own person Can hee abide any to spet at his Scepter or to throw a stone at it No surely hee will not Therefore the holy Ghost saith Hee that despiseth Moses lawes dieth without mercy under two or three witnesses Of how much sorer punishment suppose ye shall hee be worthy Heb. 20.28 which treadeth under foot the Sonne of God and counteth the bloud of the Testament as an unholy thing wherewith hee was sanctified Heb. 2.5 and doth despite the Spirit of Grace And againe If they were punished which obeyed not the word spoken by Angels how shall wee escape if wee neglect so great salvation Heb. 1â— If they escaped not which refused him that spake on earth how shall wee escape if wee turne away from him that speaketh from heaven Therefore our Saviour Christ saith That it shall be easier for Sodom in the day of judgment Luke 10.12 than for the contemners of the Gospel Moreover hee saith The Queene of the South shall rise up in judgement â—gainst all froward despisers of his word Mat. 12. For shee came from the uttermost parts of the earth to heare the wisedom of Solomon and behold a greater than Solomon is here For Christ is greater than Solomon his doctrine and wisedome far more excellent And therefore their sinne is the greater which contemne it They shall never be able to answer it For the Spirit saith Prov. 13.13 Hee that despiseth the word shall bee destroyed S. Peter also telleth us 1 Pet. 3.9 that the old world and men of the first age are now in hell-fire because they both despised and were disobedient to the doctrine of Christ 1 Pet. 5.10 which though not personally yet in his divine Spirit he spake by Noah So then wee see cleerly God will never take it at our hands that his glorious Gospel should be so universally and openly contemned as it is Phil. You have spoken most truly and also shewed it out of the Scriptures that the contempt of the Gospel is a most hainous sinne yet for all that it is most lamentable to consider how little men esteeme it and how light they make of it Many regard it no more then an egge-shell they thinke it not worth a galley halfe-penny they will not goe to the doore to heare it they take it to bee a breath from us and a sound to them and so the matter is ended They esteeme it but as a noise or empty sound in the aire or as a voice a farre off which a man understandeth not they never felt the power of it in their hearts Therefore they preferre their sheep their farmes their oxen their profits their pleasures yea every thing before it they know it not to bee any such precious jewell as it is Although our Lord Jesus himselfe compare it to a hid treasure and a most precious pearle yet these filthy swine of the world tread it under feet for they know not the price of it Though Solomon the wise Prov. 3. saith All the merchandise of gold and silver pearle and precious stones are not to bee compared to it yet these beasts these dogs and hogs of the world contemne it They esteeme a cow more then Christs most glorious Gospel They are like Esops cocke which made more account of a barley corne then all the precious stones in the world they are like little children that esteeme their rattle more then a bagge of gold they are like the Gadarens which esteemed their hogs more then Christ and his Gospel they make nothing of it they thinke it not worth the while Many of them sit idle in the streets even upon the Sabbaths while the Gospel is preached in their Churches many are at cards and tables in the Ale-houses Many on the Sabbath sleep upon their beds all the Sermon while in the afternoon Many will heare a Sermon in the forenoon and they take that to be as much as God can require at their hands and that hee is somewhat beholden to them for it but as for the afternoon they will heare none then they will to bowls or tables These men serve God in the forenoon and the devill in the afternoon Some runne after whores and harlots on the Sabbath some runne to dancing and bear-baitings some sit upon their stalls some sit in their shops some by the fire side some sit idle in the streets some goe to the stole-ball and others look on O miserable wretches O cursed caitiffes O monstrous hell-hounds which so grosly and openly contemne the Gospel of Christ What will become of them in the end Assuredly their damnation sleepeth not A thousand deaths wait for them they lie open on all sides to the wrath of God And we may wonder at his marvellous patience that hee doth not throw downe balls of wilde-fire from heaven to consume and burne up both them their shops and houses and even make them spectacles of his vengeance for so notorious contempt of such sacred holy and high things Theol. You have spoken very truly zealously and religiously and I doe greatly commend you for it And I must needs affirme the same things for they cannot bee denied And for mine owne part I thinke the Gospel was never so openly contemned in any age of a people living under the profession of it and under a godly and Christian Prince as it is in this age For howsoever some make a shew of religion yet they have denied the power thereof They turne the grace of God into wantonnesse Jude 4. as St. Jude saith They make the Gospel a cloak for their sinnes They receive it and embrace it as it will best stand with their profits and pleasures their lusts and likings their credits and policies and not a jot further They will practise it at their leasure Tit. 1.16 These men professe they know God but by their works they deny him and are abominable disobedient and to every good worke reprobate This age is full of such carnall Protestants Phil. This age indeed aboundeth with many hollow-hearted hypocrites dissemblers and time-servers which howsoever they make a face and beare a countenance as though they loved the Gospel yet their heart is not with it Their heart is with Atheisme their heart is with Popery they have a Pope in their belly they bee Church-papists Howsoever now and then they come to the Church and heare a Sermon and shew a good countenance to the Preacher yet their heart goeth after covetousnesse The Lord complaineth of this by the Prophet saying Ezek. 33.32 This people will sit before thee and heare thy words but they will not do them For with their mouthes they make jests and their heart goes after covetousnesse God complaineth of this also by the Prophet Jeremie saying Will you steal murder Jer. 7.9 and commit adultery and sweare falsly and stand before me in this house whereupon my name is called and say Wee are delivered though wee have done
which hee shall rain upon him in stead of his meat Thus then it is cleere that mans life and good estate dependeth not upon the abundance of outward things but onely upon the blessing and providence of God Prov. 10.12 For his blessing onely maketh rich and it doth bring no sorrow with it Psal 37.16 For better is a little to the just then great abundance to many of the wicked Prov. 25.26 Better is a little with the fear of the Lord then great treasure and trouble therewith Better is a little with righteousnesse Prov. 16.8 then great revenues without equity Thus then I conclude this point Man liveth not by bread but by a blessing on bread not by outward means but by a blessing upon meanes For how can bread being a dead thing and having no life in it selfe give life to others Phil. I do not well understand the meaning of these words By every word that proceedeth out of the mouth of God Theol. Thereby is meant the decree ordinance and providence of God which upholdeth all things even the whole order of nature For the Scripture saith Hee spake Psal 33.9 and it was done hee commanded and they were created In which words wee plainly see that God doth but speake and it is done hee doth command and all creatures are preserved For God doth all things 〈◊〉 a word Hee created all with his word hee preserveth all with his word hee speaketh and it is done His words are words of power and authority Whatsoever he saith whatsoever hee calleth for it must be done presently without any delay there is no withstanding of him Hee calleth for famine and behold famine Hee calleth for plenty and behold plenty Hee calleth for pestilence and behold pestilence He calleth for the sword and behold the sword All Angels all men all beasts all fishes all fowls all creatures whatsoever must obey him and be at his beck He is the greatest commander his word commandeth heaven and earth and the sea All creatures must bee obedient to his will and subject to his ordinance This is the cause why all things both in heaven earth and the sea doe keep their immutable and unvariable courses times and seasons even because hee hath charged them so to doe And they must of necessity alwayes at all times and for ever obey for the creatures must obey the Creator This â—ct of Parliament was made the first week of the world and never since was or can be repealed Phil. But to call you back againe to the point wee had in hand Resolve mee I pray you of this whether many of the deare children of God doe not in this life sometimes want outward things and are brought into great distresse Theol. 