sober and watchfull vnto the ende Mine heauenly Father blesse thee and the holy Ghost guide thee to all goodnes for euermore Amen The sinfull man AL thanks praise oh Lord I doe in humble wise commende To thee who doest such solace sweet vnto poore sinners sende Wherewith thou hast reuiued so my sinfull soule from woe That tongue cānot thy praises due for want of wisedome showe But yet as farre as heart and tōgue can giue I yeeld to thee Accept it Lord though passing thankes thou doe deserue I see For when I was in sinfull plight in Sathans bands opprest Thy tender Sonne came downe to mee to shewe the way to rest My soule did harbor all that was vnto my soule annoye But he hath fraught y e same againe with all surpassing ioye My darknes he hath turnd to light wherein I see the way That leades to life how to shunne what led me long astray The pleasant shewes and fawning cheere of worldly wealth I see The fond delightes peeuish toyes did worke but ill for mee Therewith I was puft vp aloft with plumes of pride so hye That nothing did remaine for me but iust desert to dye For sinne a thousand folde I did within myne heart retaine A burning zeale there was in me to heape vp foolish gaine My heart was led w t deepe delight myne eyes did gaze awrye My truethles tongue within myne head for greedie gaine did lye No pittie or compassion was within my careles breast A thousand cares of worldly wealth my wicked heart possest I thought not on an others woe I passe not for his paine I spared not to pinch the poore to reape my selfe the gaine And thus I liued long secure in sinfull soyle a sleepe Till Solace came and did awake me out of slumber deepe And set before my blinded eyes the reckles race I runne Which now I see I must forsake or rest for aye vndone Wherfore all praise in heart I yeeld oh Lord of Lords to thee Unto thy Sonne and holy Ghost for thus receiuing mee Psal. 119. Oh how sweete are thy wordes vnto my throate yea sweeter then honie vnto my mouth 1. Cor. 15. Death where is thy sting hel where is thy victorie the sting of death is sinne and the strength of sinne is the law But thankes be vnto God who hath giuen vs victorie thorowe our Lord Iesus Christ. A farewell to the Booke I If thou oh sillie Booke doe chaunce to light into the hand O Of any such as takes delight ech others worke to scand H Heare with good will what they will say take not in greefe disdaine N No Booke so good but gets reproofe and trifeling toyes the gaine N No praise exspect way not dispraise ech man will verdict giue O Of thee and me but haue regarde how he or they doe liue R Rash iudgement doth vnstayed mindes in ech degree bewray D Disdaine thou not the deadly doomes therefore of such as they E Euen so farewell in ragged shewe thou must depart from mee N Not pullisht as some pleasaunt Bookes that profite lesse then thee Si Deus nobiscum quis contra nos FINIS The foolish conceites of most men that this world doeth fauour as it were at will is commonly thus Worldlie wealth and bodily health are the principall thinges now a daies regarded A great care of the wealthy is to haue a gaye house deckt both within and without after the daintiest fashion 〈…〉 is had to the situation of a worldlie building and none at all for the place where the soule must dwell at last Might without regard to right thinkes the poorer will yeeld for feare And the Landlords think the Tenant bound to yeeld to all his tyrranie Poore men must stoope and yet the more they yeeld the more they are opprest Faire wordes moue men to doe that they after repent The mildnes of the poore make the rich often more cruel By flatterie or threatning by hooke or by crooke he will haue it The rich regard not a poore mans griefe but their owne pleasure and profit The sharper to the poore the sweeter to the rich The poore-mans petition makes the rich man the prouder· The countenaunce of the rich makes the poore man quake The couetous man hath no regarde to the equitie but to thextremitie to worke the poore much w◠Threatning and flatterie seeme contraries and
enemies was bound in fetters but vpon his true repentance humbling himselfe in prayer obteyned not only deliueraunce but pardon for his offences The Isralites in their great daunger repented their sinnes fell prostrate vnto God in true repentaunce and were deliuered Mary Magdaline vpon the like repentaunce humbled her self and I forgaue her sinnes The Niniuites a rebellious and obstinate people at the comming of Ionas preaching repentaunce repented in Sackcloth and Ashes and were saued But the old world whose hearts would not relent nor turne from their wickednesse by the preaching of Noe were they not suddainely taken and drowned in the great Flood Noe with a small number of persons excepted The Sodomites and men of Gomorrha who would not repent at the message of my father were burnt with fire and Brimstone suddainly from heauen Such was the vnbeleefe and careles wretchednesse of those of Ierusalem whose dissobedience was great would not repent had the sentence of destruction seuen yeares before pronounced against them and yet runne on still in their wickednesse were besieged and entrenched with their enemies Tytus and Vespatian who battered their walles sackt their Citie burned their houses and themselues in such miserie that for meere famine were driuen to eate their owne children and things clene contrary to the nature of men such is the iust iudgement of mine heauenly father against such as wil not â—e warned at my worde the Gospell of trueth such as neglect and contemne my messengers and set at naught the preaching of my will Wherefore I say againe vnto thee and not to thee only but to al in general rent your hearts and not your garments and returne speedely vnto him whose hands of mercie are now extended ready to receiue them that truely turne to him and his vengeaunce and wrath ready to be powred out vpon the rebellious people vpoÌ„ the sinfull and wicked ones that without regard of his mercie or feare of his Iustice imbrace wickednesse lock vp vanitie in their chestes euen with gréedines for which cause the wrath of my heauenly father is inkindled wherein he deliuereth the offenders into the hands of their aduersaries that shall destroye theÌ„ And yet such is his mercie and his loue so vnspeakeable that at what time soeuer they shall vnfeinedly repent them of their sinnes when soeuer they shall in heart returne to him he shall receiue theÌ„ in mercie and with his merueilous louing kindnesse shal he defend them as with a shield Wherfore I say vnto thee not onely vnto thee but to all those that haue their affections set on the things of this world Mortefie your members which are on the earth fornication vncleannes the inordinate and vnbrideled affections of the heart euill concupiscence and couetousnesse which is Idolatrie which is now adaies most greedely imbraced But be assured and let no man neither thine owne peruerse imagination deceiue thee that neither Whoremonger neither vncleane person nor he that supposeth his safetie to consist in his riches an Idolater shal haue any parte of the inheritaunce of my Kingdome Among whom thou thy self hast walked and which things thou hast sometimes been defiled with fulfilling the desires of the corrupt flesh wherby the wrath of mine heauenly father was bent against thee But of my rich grace if thou repent and beleeue thou shalt be saued Wherfore beware thou harden not thine heart in euill returne without delay be warned runne not headlong into newe euilles as the corruption of thy peruerse nature prouoketh thee and whereby Sathan seeketh to drawe thee either into a careles going forward in euill or els into that false and damnable kinde of sorrow whereinto he drewe Caine Esau and Iudas whose sorrow was not to repentaunce vnto saluation as thou hast heard before but wherby they aggrauated and encreased the displeasure of God against them and into the same sorrowe he began to draw thee when thou were first touched with y e knowledge of thy sinnes of which kinde of sorrowe thou must beware and prepare thy heart to that sorrow of Dauids of Mary Magdalines and of the Theefe that was executed with me whose sorrow was vnto saluation not vnto death vnto amendement of life not vnto perseueraunce in wickednesse vnto righteousnesse not vnto sinne Thou must search thine owne conscience and roote out of thine heart al hypocrisie al vnbeleefe all hawtines and pride and in al humblenesse and lowlinesse of minde prostrate thy selfe before the tribunall seaâ—e of God the father making humble confession of thy former euill life and in an vnfeyned faith crye out that for my sake he will bee mercifull vnto thee that hee will forgiue thy sinnes and pardon thine iniquities who is readie in great mercie to returne to him that seeketh him by me with his whole heart who eschueth euil and doth the thing that is good that cleaueth vnto righteousnesse and auoydeth all occasions to doe euill And that with Dauid considering his waies turneth his feete vnto my testimonies and not to Couetousnesse chastizing himselfe with true mortification and casting away all impediments that may hinder or let the preceeding to the amendement of his sinfull life For he that will come vnto mee must bee contented to take in good parte to forgoe the pleasures of this world to bee of small reputation here to bee hated reuiled persecuted yea and to suffer death for my sake The sinfull man All this I can and will performe yea what thou wilt I shall I yeeld my self with wilâ—ing mind for thee to beare it all Solace ALas poore sillie man thou shewest thy selfe very valiaunt before the battaile and very coragious before the combat thou canst stande fast before thou be shaken as though thou were of thy self of power to doe what thou oughtest and to abstaine from doing that thou oughtest not to doe as though thou hadst no neede of my helpe nor waÌ„t of the aide of the holy Ghost or had such perfection alreadie as now there wanted no more in thee Beware of this presumption for it is a meane to queÌ„ch true zeale and a great hinderaunce vnto the worke of true repentance It is the dregges of Satans poyson that yet remaine in thy corrupted minde wherewith thine heart yet swelleth against instruction with a vaine conceipt of sufficient abilitie to doe good and to eschue euill and to beare the heauie burthen of death for my sake when in deede thou art not yet healed of thine olde sore but refusest as it were to receiue the medicine which for thine eternall health I minister vnto thee Sathan telleth thee that thou art able alreadie to worke miracles and to doe wonders and that thou knowest all thinges alreadie wanting nothing and why because he would keepe thee still in ignoraunce and from comming to knowledge It is his endeuour not in thee onely but he worketh to the same
