and deceits that are in it and of it I pray you let us now proceed and first of all tell mee by what means the new birth is wrought Theol By the preaching of the word as the outward meanes 1 Pet. 1 2.3 John 1â— 3 Acts 10.44 Ephes 4.3 and the secret worke of the spirit as the inward means Phil. Many hear the word preached and are nothing the better but rather the worse what I pray you is the cause of that Theol. Mens own incredulity and hardnesse of heart because God in his wrath leaveth them to themselves and depriveth them of his spirit without the which all preaching is in vain For except the spirit doe follow the word into our hearts Act. 16.14 wee can finde no joy taste nor comfort therein Phil. Cannot a man attain unto regeneration and the new birth without the word and the spirit Theol. No verily For they are the instruments and means whereby God doth work it Antil Why may not a man have as good a faith to God-ward that heareth no Sermons as hee that heareth all the Sermons in the world Theol. Why may not he which eateth no meat be as fat and as well liking as hee that eateth all the meat in the world For is not the preaching of the word the food of our souls Antil I like not so much hearing of Sermons and reading of the Scriptures except men could keep them better Theol. Faithfull and honest hearers do therefore hear that they may be more able to observe and do For a man cannot do the will of God before he know it and hee cannot know it without hearing and reading Antil I marvell what good men doe get by gadding to Sermons and poring so much in the Scripture or what are they better then others There are none more full of envie and malice then they They will doe their neighbour a shrewd turn as soon as any body and therefore in mine opinion they be but a company of hypocrites and precise fools Theol. You judge uncharitably Full little doe you know what they feel or what good Gods people get by hearing of the word For the work of the spirit in the hearts of the elect is very secret and altogether hid from the world John â— 8 as it is written The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whither it goeth or whence it cometh so is every man that is born of the spirit And againe The things of God knoweth no man but the spirit of God Amil. Tush tush what needs all this adoâ— If a man say his Lords prayer his ten Commandements and his Beleefe keep them and say no body harme not doe no body harm and doe as hee would be done to have a good faith to God-ward and be a man of Gods beliefe no doubt hee shall be saved without all this running to Sermons and pratling of the Scripture Theol. Now you powr it out indeed you thinke you have spoken wise y. But alas you have bewrayed your great ignorance For you imagine a man may bee saved without the word which is a grosse errour Antil It is no matter say you what you will and all the Preachers in the world besides as long as I serve God and say my prayers duly and truely morning and evening and have a good faith in God and put my whole trust in him and doe my true intent and have a good mind to God-ward and a good meaning although I am not learned yet I hope it will serve the turn for my soules health For that God which made mee must save me It is not you that can save me for all your learning and all your Scriptures Theol. You may very fitly be compared to a sick man who having his brain distempered with heat raveth and speaketh idly he cannot tell what For the holy Ghost saith Pâ—o. 18.9 Hee that turneth away his ear from hearing the law even his prayer shall be abominable And again Prov. 13.15 He that destroyeth the word shall be destroyed So long therefore as you despise Gods word and turn away your ear from hearing his Gospel preached all your prayers your fantasticall serving of God your good meanings and your good intents are to no purpose but most odious and loathsome in the sight of God as it is written My soule hateth your new moons Esa 1.14 and your appointed feasts they are a burthen unto mee I am weary to beare them When you stretch out your hands I will hide mine eye from you and though you make many prayers I will not hear For your hands are full of bloud And again the Lord saith by the same Prophet He that killeth a bullock Esa 66.3 is as if he slâ—w a man hee that sacrificeth a sheep as if hee cut off a dogs neck he that offereth an oblation as if he offered swines bloud hee that remembreth incense as if hee blessed an idol Where you see the Lord telleth you his mind touching thâ—se matters to wit that all your prayers services good meanings c. are abominable unto him so long as you walk in ignorance profanenesse disobedience and contempt of the Gospel For hee saith in the words immediately going before To him will I look even to him that is poor and of a contrite spirit and trembleth at my words Asun I grant indeed for them that are idle and have little to do it is not amisse now and then to hear a Sermon and read the Scriptures but wee have no leasure we must follow our businesse we cannot live by the Scriptures they are not for plain folk they are too high for us wee will not meddle with them They belong to Preachers and Ministers Theol Jâ—â—â— 10. Christ saith My sheep heare my voice and I give unto them eternall life If therefore you refuse to heare the voice of Christ you are none of his sheep neither can you have eternall life And in another place our Lord Iesus saith John 8.47 He that is of God heareth Gods word Ye therefore hear it not because ye are not of God Saint Paul writing to all sorts of men both rich and poore high and low men and women Colos 3.1 young and old exhorteth that the word of Christ may dwell plenteously in them all in all wisdom You see therefore that the Apostle would have all sorts of people that have souls to save to bee well acquainted with the Scriptures Therefore you may as well say you will not meddle with God with Christ nor with everlasting life as to say you will not meddle with the Scriptures Asun Well I cannot read and therefore I cannot tell what Christ or what Saint Paul may say but this I am sure of that God is a good man worshipped might he be hee is mercifull and that we must be saved by our good prayers and good serving of God Theol. You speak foolishly and
with faith in those that heard it And again Heb. â— 1â— They could not enter in because of unbeliefe Here we sâ—e that unbeliefe did bar out the old people from entring into the Land of Promise which was a figure of Gods eternall Kingdome And sure it is that the same unbeliefe doth barre out thousands of us For many will beleeve nothing but their owne fantasies They will not beleeve the Word of God especially when it is contrary to their lusts and likings profits and pleasures Though things be manifestly proved to their faces and both the Chapter and the Verse shewed them yet will they not beleeve or though they say they beleeve yet will they never goe about the practice of any thing but reply against God in all their actions And for the most part when God saith one thing they will say another when God saith yee they will say nay and so give God the lye Some againe will say If all be true that the Preachers say then God help us Thus you see how infidelity doth bar men out of Heaven and cast them into Hell Phil. Let us heare of the second gate which is Presumption of Gods mercy Theol. This is set downe in the 29. Chapter of Deuteronomie where the Lord saith thus When a man heareth the words of this curse and yet flattereth himselfe in his heart saying I shall have peace although I walke according to the stubbornnesse of mine owne heart thus adding drunkenness to thirst that is one sinne to anotâ—er the Lord will not be mercifull unto him but the wrath of the Lord and his jealousie shall smoake against that man and every curse that is written in this booke shall light upon him and the Lord shall put out his name from under Heaven Here we see how the mighty God doth thunder downe upon such as goe-on in their sins presuming of his mercie and saying in their hearts If I may have but a Lord have mercy upon mee three houres before death I care not But it is just with God when these three houres come to shut them up in blindnesse and hardnesse of heart as a just plagne for their presumption Therefore the Prophet David seeing the grievousnesse of this sinne prayeth to be delivered from it Psal 19. Keep me O Lord saith he from presumptuous sins let them not reigne over mee Let all men therefore take hood of presumptuous sins For though God be full of mercy yet will hee shew no mercy to them that presume of his mercy But they shall once know to their cost that justice goeth from him as well as mercy Phil. Let us come to the third gate which is the Example of the multitude Theol. This is proved in the 23. of Exodus verse 22. where the Lord saith flatly Thou shalt not follow a multitude to do evill In another place the Lord saith Levit. 