1 Kiâ—g 17. Yes certainely For Elijah did want 2 Câ—r â— 8 2 Cor. 11.25 and was in distresse Paul did want and was in many distresses The holy Christians mentioned in the Hebrewes did want Heb. 1â— 3â— and were in marvellous distresses Many of Gods dear ones have in all ages wanted and at this day also doe want and are greatly distressed But this is a most infallible truth that howsoever Gods children may want and be low brought yet they are never utterly forsaken but are holpen even in greatest extreâ—iâ—ie yea when all things are desperate and brought even to the last cast To this point most notably speaketh the Apostle saying 1 Cor 4.8 We are affl cted on every side but yet wee despaire not wee are persecuted but not forsaken cast downe but wee perish not The Prophet Jeremie also saith Lâ—â— 3. The Lord will not forsake for ever but though hee send affliction yet will hee have compassion according to the multitude of his mercies For hee doth not punish willingly or from his heart nor afflict the children of men The kingly Prophet saith Psal 94.4 Surely the Lord will not fail his people neither will hee forsake his inheritance The Lord himself saith For a moment in mine anger I hid my face from thee Iâ—a â—5 8 but with everlasting mercy have I had compassion on thee So then wee may fully assure our selves and even write of it as a most undoubted and sealed truth that Gods children shall never be utterly forsaken in their troubles Phil. Sith the care and providence of God is so great for his children as you have largely declared what then I pray you is the cause why God suffereth his to bee brought into so many troubles and necessities Theol. Their profit and benefit is the cause and not their hurt For he loveth them when hee smiteth them Hee favoureth them when he seemeth to be most against them Hee aimeth at their good when hee seemeth to bee most angry with them He woundeth them that hee may heale them Hee presseth them that hee may ease them Hee maketh them cry that afterward they may laugh Hee alwaies meaneth well unto them hee never meaneth hurt Hee is most constant in his love towards them If he bring them into necessities it is but for the triall of their faith love patience and diligence in prayer If he cast them into the fire it is not to consume them but to purge and refine them If he bring them into great dangers it is but to make them call upon him more earnestly for help and deliverance He presseth us that wee might cry wee cry that wee may be heard wee are heard that we might be delivered So that here is no hurt done we are worse scared than hurt Even as a mother when her childe is way-ward threateneth to throw it to the Wolfe or scareth it with some poker or bul-begger to make it cling more unto her and be quiet So the Lord oftentimes sheweth us the terrible faces of troubles and dangers to make us cleave and cling faster unto him and also to teach us to esteeme better of his gifts when wee enjoy them and to bee more thankfull for them as health wealth peace liberty safety c. So then still we see here is nothing meant on Gods part but good as it is written Rom. 5. All things worke together for good to them that love God For Heb. 12 10. Heb. 12.14 even the afflictions of Gods children are so sanctified unto them by the Spirit 1 Thes 1.6 that thereby they are made partakers of the holinesse of God Gal. 6.14 Phil 3.10 Thereby they enjoy the quiet fruit of righteousnesse Thereby they attaine unto a greater measure of joy in the holy Ghost 2 Cor. 11.32 Thereby the world is crucified to them and they to the world Rom. 5.3 4. Thereby they are made conformable to the death of Christ Thereby they are kept from the condemnation of the world Thereby they learne experience patience hope c. So that all things considered Gods children are no losers by their afflictions but gainers It is better for them to have them than to
your humour You will forsooth be all pure But by God there be a company of pure knaves of you Theol. Now you do manifestly shew of what spirit you are For you both sweare and raile with one breath Antil God forgive mee Why did hee anger mee then There be a company of such controllers as he in the world that no body can be quiet for them Theol. I perceive a little thing will anger you sith you will be angry with him for speaking the truth Antil What hath he to doe with mee He is more busie then needs Why doth hee say I am in a bad case I will not come to him to learne my duty If I have faults he shall not answer for them I shall answer for mine owne faults and every Fat shall stand on his owne bottome Let him meddle with that hee hath to do withall Theol. You are too impatient you take matters at the worst We ought friendly and in love to admonish one another for we must have a care one of anothers salvation I dare say for him that he speakes both out of love and compassion towards you Antil I care not for such love Let him keep it to himselfe What doth he thinke of mee doth hee suppose that I have not a soule to save as well as hee or that I have no care of my salvation I would hee should know that I have as great care of my salvation as hee though I make not such outward shewes For all is not gold that glisters I have as good a meaning as hee though I cannot utter it Theol. These words might well be spared I hope you will be pacified and amend your life and draw neere to God hereafter Antil Truly Sir you may thinke of mee what you please but I assure you I have more care that way then all the world wonders at I thanke God for it I say my prayers every night when I am in my bed And if good prayers will doe us no good God help us I have alwaies served God duly and truly and had him in my mind I doe as I would be done to I keepe my Church and tend my prayers while I am there and I hope I am not so bad as this fellow would make mee I am sure if I be bad I am not the worst in the world there be as bad as I. If I goe to hell I shall have fellowes and make as good shift as others Theol. You think you have spoken wisely but I like not your answer For your words smell strongly both of ignorance pride and unbeliefe For first you justifie your selfe in your faithlesse and ignorant worship of God And secondly you justifie your selfe by comparison with others because others are as had as you and you are not the worst in the world Antil Now I know you speake of ill will for you never had a good opinion of mee Theol. I would I could have as good an opinion of you as I doe desire and that I might see that wrought in you which might draw my love and liking towards you And as for ill will the Lord knoweth I beare you none I desire your conversion and salvation with my whole heart and I would thinke my selfe happy if I might save your soule with the losse of my right arme Antil I hope I may repent For the Scripture saith At what time s eâ—er a sinner doth repent God will have mercy on him Therefore if I may have space and grace and time to repent before death and aske God forgivenesse and say my prayers and cry God mercy I hope I shall do well enough Theol. You speake as though repentance were in your power and at your commandement and that you can put it into your owne heart when you list and that makes you and many others presume of it three houres before death But you must know that repentance is the rare gift of God and it is given but to a few For God will know him well that hee bestoweth repentance upon sith it is proper onely to the Elect. It is no worldly matter It is not attained without many and frequent prayers and much hearing reading and meditating in the word of God It is not so easie a matter to come by as the world judgeth It is not found but of of them that seeke it diligently and beg it earnestly It is no ordinary three houres matter Cry God mercy a little for fashion will not do it Cursory saying of a few prayers a little before death availeth not For though true repentance be never too late yet late repentance is seldome true Hereâ—n delayes are dangerous for the longer wit deferre it the worse is our case The farther a naile is driven in with a hammer the harder it is to get out againe The longer a disease is let run the harder it is to cure The deeper a tree is rooted the harder it is to plucke up againe The longer wee deferre the time of our repentance the harder it will be to repent And therefore it is dangerous driving it off to the last cast For an ancient Father saith Augustine Wee reade but of one that repented at the last that no man should presume and yet of one that none might despaire Well then to conclude this point I would have you to know that the present time is alwaies the time of repentance For time past cannot be recovered and time to come is uncertaine Antil Sir in mine opinion you have â—ttered some very dangerous things and such as were enough to drive a man to despaire Theol. What be they I pray you Antil There be diverse things But one thing doth most of all sticke in my stomack and that is the small number that shall be saved as you say But I can hardly be perswaded that God made so many thousands to cast them away when hee had done Doe you thinke that God hath made us to condemne us Will you make him to be the Author of condemnation Theol. Nothing lesse For God is not the cause of 〈◊〉 condemnation but themselves For every mans destruction cometh of himselfe as it is written Hoâ—â—â—3 â— O Israel thy destruction is of thy selfe As for God he doth in great mercy use all possible meanes to save soules as hee â—ith by the Prophet What could I have done more to my Vineyard that I have not done unto it Esay 5.4 But to come neere to your question I deny that God hath created the most part of men onely and solely unto pardition as the proper end which he did 〈◊〉 〈◊〉 in 〈◊〉 them but hee hath created all things for the praise of his glory as it is written Hee hath created all things for himselfe Prov. 1â— 4 and the wicked also for the evill day Then it followeth that the cause and end why the wicked were created neither was nor is the onely destruction of his creature but his owne praise and glory that
he hath These then are four evident signes and tokens whereby wee may certainly discerne that mens hearts and entralls are infected with covetousnesse Phil. You have very well satisfied us in this point Now let us understand the originall causes of covetousnesse Theol. There be two speciall causes of covetousnesse Two causâ—s of coveâ—ousnessâ— The one is the ignorance and distrust of Gods providence The other is the want of tasting and feeling of heavenly things For till men taste better things they will make much of these till they feel heaven they will love earth till they be religious they will be covetous Therefore the cause is soon espied why men are so sharp set upon these outward things and do so admire riches worldly pomp pleasures and treasures Because they know no better they never had taste nor feeling of those things which are eternall Phil. Now as you have shewed us the causes of covetousnesse so let us also hear of the effects Theol. If I once enter into this I shall be entangled and wound up in a maze where I know not how to get out againe For the evill effects of this vice are so many and so great that I know not almost where to beginne or where to end Notwithstanding I will enter into it get out how I can Phil. If you do but give us some taste of them it shall suffice Theol. Then will I briefly dispatch things in order And first of all I reason from the words of the Apostle before alledged That if covetousnesse and the love of money be the root of all evil then it is the root of idolatrie the root of murther the roote of theft the root of lying the root of swearing the roote of symony the roote of bribery the roote of usurie the roote of lawing the roote of all contentions in the Church and the roote of all brabbling and brawling in the Common-wealth Moreover it spreadeth farre and neare it dwelleth in every house in every towne in every â—ttie it