hell to pray on him there their fill and to giue him his iust reward in vtter darknes where is continual weeping and gnashing of teeth and where the worme of his conscience neuer ceased to torment him and so much the more seeing y e poore soule loathsome Lazarus whome he in the world so much dispised to be placed in heauen and him selfe in hell Lazarus in blisse and he in curse Lazarus in Ioye he in payne Lazarus in great glory he in perpetuall darknes yea in such vnspeakable heate of cōscience y e he cryed for one drop of mercy and could not obtayne it What saist thou now this man for denying to giue that which he thought his owne what was his reward Thou hast not heard that he went about to defraude any of his lyuing or by threates or flatterye to take from any mā that which was not his but onli for seying his poore brother to want that wherin he abounded In what case thou art thou who hast not onlie denied thinges necesarye to the nedye and withheld help from the helples not onlie not releued but oppressed the poore and wrongfully taken frō poore Simple thy Tennant whome in conscience thou art bound to relieue his sillie Cottage whereupon he liued hauing none other place to hide his head in to harbour him and his in which is lamentable being monyles and friendlesse hauing many poore children and no refuge and thou hast neither remorce of thine owne conscience pitie vppon their estate or remembrance of thy reward Thy gréedy minde is contrarie cleane repugnant to the counsaile of Iesus Christ who willeth thée to giue all that thou hast to the poore but contrarie thou robbest the poore to make thy selfe Rich. Thou doost not consider that he that hath pitie on the poore lendeth vnto y e Lord and the Lord will reward him But I say seing thou hast much thou shouldst giue plenteously Thou shouldst not shut vp thy compassion from the needy nor forget to distribute whereby thou mightest lay vp in store a good foundation against the time to come But the foundation which thou beginnest to laye is vpon a weake ground vppon a ground that will sinke thée into y e gulfe of perpetuall perdition Thou foole this night will Christ take away thy lyfe then whose shall these thinges be which thou hast pawned thy Soule for Thinke vpon the impossibilitie of the Rich-man to enter into the kingdome of heauen for if generallie it be as hard a thing for a Rich-man to enter into the kindome of heauen as for a Camell to goe through the eye of a needle how shall it be for thee which art so farre in loue with thy bagges of gold and great possessions and so desirous to become wealthy that thou fallest into diuers temptations into the snares of the Deuill by many and noysome desires running headlong into hell death destruction Achan through his coueitous desire of gold was himselfe stoned to death and all that hée had burned at the commaundement of Iosua Ahab seing his poore neighbour Nabothes vinyardly conueniently for him fel into a burning desire thereof and neuer left vntill Naboth was slaine by y e procuremēt of wicked Iesabel his wife and then went Ahab to take possessiō of y e vineyard where the Prophet of the Lord told him y t for his wicked deede he and his wife should be deuoured with Doggs But he himselfe vpon repētance obtayned pardō but Iesabel was eaten w t Dogs according to the word of the Prophet Let these examples mooue thée who hast deserued no lesse punishment in defrauding partlie by flatterie and parly by thy threatning thy poore Tenaunt whose vndoing cryeth vnto the Lorde who slumbreth not but séeth thy wickednes and hath laid vp in store a punishment for thy crueltie and pride of heart as by these and many other examples it may appeare Repent therefore in time The Rich-man This soundeth not lyke Solace man this fils my heart with woe This is to driue them to dispaire that with aboundance floe Solace No no but hearken thou a while what I shall say to thee For euery man is not accurst that is of rich degree As shall appeare hereafter plaine examples here ensue Of Dauid Iobe and Abraham belieue them they be true THe scripture reporteth that Abraham was rich that Iob was wealthy and that Dauid abounded in substance and yet Abraham beleeued in God and was reputed righteous Of Iob it was said that there was not his like vpon the Earth a man simple and iust fearing God and declining frō euill And the Lord himselfe said of Dauid that he had found a man according to his owne hart wherby thou maist perceiue that riches are not of themselues so much to be dislyked or condempned but the abuse of them the greedy gathering wicked whording of them for these men although they were very rich and had all things estemed them selues as hauing nothing so humble were they in minde so lowly in their hearts and liberall of their goods The Prophet Dauid sayeth if riches increase set not your harts vpon them for as the Adamant by nature draweth Iron to it so riches commonly draweth the harts of men to an vnsatiable desire according to the words of our Sauiour that where a mans riches are there is his hart And surely it is hard to finde a man of a content estate that desireth not more and a harder thing to finde one hauing more then enough that is content The reason is because they perceiue not that as an Horse is a vaine thing to saue a man so their riches is of no force to relieue them without it be guided and bestowed according to y e word of God which is by the examples of Abraham Iob Dauid who were as hauing nothing and yet possessing all things This if thou diddest consider thou wouldest accept and content thy self onely with the gifts of God were they great or small many or few and that with modest and harty thankfulnes not in pride or dispaire not couiting other mens but to be helpful to others with thine owne for there is a God in heauen that will one day aske accompt what Talent he gaue thée in his absence to vse what thou hast gotten thereby which is what good thou hast done by thy vocation to others And further he will demaund what goods thou hadst of his to kéepe how thou gattest them and how thou bestowedst thē what wilt thou answere canst thou say I haue with my Talent gained one other when indéede all thy studies I perceiue are set vpon greedie vngodlie gaine and so hast thou loitred in thy maisters busines and waited on Sathan ran from Christ and followed Beliall forsaken thy Sauiour and obeyed the mortall enimie of all mankind the Deuill How canst thou say for the getting of all thy
to weepe That nowe in griefe doth groane to see it selfe in torments deepe But then ten thousand times I had bene happie in my death Ten thousand times vnhappy now that I enioy my breath Wherefore prepare oh graue in hast to take thy share of mee And death doe thou thy duetie too I yeeld mee now to thee For all my pleasures now are gone my mirth to mourning cheere Is chaūged quite my ioyes are past now gryping griefes drawe neer That greeue my silly soule so sore my corps consume full fast Oh death deny mee not therefore but take mee hence in haste The God that sits in Christal skies hath cast mee cleane away No hope of helpe no hold I haue good death make no delay No pardon due for my desert my sinnes deserue to die I linger like a lothsome wretch in deepe dispaire I crie Come death end my doleful daies deferre it not make haste I loth to liue yet dread to die all hope of helpe is past Solace Oh wretched man what is y e cause thou mournest thus in woe Leaue of to crie and come to mee why doste thou sorrowe so The thrall is great that thou poore wretch doste seeme to sorrow in Shew me y e cause be of good cheare I sollace men in sinne The sinful-man Wo worth if thou be Solace who was yeasterday with mee He was the cause of this dispaire Yea none the cause but hee Solace SAiest thou so Thou art greatly deceiued in deede I am that Solace that for thy cōfort came vnto thee yesterday to call thee from thy foolishnes from thine error and censelesse securitie But thou art that scorner that the wise man meaneth that refuseth to bee reformed For a wise man when he is reprooued departeth from his euill but a foole when hee is rebuked of his error falleth into raging and as it were into a desperate madnes as may appeare by thy frowardnes that art not ashamed wrongfully and most vniustly to charge mee to be the cause of this sorrowe of thine of thy dispayre thou augmentest thy fault in thus rashly accusing mee But it is a Leasson learned long agoe many thousand yeeres put in practise namely the vngodly to finde out excuses according to their owne willes and peruerse conceites As Adam Eue thy great grandsieres did in the beginning when they had manifestly transgressed the Commaundement of their Creatour in eating the fruit forbidden when they were charged with the crime what did they did they vpon their reprehension confesse and say it is so Lord we haue eaten it contrarie to thy will noe but they sought another bye meane to cloake their disobedience Adam for his part sayd The woman whome thou gauest me made me to eate And Eue seeing the matter sayd to her charge sayd it to the Serpents charge thincking to make by circumstance God himself the author of their fall But this iugling could not auaile them their deceitfulnes deceiued themselues and they had al their reward Now to come to thine excuse who to discharge thine owne vnhappines layest the fault on mee that came not to vndoe thee but to reuoke thee from thy miserable blindnes from thine obstinate foolishnes ouerthwart opinion wherein thou were trudging as faste as thou couldest to vndoubted dampnation But I see that Satan hath set a vale before thine eyes that thou canst not see thy friend frō thy foe thou takest light for darkenesse and darkenesse to be light yea darkenesse hath so dimned thy censes that thou canst not comprehend the light For there is no familiaritie betweene light and darkenes But awake thou foolish man that sleepest in darkenes and God shall giue thee light yea I am the light of the worlde he that followeth mee shall not walke in darkenes but shall enioy the light of eternall life The sinfull-man Oh say no more I am vndone I crie but all in vaine In deede I am in darkenesse deepe thy words augment