18.3 After the doing of the Land of Egypt wherein ye dwelt shall ye not doe and after the manner of the Land of Canaan whither I will bring you shall ye not doe neither walke in their ordinances Against this Law did the children of Israel offend when they said in the stubbornnesse of their heart to the Prophet Jeremie The word that thou hast spoken unto us in the name of the Lord wee will not heare but we will do whatsoever goeth out of our mouth and we will do as we have done both we and our Fathers our Kings and our Princes in the Cities of Judah and the streets of Jerusalem Jer. 44.16 Note here how they doe altogether refuse the Word of the Lord and how they follow the example of the multitude Wee see in these our dayes by lamentable experience how thousands are violently carried downe the stream and for defence of it some will say Do as the most men do and the fewest will speak ill of you Which is a very wicked speech For if we will follow the course of the most we shall have the reward of the most which is eternall perdition Let us therefore take heed of bending with the sway for the sway of the world doth weigh down all things that can be spoken out of the Word of God and openeth a very wide passage into hell Phil. Proceed to the fourth gate into hell which is the Long custome of sinne Theol. This is noted by the Prophet Jeremy to be a very dangerous thing For hee saith Jer. 13.23 Can the Black moore change his skin or the Leopard his spots Then may yee also doe good which are accustomed to doe evill Noting thereby that it is as hard a matter to leave an old custome of sinne as to wash a Black-moore white or to change the spots of a Leopard which because they are naturall is most impossible So when men through custome have made swearing lying adultery and drunkennesse as it were naturall unto them oh how hard it is to leave them For custome maketh another nature and taketh away all sense and feeling of sin Phil. Let us heare of the fifth gate which is the Long escaping of punishment Theol. This is avouched by the Wise man in these words Ecclâ—s 8.11 Because sentence against an evill worke is not executed speedily therefore the hearts of the children of men are set in them to doe evill Where hee sheweth that one cause why men are so hardened in their sinnes is because God winketh at them and letteth them alone not punishing them immediatly after they have sinned For if God should forthwith strike downe one and raine fire and brimstone upon another and cause the earth to swallow up a third then men would feare indeed But it hath beene shewed before that God taketh not that course but though he meet with some in this life yet he lets thousands escape and that makes them more bold thinking they shall never come to their answer even as an old theefe which hath a long time escaped both prison and gallowes thinkes he shall alwaies so escape and therefore goeth boldly on in his thefts But let men take heed For as the Proverb saith Though the Pitcher goeth long to the Well yet at last it cometh broken home So though men escape long yet they shall not escape alwaies for there will come a day of reckoning a day that will pay it home for all Thus you see how impunity leadeth numbers to destruction that is when men are let alone and neither smitten by the hand of God nor punished by the Law of the Magistrate Phil. Let us come to the sixth gate which is the Hope of long life Theol. This is affirmed by our Lord Iesus concerning that rich worldling who when hee felt the world come in upon him with full streame said he would pull dâ—wne his barnes and build greater and say to his soule Soule thou hast much goods laid up for many yeares Luke 12.19 live at ease eat drinke and take thy pastime But our Saviour calleth him
understand aright or to will and doe aright as it is written 2 Col. 5.3 Wee are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God And again 〈◊〉 2.3 It is God which worketh in you both the will and the deed even of his good pleasure And as concerning the other point Jam. 3.9 St. James saith That all men are made after the similitude of God meaning thereby that there remain some reliques and parts of Gods image even in the most wicked men as reason understanding c. so that our nature was not wholly destroyed Phil. Then you thinke there be some sparkes and remnants left in us still of that excellent image of God which was in our first creation Theol. I thinke so indeed and it may plainly appeare unto us in the wise speeches and writings of heathen Poets and Philosophers in all which we may as by certaine ruines perceive what was the excellent frame and building of mans creation Phil. Can a man please God in any thing which he doth so long as he continueth in the state of nature Theol. No not in any thing for till wee be in the state of grace even our best actions are sinfull as preaching prayer almes-deeds c. as it is written Who can bring a clean thing out of that which is unclean Job 14.4 The Apostle also saith They that are in the flesh cannot please God Rom. 8.8 that is such as are still in their naturall corruption And our Lord Iesus himself saith Doe men gather grapes of thorns or figs of thistles Matth. 7.16 meaning thereby that meer naturall men can bring forth no fruits acceptable to God Phil. This is a very harsh and hard saying I pray you for my further instruction make it more plaine Theol. Men in the state of nature may doe those things which of themselves are good but they do utterly fail in the manner of doing them they doe them not as they should be done that is in faith love zeal conscience of obedience c neither yet with any cheerfulnesse delight or feeling but then as it were forcing themselves to doe the outward actions Thus did Cain sacrifice the Pâ—â—risces pray Ananias and Sapphira give alms and the Iewes offer up their oblations and burnt-offerings Phil. Have men any true sight or lively and sound feeling of this misery and wofull estate so long as they bee meerly naturall Theol. No surely but are altogether blinded and hardened in it being nothing desirous to come out of it but doe greatly please themselves in it and can hardly be perswaded that they are in any such wofull case as appeareth plainly in the example of that Ruler who being commanded or rather required of our Saviour Christ to keep the commandements answered All these have I kept from my youth Luke 18.21 And againe although the Church of Laodicca was wretched miserable poor blinde and naked yet she thought her selfe rich increased with goods and wanting nothing It followeth then that so long as men are in the state of natâ—â—e they have no true sight and feeling of their miseries Phil. Doe you not think that all men being meerly naturall are under the câ—rse of the Law Theol. Yes certainly and not only so but also under the verâ—â—â—â—onny and dominion of Sathan though they know it not feel it not see it not or perceive it not for all that are not in Christ are under the curse of the Law and the power of darknesse and the Divell as appeareth Ephes 2.2 where the Divell is called the Prince that ruleth in the aire even the Spirit that now worketh in the children of disobedience In another place hee is called the god of this world 2 Cor. 4 4. who blindeth the eyes of all unbeleevers And againe it is said 2 Tim. 2.26 that all men naturally are in his snare being taken captive of him at his will Phil. Few will be perswaded of that they will say They defie the divell and thank God they were never troubled with him Theol. Their hot words doe nothing amend the matter for the divell is no more driven away with words then with holy water but he sitteth in the tongues and mouthes nay possesseth the very hearts and intrals of thousands which say They defie him and are not troubled with him as appeareth manifestly by their particular actions and the whole course of their life Phil. Me thinks if the divell do so inwardly possesse the hearts and consciences of men they should have some sight and feeling of it Theol. The working of the divell in mens soules being an invisible spirit is with such unconceivable sleight and crafty conveyance that men in the state of nature cannot possibly feele it or perceive it for how can a blind man see or a dead man feel Phil. Shew this more plainly Theol. Even as a crafty Iuggler doth so prestigiate and blind mens outward senses by the delusions of Sathan that they think they see that which they see not and feele that which they feel not even so the divell doth so delude and bewitch our inward senses and the naturall faculties of our souls that wee having a mist cast before our eyes think wee are that which wee are not see that which wee see not and feel that which wee feele not For the deep cunning of Sathan lieth in this that hee can give us our deaths wound and wee shall never know who hurt us Phil. Few will beleeve this to bee true Theol. True indeed for few will beleeve the Scriptures few will beleeve this because few feel it Where it is not felt it can hardly be beleeved Onely the elect doe feel it and therefore onely the elect doe beleeve it As for all others they are the very prentises and bond-slaves of the divell which is a thousand times worse then to be a galley-slave Phil. How long doe men continue in this wofull state of nature being under the curse of the Law and the very slavery of Satan and sin Theol. Till they bee regenerate and born againe and so brought into the state of grace as our Lord Iesus saith John 3 3. Except a man be born againe hee cannot see the kingdome of God Phil. Do not many die and depart this life before they be born again and consequently before they be brought into the state of grace Theol. Yes no doubt thousands for many live forty or threescore yeers in this world and in the end die and goe out of this life before they know wherefore they came into it as it is written Hoâ— 4.6 My people perish for want of knowledge Phil. What may we think of such Theol. I quake to speak what I think for surely I doe not see how such can be saved I speak not now of infants and children whereof some no doubt are saved by vertue of the promise and covenant through the election of grace Phil. It seemeth then
many will say As long as they be neither whore nor thiefe nor spotted with such like grosse sinnes they trust in God they shall be saved Theol. They erre not knowing the Scriptures For many thousands are in great danger of losing their souls for ever which are free from such notorious and horrible vices nay many which in the world are counted good honest men good true dealers good neighbours and good towns-men Asun I pray you Sir give mee leave a little I have heard all your speech hitherto and I like reasonable well of it but now I can forbear no longer my conscience urgeth mee to speak For mee thinks you goe too far you goo beyond your learning in this that you condemn good neighbours and good towns-men You say many such men are in danger of losing their souls but I will never beleeve it while I live For if such men be not saved I cannot tell who shall Theol. But you must learn to know out of the Scriptures that all outward honesty and righteousnesse without the true knowledge and inward feeling of God availeth not to eternall life As our Saviour Christ saith Matth. 12. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye cannot enter into the kingdom of heaven It is also written that when Paul preached at 〈◊〉 Acts 17.18 many honest men and women did beleeve that iâ— such no were outwardly honest or honest to the word only for they could not be truly and inwardly honest before they did beleeve Therefore you see that this outward honesty câ—vility without the inward regeneration of the spirit avaâ—seth not to eternall life and then consequently all your honest worldly men are in great danger of losing their souls for ever Asun What sound reason can you yeeld why such honest men should be condemned Theol. Because many such are utterly void of all true knowledge of God and his word Nay which is more many of them despise the word of God and hate all the zealous professors of it They esteem Preachers but as pratlers and Sermons as good tales they esteem a Preacher no more then a shoemaker they regard the Scriptures no more then their old shooes What hope is there then I pray you that such men should be saved Doth not the holy Ghost say Hoâ— 2.5 How shall we escape if we neglect so great salvation Asun You go too far you judge too hardly of them Theol. Not a whit For all experience sheweth that they mind dream dote of nothing else day and night but this world this world lands leases grounds and livings kine sheep and how to wax rich All their thoughts words and works are of these such like things And their actions do most manifestly declare that they are of the earth and speak of the earth and there is nothing in them but earth earth As for Sermons they care not how few they hear And for the scriptures they regard them not they read them not they esteem them not worth the while there is nothing more irksome unto them they had rather pill strawes or doe any thing then hear read or conferre of the Scriptures And as the Prophet saith 〈◊〉 8.1 â— The word of the Lord is as a reproach unto them they have no delight in it Phil. I marvell much that such men should live so honestly to the worldward Theol. No marvell at all for many bad men whose hearts are worm-eaten within yet for some outward and carnall respects doe abstaine from the grosse act of sin as some for credit some for shame some for fear of law some for fear of punishment but none for love of God for zeal of conscience or of obedience For it is a sure thing that the wicked may have that spirit which doth represse but not that which doth renew Phil. It seemeth then by your speeches that some which are not regenerate do in some things excell the children of God Theol. Most certain it is that some of them in outward gifts and the outward carriage of themselves doe goe beyond some of the elect Phil. Shew me I pray you in what gifts Theol. In learning discretion justice temperance prudence patience liberality assability kindnesse courtesie good nature c. Phil. Me thinks it should not be possible Theol. Yes truly for some of Gods dear children in whom no doubt the inward work is truely and soundly wrought yet are so troubled and incumbred with a crabbed crooked nature and so clogged with some master sin as some with anger some with pride some with covetousnesse some with lusts some one way and some another all which breaking out in them do so blemish them and their profession that they cannot so shine forth unto men as otherwise no doubt they would and this is their wound their griefe and their heart-smart and that which costeth them many a tear and many a prayer and yet can they not get the fu l victory over them but still they are less in them as a prick in the flesh to humble them Ph. Yet love should cover a multitude of such infirmities in Gods children Theol. It should do so indeed but there is great want of love even in the best and the worst sort espying these infirmities in the godly runne upon them with open mouth and take upon them to condemne them utterly and to judge their hearts saying They be hypocrites dissemblers and there is none worse then they Phil. But do you not think that there be some counterfeits even amongst the greatest professors Theol. Yes no doubt there be alwayes have been some very hypocrites in the Church but we most take heed of judging condemning all for some For it were very much to condemne Christ and his eleven disciples because of one Judas or the whole Primitive Church for one Ananias and Sapphira Phil. But I hope you are of this mind that some regenerate men even in outward gifts and their outward carriage are comparable with many others Theol. Questionlesse very many For they being guided by Gods spirit and upheld by his grace doe walk very uprightly and unblamably towards men Phil. Yet there resteth one scruple for it seemeth very strange unto me that men of so discreet carriage as you speak of and of so many good parts should not be saved It is great pity such men should be damned Theol. It seemeth so unto us indeed but God is only wise And you must note that as there be some infirmities in Gods children which hee correcteth with temporall chastisements and yet rewardeth their faith love and inward service and obedience with eternal life so there be some good things in the wicked and them that are without Christ which God rewardeth with temporall blessings and yet punisheth them eternally for their unbeliefe and hardnesse of heart Phil. Now you have reasonably well satisfied mee touching the doctrine of regeneration and the manifold errours
ignorantly in all that you say having no ground for any thing you speake but your own fancy and your own conceit and yet you will beleeve your own fancy against all preachers and against all that can be spoken out of the word But I pray you give me leave a little If a man dream that he shal be a King and in the morning when he is awake perswadeth himselfe it shall be so may he not be justly laughed at as having no ground for it Even so may all they which beleeve their own dreames and fantasies touching salvation But it is true which Solomon saith Prov. 14.15 A fool beleeveth every thing That copper is gold and a counter an angel And assuredly great reason there is that he which will not beleeve God should be given over to beleeve the Divell his dream and his fancy Asun I pray you instruct mee better then Theol. You had need indeed to bee better instructed for the Divell hath slily deluded your soul and cast a mist before your eyes making you beleeve the crow is white and that your estate is good before God whereas indeed it is most wofull and miserable Asun Nay I defie the Divell with all my heart But I pray you tell me how it comes to passe that I am thus deceived Theol. This it is that deceiveth you and many others that you measure your selves by your selves and by others which is a false met-wand For you seem to lie straight so long as you are measured by your selves and by others but lay the rule of Gods word unto you and then you lie altogether crooked Asun What other thing is there that deceiveth me Theol. Another thing that deceiveth you is your own heart for you know not your owne heart but are altogether deceived therein Jer. 17.9 For the heart is deceivable above all things Hee is a wise man and greatly inlightened that knoweth his own heart But you are blind and know not what is within you but dimly imagine you shall be saved and hope you know not what of eternall life And because blindnesse maketh you bold you will seem to bee resolute in words and say It is pity hee should live which doth any whit doubt of his salvation And assuredly you speak as you think and as you know For for ought that you know to the contrary it seemeth so though indeed and in truth it is not so for you are deluded with a false light And sometimes no doubt you have pricks gripes terrours and inward accusations of conscience for all your bold and resolute speeches As Truly I never heard so much before Theol. That is because you shut your eyes and stop your ears against God and all goodnesse Psal 58.47 You are like the deaf Adder which heareth not the voice of the charmer though hee be most expert in charming Asun Well then if it be so I would be glad now to learn if you would teach me And as you have shewed mee the meanes whereby the true birth is wrought so now shew mee the certain signes and tokens thereof whereby all men may certainly know that they are sanctified regenerate and shall be saved Theol. There be eight infallible notes tokens of a regenerate mind which may well be termed the eight signes of salvation and they are these A love to the children of God Right infalâ—â—ble signes of salvation A delight in his word Often and fervent prayer Zeal of Gods glory Deniall of our selves Patient bearing of the Crosse with profit and comfort Faithfulnesse in our calling Honest just and conscionable dealing in all our actions amongst men Phil. Now that you have shewed us the evident signes of mans salvation shew us also the signes of condemnation Theol. The contraries unto these are manifest signes of damnation Râ—ghâ— sâ—gnâ— of â—â—ndâ—mnaâ—â—on No love to the children of God No delight in his word Seldome and cold prayers Coldnesse in Gods matters Trusting to our selves Impatience under the crosse Vnfaithfulnesse in our calling Vnhonest and unconscionable dealing Phil. No doubt if a man be infected with these they be shrewd signes that a man is extremely soul-sick and in a very dangerous case But are there none yet more evident and apparent signs of condemnation then these Theol. Yes verily There be nine very cleâ—r and manifest signs of a mans condemnation Phil. I pray you let me heare what they be Theol. Pride Nine manifest signes of damnation Whoredome Covetousnesse Contempt of the Gospel Swearing Lying Drunkennesse Idlenesse Oppression Phil. These be grosse things indeed Theol. They may not unfitly be termed the nine Beclzebubs of the world and he that hath these signes upon him is in a most wofull case Phil. What if a man be infected with some two or three of these Theol. Whosoever is infected with three of them is in great danger of losing his soule For all these be deadly venome and rank poyson to the soul and either the three first or the three last or the middle three are enough to poyson the soule and sting it to death Nay to say the truth a man were as good gripe a toad and handle a snake as meddle with any one of these Phil. Is every one of them so dangerous Theol. Questionlesse For they be the very plague-sores of the soule It any man have a plague-sore upon his body wee use to say Gods tokens are upon him Lord have mercy on him So we may â—riâ—ly say If any man be throughly and totally infected at the heart with any one of these Gods tokens are upon his soule Lord have mercy upon him Phil. Many doe not think these to be such dangerous matters as you make them and many there be which make light of them Theol. True indeed for the most part of men are altogether shut up in blindnesse and hardnesse of heart having neither sight nor feeling of their sins and therefore make light of them thinking there is no such danger Phil. It is most certain that men are given to lessen and extenuate their sins or else to hide them and dawb them over with many cunning shifts and vain excuses For men are ever ready to take covert and will writhe and wreath like snakes to hide their sins yea if it were possible to make sin no sin to make vertue vice and vice vertue Therefore I pray you lay open unto mee out of the Scriptures the grievousnesse and uglinesse of their sins Theol. The stinking filthinesse of these sins is so great and horrible that no tongue or 〈◊〉 of 〈◊〉 is sufficientfully to 〈◊〉 and lay open the same according to the proper nature and being thereof yet notwithstanding I will doe my indeavour to lay them open in some measure that all men may the more loath them Phil. I pray you then first of all begin with pride Theol. You say well for that indeed may well stand in the fore-front sith it is a master-divell