pryeth into every corner it creepeth into every heart it annoyeth our Physicians it infecteth our Divines it choaketh our Lawyers it woundeth our Farmers it baneth our Gentlemen it murthereth our Tradesmen it bewitcheth our Merchants it stingeth our Mariners O covetousnes covetousnesse It is the poyson of all things the wound of Christianity the bane of all goodnesse For covetousnesse marres all it marreth all every where in all places in all degrees among all persons It marreth marriages for it coupleth young to old and old to young It marreth hospitality it marreth all good house-keeping it marreth almes-deeds it marreth Religion it marreth Professors it marreth Ministers it marreth Magistrates it marreth all things And therefore what sin so grievous what evill so odious what vice so enormous as this For this cause it was prettily said of one That all other vices are but factors to covetousnesse serve for Porters to fetch and bring in her living Shee maketh symony her drudge bribery her drudge usurie her drudge deceite her drudge swearing her drudge lying her drudge O what a Divell incarnate is this that setteth so many vices a work hath so many factors and underlings to serve her turne Are they not in a pretty case thinke you that are infected with this sinne Oh they are in a most miserable case It had beene good they had never beene borne For being alive they are dead dead I meane in their soules For covetousnes is soules poyson and soules bane Covetousnesse is the strongest poyson to the soul that is It is a confection of all the Spiders Toads Snakes Adders Scorpions Basilisks and all other the most venemous vermine of the whole world If the divell can get us to take downe but one peny weight of it it is enough hee desires no more for presently we fall down stark dead Therefore the Apostle saith 1 Tim. â— They that will be rich hee meaneth in all haste by hook or by crook fall into temptations and snares and into many foolish and noysome lusts which drown men in destruction and perdition For as covetousnesse is rank poyson to the soul so the Apostle compareth it to a deep gulfe wherein thousands are drowned And therefore hee addeth in the same place But thou O man of God flie these things In which words he doth most gravely advise all the Ministers of the word of God to take heed of it For as it is dangerous in all men so is it most dangerous and offensive in Preachers of the Gospel Phil. Indeed it must needs bee granted that covetousnesse is a very grievous sinne yea even a Monster with seven heads Yet for all that wee see in this our iron age how many of all sorts are infected with it and how few will give any thing to any holy use Most men now adayes have nothing to spare for Christ nothing for his Gospel nothing for his Church nothing for the poor children of God and needy members of Christ Christ is little beholden unto them for they will doe nothing for him no not so much as speake a good word in his cause or the cause of his poore saints Every little thing with them is too much for God and good men For when they come to giving unto holy and necessary uses then they will stick at a peny and grudge at a groat and every thing is too much But to bestow upon themselves nothing is too much Nothing is too much for lust for pleasure for back belly and building for cards and dice for whores and harlots for rioting and revelling for tavernes and brothel-houses Hundreds and thousands are little enough and too little for their expences this way It is lamentable to consider what masses of money are spent and bestowed upon these things But alas alas how heavie an account are they to make in the day of the Lord which so spend their lands livings and revenues I quake to think what shall become of them at last It were well for them if they might be in no worse case then a Crocodile or a Cur-dog Theol. It is most certain that you say and wee all have great cause to lament it and to take up the old complaint of the Prophet Jeremy saying From the least of them even unto the greatest of them every one is given unto Covetousnesse and from the Prophet even unto the Priests they all deale falsly And another Prophet saith Mich. 3.22 They build up Sion with bloud and Jerusalem with iniquity The heads thereof judge for rewards and the Priests thereof teach for hire and the Prophets thereof prophesie for money yet will they lean upon the Lord and say Is not tho Lord amongst us No evil can come unto us But these holy Prophets men of God do fully describe unto us the state of our time wherein though all be corrupted yet wee bear our selves stoutly upon God we presume of his favour because of our outward profession and
say in our hearts No evill can come unto us Asun You say very true Sir The world was never so set upon covetousnesse and men were never so greedily given to the world as now adaies And yet in truth there is no cause why men should bee so sharp-set upon this world For this world is but vanity and all is but pels trash Fâ—e on this muck Phil. Many such men as you are can skil to give good words and say Fie on this world all is but vanity yet for all that in your daily practice you are never the lesse set upon the world nor never the more seek after God You hear the word of God no whit the more you reade no whit the more you pray never the moâ—e which evidently sheweth that all your faire speeches and protestations are nought else but hypocrisie and leasing Your heart is not with God for all this All is but words there is no such feeling in the heart And therefore I may justly say to you as God himselfe said to his people This people have said well all that they have said Oh D ut 5.28 that there were an heart in them to feare me and keepe my commandements Theol. His words indeed are good if his heart were according For all things considered there is no cause why men should bee so given to this world for they must leave it when they have done all that they can As wee say To day a man to morrow none And as the Apostle saith 1 Tim. â— Wee brought nothing into this world and it is certaine wee shall carry nothing out Wee must all dye wee know not how soon why therefore should men set their hearts upon such uncertainties and deceiveable things for all things in this world are more light then a feather more brittle than glasse more fleeting than a shadow more vanishing than smoake more unconstant than the winde Doubtlesse saith the Prophet David man walketh in a shadow Psal 3â— 6. and disquieteth himselfe in vaine hee heapeth up riches and cannot tell who shall gather them I wonder therefore that these moles and muck-worms of this earth should so minde these shadowish things and so dote on them as they do If they were not altogether hardened and blinded by the Divelâ— they would not be so neerly knit to thee â—â—od and the penny as they are thinking and alwayes imagining that there is no happinesse but in these things which are but dung and drosse and at last they will give us the slip when wee think our selves most sure of them The wise King who had the greatest experience of these things that ever man had for hee enjoyed whatsoever this world could afford upward and downeward backward and forward yet could he finde nothing in them but vanity and vexation of spirit Moreover hee flâ—tâ—y avoucheth That all these things riches wealth honour pleasures and treasures will most notably deceive us in the end give us the slâ—p and be gone For he compareth riches and all the glory of the world to an Eagle or Hawke which a man holdeth upon his fist stroketh her maketh much of her taketh great delight and pleasure in her and saith hee will not take ten pounds for her yet all on the sudden shee taketh her flight and flyeth up into the aire and hee never seeth her more nor shee him The words of the holy Ghost are these Pâ—oâ— 25.5 Wilt thou cause thine eyes to flie after them meaning riches Thou maiest but they will not be found For they wil make themselves wings like to the Eagle which slieth up to heaven From thence wee may learne that though wee set our hearts neversomuch on any thing here below yet at the last it shall bee taken from us or we from it Therefore all worldly men doe but weave the spiders web and may fitly bee compared to the silly spider who toyleth her selfe and laboureth all the weeke long to fluish up her web that shee may lodge her selfe in it as in her owne house and free-hold But alas at the weeks end a maid in a moment with one brush of a broom dispossesseth her of her inheritance which shee had purchased with great labour and much adoe Even so when the men of this world have with much care and travell purchased great lands and revenues and gathered all that they can yet on the sudden death with one stroke of his â—â—refull dart will make them give up the ghost and then where are they It was prettily therefore said of a man in the light of nature Seneca No man hath ever lived so happily in this life but in his life time many things have befallen him for the which hee hath wished rather to die than to live And assuredly I thinke there was never any man lived any one day upon the face of the earth but some griefe or other either did or justly might invade his minde ere night either in the temptations of the World the Flesh or the Divell or in regard of soule body goods or name in regard of wife children friends or neighbours in regard of dangers to Prince Staie Church or Common-wealth in regard of casualties and losse by water by fire by sea or by land What a life therefore is this that hath not our good day in it Who would desire to dwell long in it For it lieth open every day to manifold miseries dangers losses casualties reproaches shame infamy poverty sicknesse diseases cholicks agueâ— tooth-ache head-ache back-ache bone-ache and a thousand calamities Phil. You have very well described unto us the vanity of this life and that no day is free from one sorrow or other one griefe or other the which thing our Lord Jesus ratifieth in the reason which hee bringeth why men should not distrustfully care for to morrow For saith hee sufficient to the day is the evill thereof Or as some read it The day hath enough with his owne griefe Wherein hee doth plainly shew that every day hath his sorrow his evill his griefe and his thwart But I pray you proceed further in this point Theol. This I say further That when men have swinked sweat carked and cared mosled and turmosled drudged and droiled by night by day by sea and by land with much care and sorrow much labour and griefe to rake together the things of this life yet at last all will away againe and wee must end where wee began For as Job said Iob. 1. Naked wee came into the world and naked wee must go out For even as a winde-mill beateth it selfe maketh a great noise whistleth and whisketh about from day to day all the yeare long yet at the yeares end standeth still where it begunne being not moved one foote backward or forward soe when men have blustered and blowne all that they can and have even runne themselves out of breath to scrape up the commodities of the earth yet at last they must spite