my paine Solace Thou art deceiued in deede I am the Solace that will ease This doleful plight of thine w t speed and wrath of God appease I am that lambe of God that came by God my fathers heste By death for true repenting soules to purchase lasting reste Although thy sinne the Scarlet doe in rednes farre surpasse My death shall make thy soule as white as whitnes euer was Wherefore returne to me in haste amend what is amisse I am the God that pardons him that true repentant is Therefore giue care attend vnto these comforts of my will Beleeue amend doe not dispayre conuert thy selfe from ill I Knowe oh sinfull man that riches and vainglorie had euen ouercome thee Thou were in a slumber with the sweete lullings as they seemed of that deceaueable Sathan the god of this worlde who hath in such sort blinded thy mind and bewitched thee with vaine and transitorie pleasures that the light of my glorious Gospell which is the power of God shoulde not shine vnto thee By reason whereof the examples of the Iustice of mine heauenly father extended against such as haue their heartes so seared with the hot iron of worldly carefulnes hath mooued thee to this kind of dispaire feeling thy conscience guiltie of the things whereof thou hast beene reprooued And therefore most wrongfully doest thou attribute the cause of thy griefe vnto mee But it is Sathan that thus bestirreth him now to retaine thee in the blind bye-path that he hath hitherto deceitfully drawen thée into beset with so many dilightsome deuises and daintie delicates of the flesh of the minde and of the eyes that he is loath to lose thee he thinkes that if thou once goe from him thou wilt come no more if thou forsake him thou wilt be reteyned into my seruice who wil giue thee better entertainemēt yea though my wages in this world be not gold and siluer though my Liuerie bee not so glorious to the eye and thy dyet so daintie yet I say thou shalt be sure of a good liuing in reuersion which is after this life rent free without any feare of forfeiture thy Lyuery shalbe here the libertie of a free minde and thy Dyet daily meditation of heauenly things Which liuing which Liuery and which dyet I knowe thine old master tels thee are al vaine al ful of seruitude watchings waytings and thraledome and he giues thee both great wages of Gold and Siluer and a great liuing in hand hee giues thee not borde wages but places thee most princelike at his owne Table hee feedes thee with his owne hands but he craues attendāce he is something nice in seruice you must wayte at an inch But then like the master of a good hound he pleaseth thee with many rewards which thou hast accounted a very sweete and pleasaunt seruice but thou hast heard before that it is vayne yea most vayne and very affliction of the spirit
Meale that the more she spent the more she had And mine heauenly father at the faithfull prayer of Eliah sent fire from heauen vpon his sacrafice to manifest my fathers power and to confound the false Prophets of Baall Ioshua the King to bee reuenged of his enemies prayeth vnto mine heauenly father in a strong faith that the Sunne and Moone should stay and stand still so they did vntill he had ouercome fiue Kings and hanged them This faith was the guide of mine Embassadour and forerunner Iohn Baptist wherby he executed and performed the will of mine heauenly father and by the eyes of the same faith saw before what should come to passe afterward preparing that path by Baptisme by water vnto Repentaunce which represented that heauenly Baptisme wherewith I afterward Baptised with the holy Ghost to eternall saluation Peter and Andrewe his brother mine Apostles being poore Fishers when I willed them to follow mee euen by this faith left their Nettes and followed me so did the rest of mine Apostles And through this faith Aarons Rod budded did beare blossomes ripe Almonds for a testimonie against the rebellious children who grudged to haue him to serue y e Lord in the Tabernacl efor the people The theefe that huÌ„g on the Crosse with me beleeued in me and was saued So excellent a thing is faith that by it are all the fierie darts of Sathan the deuices of the wicked all impediments of the mind queÌ„ched ouercome And they that want the same are in most miserable and hard estate for that without it they are not able to resist the deuill the Prince of darknesse who draweth theÌ„ headlong into endles distruction This faith I say is the sure defence shield of thy saluation my right hand vpholdeth all theÌ„ that put their trust in mee They that beleeue in mee shall alwaies reioyce they shalbe alwaies giuing of thankes I will blesse them and with my fauourable louing kindnesse I will compasse them about as with a shield Verely verely I say vnto thee if thou heare my wordes and beleeue on him that sent me thou hast euerlasting life and shalt not taste of death but shalt liue But those that put not their confidence in mee but goe on still in their wicked waies them I say will I roote out of the earth I wil consume theÌ„ with the breath of my mouth I wil cut them off like grasse and they shal wither like the greene hearbe They that forsake me beleeue not my sayings though for a time they florish make a shewe of prosperitie yet they shall perish consume away as y e fat of Lambes euen like smoke shal they vanish away for the God of this world hath blinded their hearts that the light of my glorious Gospel should not shine vnto theÌ„ who shalbe damned for not beleeuing the trueth but tooke delight in vnrighteousnesse in vanities and lyes The Prince that would not beleeue the words of Elisha the Prophet of mine heaueÌ„ly father who promised plentie of victual to Samaria was troden to death by the people The sonnes in law of Lot beleeued not the words of Lot were destroyed among the Sodomites with fire and Brimstone This vnbeleefe was the ground of the fal of Adam and Eue for had they beleeued y e words of mine heauenly father which he told theÌ„ that in what day soeuer they eate of the fruit of the tree of the knowledge of good euill they should dye the death they had liued but they did not beleeue it but hearkened to the Serpent and lost the freedome of the Garden Verely I say vnto thee he that shall beleeue and bee Baptised shalbe saued but he that will not beleeue shalbe damned and loose the freedome of eternall blisse The sinfull man A sharp coÌ„clusion which doth seeme the summe of all whereby The faithfull ones shall liue for aye and vnbeleeuers die Solace THou conceiuest it aright for they y t beleeue not my gospel they that despise my coÌ„mandements work not my wil though they make a shew of feined holines for a time in the world they doe but beguile themselues whose ioye in the ende shalbe weeping and mourning whose estaste is resemblable to the great and mightie trees of the earth y t men grub vp by the rootes the printe of whose place can be no more seene Yea cursed is that man that putteth not his trust in the helpe of myne heauenly father but reposeth his confidence in fleshly and transitorie meanes as in his owne strength in th'abundaÌ„ce of his riches in the multitude of his great and wealthy friends and in the ayde that commeth of flesh for he shall wither like thâ—e grasse consume away like y e greene hearbe whose streÌ„gth is meere weakenes whose wisdome is meere foolishnes The ChildreÌ„ of Israel putting their trust in their owne strength were slaine of the childreÌ„ of Beniamin Abiiah putting his trust in the helpe of mine heauenly father disstrusting in the power of his owne people preuailed and slewe fiue hundred thousand chosen men of Israel Hezekiah king of Iuda put his whole confidence in the help of mine heauenly father and all that he tooke in hand prospered God is the strength the buckler strong shield of them that faithfully beleeue in him he that vnfeinedly trusteth in God mine heauenly father shal be as the mount Syon which can neuer be moued but remaineth stedfast sure for euer whom no tribulation no storme tempestes of aduersitie nor worldly vanitities can remooue froÌ„ holding fast and surely depending vpon the prouidence of mine heauenly father They that trust in Chariots horses are soone ouercome but those that faithfully depend vpoÌ„ mine helpe and strength staÌ„d fast inuincible for euer and shalbe like the tree plaÌ„ted by the riuers side that bringeth forth his fruit in due season whose leafe shal neuer wither away and whatsoeuer he doth it shall prosper he shall florish like an oliue tree in my fathers house that neuer decaieth he shal inherite the laÌ„d and possesse the holy mountaine that is he shalbe fed releeued while he liueth vpoÌ„ earth and in y e end be partaker of mine eternall inheritaunce which by the shedding of my blood I haue purchased for all them that beleeue which blood of mine remaineth alwaies fresh in y e sight of mine heauenly father to whoÌ„ thou hast thorowe me free accesse with him my self a continual Mediatour for thy sinnes wherfore come boldly vnto the throane of grace come w t a true heart ful assured faith be sprinckled with my blood from an euil conscience keepe the possession of a sure hope of saluatioÌ„ in me without wauering The iust shal liue by faith for if thou withdrawe thy self from trust in mee my soule shal haue no pleasure in thee and