lusts and fleshly delights and that is the cause why you are deafe on this care I will therefore adde a word or two more out of the Oracles of God to that which hath beene spoken Pro. 6.31 〈◊〉 The wise King saith Hee that committeth adultery with women destroyeth his owne soule and so is accessâ—ry to his owne death which is no small matter For we use to say if a man hang himselfe drowne himselfe or any manner of way make away himselfe that he was cursed of God that Gods hand was heavie against him that the Divell ought him a shame and now he hath paid it him And all the countrey rings of such a strange accident when and where it falleth out and the Crowner of the countrey doth sit upon it How much more may all the world wonder at this that a man should destroy his owne soule and wittingly and willingly cast away himselfe for ever Now the holy Ghost saith The adulterer doth such an act giveth such a venture and willingly murthereth himselfe Oh therefore woe unto him that ever hee was borne for sure it is that the great Crowner of heaven that crowns whom hee will crowne shall one day sit upon it and give judgement Moreover as the adulterer sinneth against his soule so also hee sinneth against his bodie after a speciall manner 1 Cor 6.13 as witnesseth the Apostle Also hee sinneth against his goods and outward estate as the holy man Job testifieth saying Job 5â— 12 Adulterie is a fire that devoureth to destruction and it will root out all our increase Furthermore hee sinneth against his name Prov. 6.33 For the Adulterer shall finde a wound and dishonour and his reproach shall never be put away Item hee sinneth against his wife who is his companion Mâ—â—â— 14 15. and the wife of his covenant And God saith in the same place Let none trespasse against the wife of his youth keep your selves in your spirit and transgresse not Last of all hee sinneth against his children and posterity as the Lord said to David Because thou hast despised mee 2 Sâ—â— 12 1â— and done this therefore the sword shall never depart from thy house Behold I will raise up evill against thee out of thine owne house Now therefore to conclude this point wee may see how many deadly wounds men make themselves by committing of adulterie They wound themselves in their soules they wound themselves in their bodies they wound themselves in their goods they wound themselves in their names they wound themselves in their wives and in their children What man except hee were stark mad would thrust in himselfe in so many places at once The Adulterer with his one sinne of adultery maketh all these deadly wounds in himselfe and it is an hundred to one hee will never get them cured but will die and bleed to death of them Lo thus you see the dangerous quality and condition of this sin Shall wee now therefore make light of it Shall wee say It is but a trick of youth Shall wee smooth over the matter with sweet words when the holy Ghost maketh it so hainous and capitall Shall wee make nothing of that which draweth downe Gods wrath upon the soule body goods name wife and children That were an intolerable blindnesse and most extreme hardnesse of heart An ancient Writer hath long agoe passed sentence upon us Basil in Epist who make so light of this sinne for saith hee Adultery is the very hook of the Divell whereby hee draweth us to destruction And another godly Father saith Gregor that adultery is like a furnace whose mouth is gluttony the flame pride the sparkles filthy words the smoak an ill name the ashes poverty and the end shame And so wee plainly see that howsoever wee regard not this sinne but flatter our selves in it yet those whose eyes the Lord hath opened have in all ages condemned it as most flagitious and horrible yea the very Heathen wil rise up in judgment against us who have spoken and written many things against this filthy and beastly vice Phil. Now indeed you have sufficiently branded the vice of adultery and laid out the uglinesse thereof that all men may behold it stark naked and abhorre it If any man notwithstanding all this will venture upon it hee may be said to be a most desperate monster For what doth hee else but as it were put his finger into the Lions mouth and as it were take the Beare by the tooth and they may well know what will follow and what they may look for Let all men therefore in time take heed to themselves and to their own soules as they will answer it at their uttermost perill at the dreadfull day of judgement when the secrets of all hearts shall bee disclosed But now one thing resteth to wit that you should shew us the speciall roots and causes of adultery Theol. There be five speciall causes of it The first is our naturall corruption for the very spawne and seed of all sinne is our corrupt nature and this of all other is a most inherent sinne as witnesseth the Apostle James saying James 1.15 When lust hath concâ—ived it bringeth forth sinne and sin when it is perfected bringeth forth death The second is gluttony and fulnesse of bread for when men have filled their bellies and crammed their paunches as full of good cheere wine and strong drinke as their skinnes can hold what are they meete for or what minde they else but adultery and uncleannesse And therefore well saith one Great nourishment and grosse food is the shop of lust The Heathen Poet could skill to say Sine Cerere Baccho sâ—igeâ— Venus without meat and drinke lust waxeth cold And to this effect the wise King saith Prov 23 â— 35 that their eyes shall behold strange women whose hearts are set upon wine and belly cheere And therefore he adviseth all men not to looke upon the wine when it appeareth red when it sheweth his colour in the cup or stirreth very kindly and that for feare of this after-clap An ancient writer saith to the same purpose Gregoriâ—s Nâ—â—â—anâ— Hee that delicately pampereth his belly and yet would overcome the spirit of fornication is like to him that will quench a flame of fire with oyle Therefore to close up this point sure it is though men pray heare and read much and be otherwise well disposed yet except they be abstemious in diet they will bee much troubled with lust The third cause of adultery is Idlenesse for when men are lazie luskish and idle having nothing to doe they lye wide open to adultery and lust creepeth into them Some Historiographers write the Crab-fish is very desirous to eate Oysters but because shee cannot perforce open them shee watcheth her time when they open themselves unto the sun after the tide and then shee putreth in her claw and pulleth out the Oyster Even so Satan watcheth
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
be without them they are very good for them For when Gods children are chastised it is as it should be For to them the crosse is mercy and losse is gain Afflictions are their schooling and their adversitie their best Vniversity It is good for mee saith the holy man of God that I have been afflicted Psal 118. that I might learn thy statutes By his afflictions therefore hee learned much and became a good schollar in Gods booke and well seen in his statutes and lawes Hee grew to great wisedome and judgement by his chastisements All things turned about in Gods mercifull providence to his everlasting comfort For I say againe and againe That all things tend to the good of Gods chosen people And therefore that estate which God will have his children to be in is alwayes best for them because he who can best discern what is best seeth it to bee best for them whether it bee sicknesse or health poverty or plenty prison or liberty prosperity or adversity For sometimes sicknesse is better for us then health and poverty then plenty Are therefore the children of God sick It is best for them Are they poore It is best for them Are they in any trouble It is best for them because their good Father will turne it to the best Hee will oftentimes cut us short of our lusts and desires because hee seeth we will bane our selves with them Hee in fatherly care will take the knife from us because hee seeth wee will hurt our selves with it Hee will keep us short of health and wealth because hee knoweth wee will bee the worse for them Hee will not give us too much ease and prosperity in this world for hee knoweth it will poyson us Hee will not allow us continuall rest like standing ponds for then hee knoweth wee will gather scum and filth Hee dealeth fatherly and mercifully with us in all things even then seeking our greatest good when wee thinke hee doth us most harme And to speak all in a word he bringeth us into troubles and straits to this end especially that hee may hear of us For he right wel knoweth our nature he is well acquainted with our disposition hee knoweth we will not come at him but when wee stand in need of him we care not for him so long as all goeth well with us But if wee come into distresse or want any thing that we faine would have then hee is sure to heare of us as he saith by the Prophet Hos 3.15 In their affliction they will seek me early And another Prophet saith Lord Isa 26.26 in trouble have they visited thee They poured out a prayer when thy chastisement was upon them So then now I hope you do plainly see the cause why the Lord bringeth his children into so many troubles and necessities Phil. I do see it indeed and am very well satisfied in it But yet let mee aske you one thing further Are Gods children alwaies sure to be delivered out of their troubles Theol. Yes verily and out of doubt so farre forth as God seeth good for them For it is written Great are the troubles of the righteous Psal 34.19 but the Lord delivereth him out of them all Saint Peter saith â— Pâ—â—â— 1 9. The Lord