promise that as long as wee live we shall never want Let us therefore rejoyce and be merry For heaven is ours earth is ours God is ours Christ is ours All is ours As the Apostle saith 1 Cor. 3.21 All is yours and you are Christs and Christ is Gods The world clap their hands and crow long before it be day saying All is theirs but the children of God may say and say truly All is ours For they have a true title and proper interest through Christ in all the creatures Many are their priviledges great are their prerogatives They are free of heaven and free of earth They are the onely free Denizens of the world Christ hath purchased them their freedome Christ hath made them free and therefore they are free indeed They are free from sinne free from hell free from damnation They are at peace with God Men and Angels They are at peace with themselves They are at peace with all creatures They are young Princes Angels fellowes descended of the highest house of the bloud royall of Heaven States of Paradise and heires apparent to the immortall Crowne Therefore God hath commanded his Angels to guard them being such young Princes as they are yea hee hath given a very strait charge to all his creatures to looke to them to see to them that they want nothing that they take no hurt so jealous so chary so tender is he of them Gen. 3.2 Jonah 2. 1 King 17. Jos 10. The Angels must comfort Jacob The Whale must rescue Jonas The Raven must feed Elias The Sun and Moone must stay for Joshua Exod. 14. The Sea must divide it selfe that Moses and his people may passe thorow The fire must not burne the three Children The Lions may not devoure Daniel Dan. 3. 6. All the creatures must change their nature rather then Gods children should not be holpen and delivered Oh therefore how great is the happinesse of Gods chosen Who can expresse it who can utter it They know not their owne happinesse it is hid from them Afflictions doe cloud it troubles doe over-shadow it crosses doe dim it and there is an interposition of the earth betwixt their sight and it But this is most certaine and sure that the best is behind with the children of God all the sweet is to come Their happinesse doth not appeare in this world 1 John â— 2â— Their life is hid with Christ in God When Christ shall appeare then shall they also appeare with him in glory It doth not yet appeare what they shall be but when he cometh they shall be made like unto him Col. 3.3 4. Their names are already taken and entred into the booke of life and one day they shall be crowned One day it shall be said unto them Come yee blessed c. One day they shall enjoy his presence where is fulnesse of joy Psal 16. and at whose right hand there is pleasure for evermore Therefore let all Gods secret ones rejoyce sing and be merry For howsoever in this world they be contemned troden under the foot made no-bodies walk as shadowes being counted as the very rags of the earth and the objects of the world yet the time will come when their happinesse and felicity shall be such as never entred into the heart of man it is endlesse unspeakable and unconceivable Phil. I doe now plainly see that there is no cause why Gods people should be too heavie and dumpish in their afflictions I see that though they be not free from all afflictions yet are they free from all hurtfull afflictions For no rod no crosse no chastisement is hurtfull unto them but all in the conclusion cometh to a blessed issue Theol. You have uttered a great and a most certain truth For there is no affection or triall which God imposeth upon his children but if they endure it quietly trust in his mercy firmly and tarry his good pleasure obediently it hath a blessed and a comfortable end Therefore the people of God may well be merry in the midst of their sorrowes They may with patience and comfort submit themselves to their Fathers corrections taking them patiently and even kissing his holy rod and saying in themselves Sith my Father will have it so I am content seeing it is his mind I am willing withall As old Eli said It is the Lord 1 Sam. 3.18 let him do what he will And as David in like submission said in a certaine case Behold here am I let him doe to mee as it seemeth good in his owne eyes 2 Sam. 15.16 And againe hee saith I was dumb Psal 29. and opened not my mouth because thou Lord hast done it Behold here then the patience of Gods Saints and their humble submission unto his most holy will They know all shall end well and that maketh them glad to thinke of it I conclude then that the children of God are happie in what state soever they are happie in trouble Deut. 28. happie out of trouble happie in poverty happie in plenty blessed in sicknesse blessed in health blessed at home likewise and abroad and every way blessed But on the contrary the wicked are cursed in what state soever they are cursed in sicknesse cursed in health cursed in plenty cursed in poverty cursed in prosperity cursed in adversity cursed in honour cursed in dishonour For all things work together for their destruction Nothing doth them any good They are not any thing the better either for Gods mercies or judgements All weathers are alike unto them They are alwayes the same in prosperity and adversity they are no changelings And as we say A good yeer doth not mend them nor an ill yeer pair them Phil. You have long insisted upon this point Now proceed to the fourth sign of a mans damnation which is the contempt of the Gospel and lay open both the greatnesse of the sin and the danger of it Theol. This sinne is of another nature then the former It is a sinne against the first Table It toucheth the person of God himselfe For to contemne the Gospel it is to contemne God himselfe whose Gospel it is If to contemne the Ministers of the Gospel hee to condemne God and Christ as our Lord Iesus avoucheth how much more then Luke 10.10 to contemne the Gospel it selfe Therefore it is dangerous meddling with this sinne It is to meddle with edged tooles to meddle with Princes matters to touch the Ark to come neer the holy Mountaine which all were things full of great perill and danger Yea it is to spill the Sacrament It is Noli me tangere It is to raile at a King It is to spet God in the face It is high treason against the King of glory Therefore this sinne of all other can never be endured and may at no hand be borne withall For can a mortall King endure the contempt of his lawes Can he put up the contempt of his
all these abominations Is this house become a denne of theeves whereupon my name is called Where wee see how the Lord doth chide his people and sharply reprove them for abusing of his temple worship and sacrifices making them a cloake for their sinnes and making his house a denne of theeves which should be an assembly of Saints Now all this is a lively description of our time wherein many use the exercises of the word prayer and sacraments not to kill and mortifie sinne but to nourish and shelter their sins For they blindly imagine that if they come to the Church and pray and hear the Sermon they are discharged of their sins though they leave them not They imagine they have given God his full due and that therefore they may be the more bold to sin afterward These kind of hypocrites are like rogues which use medicines not to cure sores but to make sores These are like the Papists which thinke if they heare Masse in the morning they may doe what the list all the day after Theol. I see now you have very well profited in the knowledge of God and true Religion You have spoken soundly and like a man of knowledge in Gods matters For the common sort of people thinke indeed that all Religion consisteth in the outward service of God though their hearts be farre from him To whom God may justly say Mat. 15.8 This people draweth neere mee with their lips but their hearts are farre from mee Of whom also God may justly take up all his just complaints of his people Israel and Judah which are so frequent in all the Prophets to wit That hee did abhorre their sacrifices loath their oblations Isa 66.3 detest their incense despise their new moones disdaine their rains lambs and goats accounting them all but as mans bloud dogs bloud swines bloud and all because their hands were full of bloud because they executed not justice and judgement in the gate because they were not obedient to his will because their hearts were not with him because they used or rather abused all these things as shelters for their sins Phil. The great contempt of the Ministers of the Gospel in this age doth strongly argue the contempt of the Gospel it selfe For a man cannot love the Gospel and hate the faithfull Ministers thereof But wee see by lamentable experience that the most grave godly and learned Ministers are had in derision of very base and vile persons And as Job saith They whose fathers I have refused to set with the dogs of my flocks they were the children of fooles and the children of villaines which were more vile then the earth For now every rascall dares scoffe and scorne at the most grave and ancient Fathers and Pastours of the Church dares flout them as they walk in the streets and as they ride by the high-wayes And though the holy Ghost giveth them glorious and lofty titles as the Stewards of Gods owne house disposers of his secrets Tit. 1.7 1 Cor. 4.1 Mat. 16.19 2 Cor. 5.20 Rev. 3.7.24 2. Cor. 8.2 disbursers of his treasure keepers of the broad seal keepers of the keyes of heaven Gods Secretaries Gods Ambassadors Angels yea the very glory of Christ and all this to expresse the excellency of their calling yet these vile varlets and venemous vermine of the earth dare call them proud Prelats pild Parsons pelting Priests O monstrous and intolerable impietie Now it is come to passe that this most sacred function which is glorious in the sight of God and his Angels and in it selfe most honourable is had in greatest contempt of all callings For now the earth is full of rank Atheists and mock-Gods which scoffe at the Gospel and