wretchednes and senceles running headlong from vanitie to vanitie from euill to worse Insomuch as in steade of lighte I haue followed darkenes in steade of the trueth imbraced errors insteede of vertue loued vice and insteede of dooing good I haue followed iniquitie euen with greedynes The dregges oh Lord of Sathans transgression haue so ouercome mee and taken such deepe roote in mine hearte and taken such sure holde of my corrupt flesh that it bringeth continuallye foorth the fruites of an euill life mine owne conscience accuseth mee and standeth as many witnesses againste mee feeling my selfe euen pressed downe with manye sinnes with innumerable transgressions against thy maiestye the leaste whereof I acknoweledge to be able iustlye to condempne mee Oh Lorde my tongue my lippes and mine hearte haue rebelled against thee my thoughtes haue beene euill my wordes wicked and deedes abhominable beefore thee yea from mine heade to my foote there is no parte oh Lorde that can cleere it selfe of offending thee wherefore oh Lorde here doe I acknowledge not onelye with myne outwarde voyce but with an inward feeling of the hearte that I haue highly displeased thee and wrought that which in thine eyes is abhominable wherby I haue deserued thine heauy displeasure againste mee in somuch as thou mayest iustly turne mee away thou mayest cast mee off and forsake mee I am not worthy to be called thy sonne Oh Lorde I nowe feele mine owne wretchednes and the allurements of the flesh and Sathan I confesse to be altogether deceitfull and wicked which I haue esteemed and helde so deare and acknowledge all trueth all help comforre and consolation and the true solace to proceed from thee the fountayne of all happynesse Who in mans greatest wretchednes euen of meere loue and vnfayned zeale of their saluation haste sent a remedy to cure their curssednes thine owne Sonne Iesus Christ who hath taken away the punishment which I haue deserued for breaking of thy wil In whose nam and for whose sake haue compassion vpon mee laye not my sinnes vnto my charge whereby I haue deserued eternall damnation Oh Lorde vouchsafe that although I haue iustly deserued to dye by reason of my greeuous sinnes turne thy face in mercy not in iustice towardes mee Respecte not mine offences but looke vppon that sacrifice that oblation which was offered vpon the crosse for the reconciliation againe of those vnto thee which come vnto thee through him Through whome oh Lord I come vnto thee and for whose deserts I craue pardon disclayming altogether mine owne merrites Oh remember thy moste louing promise that thou wilte accept his death and his bitter passion as a full recompence for all mine offences and a sufficient ransome for all my former euils lette thine anger oh Lorde through him be appeased thine heauye displeasure qualified and loue renewed That from hence foorth in a true and vndoubted fayth I maye take holde of the remission of my sinnes through him and beleeue vnfaynedly that the obedience of him thy sonne Iesus Christ is made mine attonement with thee that by his death I am made aliue and by his resurrection I am made rightuous in thy sighte Let thine holy spirite oh blessed Lorde God assure me through the same fayth that I am indeede receiued into thy fauoure and loue againe That being thereby truelye comforted I may enioye the liberty of a free minde wherin I may serue thee wherin I may obey thee and whereby I maye growe into a godlye hatred of the olde man and into a true and vnfayned loue of rightuousnes So that from hencefoorth I maye in newnesse of life diligently imploye my selfe to the Execution and continuall woorkynge of those thinges that maye witnesse outwardly to the Example of other men what I beleeue inwardly casting away all dissimulation and Hipocrisie the Cloake of sinne spending the residue of my daies in a pure and sincere conuersation brynging foorth the fruits beelongynge to amendement of life That after this life ended I may through the merittes of that thy Sonne our onely Sauiour and Aduocate Ihesus Christ for euermore possesse the Ioyes of eternall life Amen ¶ Oh Lorde increase our Fayth The Saturdaye or sixth Dayes Conference betweene Solace and the Sinfull man Wherin Solace sheweth him what is to bee done and what left vndone to attaine to the perfection of Christianytie The Sinfull man GOOD Solace loe here I attende as one that longes to heare What I must doo and leaue vndone I giue attentiue eare Solace IF thou dilligently attend this Day and reteine in memorie those thinges that I haue heeretofore declared vnto thee thou shalt perceiue the Summe of thy Duetie towardes mine heauenly father as also thy duty towards other men whereby y u maiest liue an vpright and a godly life to the seruyce and honour of God profitte of thy neighbour and saluation of thine owne soule to the vanquishing of Sathan dispising of the world and to the mortifying of thine owne flesh So that the Deuill shall not fray thee the worlde deceiue thee nor thy flesh annoye thée The sinfull man Good Solace then proceede in hast true comforte now appeares This comforte doth abandon woe and wipe off all my teares Solace IN deede so it will if thou attentiuely heare it faithfully beleeue it and truely followe it But thou hast heard before that it is not enough for thee to say with the mouth thou wilt or confesse with thy lippes that thou hast offended but thou must performe in deede and reforme thy conuersation yea thou must haue thyne heart fraughted with such godly cogitations and vertuous desires as maye bring foorth the fruites of that sorrowe which as before is sayd causeth repentaunce vnto saluation that thine actions outwardly and thine affections inwardly may appeare to bee grounded vpon that true faith which is the fountaine of all good works whatsoeuer without y e which thy workes are not only vnprofitable but meere abominable By which faith thou must beleeue the promises touching thy saluation to vee wholy accomplished and performed through my death and passion onely and not in respect of thyne owne good workes be they neuer so many And yet art thou bounde by all meanes possible to endeuour thy selfe to doe good vnto all men and to decline from euill And for that purpose haue I called thee from that error wherein thou walkest deceiuing thy selfe with vaine and transitorie pleasure of this worlde to bring thee vnto the light of trueth to drawe thee from thine Idolatrie wherein thou gauest worship as it were vnto thy greate aboundance esteemyng thy golde as thy GOD to serue myne heauenly father thy liuing GOD and louing Creatour to followe that which is god and to eschue and auoide that which is euill onely to worke the will of myne heauenlye father which is sette downe and declared in the two Tables containing tenne precepts wherin as in a glasse thou mayest beholde what thou oughtest to doe and what to leaue
vndone The sum and whole effect whereof is comprehended onely in loue namely in louing God aboue all thinges and thy neighboure as thy selfe and to hate all things that make againste the fulfilling of the same loue The sinfull man Uouchsafe good Solace to declare now more at large to mee These ten Precepts which doe set foorth the way to come to thee Solace THâ—â— attend thou diligently and first coÌ„sider that these precepts are not of so small moment as y t they should be accepted as the coÌ„maundements of man but to be esteemed as the verie word of myne heauenly father whoe to make the same of the greater credite and aucthoritie amonge men ioyned his owne person his glorious maiestie to the same his words and came visiblye downe in a flame of fire vpon mount Synaye to deliuer them after a farre more glorious and wounderfull manner then man could doe couplinge his owne glorye with the worde to the ende that the same should not be so little accompted of so slenderly regarded or the aucthoritye thereof reiected as a thinge of small effect as words coÌ„monly are estemed as a puffe of wind now hard and by and by forgotten But because it should be of an euerlasting and permanent continuance they were wrytten in tablâ— of stone such was the weightines of the matter that myne heauenly father thought not the wordes of a man no not of an Angel of sufficient aucthoritie or credyte to delyuer the same And therefore came he himselfe downe after such a wounderfull manner as that the mount Synaye at his presence smoaked as a fournace trembling and quakinge miraculouslye whereby thou mayste perceyue y t whoso dyspiseth his Prophets and the performance of his commaundements dispiseth his word and so contempneth god myne heauenly father him selfe for he that dyspiseth the one contempneth the other Therefore muste thou not so lightly waye these precepts the will of mine heauenly father but highly reuereÌ„ce them attentiuely heare them duely follow them and faythfully beleeue them which are perfect conuerting the soule The testimony of the Lord is pure and giueth wisdome vnto the simple and in performing them is their great reward which rewarde yet notwithstanding thou mayst not accompt thy selfe worthy of when thou hast done that which is in the law commaunded thee as farre as is possible for to fulfill the same in al points so exactly as is required thou canst not but when thou haste done all that thou canst thou mayst confesse thy selfe an vnprofitable seruante nay examine the former course of thy life with that which mine heauenly father hath commaunded thée in the lawe and thou shalt not onely finde thy selfe guilty of the breach of one but of all the commaundements for if thou breake and transgresse one thou arte guilty of all And as mine Appostle Paule sayth thou arte not of thy selfe able to thinke a good thought much lesse to fulfill the whole law for they that are in the flesh cannot please God but thou art called from the wisdome of the fleshe whiche is death to the wisdome of the spirite which is life wherby thou mayst be directed to fulfill that righteousnesse which the lawe requireth namely to loue mine heauenly father with all thine hearte with all thy minde with all thy strength thy neighboure as thy selfe wherein consisteth the perfecte righteousnes of the lawe Now to declare the same more at large and to reherse the same particulerly for thy better instruction know this that the first of the same tenne precepts is a prohibition or forbidding that thou shouldâ—st haue any other God or Gods but mine heauenlye father onelye who hath made thée the whole world and all things therein coÌ„tayned who as hée deliuered the people of Israell from their bondage and captiuitie wherein they were grieued by the tirannye of Pharaoh King of Egypte by the handes of Moses and Aaron so hath hee deliuered thee and all mankinde by the sacrifice of my body vppon the crosse from the bondage of sinne from the tyraunte of Sathan and from the feare of death and hell which if there were none other were such an especial benefit that it might 〈…〉 thee to suche an inwarde acknowledging of his inestimable loue that in respecte of that that when thou were following the vngodlie lustes and féeding the vnlawfull desires of thine vntamed fleshe runnynge rashly foorth in that broade way that leadeth vnto death he vouchsaued to send mee his onely sonne to call thée and to with-drawe thee from the same and to set thee in the way that leadeth vnto eternall life thou canste not but accompte him thy god and be mooued to the willyng seruice of him To which especiall benefit if thou ioyne and call to mind the residue of his aboundaunt mercyes wherin he voutchsafeth thee all thinges necessary and expedient to the mayntenaunce of this mortall life and suffereth thee not to wante the thing which maye relieue and