yet appeare what they shall bee but when hee commeth they shall bee made like vnto him Their names are already taken and entred into the booke of life and one day they shal be crowned One day it shall be said vnto them Come yee blessed c. One day they shall enioy his presence where is fulnesse of ioy and at whose right hand there is pleasure for euermore Psal 16. Therefore let all Gods secret ones reioyce sing and be mery For howsoeuer in this world they be contemned trodden vnder the foot made no bodies and walke as shadowes being counted as the very rags of the earth and the abiects of the world yet the time wil come when their happinesse and felicitie shall be such as neuer entred into the heart of man it is endlesse vnspeakeable and vnconceiueable Phila. I doe now plainely see that there is no cause why Gods people should be too heauy and dumpish in their afflictons I see that though they be not free from all afflictions yet are they free from all hurtfull afflictions For no rod no crosse no chastisement is hurtfull vnto them but all in the conclusion commeth to a blessed issue Theol. You haue vttered a great and a most certaine truth For there is no affliction or trial which God imposeth vpō his children but if they endure it quietly trust in his mercy firmely and tary his good pleasure obediently it hath a blessed and comfortable end Therefore the people of God may well be merry in the middest of their sorrowes They may with patience comfort submit themselues to their Fathers corrections taking them patiently and euen kissing his holy rod and saying in themselues Sith my Father will haue it so I am content séeing it is his minde I am willing withall As old Ely said It is the Lord let him doe what hee will And as Dauid in like submission said in a certain case Behold here am I let him doe to me as seemeth good in his owne eyes And in another place he saith I was dumbe and opened not my mouth because thou Lord hast done it Behold here then the patience of Gods Saints and their humble submission vnto his most holy will They know all shall end well and that maketh them glad to thinke of it I conclude then that the children of God are happy in what state soeuer they are happy in trouble happy out of trouble happy in pouertie happy in plenty blessed in sicknesse blessed in health blessed at home likewise and abroad and euery way blessed But on the contrary the wicked are cursed in what state soeuer they are cursed in sicknesse cursed in health cursed in plenty cursed in pouertie cursed in prosperitie cursed in aduersitie cursed in honour cursed in dishonour For all things worke together for their destruction Nothing doth them any good They are not any thing the better either for Gods mercies or iudgements All weathers are alike vnto them They are alwayes the same in prosperitie and aduersity they are no changelings And as we say A good yeare doth not mend them nor an ill yeare paire them Phila. You haue long insisted vpon this point Now proceed to the fourth signe of a mans damnation which is the contempt of the Gospell and lay open both the greatnesse of the sinne and the danger of it Theol. This sinne is of another nature then the former It is a sinne against the first Table It toucheth the person of God himselfe For to contemne the Gospell is to contemne God himselfe whose Gospell it is If to contemne the Ministers of the Gospell be to contemne God and Christ as our Lord Jesus auoucheth Luke 10. 16. how much more then to contemne the Gospell it selfe Therefore it is dangerous meddling in this sinne It is to meddle with edged tooles to meddle with princes matters to touch the Arke to come héere the holy mountain which all were things full of great perill and danger Yea it is to spill the Sacrament It is Noli me tangere It is to raile at a King It is to spit God in the face It is high treason against the King of glory Therefore this sinne of all other can neuer be endured and may at no hand be borne withall For can a mortall King endure the contempt of his lawes can he put vp the contempt of his owne person Can he abide any to spit at his Scepter or to throw a stone at it No surely hée will not Therefore the holy Ghost saith He that despiseth Moses Lawes dieth without mercy vnder two or three witnesses Of how much sorer punishment suppose yee shall hee bee worthy which treadeth vnder foot the Sonne of God and counteth the bloud of the Testament as an vnholy thing wherewith hee was sanctified and doth despise the Spirit of grace And againe If they were punished which obeied not the word spoken by Angels how shall wee escape if we neglect so great saluation If they escaped not which refused him that spake on earth how shall wee escape if we turne away from him that speaketh from heauen Therefore our Sauiour Christ saith That it shall be easier for Sodome in the day of iudgement then for the contemners of the Gospell Moreouer he saith The Queene of the South shall rise vp in iudgement against all froward despisers of his Word For she came from the vttermost parts of the earth to heare the wisedome of Salomon and behold a greater then Salomon is