bleat out their tongues at all religion These kinde of fellowes never dissemble for the matter they make no shew at all they are no hypocrites they hide not their sins but declare them openly like Sodom They care not if they never come to the Church they are too full of it They live like brute beasts They think the Scriptures are but fables They rail at the Ministers and Preachers they make flat opposition against them and are notorious mockers and past-graces Theol. Of such the Apostle Saint Peter foretold that in the last daies should come mockers and such as would live after their owne lusts c. Of such a godly Writer saith Verbum Dei securè contemnitur promissiones inanes esse creduntur minae pro fabulis habentur That is The word of God is carelesly contemned his promises are counted vaine and his threatnings fables Of such the Poet saith Heu vivunt homines tanquam mors nulla sequatur Aut velut infernus fabula vana foret Alas men live as they should never die Or as though speech of hell were a stark lie Now is also the time wherein the world swarmeth with Papists and Atheists and most men live as if there were no God For now Religion is hated true godlinesse despised zeale abhorred sincerity scoffed at uprightnesse loathed Preachers contemned Professors disdained and almost all good men had in derision For now we may justly complaine with the Prophet Isa 39 1â— Judgement is turned backward and justice standeth a farre off Truth is falen in the streets and equity cannot enter Yea truth faileth and he that refraineth from evill maketh himselfe a prey The Prophet Micah bewaileth the times saying Mic. 7 2. The good man is perished out of the earth and there is none righteous among men They all lye in waite for bloud every man hunteth his neighbour with a net The Prophet Jeremy complaineth of the same evill in his time namely that the people were come to be past shame in sâ—nning 〈◊〉 â—8 12 Were they ashamed saith he when they had committed abomination Nay they were not ashamed neither could they have any shame This is a lively picture and a very counterpane of our time for now we have put on a brow of brasse wee are become iâ—pudent in sinne We cannot blush wee cannot be ashamed We are almost past shame and past grace O Lord what will this geer grow to in the end Phil. Wee may justly fear some great judgement of God to bee neere unto us yea even to hang over our heads For the Lord will never leave the contempt of his Gospel and his Ministry unpunished Theol. You have spoken a truth And wee have heard before how the old world was plagued for it And wee read how grievously the Iewes were afflicted by the Romans for this sinne as our Lord Iesus did plainly foretell We read also that after the Lord had preached the Gospel himselfe and spread it abroad by his Apostles conquering the world thereby which things was signified by the white horse Reâ— 6. â— his rider his bow and his crowne end yet shortly after saw that the same began to be contemned in the world and made light of then hee did in most
affection They will speak you faire when they would cut your throat They will shew you a good countenance when they would eat your heart with Garlick In outward shew they will carry themselves plausibly when their hearts are full of venome and malice This viperous brood doe but watch their times and opportunities till they can get a man upon the hip and then they will sting him and worke their malice upon him These fawning curs will not bark till they bite they will lurk and lye close till they spye their vantage and then they will shew themselves in their kinde then they will hoist a man and turne him over the perk if they can These men are like the waters which are most deep when they are most calme like a dangerous rocke hid under a calme sea or as the Heathens say like the Syrens song which is the Sailers wrack like the Fowlers whistle which is the birds death like the 〈◊〉 bait which is the fishes bane 〈◊〉 the Harpies which have Virgins faces and Vultures talons or like Hyena which speaketh like a friend and devoureth like a foe or as the Scripture saith like Joab the Captaine of the hoast 2 Sam. â—0 10 which spake kindly to Amasa another Captaine and kissed him when presently hee stabâ—d him or like unto the Herodians and Pharisees servants which came to our Lord Iesus with many fawning insinuations calling him good Master and telling him that hee was the plaine truth that hee taught the way of God truly he regarded no mans person and many good morrowes and all this geere when as in very deed their purpose was to entangle him in his words and to entrap him that they might catch advantage against him and so cut his throat and give him pap with a hatchet This is it which the wise mâ—n saith Pro. 29.5 A man that stattereth his neighbour spreadeth a net for his feet And againe Pro. 26.23 As silver drosse over-laid upon an earthen pot so are fawning lips and an evill heart And in another place hee saith Pro 26.25 Hee that beareth hatred will counterfeit with his lips but hee layeth up deceit in his heart When hee shall shâ—w his voice favourably trust him not For there are seven abominations in his hoâ—â— He will cover hatred by deceit 〈…〉 malice shall be discovered in the congregation In another place hee pronounceth a curse upon all these hallow-hearted hypocrites and meal-mouthed flatterers For Pro 27.4 saith hee Unto him that blesseth his friend with a loud voice betimes in the morning rising up early a curse shall be imputed Phil. You have very wâ—ll described the conditions of the men of this age which have faces countenances and tongues but no hearts which profâ—sse lying and dissembling which say Hee cannot live that cannot dissemble which have faire faces and false hearts which have forgotten that plâ—ine honesty is deep policie Theol. The holy Ghost often in the Proverbs of Solomon calleth all unregenerate men fooles or as it is in the Hebrew men without hearts Because they have no heart to God no heart to his word no heart to his children no heart to godlinesse no heart to any thing that good is They are without an honest heart an upright heart a plaine heart They are all in words nothing in deeds They promise mounraines and performe mole-hils They wil speak well of Religion and practise nothing They will give faire words to their friends and doe just nothing for them Phil. The world is full of these masked counterfeits and lying and dissembling did never more abound Theol. It is too true that lying and dissembling are most rise and over-common vices amongst all sorts of men but especially it doth overflow and superabound in shop-keepers and servants For both these make a trade and occupation of it they can doe no other but lye It cleaveth unto them as the naile to the doore Phil. I do certainly know some shop-keepers which to utter their bad wares and to blinde the eies of the simple do trade in lying all the day long from Sun to Sun from the opening of the shop and windowes to the shutting of the same And what is their life if customers come in apace but swearing lying dissembling and deceiving They will lye as fast as a dog will trot as wee say It is wonder that their shops and all their wares do not fire over their heads for their so common so lewd and so abominable lying and that against their owne knowledge against their conscience against God against their neighbour against heaven and earth men and Angels Theol. True it is we may marvel at the long-suffering of God in this behalfe But this is to be noted that God doth not immediatly punish all notorious sinners in this life but reserveth thousands to the judgment of the great day In this life he only culleth out some few whom he smiteth for the example of others that they might feare and tremble and learne by other mens harmes to beware Therefore even in this life wee see before our eyes some lyers some drunkards some whore-mongers some swearers some misers of the world some ruffians and cut-throats stricken downe by the revenging hand of God But whereas God smiteth one of these in this life hee letteth an hundred escape For if hee should punish all offenders in this life to what purpose should the judgement to come serve If hee should punish none then we should think there were no God or that hee were shut up idle in heaven and would do neither good nor evill nor once meddle in the matters of the earth as some Epicures have dreamed Therefore to avoid both these extremities God in his heavenly wisedome hath thought good to meete with some even in this world Phil. I am of this mind that the goods which men get by swearing lying and deceit will never prosper Theol. You are not therein deceived For God will blow upon all such kinde of evill gotten goods and they shall be put in a bottomelesse purse as the Prophet saith The holy Ghost in the book of the Proverbs hath many excellent sayings to this effect as chap. 13.11 Hag. 1.6 The riches of vanity shall be diminished but hee which laboureth with the hand shall increase them And againe Prov. 10. Hee that dealeth deceitfully shall become poore but the hand of the diligent maketh rich In another place he saith Pro. 14. â—7 The deceitfull man rosteth not that which hee hath caught in hunting That is hee shall not long enjoy or taste the prey which he hath gotten by fraud For either one trouble or other will come upon him that he shall not be able to possesse or take delight in the spoyle Therefore it is said The bread of deceit is sweete to a man but after his mouth shall be filled with gravell That is in the end the crafty person shall meete with many troubles For either his