comfort thée in all necessities and especially if in fayth thou fall vnto him in my name requiring the same thou mayest be assured to obtayne all thinges at his handes which are requisite for thée not onely I say for the bodye but which is most precious for the soule which could not but haue coÌ„tinued in a most miserable and most dampnable estate had not hee giuen me vnto the death for the redemption thereof who as I haue before assured thée haue aunswered that for thee for which thou remaynedst accurssed namely for not performing all things contained in the lawe That haue I done for thée obeying the will of mine heauenly father therin whose mercy so abounded that he hath accepted thee vnto his fauour agayne through mée without whome thou hadste neuer beene reclaimed but perished in thy sinne In which his so singuler benefites and superaboundant mercies he declareth himselfe to be thy very true and onely God and therefore forbiddeth thee to haue any other God but himself whome thou must worship obey serue trust vnto beleeue and call vpon giuing him aswell by outward profession as by inwarde loue and affection vnfayned prayse and honour imparting the same to none other Least as Dauid sayth thou forget the name of the Lord thy God holde vp thine handes to straunge Gods Worship thy Lord thy God therefore and see that him onely thou serue and truely obey and that with the same true worshippe whiche is commaunded thée in his worde as by prayers supplications and giuinge of thankes magnifying him in the greatnes of his mercy wherein he aydeth reléeueth comforteth and defendeth them that being distressed faithfully call vpon him not running vnto any Saint or Angell but vnto him onely in and by me who am the waye and meane to bringe them vnto him I am the mediator and aduocat by whoÌ„ onely and by none other thou mayst haue free passage vnto
my desertes and meere merites The sinfull man This sweete conclusion cōforts me who can not but confesse That these thy Lawes like wicked wretch I daily doe transgresse But sith thou freely doest obtaine the loue of God for me Uouchsafe me grace to mortifie my sinnes to come to thee And sith the night drawes on so fast passe to the rest in haste I will attend vnto the ende forgiue offences paste Solace THen remember thou that these foure commaundementes which thou hast alreadie heard doe perfectly instruct thee to the seruice of myne heauēly father and wherein his glorie and true worship doeth consist namely to acknowledge him the author of all thy welfare both of body and soule and by his mercies to be stirred vp to do those things y t may please him and to beware of ioyning any in worship with him or to giue him other worship thē is warranted prescribed by his word To be carefull in doing those things y t may be to the glory of his name to auoyde that y t by any meanes may dishonour y e same And lastly to hūble thy selfe truely acknowledging the corruption of thine heart condemning thine owne wayes works and to endeuour thy selfe to subdue the same for that it is the free mercie and goodnesse of mine heauenly father through the merites of me his sonne that sanctifieth and iustifieth thee and not thine owne workes In which foure former Commaundements is directly set downe the sūme of thy duetie appertaining to God mine heauenly Father Who to the ende that thou shouldest witnesse thine obedience vnto himself outwardly he hath prescribed vnto thee those dueties which thou oughtest to performe towards other men for that seruice worship of God is not accepted which is not ioyned with the loue of thy brethren neither is thy charitie to other men any thing accompted of where it is not grounded vppon that vnfayned loue of God which proceedeth of a true fayth and sincere seruice of him for he that loueth mine heauenly father keepeth his commaundements sheweth a sufficient witnesse that he loueth the children of God and as Iohn saith We know that we are trāslated from death to life because we loue the brethren So y t it apeareth to bee a sufficient testimonie of a blessed estate when thou for his sake doest truely performe those dueties which he hath commaunded thee vnto men The first whereof is to honour thy father and thy mother for who so curseth father or mother let him die the death but he that truely obeieth them and behaueth himself reuerently aswell inwardly heartely endeuouring him self to ayd them to helpe them and submitting his will vnto their willes in thinges honest as in outward reuerence nurture and seemely behauiour such a one I say hath a blessing promised namely to haue his daies prolonged vppon the earth and to be filled with al good thinges And on the contrary the stubborne stife-necked and gracelesse children shall be rooted out and taken away by vntimely death from the lande which mine heauenly father hath giuen them In which Comaundemēt thou must vnderstand thy selfe not onely to be inioyned to vse reuerence and to giue honour vnto thy parents namely to those that were the ministers of the bringing thee into this life but vnto all Magestrates Superiours and Ministers whō he hath ordeyned as Instruments by whom to conueye such graces and benefites vpon thee as are necessary expedient for thee towardes whom this Commaundement willeth thee so to behaue thy selfe in all thine actions as may witnesse of thine inward loue and reuerence towards them It behoueth thee not lightly to way the benefite proceeding from the due execution of the office of the Magistrates who are the messengers and ministers of God to administer Iustice to punish those that are wicked in this world and to stoppe their violence wherin they daylie seeke to rush in and to ouerthrowe the estate of the good by them is the tyrannouse and bloodie sworde of the wicked kept and held backe from the throates of the godly By them are the righteous defended and the vngodly punished And therefore must thou accept them as the ministers of God for thy wealth and to become subiect vnto them not onely for feare of punishmēt but for conscience sake in respect of the benefite thou receiuest by their aucthoritie The Elders sayth mine Apostle are worthie of dubble honour especially they which labour in the worde and doctrine whereby it appeareth that thou art not discharged of thy duetie required by this Commaundement when thou hast done thy duetie to thy father that begat thée and thy mother that bare thée but that thou owest a dubble duetie to such as open the will of mine heauenly father vnto thee which is the preacher and minister of his sacred word who are the Nurces and foster fathers of thy soule breaking vnto thee the bread and giuing thee the water of life whome thou must heare with reuerence for that they are the messengers of myne heauenly father to inuite thee to the banquet of eternall saluation By which Commaundement now thou mayst perceiue that thou art bounde to honour thy father and mother al Magestrates and ministers of God and to afforde them reuerence not onely in outward conuersation but in inward desire of their welfare And further thou must vnderstande that as children by this Commaundement are bounde to vse all reuerence to their Parents subiects to their Prince and Magestrates and all men vnto the ministers of the worde of my heauenly father so belongeth there a care to be in Parents to see their children and seruauntes to be brought vp and instructed not in wantonnesse not in careles proceeding from pleasure to pleasure from vice to vice but in the due knowledge sincere seruice and true worship of his holy name And the like care to rest in the hearts of all Magestrates to execute their dueties iustly to shewe them selues sharpe in the punishment of vice and subduing of the wicked members of the Realme and to extoll and defende with the sworde of their aucthoritie the godly vertuous which godly care also there ought especially to bee in the Preachers of his worde not onely as they haue freely receiued euen so freely to giue vsing their tallentes to the increasing of the knowledge of his worde where and into what Citie Towne or place soeuer they shall come by the preaching of the worde onely but to expresse and shewe forth the same likewise in life in conuersation and maners that men seeing their good workes may glorifie my father which is in heauen But the negligence of Parents in instructing their children and seruaunts in my fathers will or rather their fond foolish and vnparentike loue which they through a blind affection beare vnto their children they suffer them nay thrust them forward by their peeuish pampring them vp
in pride to runne into all wilfull wickednesse to kicke against God and their Superiours giuing them the raynes of libertie seldome or neuer restraining them with the bridle of correction vntill too late when neither fayre wordes will winne them stripes stoope their stubbornesse nor any correction call them from their loosenesse of life vntill the Magestrate who beareth not the sworde for nought euen of Iustice turne them ouer to the scourge of the lawe which to the great greefe and heart-breaking of the Parents when it is too late taketh them out of the lande which the Lorde had giuen them by an vntimely death And so both the children and parents in daunger of the curse which followeth the not regarding to fulfill this Commaundement whereby it appeareeh that this Commaundement bindeth the Parents aswell of duetie to see their children brought vp in feare and knowledge of my heauenly fathers will as it doth the children to doe reuerence vnto them And therfore ought Magestrates likewise to looke vnto their charge and office wherein their negligence is y e cause of many euilles their parcialitie in punishing the wicked pricketh the vngodly forwarde to many noysome attemptes not onely preiudiciall to their owne soules or to the hurt or losse of one particular or priuate man but to the hazard of the disturbance of an whole Commonweale So daungerous is the sparing of Iustice vpon iust deseruinges wherein sometimes affection sometimes countenaunce and oftentimes Bribes doe stoppe the passage of iust execution to the clering of the offender and oppressing the offended whereby they deserue not onely the iust sentence of death against them selues but incourage the wicked to wallowe in their wickednesse and take as it were the good opinion of the good from that which deserueth the ill opinion of none It remayneth as a parte of this Commaundement that as the ministers and Preachers of the word are allowed