heere For Christ is greater then Salomon his doctrine and wisedome farre more excellent And therefore their sinne is the greater which contemne it They shall neuer be able to answer it For the spirit saith Hee that despiseth the word shall be destroied S. Peter also telleth vs that the old world and men of the first age are now in hell fire because they both despised were disobedient to the doctrine of Christ which though not personally yet in his diuine spirit he spake by Noah So then we sée clearely God will neuer take it at our hands that his glorious Gospell should be so vniuersally openly contemned as it is Phila. You haue spoken most truly and also shewed it out of the Scriptures that the contempt of the Gospell is a most hainous sin 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 eg-shell they thinke it is not worth a gally half-penny they will not goe to the doore to heare it they take it to be but a breath from vs 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 afar off which a man vnderstandeth not they neuer felt the power of it in their hearts Therefore they preferre their sheep their Farmes their Oxen their profits their pleasure yea euery
be feared Thus wée sée how all flesh doth but make a vaine shew for a while vpon this Theatre of misery fetcheth a compasse about and is presently gone For as the Poet saith Seriùs aut citiùs sedem properamus ad vnam First or last we must all to the graue Asune You haue made a very good speech It doth me good to heare it I wonder all these things considered that men should be so wholly giuen to this world as they are I thinke the diuell hath bewitched them For they shall carry nothing with them when they die but their good deeds and their ill Theol. The drudges and snudges of this world may very fitly be compared to a Kings lumpter-horse which goeth laden all the day long with as much gold and treasure as hée can beare but at night his treasure is taken from him he is turned into a sory durtie stable and hath nothing left him but his galled backe Euen so the rich cormorants and caterpillers of the earth which here haue treasured and hoorded vp great heapes of gold and siluer with the which they trauell loaden thorow this world shall in the end be stript out of all let downe into their graue and haue nothing left them but their galled consciences with the which they shall be tumbled downe into the dungeon of eternall darkenesse Phila. Wherein doth the sting and strength of the world especially consist Theol. Euen as the great strength of Sampson lay in his haire so the great strength of the world lieth in her two breasts the one of pleasure the other of profit For she like a notable strumpet by laying out these her breasts doth bewitch the sonnes of men and allureth thousands to her lust For if she cannot winne them with the one breast yet she gameth them with the other if not with pleasure then with profit if not with profit then with pleasure Hée is an odde man of a thousand that sucketh not of the one breast or the other But sure it is which soeuer he sucketh he shall be poisoned For shée giueth none other milke but ranke poysen The world therefore is like to an alluring Iael which sitteth at her doore to entise vs to come in and eat of the milke of her pleasures but when she hath once got vs in she is ready euen while we are eating with her hammer and her naile to pearce thorow our braines Phila. I see plainely this world is a very strumpet a strong bait and a snarling net wherein thousands are taken It is very birdlime which doth so belime our affections that they cannot ascend vpward It is like the waights of a clocke hanged vpon our soules which draweth them downe to the earth it naileth vs fast downe to the ground It mortifieth vs into clay it maketh vs abhominable vnto God For I remember God made a law that whatsoeuer goeth with his breast vpon the ground should be abhominable vnto vs. How much more these carnall world-lings which are fast sodered to the earth Theol. The Apostle S. Iames séeing into the déep wickednesse of this world and knowing right wel how odious it maketh vs in the sight of God crieth out against it terming it adultery and all worldlings adulterers because they for sake Christ their true husband whorishly giue their hearts to this world O yee adulterers adulteresses saith he know yee not that the amitie of this world is the enmitie of God Whosoeuer therefore will bee a friend of this world maketh himselfe the enemy of God And who dare stand forth and say I will be the enemy of God Who therefore dare be a worldling For euery worldling is the enemy of God What then will become of you O yée wicked worldlings Phila. It appeareth then plainely by the Scriptures that the excessiue loue of this world and vnsatiable desire of hauing is a most dangerous thing and men do they know not what in seeking so greedily after it Theol. The heathen man will rise vp in iudgement against vs for he saith Vnsatiablenesse is the foulest euill amongst mortal men But many of our sea-gulfs and whirle-pooles make no conscience of it They thinke it is no sinne they deuoure and