knoweth how to deliver the godly out of temptation As if hee should say Hee is well beaten to it and well seen and experienced in it so as hee can doe it easily and without any trouble at all It is said of Joseph being in prison That when his appointed time was come Phil. 105 1◠〈◊〉 and the counsell of the Lord had tryed him the King sent and loosed him the Ruler of the people delivered him And againe the Scripture saith Psal 34. The righteous cry and the Lord heareth them and delivereth them out of all their troubles The Angell of the Lord tarrieth round about them that feare him and delivereth them And in another place the Lord himselfe saith concerning the righteous man Psal 91.17 Because he hath loved me therefore I will deliver him I will exalt him because hee hath knowne my name He shall call upon me in trouble and I will heare him I will be with him in trouble I will deliver him and glorifie him Job 5. So also saith Eliphas the Temanite Hee shall deliver thee in six troubles and in the seventh the evill shall not touch thee Come my people saith the Lord Isa 25.22 enter thou into my Chambers and shut the doores after thee hide thy selfe for a very little while untill the indignation passe over And the Prophet saith Obad. 27. â—â— Upon Mount Sion shall be deliverance and it shall be holy and the house of Jacob shall possesse their hereditarie possessions Almost innumerable places of the Scriptures might be alledged to this purpose but these may suffice Therefore let us know for a certainty that so sure as trouble and affliction are to the children of God so sure also is deliverance out of the same As we may write of the one and make reckoning of it as sure as the coat on our backe so may wee also in Gods good time write of the other and make full account of it as sure as the Lord is true Abraham was in trouble but delivered Job in trouble but delivered David in great trouble but delivered The three children in the furnace but delivered Daniel in the Lions den but delivered Jonas in the Whales belly but delivered Paul in innumerable troubles but yet delivered out of all Phil. All this being true that you say it followeth that Gods children are chastised only for their good and evermore sure of deliverance in his appointed time Which thing being so mee thinks there is no cause at all why they should bee over-heavie or too much cast down in their afflictions Theol. Assuredly there is no cause at all but rather cause why they should rejoyce clap their hands and sing Care away For can a father forsake his children a King his subjects a master his servant or a shepherd his sheep Doth not Jehovah say I will not leave thee nor forsake thee Heb. 13. Doth not our heavenly Father know wee have need of these things Hath not God given us his word that we shall not want outward things Hath hee not said they shall bee cast upon us Why then should wee bee dismayed Why should wee hang down our heads Why doe wee not plucke up good hearts and be of good cheere God is our dear Father hee is our best friend hee is our daily Benefactor or hee keepeth us at his own cost and charges he grudgeth us nothing he thinketh nothing too much for us hee loveth us most deadly hee is most charie and tender over us hee cannot endure the winde should blow upon us hee will have us want nothing that is good for us If we will out gold wee shall have it He hath given us his faithfull
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
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
stirre up in us a greater care of our salvation Phil. 2.12 that we may be in the number of Christs little flock which make an end of their salvation in feare and trembling Phil. Some make light of all these matters Others say As for the life to come that is the least matter of an hundred to be cared for As for that matter they will leave it to God even as pleaseth him they will not meddle with it For they say God that made them must save them They hope they shall doe as well as others and make as good shift as their neighbours Theol. It is lamentable that men should be so carelesse and make so light of that which of all other things is most weighty and important For what shall it profit a man though hee should win the whole world if hee lose his soule as the Author of all wisedome testifieth Mar. 16.26 Asun I pray you Sir under correction give mee leave to speake my mind in this point I am an ignorant man pardon mee if I speake amisse for a fooles bolt is soon shot Theol. Say on Asun I doe verily thinke that God is stronger then the Divell Therefore I cannot beleeve that he will suffer the Divell to have more then himselfe He will not take it at his hands He loveth mankind better then so Theol. You doe carnally imagine that God will wrestle and strive with the Divell about the â—â—â—ter â—s for Gods power it doth never crosse his will for God can doe nothing against his will and decree because he will not Asun Yea but the Scripture saith God will have all men saved Theol. That is not meant of every particular man but of all sorts some some Iewes some Gentiles some rich some poore some high some low c. Asun Christ died for all therefore all shall be saved Theol. Christ died for all in sufficiencie of his death but not in efficacie unto life For onely the Elect shall be saved by his drath as it is written This is my bloud in the New Testament which is given for you Luke 22.26 meaning his Disciples and chosen children And againe Christ being consecrated is made the Author of salvation to all that obey him Asun God in mercifull and therefore I hope hee will save the greatest part for his mercy sake Theol. The greatest part shall perish but all that shall be saved shall be saved by his mercy as it is written Hee will have mercy on whom hee will have mercy Rom. 9. and whom he will he hardneth And againe It is not in him that willeth or him that runneth but in God that sheweth mercy Therefore though God be infinite in mercy and Christ infinite in merit yet none shall have mercy but only the vessels of mercy Antil Can you tell who shall be saved and who shall be damned Doe you know Gods secrets When were you in heaven When spake you with God I am of the mind that all men shall be saved For Gods mercy is above all his worke Say you what you will and what you can God did not make us to condemne us Theol. You are very peremptory indeed you are more bold then wise for Christ saith Few shall be saved you say All shall be saved Whether then shall we beleeve Christ or you Antil If there should come two soules one from heaven and another from hell and bring us certain newes how the case stood then I would beleeve it indeed Theol. Put case two soules of the dead should come the one from heaven the other from hell I can tell you afore-hand certainly what they would say and what newes they would bring Antil What I pray Theol. They would say there be few in heaven and many in hell heaven is empty and hell is full Antil How know you that how know you they would say so Theol. I am sure if they speak the truth they must needs say so Antil Must they needs Why I pray you must they needs Theol. Because the Word of God saith so Because Moses and the Prophets say so If you will not beleeve Moses and the Prophets neither will you beleeve though one though two though an hundred should rise from the dead Antil Yes but I would Theol. I pray you let me aske you a question Whether doe you thinke that God and his Word or the soules of dead men are more to be credited Antil If I were sure that God said so then I would beleeve it Theol. If his Word say so doth not he say so Is not he and his Word all one Antil Yet for all that if I might heare God himselfe speake it it would move me much Theol. You shew your selfe to be a notable Infidell You will not beleeve Gods word without signes and miracles and wonders from the dead Antil You speak as though you knew certainly that Hell is full you doe but speake at randome you cannot tell you were never there to see But for mine owne part I beleeve there is no Hell at all but onely the bell of a mans conscience Theol. Now you shew your selfe in kind what you are You say you beleeve no Hell at all And I thinke if you were well examined you beleeve no Heaven at all neither God nor Divell Antil Yes I beleeve there is a Heaven because I see it with mine eyes Theol. You will beleeve no more belike then you see Job 20.28 but Blessed is he that beleeveth and seeth not You are one of the rankest Atheists that ever I talked withall Antil You ought not to judge you know not mens hearts Theol. Out of the abundance of the heart the mouth speaketh Mat. 12.34 You have sufficiently bewrayed your heart by your words For the tongue is the key of the mind As for judging I judge you onely by your fruits which is lawfull For we may justly say It is a bad tree which bringeth forth bad fruit and hee that doth wickedly is a wicked man But it is you and such as you are that will take upon you to judge mens hearts For though a mans outward actions be religious and honest yet you will condemne him And if a man give himselfe to the Word and Praier reforme his family and abstaine from the grosse sins of the world you will by and by say Hee is an Hypocrite And thus you take upon you to judge mens hearts as though you knew with what affection these things are done Antil I confesse I am a sinner and so are all other for ought I know There is no man but hee may be amended I pray God send us all of his grace that we may please him and get to Heaven at last Theol. Now you would shuffle up all together as though you were as good as the best and as though there were no difference of sinners but you must learne to know that there is a great difference of sinners For there is the penitent and the