such due reuerence in respect of their high function and office so it behoueth them especially to execute the same according to the deuine will of him whose ministers they are called And that is to preach his worde truely and to answere that in their outward conuersation and life which they pronounce with the mouth that the good fruits which spring of their good life may testifie before men that they are sent and that they bee true messengers trees that haue not onely leaues but fruite least that when my heauenly father commeth he wither them vp with y e breath of his mouth and so from thenceforth serue to no other purpose but for the fire which neuer shalbe quenched Thou seest therefore the cause for which this Commaundement was giuen was to teach thee not only thy duetie towards thy father and mother but also towardes Magistrates and other Superiours and Ministers and wherein Parents are put in minde of their due regard of the godly erudition of their children Magestrates of the due execution of their office and Ministers of the worde to declare the glory of mine heauenly father aswell by their life as by their doctrine The second commaundement of the second Table forbiddeth thee to kill the meaning whereof is not onely that thou shouldest not by open violence runne vpon thy neighbour and bereue him of his life but also forbiddeth thee to vse any kinde of rigorous dealing against him yea and further it bindeth thee to loue him in such sort as whatsoeuer he waÌ„teth thou art by this commandement bound to helpe him releeue him so farre forth as by any meanes lieth in thy power or abilitie to doe This commaundement I say doth not onely prohibit violence wrong and hatred against thy neighbour but mooueth thee vnto compassion and mercie whereby thou mayst appeare and shewe thy selfe to be the childe of my heauenly father in being mercifull as he is mercifull And not to be so farre from pittie and compassion as being mooued by some occasion haue shut vp the bowels of thy compassion against such as stand in neede and craue reliefe at thy hands and so rather increasing their miserie and griefe then mittigating the same through their aide which hardnes of thine heart argueth litle humanitie and lesse christianitie to remaine in thée Those I say that are not mooued nor touched with the wantes and griefes of heart of a nother man nor mooued to compassion with the lamentable opening of the poore mans estate fulfilleth not this commaundement much lesse doth he whose heart is so hardened or his mind so choaked with the coueitous desires of this world that he witholdeth the laborers hire and the workemans wages against whome the Prophet crieth out and sayeth Woe vnto him that buildeth his house by vnrighteousnes and his Chambers without equitie He vseth his neighbour without wages and giueth him not for his worke But this is euerie wealthy mans case he thinketh his poore Neighbour or Tenant to bee bound of duetie to worke with him without wages and to labour without any hire at all Yea though his neighbors businesse be vndone and want wherwith to releeue himselfe which is flatly against this Commaundement But let this commandement driue thee to the considerattion of thy former life wherein thou shalt see thy selfe to haue manifestly offended in not only winking as it were and stopping thine eares to the ende thou wouldest not see thy poore neighbours wantes nor heare the begging pitifull â—ries of the poore hardening thine heart in such sort as thou didst not onely shewe no compassion but madest a pray and spoyle of other men and in 〈◊〉 of releefe thou gauest them increase of their miseries and wants As for example thou caÌ„st not denie but thou tookest away that poore liuing which Simple thy Tenaunt had and thrust him cleane out of all that hee possessed which crueltie of thine stucke so nere his heart that he thought himselfe or rather wished himself to haue beene bereft of his life and yet thou thoughtest he should haue yeelded of duety such crueltie yea such ordinary and daylie crueltie ascendeth vp into the sight of mine heauenly father who beholdeth the same with an angrie countenaunce and is displeased with such extremetie which is now in these daies accompted honest and lawfull meanes when in deede nothing is accompted crueltie that can be cloked with any cunning deuise to defraude poore men of their liuing no mere murther is oftentimes set at libertie and innocencie suppressed But who so flattereth himselfe with this friuolous and vayne imagination that nothing can be committed against this Commaundement but onely murther and in the meane time runneth into hatred of his brother witholdeth the workemans hire oppresseth the poore by extortion and vsurie feedeth not the hungrie releeueth not the needy nor helpeth his brother in his necessitie Let him assure himself that his carelesse conceite will cause the curse due for the breach of this Commaundement deseruedly vpon
deede a most daungerous enterprise no doubt vnto them both But it is lawfull they say for a man to ouerthrowe his owne deede if it bee not formall if it want the wordes that binde as fast as yron fetters yea though he can confesse that his meaning was so yet they say that the lawe telles him it is voyde and that he is at libertie to take the aduauntage if he will yes it is all fish that comes vnto the Net men will spende more then the valew but they wil proue them selues to swerue from their owne meaning A lamentable thing that lawe the mistris of Iustice should bee so darkened through the hard consciences of men that she should seeme to plucke in her hande from giuing euery man his right contrary to the true meaning of the lawe maker and to the purpose of this Commaundement which as it forbiddeth openly to giue false testimonie in any matter so to doe any thing to the hinderaunce of other men in goodes or good name The last Commaundement forbiddeth thee not onely as before is sayd to take away any thing by fraude or violence from thy neighbor which was by the action or deede doing but this commeth neerer to search thy verie hearte and to reprooue the verie desire of things that are thy neighbours as his house his wife his Seruant his Maide his Oxe his Asse or any thing that he hath Thou art commaunded to settle all thine affections thoughts and desires of thine heart onely in God myne heauenly father But if thou be caried away with the desires of thy neighbours goods howe fulfillest thou this Commaundement Wherefore it behoueth the to cast away these vngodly desires of thy neighbours house his Land his liuing his commodities and profites and with a determinate consent to place them on good things on things that may be equally beneficiall to thy neighbour as to thy selfe that in heart thou maist by a true faith assure thy selfe that thou louest God aboue al things and thy neighbour as thy selfe Thou knowest th t I haue paâ—de the ransome both for thy body and soule and therefore keepe thy selfe vnder mine obedience without letting thy thoughts runne hither and thither to inkindell such desires in thine heart as will not be quenched vntill it breake out into such an inexstinguishable flame of burning affection to thy neighbors goods that it burne vp and consume all loue and feare of mine heauenly father and so tye thine imaginations altogether to the Pillers of such vanities as may drawe thee into destruction both of body and soule But some will say why it is lawfull for me to thinke what I list who can controll me It is a common saying that thoughts are free but although it be free to thinke as in deede in respect of men thoughts are not seene nor vnderstoode as of one by another But there is one that searcheth the verie heartes and raines in whose sight the thought appeareth manifestly wherein he expecteth and willeth such obedience to be as it may carrie with it a shewe of loue to him aboue all things and to thy neighbour as thy selfe Thou hast bene warned before in the other Commaundements to beware of such a resolute and determinate desâ—re of thy neighbors goods as carrieth with it a full perswasion will to haue it accomplished which thou hast heard to be an equal offence in y e sight of mine heauenly father with the deede it selfe But in this commaundement thou art forbiden to giue enterteinmeÌ„t to the very bare thought notwithstanding thou giue no resolute consent thereunto namely that if thou haddest fit oportunitie thou wouldest performe that wherunto thy thought hath moued thee Thou must not I say suffer thy thoughts to wander by carnall libertie vpon vaine and wicked things but vpon those things that are good and godly where euill thoughts are there is not loue that loue which is required of thee towardes mine heauenly father for that loue thinketh not euill against him whome it loueth neither doth it reioyce in iniquitie that loue oughtest thou to beare towardes thy neighbour so shall thy thoughts be preserued from thinking any euil or preteÌ„ding any wrong against him for he that truely loueth another imagineth nothing that he knoweth may be hurtful or a hinderaÌ„ce vnto him as in wishing his goods house or land or any other thing which is proper vnto him Of which thou canst not cleare thy selfe no not of a setled and resolute consent to desire thy poore Tenaunts house and liuing which in the ende brought foorth the verie effect of thy desire by pulling it from the poore man in deede nowe thine owne experience can tell thee that the thought brought foorth the desire and the desire neuer was quenched vntill it had accomplished the thing desired which is an argument sufficiently strong to prooue that euill thoughts wherein are settled no certeine consent are to be subdued for otherwise they will thrust thee forward in the broade way that leadeath vnto destruction Nowe therefore if such danger lye so secretly lurking in the thought which daunger men least suspect it behooueth thee to looke about the and to resist al euill not onely of the outward action of the determinate consent or in the word but in the very thought Looke into this commaundement and into thy corruptible nature y t bringeth forth the weedes of wickednes in such plentifull maner as thou shalt feele not only wickednes in thy thoughts in thy desires and resolute purposes but in thy verie actions and dealings amongst men And so to haue manifestly transgressed the whole Lawe for which transgression there is due the iust reward of death The sinfull man Alas then in what case am I if death be due to mee What doth auaile y t I haue heard so many things of thee What shal I do mine heart impleat with fearefull pangs of woe Had bene as good at first as now to yeeld vnto my foe Solace WHat hast thou so soone forgotten that thou hast a Mediatour me Iesus Christ who haue satisfied and fulfilled all things to thy discharge And that I remaine with mine heauenly father for euer making intercession for the forgiuenesse of thy sinnes Turne vnto me in forsaking thine euil and wicked life and I will appease mine heauenly fathers wrathe so that in mercie hee shall returne againe vnto thee as thou hast heard Thou hast in these former Commaundements heard all thine infirmities reueiled thy wicked life reprooued and thy corruption manifested for that feeling and perceiuing thine vnrighteousnesse and setting the same as it were face to face with the lawe thou maist see thine owne wretchednesse wherby thou mightest stand conuicted in thine owne conceites of all merites of thine owne and be forced to flie vnto me whose righteousnes shalbe reputed thy righteousnesse mine obedience thine obedience my merrites thine and my death to purchase thee eternal life Wherefore