this cause Job saith that Man is borne to travell as the sparkes flie upward And God hath laid this upon Adam and all his posterity Gen. 3. In the sweat of thy browes thou shalt eat thy bread Some do set downe foure causes why every man should labour diligently in his calling First to beare the yoke laid upon all mankind by the Lord. Secondly to get the necessaries of this life Thirdly to live to the profit of humane society Lastly to avoid evill thoughts and actions St. Paul findeth great fault with some in the Church of Thessalonica because they walked inordinately that is idlely and out of a lawfull calling and therefore concluded That such as would not labour should not eat So then wee do plainly see that God alloweth idlenesse in none For when we are idle as hath been shewed before wee lie open to the Divell and his temptations and he gets within us and prevaileth against us While David tarried idlely at home in the beginning of the yeare when Kings used to go forth to the battell hee was soone overtaken with those two soule sinnes of adultery and manslaughter So long as Samson warred with the Philistines hee could never be taken or overcome but after hee gave himselfe to idlenesse and pleasure he not onely committed fornication with the Strumpet Dalilah but also was taken of his enemies and his eyes miserably pulled out These examples doe shew what a dangerous sinne wickesse is Therefore the holy Ghost sends us to schools to the little Creature the Ant to learne of her both to avoid idlenesse and also to use wisedome and providence in our actions Prov. 6.6 Go to the Pismire O sluggard behold her waies and be wise For shee having no guide task-master nor ruler prepareth her meat in the summer and gathereth her food in the harvest And in good sooth it is wonderfull to observe what infinite paines and unwearied labour this silly creature taketh in Summer that she may be well provided for against Winter Let us therefore learne wisedome from her example and let us set before our eyes the looking-glasse of all Creatures Let us consider how the birds flye the fishes swimme the wormes creep the heavens turne the elements move the sea ebbeth and floweth uncessantly yea the earth it selfe which is the most heavie and unweildy creature of all other yet never ceaseth his working bringeth forth his burden in Summer and labouring inwardly all the Winter in concocting and digesting his nourishment for the next spring Thus wee see how all creatures are diligently and painfully exercised in their kinds And therefore it is a great shame for us to live idlely carelesly and dissolutely Let us therefore learne once at last to flie sloath and every one to live faithfully diligently and industriously in our severall callings So shall we both keep Satan at the staves end and also much sinne out of our soules which otherwise idlenesse will force in upon us Phil. I must needs confesse that idlenesse is a grosse vice in whomsoever it is found But specially in my judgement it is most odious in Magistrates and Ministers Theol. That is so in truth For they ought to be the guides governours shepherds and watch-men over the people of God And therefore for them to neglect their duties and charges is a most horrible thing sith it concerneth the hurt of many Therefore well said the Heathen Poet Hom. l. â— A Magistrate or Minister may not be lazie or slothfull to whom the nursing of the people is given in charge and of whom many things are to be cared for What a lamentable thing therefore is it when Magistrates are profane irreligious popish vicious and negligent in the duties of their calling And how much more lamentable is it when Ministers neglect their studies slacke preaching and prayer and give up themselves some to covetousnesse some to pride some to husbandry some to other worldly affaires and some to spend their time idlely in Tavernes Ale-houses gaming rioting and lewd company Would to God therefore that both these kinds of publike persons would cast off idlenesse and sloath and with diligence faithfulnesse care and conscience performe the duties of their places For it is an excellent thing for any to be a good man in his place As a good Magistrate that ruleth well that governeth wisely which favoureth good men and good causes and defendeth them which also setteth himselfe against bad men and bad causes and punisheth them sharply and severely which moreover maintaineth vertue even of a very love hee beareth unto it in his heart and punisheth vice of a very zeale and hatred against it and not for his credit onely or to please some or because he must needs doe it and can doe no lesse or for any such sinister respect but even of a love to God a care of his glory a conscience of duty and a fervent zeale against sin So likewise it is a notable thing for a Minister to be a good man in his place to be studious in the Law of God diligent and painfull in preaching and that out of a love of God a zeale of his glory deep pity and compassion toward the soules of the people seeking by all meanes possible to win them unto God carrying himselfe in all his actions amongst them wisely religiously unblameably and inoffensively So againe it is a worthy thing to be a good rich man which doth much good with his riches which keepeth a good house relieveth the poore ministreth to the necessities of the Saints and giveth cheerfully and with discretion where need is So also it is a commendable thing to be a good neighbour a good Townsman by whom a man may live quietly peaceably joyfully and comfortably And lastly to be a good poore man that is humble lowly dutifull painfull ready to help and ready to please Oh I say this is a most excellent and glorious thing when every man keepeth his standing his range and his ranke when all men with care and conscience performe the duties of their places when the husband doth the duty of an husband and the wife of a wife when the father doth the duty of a father and the childe of a childe when the master doth the duty of a master and the servant of a servant when every man setteth God before his eyes in doing those things which especially belong unto him For herein consisteth the honour of God the glory of the Prince the crowne of the Church the fortresse of the Common-wealth the safety of Cities the strength of Kingdoms and the very preservation of all things Asun You have said well in some things but yet I do not see but that rich men and women may live idlely sith they have enough wherewithall to maintaine it For may not a man do with his owne what he list Theol. No verily For you may not take your owne knife and cut your owne throat with it neither may you take
Gods Commandements Asun As neere as God will give mee grace Theol. Nay but I aske you whether you keep them or no Asun I doe assay to keep them as neere as I can I doe my true intent Though I keep them not all yet I am sure I keep some of them Theol. Because you say you keep some of them I pray you let me be so bold with you as to examine you in the particulars You know the first Commandement is this Thou shalt have none other Gods in my sight How say you doe you keep this Asun I am out of all feare of it For I never worshipped any God but one I am fully perswaded there is but one God Theol. What say you to the second Commandement Thou shalt not make to thy selfe any graven image c. Asun I never worshipped any images in my life I defie them I know they cannot help me for they be but stocks and stones Theol. What say you to the third Commandement which is this Thou shalt not take the Name of the Lord thy God in vaine c. Asun Nay certainly I was never counted a swearer in my life but I have served God alwaies of a child and have had a good faith in him ever since I could remember I would be sorry else Theol. What say you then to the fourth Commandement Remember that thou keep holy the Sabbath day c. Asun Nay for that matter I keep my Church as well as any man in the parish where I dwell and mind my prayers as well when I am there I thanke God for it though I say it my selfe I have beene alway well given and have loved Gods word with all my heart and it doth mee good to heare the Epistles and Gospels read every Sunday by our Vicar Theol. Tell me what say you to the fift Commandement which is Honour thy Father and thy Mother c. Doe you keepe this Asun I have alwayes loved and obeyed my father and mother from my heart I hope there is no body can accuse me for that and I am sure if I keepe any commandement it is this For when I was a boy every body said that I was well given and a toward child Therefore if I should not keep this Commandement it would be a great griefe to mee and goe as neere my heart as any thing that came to mee this seven yeeres Theol. What say you to the sixt Commandement Thou shalt not kill Asun It were strange if I should not keep that Theol. What say you to the seventh Thou shalt not commit adultery Asun I thank God for it I was never given to women God hath alwaies kept mee from that and I hope will so still Theol. What say you to the eighth Thou shâ—â—t not steale Asun I am neither whore-master nor thiefe Theol. What say you to the ninth Thou shalt not beare false witnesse c. Asun I defie all false witnesse bearing from my heart Theol. What say you to the last Thou shalt not covet Asun I thank God for it I never coveted any mans goods but mine owne Theol. Now I perceive you are a wonderfull man you can keep all the Commandements You are like the blind Ruler which said unto Christ All these things have I kept from my youth Mat. 19.20 I perceive now indeed that it is no marvell though you make so light of Preaching for you have no need of it You are whole you need not the Physician you feele no misery and therefore you care not for mercy For where misery is not felt there mercy is not regarded but I see you need no Saviour Asun You â—â—y not well in that I need a Saviour and iâ— is my Lord Jesus that must save me 〈◊〉 he made me Theol. What need you a Saviour sith you are no sinner Asun Yes beleeve mee I am a sinner We are all sinners there is no man but hee sinneth Theol. How can you be a sinner sith you keepe all the Commandements Asun Yes I am a sinner for all that Theol. Can you both be a sinner and be without sinne too for hee that keepeth the Commandements is without sinne which thing you say you doe But I see how the case standeth that a great number of such ignorant and sottish men as you are will in generall say you are sinners because your conscience telleth you so but when it cometh to particulars you know not how you sinne nor wherein I pray you therefore let mee lead you thorow the Commandements againe and deale with you in particulars that I may bring you to the sight of your sinnes How say you therefore doe you upon your knees every morning and evening give God thankes for his particular mercies and manifold favours towards you And doe you call much upon him privately and much also with your family Answer me plainly and simply Asun I cannot say so Theol. Then you have broken the first Commandement which chargeth us to give God his due worship whereof prayer and thanksgiving are a part So then here at the very entrance you are found guilty Further I demand of you whether you never had any by-thoughts in your prayers and your heart hath not beene upon other matters even then while you were in prayer Asun I cannot deny that For it is a very hard matter to pray without by-thoughts Theol. Then by your owne confession you have broken the second Commandement which doth command the right manner of Gods worship that is that as wee must worship God so wee must doe it in faith love zeale and pure affections So that here you are guilty also because when you pray your minde is of other matters and you doe it not in sincerity and truth Further I demand of you whether you did never sweare by your faith or troth or by our Lady St. Mary and such other oathes Asun Yes by S. Mary have I I must needs confesse it Theol. Wee need no further witnesse your very answer proveth it for your answer is an oath therefore here also are you guilty because you sweare by idols Further I demand of you whether you did never travell to Faires on the Sabbath day or make bargaines on that day or take journies or talke of worldly matters neglecting holy duties Asun Yes God forgive me I have Theol. Then are you guilty of the breach of the fourth Commandement which chargeth us on paine of death to spend the Sabbath day in holy and religious duties both publikely and privately Further I demand whether you instruct your wife children and servants in the true knowledge of God and pray with them or no Asun I am sure you would have mee speak the truth I must needs confesse I do not neither am I able to do it Theol. Then are you guilty of the breach of the fifth Commandement which commandeth all duties of superiours towards their inferiours and of inferiours towards their superiours