but returne not thou unto them Vndoubtedly hee is an odde man that is not made worse with ill company For can a man touch pitch and not be defiled therewith Can a man carrie coales in his bosome and not be burnt Daily and lamentable experience sheweth that many of them which thinke themselves strong are this way most grievously smutted Let a man thinke therefore hee never abandoneth evill till hee abandon ill company For no good is concluded in this Parliament For ill company is the suburbs of hell Furthermore it is to be observed that some upon admonitions and some inward compunctions of their owne conscience do leave their sinnes untill they have new provocations and untill they come amongst their old copesmates and sin-companions and then are they carried backe againe to their old byas and returne to their folly as a dog returneth to his vomit For we see some which otherwise are of good natures and dispositions most pitifully and violently carried away with ill company Pro. 26.11 For even as gréen wood of it selfe is unapt to burne yet being laid on the fire with a great deale of seare wood it burneth as fast as the rest So many toward youths which of themselves are not so prone unto evill as others yet with this violent streame and blustering tempest of ill company are carried away Phil. Let us come to the last gate which is the Evill examples of Ministers Theol. It grieveth me and I am almost asham'd to speak of this point for is it not a wofull and lamentable thing that any such should be found amongst the sons of Levi Is it not a curse that the Ministers of Christ should be of a scandalous conversation For if the eye be darke how great is the darknesse If they be examples of all evill to the flocke which should be patternes lights and examples of all goodnesse must it not needs strengthen the hands of the wicked so as they cannot returne from their wickednesse But this is an old disease and evill sicknesse which hath alwayes been in the Church The Prophet Jeremy doth most grievously complaine of it in his time Jer. 23.24 and saith That from the Prophets of Jerusalem is wickednesse gone forth into all the Land For both the Prophet and the Priest doe wickedly I have seen saith he in the Prophets of Jerusalem filthinesse They commit adultery and walke in lies they strengthen also the hands of the wicked that none can returne from his wickednesse they are all unto mee as Sodome and the inhabitants thereof as Gomorrah And in the ninth verse of the same Chapter he sheweth that it was no pleasure or joy unto him so publikely to reprove them but that he did it with exceeding griefe as being forced thereunto both in regard of Gods glory and the good of the Church His words are these Mine heart breaketh within mee because of the Prophets and all my bones shake Moreover in the same Chapter is set downe how the Lord would feed them with wormwood and make them drinke the water of gall and sundry other wayes plague them for their flatteries seducements corrupt doctrine and evill example of life Phil. Most certaine it is that the evill example of Ministers and especially of Preachers is very dangerous and offensive for thereby thousands are hardened in their sinnes For men will say Such a Minister and such a Preacher doth thus and thus and therefore why may not we doe so too They are learned and know the Word of God therefore if it were evill I hope they would not doe it for they should be lights unto us and give us good examples Therefore sith they doe such things wee cannot tell what to thinke or what to say to the matter they bring such simple folke as wee are into a mammering Theol. Oh that I could with the Prophet Jeremy quake and shake to thinke of these matters Oh that I could mourn as a Dove in penning of it Oh that I had in the wildernesse a cottage and could with Job be a brother to the Dragons and a companion to the Ostriches whilest I have any thoughts of these things Oh that I could weep and mourne without sin before I yeeld you an answer For weep indeed I may but answer I cannot Alas with much griefe I speake it all is too true that you say and herein the people have a vantage against us if I may call it a vantage But let this be my answer If the blind lead the blind both shall fall into the ditch Mat. 13.14 Blind guides and blind people shall perish together If because we are wicked they will be more wicked then both they and we shall burne in hell fire together Then let them reckon their gaines and see what they have got They have small cause to triumph over us for thereby their market is never a whit amended Let them take this for answer And let us that are the Ministers of Christ and Preachers of the Gospel looke narrowly to our selves and make straight steps to our feet for if we tread never so little awry we may see how many eyes are upon us Let us therefore with David pray continually Order my goings O Lord that my foot-steps slip not for when my foot slipped they rejoyced against mee And as for the people let them follow the examples of those which walke unblameably as God be thanked some such there be and let them flye the examples of such as are offensive So shall God have more glory and they more peace in their owne hearts Thus have we heard what a wide gate is opened into Hell by the evill example of Ministers and especially of Preachers Phil. Well sith there be so many bars out of Heaven and so many gates into Hell it is a very hard matter to break thorow all these bars and to enter into life and as hard a matter to misse all these gates and to escape Hell He quits him well that can doe it Theol. True indeed And as hard a thing as that is so hard a thing is it for flesh and bloud to enter into the Kingdome of Heaven And yet most men make light of it and thinke it is the easiest matter of an hundred Asun As hard as it is yet I hope by the grace of God I shall be one of them that shall enter in For so long as I doe as I would be done to and say no body no harme nor do no body no harme God will have mercy on my soule And I doubt not but my good deeds shal weigh against my evill deeds and that I shall make even with God at my later end For I thank God for it I have alwaies lived in hâ—s feare and served him with a true intent Therefore I know that so long as I keep his commandements live as my neighbours doe and as a Christian man ought to do he will not damn my soule Theol. Can you then keep
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
preached Then it followeth thus If wee will have heaven wee must have the word preached Then I conclude that preaching generally and for the most part is of absolute necessity unto eternall life as meet is of absolute necessity for the preservation of our bodies as grasse and fodder are of absolute necessity for the upâ—â—â—â—â—â— of the life of beasts and watâ—â— of â—â—solute necessity for the life of fishes Then this being so men are with great care and conscience to hear the Gospel preached to frequent Sermons to resort much to Gods house and habitation Psal â—â— 4 where his honour dwelleth with David to say One thing have I desired of the Lord that will I require even that I may dwell in the house of the Lord all the daies of my life to behold the beâ—utie of the Lord and to visit his holy Temple With godly Mary to say Luk. 14.41 One thing is necessary and so chuse the better part With the poore Cripple at Bethesda John 5.7 to wait for the moving of the waters by the Angel that his impotency may be cured I meane that we should tye our se ves to the first moving of the spirituall waters of life by the Preachers of the Gospel that our spirituall impotency may be holpen and relieved For the ministry of the Gospel is that golden pipe whereby and where-through all the goodnesse of GOD all the sweetnesse of Christ and all heavenly graces whatsoever are derived unto us Which thing was shadowed in the Law by the Pomegranates in the skirts of Aarons garments Eâ—â—â— 33. and the golden Bells between them round â—bout that is a golden Bell and a 〈◊〉 granate a golden Bell and 〈◊〉 granate The golden Bells 〈◊〉 gâ—nifle the preaching of the Gospel and the Pomegranates the sweet savour of Christs death Noting thereby that the sweet savour of Christs death and all the benefit of his passion should be spread abroad by the preaching of the Gospel Thus you see that if ever men purpose to be saved they must make more account of the preaching of the Gospel then they have done and not thinke as most men doe that they may be without it and yet doe well enough and some had as léeve be without it as have it for it doth but disquiet them and trouble their consciences but wo be unto such Phil. Yet wee see where the Word is soundly preached there be many bad people and the reasons thereof in mine opinion are two The one that GOD taketh his holy Spirit from many in heating the Word so that their hearing is made unfruitfull The other that the Divell hath an hundred devices to hinder the effectuall working of the Word so as it shall doe no good at all nor take any effect in multitudes of men But you Master Theologus can better lay open this matter then I I pray you therefore speak something of it Theol. The sleights of Sathan in this behalfe are more and more slie then I or any man else can possibly discover For who is able to desâ—rie or in sufficient manner to lay open the deep subtilties and most secret and sinfull suggestions of the Divell in the hearts of man Hee is so cunning a crafts-master this way that none can perfectly trace him His workings in the hearts of men are with such close and hidden deceits and most methodicall and crafty conveyâ—nces that none can sufficiently find them out But yet notwithstanding I will bewray unto you so much as I know or can conceive of his dealings with them that heare the Word that hee may steale it out of their hearts and make it fruitlesse and unprofitable First of all he bestirreth him and laboureth hard to keep men fast asleep in their sins that they may have no care at all of their owne salvation and therefore disswadeth them from hearing or reading the Word at all lest they should be awaked If this will not prevaile but that they must needs heare then hâ—s craft is to make their hearing unprofitable by sleepinesse dulnesse by-thoughts conceitednesse and a thousand such like If this will not serve the turne but that the Word doth gâ—t within them and worke upon them so as thereby they grow to some knowledge and understanding of the truth then he practiseth another way which is to make them rest themselves upon their bare knowledge and so become altogether consciencelesse If this will not suffice but that men fall to doing and leave some sinnes especially the grosse sins of the world and doe some good then he perswadeth them to trust to those doings without Christ and to thinke themselves well enough because they doe some good and leave some evill If this be not enough but that men attaine unto the true justifying faith which apprehendeth Christ and resteth upon his merits then hee deviseth how to blemish the beauty of their faith and weaken their comfort through many frailties and