swallow vp all and yet are neuer satisfied They will haue all and more then all and the diuell and al. The whole world cannot satisfie their mind but God must create new worlds to content them These men are sicke of the Golden dropsie the more they haue the more they desire The loue of money increaseth as mony if selfe increaseth But the Scripture saith He that loueth siluer shall not be satisfied with filuer Oh therefore that wée would striue earnestly to get out of this gulfe of hell and tread the moone that is all worldly things vnder our féet as it is spoken of the Church and that we would set our affections on the things that are aboue and not on the things that are beneath that we would flie an high pitch and so are aloft as the Eagles looking downe at this world and all things in it as at our féet contemning it and treading the very glory of it vnder our féet that it may neuer haue more power ouer vs Phila. Oh happy and twise happy are they that can doe so And I beseech the Almighty God giue vs his holy spirit whereby we may be carried aboue this world into the mountaines of Myrrhe and the mountaines of Spices For how happy a thing is it to haue our conuersation in heauen that is to haue an inward conuersation with God by much praier reading meditation and heauenly affections This indeed is to clime vp aboue the world and to conuerse in the chambers of peace Oh therefore that we could seriously and thorowly conceiue and consider of this world as it is that we would well weigh the vanity of it and the excellency of that which is to come that we might loath the one and loue the other despise the one and imbrace the other loue God more than euer we did and this world lesse For what is this world but vanity of vanities Antil You doe exceedingly abase that which some make their god You speake contemptuously of that which most men haue in greatest price and admiration You disgrace that which multitudes would grace You make light of that which numbers make greatest account of Let vs therefore heare your reasons shew vs more fully what it is describe it vnto vs. Theol. The world is a sea of glasse a pageant of fond delights a Theatre of vanity a labyrinth of errour a gulfe of griefe a stie of filthinesse a vale of misery a spectacle of wo a riuer of téeres a stage of deceipt a cage full of Owles a denne of Scorpions a wildernesse of Wolues a cabben of Beares a whirl-wind of passions a fained Comedie a delectable phrensie where is false delight assured griefe certaine sorrow vncertaine pleasure lasting wo fickle
it and séeke some other shelter for this will not serue your turne Phila. Now I must needs say you haue fully stopt his mouth and thorowly ferrited him out of his deepe burrow And it is most certaine that you say that the wise heathen haue condemned couetousnesse and all vniust gains which we both practise and defend and therefore will rise vp in iudgement against vs. But now let vs leaue this cauiller and proceed in our matters There is one thing yet remaining wherin I desire to be satisfied Theol. What is that Phila. I would gladly know which bee the speciall remedies against couetousnesse Theol. There be two speciall remedies against couetousnesse to wit Contentation and the meditation of Gods prouidence Phila. Let vs heare somewhat of Contentation out of the Scriptures Theol. The Apostle saith Hauing food and rayment we must therewith bee content For wee brought nothing into this world and it is certaine wee shall carry nothing out The Spirit also saith Let your conuersation bee without couetousnesse and bee content with your present estate Againe the Apostle saith Hee had learned in what estate soeuer hee was therwith to be content Note that he saith he had learned for he had it not of himselfe For Contentation is the singular gift of God as it is written The righteous eateth to the Contentation of his soule but the bellie of the wicked shall want Pro. 13. 25. An ancient Father saith We ought to accustome our selues to liue of a little and to be content that wee may do no wicked or filthy thing for lucres sake Another saith He is not poore that hath nothing but he that desireth much Neither is he rich that hath much but hee that wanteth nothing for contentation neuer wanteth There is no griefe in lacking but where there is immoderate desire in hauing If we will liue after nature we shall neuer be poore if after our owne appetite we shall neuer be rich Well therefore said the Poet Wax not rich vniustly but iustly Be content with thine owne things abstaine from other mens Thus then we sée that both God himselfe the fountaine of all wisedome men also both in the state of nature grace doe all ioyntly aduise vs to striue for Contentation and then shall we haue a soueraigne remedy against Couetousnesse Phila. Let vs heare somewhat of the second remedies against Couetousnesse Theol. An earnest thinking vpon the prouidence of God is a present remedy against the most foolish pining carefulnesse of men for this life For if we would seriously weigh déeply consider the prouident care that God hath had for his children in all ages touching food