whereof prayers and instructions are a part Moreover I demand whether you were ever angry or no Asun Yes an hundred times in my dayes and I thinke there is no body but will be angry at one time or other especially when they have cause Theol. Then you have broken the sixth Commandement which chargeth us to avoid wrath anger malice desire of revenge and all such like forerunners unto murder Furthermore I aske you whether you did never look upon a woman with a lust in your heart Asun Yes for I thinke there is no man free from thoughts that way I had thought thoughts had beene free Theol. No thoughts are not free before God for God knoweth our thoughts and will punish us arraign us and condemne us for thoughts Men know not thoughts and therefore can make not Lawes against thoughts but because God is privie to all our most secret thoughts therefore hee hath made Lawes against them and will condemne them Therefore I conclude that if you have nourished adulterous thoughts in your heart you are guilty of the breach of the seventh commandement which forbiddeth all secret thoughts and provocations whatsoever to adultery But further I demand whether you did never pilfer purloine and steale some small things from your neighbour as pasture poultry conies apples and such like Asun I cannot cleere my selfe in these things for I had thought they had been no sinne Theol. Then have you broken the eight Commandement and stand guilty of eternall death For God in this Commandement chargeth us to have as great care of our neighbours goods as of our owne and not to injure him any manner of way 〈◊〉 thought word or deed Therefore all deceit pilfring oppressing and all unjust dealing with our neighbours goods is here condemned Moreover let me ask you whether you did never lie or dissemble Asun Yes assuredly Theol. Then have you broken the ninth Commandement wherein God chargeth us both in witnesse bearing and all other matters to speake the plaine truth from our heart without lying or dissembling Last of all I demand whether you did never in your heart desire something that was not your owne as your neighbours house or ground kine or sheepe c. therein bewraying the discontentment of your heart Asun I am as guilty in this as in any thing For God forgive me I have often desired and lusted after this and that which was none of mine owne and so have bewrayed my discontentment Theol. Then I perceive by your owne confession that you are guilty of the breach of all the Commandements Asun I must needs confesse it for I see now more into that matter then ever I did I never heard so much before in my life nor was ever asked any such questions as you aske mee I had thought many of those things which you asked mee had been no sinnes at all Theol. I could have convicted you in a thousand other particulars wherein you doe daily and hourely breake the Law of God But my purpose was onely to give you a taste of some particular transgressions and therewithall some little light by the way into the meaning of the Law that thereby you might be brought to some better sight of your selfe and might a little perceive in what case you stand before God and by that little conceive a great deal more Asun Well now I do plainly see that I have been deceived and am not in so good estate before God as I thought I had been Moreover I see that thousands are out of the way which thinke they are in a good case before God whereas indeed they are in blindnesse and in their sinnes But Lord have mercie upon us I doe now plainly see that I am farre from keeping the Commandements and I thinke no man doth keep them Theol. You may sweare it I warrant you For neither Saint Paul David or the Virgin Mary could ever keep any one of the Commandements I am glad you begin to see into the Law of God and to have some taste that way For as a mans knowledge and in-sight is into the Law so is hiâ— knowledge and in-sight into himselfe Hee that hath a deep in-sight into the Law of GOD hath also a deep in-sight into himselfe Hee that hath no in-sight into the Law can have no in-sight into himselfe For the Law is that glasse wherein we doe behold the face of our soules before GOD. The Apostle saith By the Law cometh the knowledge of sinne Therefore those which are altogether ignorant of the Law and never behold themselves in this glasse doe commit an hundred sinnes a day which they know not of and therefore are not grieved for them For how can a man be grieved for that which hee knoweth not But now further I pray you to give mee leave to aske you some moe questions of the principleâ— of Religion to the end that you knowing and feeling your ignorance may be humbled therewith bewaile iâ— in time and seek after the true knowledge of God But yet by the way I will aske Antilâ—gon a question or two because I desire to understand what knowledge hee hath in the grounds of Religion Tell me therefore Antilegon what was the reason why Christ was conceived by the holy Ghost Antil I could answer you but I will not What authority have you to examine me Shew your commission When I see your warrant I will answer you in the meane time you have nothing to doe to examine mee Meddle with that you have to do withall Theol. I perceive you are not onely ignorant but wilfull and obstinate and refuse all instructions Therefore I will leave you to God and to your galled conscience But I pray you Asunetus answer this question What thinke you what was the reason that Christ was conceived by the holy Ghost Asun Belâ—eve me Sir that is an hard question You may aske a wise man that question For I cannot answer it Theol. What say you then to this Who was Christs mother Asun Marry Sir that was our blessed Lady Theol. What was Pontius Pilate Asun I am somewhat ignorant I am not book-learned but if you will have my simple opinion I thinke it was the Divell For none but the Divell would put our sweet Saviour to death Theol. What is the holy Catholike Church which you do beleeve Asun The communion of Saints the forgivenesse of sins Theol. What do you pray for when you say Thy Kingdome come Asun I do pray that God would send us all of his grace that wee may serve him and doe as wee ought to doe and keep us in a good minde to God-ward and to have him much in our minde For some God blesse us have nothing but the Divell in their minde they doe nothing a Gods name Theol. What is the Sacrament Asun The Lords Supper Theol. How many Sacraments be there Asun Two Theol. Which 〈◊〉 they Asun Bread an 〈◊〉 Theol. What is the principall end
needs smite us downe and take vengeance of us every day and every houre in the day because wee provoke him every day and every houre in the day But the God of Heaven is not as a man that hee should be subject to passions and affections hee is of a most constant and immutable nature For though we provoke him every day with new sins yet is he so farre off from takeing revenge that the next day hee rewardeth us with new mercies and breaketh through all our unkindnesse to shew kindnesse unto us and through all our naughtinesse to doe us good All our infirmities cannot make him breaks off with us or cease to love us Hee is content to take us with all faults and to love us dearly though wee have great faults Hee regardeth not our infirmities though wee be oftentimes wayward and elvish yet for all that hee loveth us neverthelesse Even as a loving Mother though her young suckling cry all the night and be exceeding trease and wayward so as shee cannot rest on houre in the night yea though shee endure much lothsomenesse and trouble with it yet in the morning when shee riseth shee loveth it never the lesse but dandleth it playeth with it smileth and laugheth upon it so the God of all mercies whose love towards us farre passeth the love of mothers though we grieve him with our infirmities continually yet loveth us neverthelesse and is content to put up all to forget and forgive all for hee is a most constant lover Where he once sets and settles his love hee loveth most constantly nothing can alter him nothing can remove him Even as a Father when his little childe catcheth a fall breaketh his shinnes and hurteth his face is so farre from beeing offended or displeased with him therefore that hee doth pity him and bemoane him seeking remedies for his hurt so our mercifull Father is so farre off from being angry and displeased with us for some slips and falls that hee doth the more pitie us and lament our case Even as a loving and wise husband although his wife have many infirmities yet being assured shee loves him dearly and that her heart is with him hee is well content to winke at all her faults to hide them to beare with them yea and to make nothing of them loving her no whit the lesse for them so our deare husband and Spouse Christ Iesus because hee knoweth wee love him and that hee hath our hearts is content to beare with all our infirmities and to make light of them For this cause it is that hee saith to his Spouse in the Canticles though shee was black and full of infirmities Behold thou art all faire Câ—nt 4 1 7. my Love Behold thou