wants yea grosse down-falls and ranâ—e evils so as they shall be but spotted and leprous Christians If this weapon will not worke but that Christians doe joyne all good vertues with their faith and aboundantly shine forth in all the fruits of righteousnesse then hee casteth about another way which is to daunt and damp them with discouragements as poverty necessity sicknesse reproaches contempt persecutions c. If none of all these will doe the deed but that men constantly beleeve in Christ and patiently and joyfully endure all afflictions then his last refuge is to blow them up with gun-powder that is to puffe them up with a pride of their gifts graces and strength and so to give them an utter overthrow whilest they doe not walke humbly and give God the praise of his gifts Thus have you a little taste of Sathans cunning in making the Word unfruitfull amongst us Asâ—n I pray you good Sir seeing I an ignorant and unlearned give mee some particular directions out of the Word of God for the good guiding and ordering of my particular actions in such sort as that I may glorifie God in the earth and after this life be glorified of him for ever Theol. It were an infinite thing to enter into all particulars but briefly doe this First seeke God earnestly in his Word pray much in all things give thankes eschew evill and doe good feare God and keep his commandements reforme your selfe and your houshold love vertue and vertuous men keepe company with the godly and avoide the societie of the wicked Live soberly justly and holily in this present evill world Speake alwaies gracinication Recompence no man evill for evill but recompence evill with good Be courteous and pitifull towards all men Take heed of swearing cursing and banning Beware of anger wrath and bitternesse Praise your friend openly reprove him secretly Speake no evill of them that are absent nor of the dead Speake evill of no man speake alwaies the best or at least not the worst Reverence Gods Name and
keepe his Sabbaths Avoide all the signes of condemnation and labour after all the signes of salvation Above all things take heed of sinne for that is the very out-throat of the soule and of all goodnesse Tremble therfore and sin not for if you sin mark what followeth Six great dangers in sinne God seeth His Angels beare witnesse The Conscience pricketh Death threatneth The Divell accuseth Hell devoureth You see then that sinne is no scar-crow or jesting matter Every sinne that a man committeth is as a thorne thrust deep into the soule which will not be got out againe but with many a sigh and many a sorrowfull Oh oh Every sinne is 〈…〉 Iron â—er 17.1 and the point of a Diamond upon the conscience and shall in the last day when the Booke shall be opened accuse us and give in evidence against us Note this If a man commit sin with pleasure the pleasure posseth away but the conscience and sting of the 〈◊〉 abideth and tormenteth deadly but if a man doe well though with labour and painfulnesse the paine passeth away yet the conscience of well-doing remaineth with much comfort But the best end of sinne is alwaies repentance if not in this life then with we and was when it is doe late Therefore take heed in time take heede I say of sin for Six most hurtfull effects of sinne Sinne hardens the heart Heb. 3.13 Sin gnawes the conscience 1 Sam. 25. Sin fights against the soule 1 Pet. 1.11 Sinne brings forth death James 1.15 Sinne makes ashamed Rom. 6.21 Sin procures plagues of body and soule Deut. 28. Behold therefore the evill effects of sinne For this cause Zophar the Naâ—mathite speakes very wisely to Job saying Job 11. When thou shalt life thy face out of thy sin thou shalt be strong and shalt not feare thou shalt forget all sorrow thou shalt remember it as the waters that are past Where Zophar pleinely sheweth that the avoiding of sinne is our strength and the committing of it our woâ—â—â—ing according to that of Solomon Proâ— 2â— 1â— The way of the Lord is the strength of the upright man Therefore wâ—â—â—e in the way of God and take heede of the wayes of sinne for God punisheth every sin his way some one way and some another and no sin can escape unpunished For because God is just therefore hee must needs punish sin in all men though in divers manners as the wicked in their owne persons the godly in Christ Beware of it therefore and flatter not your selfe in your sins Remember how every disobedience and every transgression hath had a just recompence of reward Nâ—â—â— how God in all ages hath pâ—â—â—hed the breakers of his â—â—w â—â—od 32.10 God hath in all ages matched the cause with the effect that is sin with the punishment of sin The Israelites for breaking the first Commandement in making other gods were often smitten by the hand of God â—â—v 10.2 Nadab and Abibu the sons of Aaron for the breach of the second Commandement in offering strange fire upon Gods Altar were consumed with fire Numb 15. Hee that blasphemed and transgressed the third Commandement was stoned to death Num. 15.52 Hee that brake the fourth Commandement in gathering stickes on the Sabbath was likewise stoned Absalom transgressing the fift was hanged in his owne haire 2 Sam. 18. Gâ—â— 4.15 Cain transgressing the sixt in slaying his brother Abel was branded with the marke of Gods wrath Gen. 34.26 Sichem the son of Hamor transgressing the seventh in defiling Dinah the daughter of Jacob was slain by Simeon and Levi the sons of Jacob. Jos 7.25 Achan sinning against the eighth Commandement in stealing the wedge of gold and the Babylonish garment was stoned to death Ananias and Sapphira sinning against the ninth in lying and dissembling Act â—5 6 were suddenly smitten with death Ahab transgressing the tenth Commandement 1 〈◊〉 21.24 in coveting and discontentment was devoured of dogges Or if you will have originall sinne therein onely forbidden then infants are therefore punished with death Rom. 5.14 Thus wee see there is no dallying with God but if wee sin wee are as sure to be jerkt for it as the coate is on our backe Therefore let us not deceive our selves nor make light of sinne for sin is no scar-bug and wee shall one day finde it so And howsoever wee make light of some sins yet in very deed all sin is odious in the sight of God yea all sin is hainous and capitall in this respect that it is against a person of infinite being it is against God himselfe it is against the highest Majestie For the greatnesse of the person offended doth inhaunse and increase the greatnesse of the sinne As for example If a man rail at a Justice of Peace he shall be stocked if he cast at one of his Majesties privy Councell he shall be imprisoned but if hee raile at his owne Majestie hee shall be hanged So then you see how a sin is increased by the dignity of the person offended Now then sith all mortall Princes are but dust in the sight of God and hee is a person of infinite and incomparable Majestie how hainous and how slagitious a thing is it in any wise or after any sort to sin against his most royall and sacred person Well then to grow to some conclusion this I doe advise you as to shunne all vice so to embrace all vertue as to put off the old man so to put on the new man Remember often and alwaies what shall become of you after this life where you shall be forty yeers hence in Hell or Heaven Looke well to that in time and therefore to live that you may live alwaies Consider often is your serious cogitation Nine profitaâ—le consideratiions What you have been What you are What you shall be What God hath done for you What he doth What he will do Gods judgements past Gods judgements present Gods judgements to come Awake at last and take care for your salvation Sâ—â—â—s no longer in sinne lest yes perish eternally For verily there is a reward for the righteous doubtlesse there is a God that judges the earth Psal 58 1â— And this is the best counsell I can give you Asun Your counsell is very good I pray God give me grace to follow it and so to live that I may please God and go to heaven in the end Theol. You must take heede you speake not these words of course and for fashion sake having no settled purpose in your heart to follow those directions For there be numbers that can skill to give good words but they will doe nothing They thinke they highly please God with their good words and that God will take them for payment as though God regarded words They would faine goe to heaven but they will take no paines they will leave no sinnes they will not forget their lusts and pleasures They would
the greatnesse and extremity of the torments of Hell As the joyes of Heaven never entred into the heart of man no more did the torments of Hell All the torments and troubles that fall upon men in this life are but the sparkles of the furnace of Gods totall wrath All fires are but as it were pictures of fire in comparison of Hell fire For as one writeth Hell fire is so extremely hot that it will burne up a man seven mile before hee come at it Yet the Reprobates being alwayes in it shall never be consumed of it As the Salamander is alwayes in the fire and never consumeth so the wicked shall be alwayes in the fire of Hell and never consume For Hell is a death alwayes living and an end alwayes beginning It is a grievous thing to a man that is very sicke to lye long upon a feather bed how much more upon a hot gridiâ—on but how most of all to burn alwaies in Hell fire and never be consumed Another extremity of it consisteth in this that the torments of Hell are universall that is in every member at once head eyes tongue teeth throat stomacke back belly heart sides c. All punishments of this life are particular For some are pained in their head some in their backe some in their stomacke c. yet some particular paines are such as a man would not suffer to gaine all the world But for a man to be tormented in all parts at once what sight more lamentable who could but take pity of a dog in the street in that case Thus then we see that the extremitie of Hell torments is greater then can be conceived or uttered For who can utter that which is incomprehensible Wee can goe no further in comprehending that which is incomprehensible then to know it to be incomprehensible Phil. As you have shewed us the extremity of Hell torments so now proceed to the perpetuity Theol. The Scriptures doe set forth the perpetuity of Hell torments in saying they are for ever The wicked shall be cast into the Lake that burneth with fire and brimstone for ever