giue ouer the opiniō of thine own good works and cleaue vnto the mercies of mine heauenly father in me and so much the more by howe much nowe thou maiest see thine vtter decaye without me But thou maist beware that thou in respect of thy saluation promised in mee neglect not these dueties enioyned thee towards mine heauenly father and thy neighbor as hath bene tolde thee before but so much the more endeuour thy selfe to performe thē that louingly and faithfully not in the outwarde shewe onely but with the inward affection of the heart imbracing that with a godly desire which thou art commaunded and hatefully eschewing that which thou art forbidden to doe assuring thy self by a liuely and working faith that thou art sealed with the holy Spirite proceeding from my father and mee freely by my merrits without any deseruings at all of thine owne to eternall saluation The sinfull man Now doth that Solace sweet appeare which thou hast promist mee And that mine owne deserts are not the meane to come to thee Thy merites are mine onely stay thy mercie meere extende Let faith in thee direct my life my words and thoughts amend The darkesome night is come I see there is no longer stay Tell mee good Solace neede I not come yet an other day Solace THou seest that I haue spent these sixe daies in calling thee from thine error and instructing thee what thou oughtest to doe to reforme thy wicked life yet remaineth there some thing els for thee to be exercised in to mayntaine that fauour of mine heauenly father towardes thee which I haue purchased for thee And therefore although to morrowe bee the Sabboth day which as thou hast learned it behoueth thee to sanctifie with ceasing from all worldly labors and to giue thee to deuine exercises yet for asmuch as all mine endeuour tendeth to the safetie of thy soule I would haue thee to repaire hyther againe to morrowe when I will declare vnto thee the residue breefly that belongeth vnto thee and that behoueth thee to learne to the finishing of all the course of thy life that after this life ended through my merites thou mayst enioye eternall saluation The sinfull man With willing minde I will attende mine heart doth long to see Those heauenly ioyes wherein I trust at last to liue with thee The ende of the Saterdaies Conference betweene Solace and the sinfull man A PRAYER TO God the Father for pardon in Iesus Christ for transgressing his Commaundements for grace to bee directed to the true fulfilling of the same OH God my God oh fountaine welspring of al mercy louing kindnes vouchsafe fauourably to looke down vpon my corruptiō and wickednesse and set before the eyes of thy Iustice the merites of thy Sonne Iesus Christ for whose desertes and due obedience sake leaue to be angrie and turne to me in loue take away the curse which is due for my transgressions and wilfull disobedience Alas what should become of mee if I should receiue according to my desertes for which there is nothing due but the iust reward of death For merciful Lord God when I compare the whole course of my life past with the righteousnesse of thy deuine institutiōs and most sacred Commaundements I find my selfe a very Traytour a most monstrous Rebell against thee the God of my welfare Oh Lorde when the Iustice and iust iudgements of thy deuine Maiestie shew themselues vnto my deserts wherby my conscience accuseth mee to haue deserued eternall death I cannot but fall into vtter dispayre of being acquitted before thee Only herein a◠I comforted sweete Lord that I haue pardon promised in the death and merites of thy deare Sonne mine onely Sauiour and Redemer Iesus Christ in whose name I here present and prostrate my self vnto thee and for his sake most humbly pray thee to forgiue my transgressions and to pardon al my sinnes vouchsaueing me grace from henceforth faithfully and truely to frame all my desires vnto the fulfilling of all thy most godly Commaundements and that in vnfeyned loue of thee aboue all things and to shew the same outwardly to the performāce of my duety to my neighbours whom thou hast cōmaunded me to loue succour helpe releeue and doe vnto as I would that other men should doe vnto me Graunt me sweet Lorde for Iesus Christes sake grace to doe that which I am commaunden in thy lawes and carefully to shunne and auoyde that which I am herein forbidden that I may keepe not onely mine handes but all mine actions and doinges yea mine heart and thoughtes free from displeasing thee And for asmuch as my corruptiō keepeth doune mine vnderstanding and will so that I am not able to performe that which I ought but am ready to do that which I ought not vouchsafe to accept the merits of thy Sonne Iesus Christ as a sufficient discharge for that which I cannot do and for his sake to forgiue mine insufficiencie to performe thy will Sweete God Amen THE SVNDAYE and last dayes Conference betweene Solace and the sinfull Man VVherein Solace directeth him in prayer which is the principall and last work belonging to the attainement of eternall life by faith in Christ. Solace WHat art thou so earely here this morning oh man thou shewest thy selfe now to bee very desirous of my solace as it seemes by thy diligent attendaunce this morning The sinfull man Ye Solace loe I looke for thee mine only comfort deare Whose comfort now I find in deed proceede from heauens cleare And therefore I attend on thee mine only guide and stay Whom thou doest call I see cannot gad like a wretch astray Mine heart is set to secke the way through thee y t guides to blisse Whereby I shall at last possesse the ioye that perfect is Which I in heart by faith doe feele though in this vale of woe Where Sathās forces fell abound and sinnes by custome growe Which vale I long to leaue in haste to take my rest with thee In heauens hye where only ioye and nothing els can bee Solace THou doest well to bee wearied and greeued at the vewe of those abuses and daylie offences which thou perceiuest in the world to moue mine heauenly father to displeasure which in deede are many and greate and to haue a longing desire to leaue them and to giue them ouer to the end thou mayst the more freely come vnto me But thou must beware thou kicke not nor murmur against mine heauenly father in respect of any miserie temptation or trouble to befall thee here in this world and to be discharged or vnburdened thereof to wish for death but referring thy cause vnto his omnipotent and mercifull prouidence in heartie and faithfull prayers through me Waite his good pleasure arming thy self manfully to fight against Satan and his wicked ministers assuring thy self through an vndoubted faith that whatsoeuer thou shalt aske my heauēly father in my name he shall giue it thee I am thy
yet in nature coosen Iermaines workes of mischiefe Voluntarie dispaire Faire wordes is franckest when the game is fairest Dissimulation is not daintie in the ambitious man Dotage in doubte· He will cut his throat first and lay a plaister afterwardes A small demaund He promiseth honie and giues gall Qui ante non cauet post do lebit The poore mans griefe a pastime to the rich The promise of honie performed with gall Bagges of golde and siluer are the egges whereon Sathan fits abroode to breede young Diuils to torment theÌ„ that put their confidence therein Wealth and a gay house foolish and vnperfect felicitie God sendeth men knowledge of their error onely of loue to win them to saluation The trueth is straunge to the woldly ones whose wits are occupied about transitorie and vaine causes The riche measure other mens wisdome and honestie by their owne wealth The greatest wealth is coÌ„tentation Mans blindnes can not see the miserie of this world nor vnderstand the perfect happines of heauen Monie accepted as a God to redresse manie miseries Where there are all things at will to content the flesh there is seldome any thing to quicken the spirit Many may but few haue reliefe of the wealthie Many sing when they should sigh and laugh when they should weep Many build lâ—oft for the body but thinke not of the pore â—oule where it shall dwell in the ende the duÌ„gion of hell HarkeÌ„ to god defie the deuill Riches in respecte of the vncertentie of them are not to be accompted a mans owne· Worldlinges doe perswade theÌ„ selues to liue for euer that there is noe God to take againe what he hath giuen them· But make Fortune the Author of happynes It is the fashioÌ„ of fickle Fortune to fauour to day and to frown to morrow But the surest hold of happines is to trust in God It is a rare matter to finde a man willing to forgoe his wealth or to take the losse of his aboundâ—nâ—e with pâ—tience To shun the inconuenience that Riches bringeth is to repose no further trust in them then as vrgeÌ„t necessitie forceth Psal. 62 10. Iam. 1.10 11. The rich and their riches compared to the flower of the field 〈…〉 in this world to to be found Worldlie promotions no sparke of true happines There be too manie that thinke that there is neither heauen nor hell but the pleasure and paines of this world Lyke Epicures who shall finde it contrarie to their endles destruction The glorie of this world a pricke of euill The arrogant man is â—oth to be reâ—oued but if he feele himselfe manifestly touched with his fault he wil put on a stout â—ace and couer his wickednes with audaciâ—â—e The sweetest Solace for an offender is â—â—â—don