art faire thou art all faire my Love there is no spot in thee Mark that hee calleth his Church faire all faire and without spot not because shee was so in her selfe but because shee was made so in him and assuredly the eternall God beholding her in his Sonne doth so esteeme and account of her For as hee that beholdeth any thing through a red glasse doth take it to be red as is the colour of the glasse so God the Father beholding us in his Sonne doth take us to be of the same nature and quality that hee is that is perfectly righteous For this cause it is that hee loveth us and setteth his heart upon us and will not be removeed from us For his love to his children is alwaies one and the same although we have alwaies the like sight and feeling of it as the Moone is alwaies the same in substance and quantity though sometimes it seemeth unto us to be wasted into a very small scantling Let us know then to our great comfort that the love of God towards us in his deare Sonne is constant and alwaies alike and that he will not discountenance us or shake us off for some infirmities no nor yet for many infirmities for the mercifull God doth accept of his children because their generall care is good and the universall tenour of their life tendeth unto righteousnesse howsoever they may greatly faile in many particular actions Two or three fits of an ague doe not prove a diseased body nor two or three good daies a found body then so some few infirmities do not argue a wicked man nor two or three good actions a good man but we must have an eye to the certain 〈◊〉 settled course of a mans life Even aâ—â— men are truely said to walke in a way when they go in it although sometimes they trip and stumble so Gods children do walk in the way of righteousnesse although sometimes they stumble and step out of it or sometimes be violently haled out of it by theeves For Satan and the violence of our lusts do often hale us out of the way but wee must get into it againe as soon as wee are escaped Now then to conclude and draw to an end Sith God is so infinitely mercifull and constant in his mercy sith such great and precious promises are made to us in Christ sith the Lord doth not regard our infirmities when our hearts are with him therefore O Asunetus be of good cheere let nothing trouble you feare not the assaults of the Divel regard not his temptations for assuredly your sinnes are forgiven Christ is yours heaven is yours and all the promises of life and salvation belong unto you So as you need not doubt you cannot miscarry your name is written in the Book of life Asun I am greatly comforted and cheered up with your words Your preaching of the Gospel and laying open of Gods abundant mercy in Christ and of the promises doe exceedingly revive me and even as it were put new life into me they are as Sacke and Sugar unto my soule and sweeter then the honey and the honey-combe they are as Physicke to my sicke soule and as ointment to my spirituall wounds I do now begin to see what misery is in man and what mercy is in God And I know by wofull experience that where misery is not felt there mercy is not regarded but now it hath pleased God to give mee some feeling of mine owne wretchednesse and misery and yet with good comfort in his mercy For I thanke God for it I begin now to grow to some perswasion that the promises do belong unto me my sins are forgiven and that I am one of them that shall be saved Theol. I doe greatly rejoice that God hath according to his rich mercy wrought this good worke in you I do from the bottome of my heart give him the praise and glory of it Happie are you that ever you were borne in whom the Lord hath wrought so gracious a work It is his high favour and speciall mercy towards you for it is the onely priviledge and prerogative royall of Gods owne children truely to repent and deâ—â—eve I beseech God therefore to encrease your faith and to
that they may draw it out to punish the wicked and to defend the godly and that they may with all good care and conscience discharge the duties of their places Increase the number of faithfull and zealous Ministers in this Church Send thy Gospel to those places where it is not and blesse it where it is Remember them in thy mercy O Lord that are under any crosse or affliction whatsoever be comfortable unto them heale up their wounds bind up their sores put all their teares into 〈◊〉 bottle and make their bed in all their sorrowes and put such a good end to all their troubles that they may redound to thy glory and the furtherance of their owne salvation In the meane time give them patience and constancie to beare whatsoever it shall please thy mercifull hand to lay upon them Last of all in a word wee pray theâ— blesse the Magistracie Ministry and Commonalty Blesse all the people doe good to all that are true and upright in their hearts And so deare Father we do commit and command our selves our soules and bodies into thy hands for this day and the rest of our life praying thee to take care and charge of us Keep us from all evill watch over us for our good let thine Angels encamp about us let thy holy hand be over us and keep us in all our waies that we may live to thy praise and glory here on earth keeping faith and a good conscience in all our actions that after this life wee may be crowned of thee for ever in thy Kingdome Grant these things good Father to us here present and to all thine absent praying thee in speciall favour to remember an our friends and kinsfolkes in the flesh all our good neighbours and well-willers and all those for whom wee are bound to pray by nature by deserts or any duty whatsoever for Jesus Christs sake our onely Mediatour to whom with thee and the holy Ghost be given all praise and glory both now and for evermore Amen An Evening Prayer to be used in private Families O Eternall God and our most loving and deare Father wee thy unworthy children do here fall down at the foot of thy great Majesty acknowledging from our hearts that we are altogether unworthy to come neere thee or to look towards thee because thou art a God of infinite glory and wee are most vile abominable sinners such as were conceived and borne in sin and corruption and such as have inherited our Fathers corruptions and also have actually transgressed all thy holy Statutes and Lawes both in thoughts words and deeds before wee knew thee and since secretly and openly with our selves and with others our particular sins are moe then can be numbred for who knoweth how often hee offendeth but this wee must needs confesse against our selves that our hearts are full of pride covetousnesse and the love of this world full of wrath anger and impatience full of lying dissembling and deceiving full of vanity hardnesse and profanenesse full of infidelity distrust and selfe-love full of lust uncleannesse and all abominable desires yea our hearts are the very sinkes of sinne and dunghils of all filthinesse And besides all this we doe omit the good things we should doe for there are in us great wants of faith of love of zeale of patience of contentment and of every good grace so as thou hast just cause to proceed to sentence of judgment against us as most damnable transgressours of all thy holy commandements yea such as are sunk in our rebellions and have many times and often committed high treason against thy Majestie and therefore thou maist justly cast us all downe into Hell fire there to be tormented with Sathan and his Angels for ever And wee have nothing to except against thy Majesty for so doing sith therin thou shouldest deale with us but according to equity and our just deserts Wherefore deare Father wee doe appeale from thy justice to thy mercy most humbly intreating thee to have mercy upon us and freely to forgive us all our sinnes past whatsoever both new and old secret and open knowne and unknowne and that for Jesus Christs sake our onely Mediatour And wee pray thee touch our hearts with true griefe and unfeigned repentance for them that they may be a matter of continuall sorrow and heart-smart unto us so as nothing may grieve us more then this that wee have offended thee beâ—ng our speciall friend and Father Give us therefore deare Father every day more and more sight and feeling of our sinnes with true humiliation under the same Give us also that true and lively faith whereby we may lay sure hold on thy Son Christ and all his merits applying the same to our owne soules so as we may stand fully perswaded that whatsoever hee hath done upon the Crosse hee hath done for us particularly as well as for others Give us faith good Father constantly to beleeve all the sweet promises of the Gospel touching remission of sin and eternall life made in thy Sonne Christ O Lord increase our faith that wee may altogether rest upon thy promises which are all Yea and Amen Yea that wee may settle our selves and all that wee have wholly upon them both our soules bodies goods names wives children and our whole estate knowing that all things depend upon thy promises power and providence and that thy Word doth support and beare up the whole order of nature Moreover we entreat thee O Lord to strengthen us from above to walke in every good way and to bring forth the fruits of true faith in all our particular actions studying to please thee in all things and to be fruitfull in good workes that wee may shew forth unto all men by our good conversation whose children we are and that we may adorne and beautifie our most holy profession by walking in a Christian course and in all the sound fruits and practice of godlinesse and true religion To this end we pray thee sanctifie our hearts by thy Spirit yet more and more sanctifie our soules and bodies and all our corrupt naturall faculties as reason understanding will and affections so as they may be fitted for thy worship and service taking a delight and pleasure therein Stirre us up to use prayer watchfulnesse reading meditation in thy Law and all other good meanes whereby wee may profit in grace and goodnesse from day to day Blesse us in the use of the meanes that we may daily dye to sinne and live to righteousnesse draw us yet neerer unto thee helpe us against our manifold wants Amend our great imperfections renew us inwardly more and more repaire the ruines of our hearts aide us against the remnants of sin Enlarge our hearts to run the way of thy Commandements direct all our steps in thy Word let none iniquity have dominion over us Assist us against our speciall infirmities and master-sins that we may get the victory over them all to thy