The fire never goeth out When as many hundred thousand yeares are expired as there be stones by the Sea side yet still there be so many more to come For that which hath no end can never come to an end If all the Arithmeticians in the world were set a worke to doe nothing but number all the dayes of their life even the greatest numbers that they could possibly set downe and should in the end adde all their numbers together yet could they never come any thing neere to that length of time wherein the wicked shall be tormented If the whole circumference of the Heavens were written about with figures of Arithmeticke from the East to the West and from the West to the East againe yet could it not containe that infinite time and innumerable yeeres wherein all unbeleevers shall suffer eternall torture For in things infinite time hath no place For time is the measure of those things which are subject to measure Therefore because hell torments are infinite they cannot be measured by any time neither can that which is infinite be diminished For if you substract from that which is infinite ten thousand thousand millions of millions yet it is thereby nothing diminished or made lesse Put case a man should once in an hundred thousand yeeres take a spoonfull of water out of the great Ocean Sea how long would it be ere he had so emptied it Yet shall a man sooner empty the Sea by taking out a spoonfull once in an hundred thousand yeares then the damned soule shall have any ease Therefore a certaine Writer saith If a damned soule might be tormented in Hell but a thousand yeares and then have ease there were some comfort in it for then there would be hope it would come to an end but saith hee this word Ever killeth the heart O consider this yee that forget God O yee carnall worldlings thinke on this in time For if you will not now be moved in hearing you shall then be crushed in pieces in feeling What availeth it to live in all possible pleasures and carnall delights here for some sixty yeares and then to suffer this eternall torment what shall it profit a man to win the whole world and lose his soule They be more then mad which will hazzard their soule for a little profit and a few stinking pleasures But this is the manner of men they will have the present sweet come of it what will though they pay never so deare for it though they goe to the highest price though they lose their soules for it Oh the unspeakable blindnesse and madnesse of the men of this world The Divell hath put out their eyes and therefore leadeth them whither he lists For who cannot lead a blind man whither he lists 1 Sam. 11.2 Nahash the Ammonite would make no covenant with the Israelites but upon condition that he might put out all their right eyes So the Divell doth covenant with all the wicked to put out both their eyes that he may lead them directly into Hell Phil. Now Sir a word or two more of the remedilesnesse of Hell fire Theol. The Scriptures do affirm that as the torments of Hell are extreme so they are without all hope of remedy Psal 4â— 8 as it is written A man can by no meanes redeem his brother hee cannot give his ransome unto God so precious is the redemption of the soule and the continuance for ever To this purpose Abraham said to the rich man Luk. 16.16 being in Hell torments Betwixt you and us there is a great gulfe set so that they which would goe from hence to you cannot neither can they come from thence to us Our Lord Iesus also saith 〈◊〉 19. What shall a man give for the recompence of his soule Where our Saviour doth plainly affirme that there is no ransome or recompence though never so great to be given for a damned soule For the soule being in Hell can never be released it is past remedy no meanes whatsoever can doe any good no gold no silver no friends no riches no power no policy no flattery no bribery no reach no fetch or device whatsoever can prevaile one jot for a man being once in Hell hath no remedy hee is in close prison he is shut up under the hatches for ever there is no getting out againe he must suffer perpetuall imprisonment Hee cannot bring a writ of false imprisonment because he is laid in by the most righteous and just Iudge who cannot possibly doe any wrong but hee must lye by it For being there once he is there for ever If all the Angels of Heaven should intreat for a damned soule if Abraham Isaac and Jacob should make great suit if all the Prophets Apostles and Martyrs should be continuall solicitors to Christ for release if the father should make request
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
of his corruption Who knoweth how oft he offendeth Thou only O Lord knowest my sins who knowest my heart nothing is hid from thee thou knowest what I have been and what I am yea my conscience doth accuse mee of many and grievous evils and I doe daily feele by wofull experience how fraile I am how prone to evill and how untoward unto all goodnesse My mind is full of vanity my heart full of profanenesse mine affections full of deadnesse dulnesse drowsinesse in matters of thy worship and service Yea my whole soule is full of spirituall blindnesse hardnesse unprofitablenesse coldnesse and security And in very deed I am altogether a lump of sin and a masse of all misery and therefore I have forfeited thy favour incurred thy high displeasure and have given thee just cause to frowne upon me to give me over and leave me to mine own corrupt will and affections But O my deare Father I have learned from thy mouth that thou art a God full of mercy slow to wrath of great compassion and kindnesse towards all such as groane under the burthen of their sins Therefore extend thy great mercy towards me poor sinner and give me a generall pardon for all mine offences whatsoever seale it in the bloud of thy Son and seale it to my conscience by thy Spirit assuring me more and more of thy love and favour towards me and that thou art a reconciled Father unto me Grant that I may all time to come love thee much because much is given and of very love feare thee and obey thee O Lord increase my faith that I may stedfastly beleeve all the promises of the Gospel made in thy Son Christ and rest upon them altogether Enable me to bring forth the sound fruits of faith and repentance in all my particular actions Fill my soule full of joy and peace in beleeving Fill me full of inward comfort and spirituall strength against all temptations give me yet a greater feeling of thy love and manifold mercies towards me work in my soule a love of thy Majesty a zeale of thy glory and hatred of evill and a desire of all good things Give mee victory over those sinnes which thou knowest are strongest in me Act me once at last make a conquest of the world and the flesh Mortifie in mee whatsoever is carnall sanctifie mee throughout by thy Spirit knit my heart to thee for ever that I may feare thy Name renue in mee the Image of thy Son Christ daily more and more Give mee a delight in the reading and meditation of thy Word Let me rejoyce in the publike Ministery thereof Let me love and reverence all the faithfull Ministers of thy Gospel Sanctifie their doctrines to my conscience seale them in my soule write them in my heart give me a soft and melting heart that I may tremble at thy words and be alwayes much affected with godly Sermons Let not my sins hold back thy mercies from me nor mine unworthinesse stop the passage of thy grace Open mine eyes to see the great wonders of thy Law Reveale thy secrets unto me be open-hearted toward mee thy unworthy servant Hide nothing from me that may make for thy glory and the good of my soule Blesse all meanes unto me which thou usest for my good Blesse all holy instructions unto my soule Blesse me at all times both in hearing and reading thy Word Give me the right use of all thy merciâ— and corrections that I may be the better for them Let me abound in love to thy children Let my heart be very neerly knit unto them that where thou lovest most there I may love most also Let me watch and pray that I enter not into temptation give mee patience and contentment in all things Let me love thee more and more and the worldlesse and lesse So draw my mind upward that I may despise all transitory things Let mee be so rapt and ravished with the sight and feeling of Heavenly things that I may make a base reckoning of all earthly things Let me use this world as though I used it not Let me use it but for necessity as meat and drinke Let me not be carried away with the vaine pleasures and fond delights thereof Good Father worke the good worke in me and never leave mee nor forsake mee till thou hast brought mee to true happinesse Oh deare Father make mee faithfull in my calling that I may serve thee in it and be alwayes carefull to doe what good I may in any thing Blesse me in my outward estate Blesse my soule body goods and name Blesse all that belong unto mee Blesse my goings out and comings in Let thy countenance be lifted up upon mee now and alwayes cheere me up with the joyes and comforts of thy Spirit make me thankfull for all thy mercies For I must needs confesse that thou art very kind to mee in all things For in thee I live move and have my being of thee I have my welfare and good being thou art a daily friend and speciall good benefactour unto mee I live at thy cost and charges I hold all of thee in chiefe and I find that thou art never weary of doing me good thy goodnesse towards me is unchangeable Oh I can never be thankfull enough unto thee for all thy mercies both spirituall and corporall But in such measure as I am able I praise thy Name for all beseeching thee to accept of my thanksgiving in thy Son Christ and to give me a profitable use of all thy favours that thereby my heart may be fully drawne unto thee give me O Father to be of such a good nature and disposition that I may be won by gentlenesâ— and faire meanes as much as if thou gavest me many lashes Pardon all mine unthankfulnesse unkindnesse and great abusing of thy mercies and give me grace to use them more to thy glory in all time to come Strengthen me deare Father thus to continue praising and glorifying thy Name here upon earth that after this life I may be crowned of thee for ever in thy Kingdome Grant these petitions most mercifull God not onely to mee but to all thy deare children throughout the whole world for Iesus Christs sake in whose name I doe further call upon thee saying as he hath taught mee O our Father which art in Heaven c. FINIS