for 〈◊〉 crime· The word of God is not to draw men to but to withdraw men froÌ„ sinne Nothing too deare for the fleshe but euerie trifle accompted too deare for the Soule Heauenly comfort reuealed to none that haue their whol delight to fulfill the will of the fâ—esh· This solace is contrary to the rich mans â—xpectation He that perswadeth a worldling from his inordinat cares of the world he accepteth him as his vtter enimy Too much affiance in a ches is enmitie to God Riches can not saue a mans life He that loueth not God heareth not his word In the 12. of Luke Though God be vnknoweÌ„ to man yet he seeth the secrets of the heart of man and iudgeth accordinglie God is iust to punish the ofenders and to turne their pleasures into paine God Punisheth with the want of that that we here abouÌ„de withall Gods iudgemeÌ„t is without redemption Luk. 16. Dogges cruel by kinde yet here more curteous then men Pouertie and Sores no bar to keepe the Soule from blisse If mony could saue the soule the deuill had lost his share The rich mans griefe encreaseth to see the poore man in blisse To denie helpe to the needy is sinne before God Many are redie to rifle But few to relieue the poore A hard Sentence to a miserable maÌ„ to giue al that they haue to the poore Pro. 19.17 He leÌ„deth to the Lord that hath pity on the poore â—ob 4.8 9. A foundation laid vpon the pleasures of this world is the grounde work of distruction Luk. 12.20 Hard for the rich man but impossible for the wicked rich man to enter into heauen Iosu. 7.10 Achan stoned to death for stealing Ahabs wicked desire of Naboths vinyarde The wickednes of Iesabell A iust reward Pardon vpon repentance God seeth the wickednes of man â—rueth vnpleasaunt to the wicked Abraham Iob and Dauid rich Gen. 15. â—9 Iob. 1.3 1. King 15.4 The abuse of riches to be auoyded The Rich should esteeme of themselues as hauing nothing Riches withdraweth the heartes of men from the trueth Luke 16. Riches not auaileable without the grace of God to guide the same We must be coÌ„tent withour estate be it high or lowe· We must giue account of our Tallent It is a harde thing for a rich man to discharge him selfe of all ill means to get his goods Mat. 19.20 Occasion the minister of much mischief The rich rob themselues of the freedom of a good minde through vnsaciable couetousnes It is the least care in this world to a uoid the paynes of the world to come· The vncertaâ—ntie of riches by the example of Iob. All riches are in the handes of god he is able to take awaye what he hath giuen Mans foly to promise him selfe ease in respect of his riches Man is but tenaunt at will of his worldly substance Happines is not in the aboundance nor vnhappines in the want of wealth Iob. 17 13. Euill gotten soone spent 2. King 5.22 The rewarde of Bribers Act. 5.3.4 Mat. 27.5 The reward of Iudas for betraying Christ. Coueitousnes odious in the sight of God Mat. 14.20 Io· 6.11 Mat. 15.33 Water giuen out of the hard rock 1 King 19.6 Eliah fed in the wildernes Dani. 4.22 The fall of Nabugodonozer for his pride and rebellion against god No respect of persons with god Luk. 1.2 Osee. 13. God euen with the breth of his mouth can shake our foolish buildings to peeces 1. Tim. 6.17 Libertie sold for a pound of flatterie The plot and grouÌ„d-work of a notable bâ—lding The sea side of Sathan Quick-sands Priuie conspiracie The stamp of a good concience The stones of a mans life hewen with the hammer of gods word The leuel of a true faith The holy ghost the work man We muste breake promise with the body A work-mâ— of a contrarie building Sathan Sathan the workeman of all mischief Esay 5.8 Abac. 2.6 Esa 2.12 An inordinate care of riches a worme to the conscience Pro. 27.20 Couetousnes setteth the end of al sacietie in things wished for· The couetous man enimie to all mâ—n 〈◊〉 and chiefly to himselfe 1. Io. 2.15 Of concupiscence springeth all euil ConcupisceÌ„ce of the flesh CoÌ„cupisceÌ„ce of the eies Pride of life
Voluptuousnes Riches Ambition Coueitousnes accompaned with many euils See the corruptioÌ„ of nature that imputeth the cause of his griefe to him that would cure his deadly disease Prouerb 13.1 Pro. 9.7.8 The wise wheÌ„ they are reformed depart froÌ„ their euill but the foolish will not amende The vngodly to excuse their faults doe by circuÌ„stance endeuour to laye the cause of their euil vpon God him selfe Eccle. 32.18 Gen. 3.7 He that by vayne excuses goeth about to hide his offence from God encreaseth his fault Sathan setteth a vale before our eyes that wee should not see the light of the trueth Iohn 1.5 2. Cor. 6.14 Eph. 5.14 Io. 8.12 Christ the laÌ„be of God that taketh away the sinns of the world Although our sinne be as red as Scarlet Christ can make it as white as Snowe The deuill rocketh men a sleepe with worldly pleasures that seeme sweete but are in deed deadly poyson SathaÌ„ is most busie to leade vs to euill when we be most willing to apply vs to goodnes The seruants of God shall haue the kingdome of heauen for their inheritance Sathan bestowes all things in this life on his seruaÌ„ts to please them but after this life eternall paines in hell Christ came into this world to call vs out of the seruice of Sathan to serue th'almightie God Sathan the master of all mischiefe He that is not reconciled to God by Christ is dead in this world Ephe. 2.1.15 Col. 2.14 Christ the sacrifice for sinne Dispaire Sathan the author of all dispaire Those that yeeld themselues seruaÌ„ts to sinne are in great subiection to Sathan The vnspeakeable power and mercie of God towards man Christ the reconciliation to God for sinne Heb. 5.9 Christ hath subdued Sathan and bereft him of all his power Christ hath discharged by his death all that was due for sinne Gen. 3.10 Beliefe in Christ is the meane to be at one with God Ioh. 12.6 2. Cor. 12.7 Rom. 5.20 He that perseuereth in wickednesse hath no hope of grace Gen. 3.15 Io. 12.31 Za. 13.1 Sathan stands at our elbowes to preuent vs if he could from doing good and to procure vs to do euill The world the flesh the spurres to sinne Io. 13.2 Mat. 4.6 Christ obedient vnto his fathers will Innocent Christ condemned and a thiefe discharged Christ by his death subdued Sathan Gen. 3.7 Sathan with an apple won Adam Eue to breake the precepts of God Though Sathan be subdued he seeketh still to beguile vs. The deuill preuaileth not against the faithfull The power of the deuill of it selfe is nothing but such as obey him make it strong Man doth all things that may displease but nothing to please God Ioh. 8.44 Iob. 41.25 Sathan is a lyar and a murtherer Christ the true Samaritan to heale our wounds Luke 10.33 Christ healeth what Sathan hath hurt Hard winning of a desperate man Such is the loue mercy of Christ that he seeketh by all meanes to winne vs froÌ„ Sathan Act. 10.45 Testimonies of Christes victorie Gen. 3 15. Esay 7.14 Ier. 31.22 1. Io. 5.7 1. Io. 5.11 Mat. 11. They that are loden with the burden of their sinnes may come freely to Christ and be comforted The deuil wil promise ease but the end is paine and lasting woe The couÌ„saile of Christ eternall trueth the way of life Sathan seekes to draw men first into dispaire and theÌ„ to cut of their owne dayes Sathan most diligeÌ„t to deceiue vs when we be most desirous to returne vnto God Ioh. 13.2 Zach. 3. â— The Deuill went about to let the praiâ—â—s of Iosua Math. 8.12 Peter denied Christ by SathaÌ„s meanes Mat. 26.34 Marke 14.32 Mat. 4 3. Sathan tempted Christ. The deuil seeketh many meanes to destroy vs. Num. 21.6 The brasen serpent a figure of Christ Io. 3 14. When sathan hath stung vs with sinne we must looke vpon Christ that is we must beleeue in him bee saued Zech. 3.2 Reue. 2.10 Ephe. 6.10 Christ hath ransomed vs out of the hands of Sathan euen with his own blood We must take opportunitie when we may haue it to turne to the Lord. Make no delay to returne vnto God The wise and foolish virgins Infidelitie the greatest let to come to Christ. Psal. 27.13 Heb. 4.15 Mat. 4. â— Phil. 2.8 Faith the chiefest weapon to resiste Sathan Heb. 4.16 Gal. 5.1 Christ the fouÌ„tain of al true helpe 2. Cor. 5.14 Colos. 20. We are in Christ made at one with God Ephe. 1.13 Ephe. 1.17 Col. 2.14 1. Io. 3.8 Io. 2.4 6. Heb. 2. Christ hath deliuered all men from death that beleeue in him Ephe 2.18 Iewes and gentiles haue accesse to God the father through Christ. Rom. 5.19 Gal. 3.13 2. Cor. 8 9· Rom. 10.9 Luke 19.10 Io. 6.40 Rom. 2. There is saluation in none but in Christ. Ioh. 18.17 Luke 22.57 Marke 24.6.8 We may not presume to stand least we fall 2. Pet. 2.22 Faith and repentance the gâ—ound work of a new life Heb. 11.1 The definition of faith 1. Pet. 1. It is impossible to please God without faith Ioh. 8.2.3 Luke 10.39 Christ cast 7. deuils out of Mari Magdalene Ioh. 11.2 Matth. 16.16 Ioh 6.65 Gen. 15.6 Gen. 22.2 AbrahaÌ„ was accompted righteous by reason of his faith Luke 1.38 Act. 8.37 2. Luke 6.18 The enemies of Elisha striken with blindnes 1. Sam. 14.13 1. Sam. 17. â—6 Dauid by faith ouercame great Goliah Dan. 3. â—7 1. King 17.12 Eliah fed with Rauens 1. King 18.38 Fire from heauen consumed Elias Sacrifice Iosh. 10.12 The Sunne Moone stood still at the faithful prayer of Ioshua Ioh. 1.30 Ma 4 1â— Through faith the Apostles followed Christ. Luke 23.43 1. Tim. 1. Faith the weapon to withstand Sathan Psal. 18.2 Psal. 5.12 Ioh. 5.24 Psal. 37.2 The Lord wil roote out coÌ„sume those that put not their trust in him 2. Cor. 4.4 2. Thes. 2.12 2. King 7.17 The vnbeleeuing prince troden to death Gen. 19.24 Gen. 2.17 Mar. â—6 16 He that beleeueth shalbe saued but he that beleeueth not shalbe damned Cursed is hee that putteth his trust in man and not in God Iud. 20.21 The children of Israel slain in putting their trust in their owne strength 2. Chron. 13.18 2. King 1â— The faithful are compared to mount SyoÌ„ that shall neuer be mooued Psal. 20. Ier. 57 5. The wonderfull blessings that are promised to the faithfull Isay. 57.13 The Iust shall liue by faith We must beware that we be not led by worldly reason for it often deceiueth Sathan layes naturall reason often â—efore the eyes of men to the end that stuÌ„blinge vpon the same to hinder their fayth Mat. 15 33. Io. 4 9. Io. 8.56 Naturall reason could noâ— conceiue how Abraham saw Christ loÌ„g so before he came into the world The eye of fayth taketh his light froÌ„ the worde of God The eie of reason hath his 〈◊〉 froÌ„ worâ—dly wisdome which is foolishnes Gall. 5.2 Rom. 1·16 The gospell is the instrument of saluation All that we are bound to