raiment and how strangely he hath prouided for them it might suffice to correct this euil in vs and minister vnto vs a notable preseruatiue against couetousnesse We read how wonderfully the Lord did prouide for his Prophet Eliah in the time of the great dearth drought that was in Israel Did not the Lord command the rauens to féed him by the riuer Cherith did not the rauens bring him bread flesh in the morning bread flesh in the euening and he drunke of the Riuer What should I speake how miraculously God prouided for Hager and her infant when they were both cast out of Abrahams house and brought to great extremity euen both of them ready to giue vp the ghost for want of food Did not God helpe at a pinch as his manner hath alwaies bin did not he send his angell vnto them both comfort thē prouide for them What should I speak how strangely God prouided for his church in the wildernes Did he not féed them with Manna from heauen and gaue them water to drinke out of the Rocke Hath not our heauenly Father made many royall and large promises that he will prouide necessaries for his children Shall we not think that hée will be as good as his word Doth hée not say The Lions lacke and suffer hunger but they which seeke him shall want nothing that is good Doth hée not say Feare him all yee Saints for nothing is wanting to them that feare him Doth he not say No good thing shall bee withheld from them that walke vprightly Doth he not say Our heauenly father knoweth that we haue neede of these things and that all these things shall be cast vpon vs if we earnestly seeke his kingdome Doth he not bid vs cast all our care vpon him For he careth for all Doth he not bid vs take no thought what wee shall eate or what we shall drinke or wherewithall we shall bee cloathed Meaning thereby no distracting or distrustfull thought Doth he not say He will not leaue vs not forsake vs Doth he not say The Lord is at hand in nothing be carefull Are not these large promises sufficient to stay vp our faith in Gods prouidence shal we think God iesteth with vs shall we thinke he meaneth no such matter shall we imagine he will not kéepe touch Oh it were blasphemy once to thinke it For God is true and all men lyers He is faithfull that hath promised His word is more then the faith of a Prince more then ten thousand Obligations Why then doe we not rest vpon it why goe we any further why doe we not take his word why doe we not depend wholly vpon him why are we still couetous why are we stil distrustful why doe we dissemble deceiue Oh we of little faith Our Lord Jesus knowing right well the distrustfulnesse of our nature and the déepe root it hath in vs is not only content to make these great and royall promises vnto vs which were inough but also strengthneth and backeth vs with many strong reasons to support our weakenesse in this behalfe He therefore bringeth vs backe to a due consideration of things Consider saith he the Rauens consider the foules of the heauens For they neither sow nor reape nor carry into barnes and yet God feedeth them they want nothing Consider the Lillies how they grow they neither labour nor spinne yet Salomon in all his royaltie was not cloathed like one of these Oh therefore that wée would consider these Considers Oh that wée would consider that our life is more worth then meat and our bodies then rayment Oh that we would consider that with all our carking and caring we can doe no good at all no not so much as adde one cubite to our stature Truly truly if we would déepely ponder these reasons of our Sauiour and apply them to our selues they might serue for a bulwarke and sure defence against Couetousnesse If men would consider how that great King of heauen who hath his way in the whirl-wind and the clouds are the dust of his féet careth for the little wren and silly sparrow how he looketh to them how he tendereth them how he prouideth for them euerie day both break-fast
his word commandeth heauen and earth and the sea All creatures must be obedient to his will and subiect to his ordinance This is the cause why all things both in heauen earth and the sea do kéepe their immutable and vnuariable courses times and seasons euen because he hath charged them so to doe And they must of necessity alwaies at all times and for euer obey for the creatures must obey the Creator This act of Parliament was made the first wéeke of the world and neuer since was or can be repealed Phila. But to call you backe againe to the point we had in hand resolue me I pray you of this Whether many of the deare children of God do not in this life sometimes want outward things and are brought into great distresse Theol. Yes certainly For Eliah did want was in distresse Paul did want was in many distresses The holy Christians mentioned in the Hebrewes did want and were in maruellous distresses Many of Gods deare ones haue in all ages wanted and at this day also doe want and are greatly distressed But this is a most infallible truth that howsoeuer Gods children may want be low brought yet they are neuer vtterly forsaken but are holpen euen in greatest extremities yea when all things are desperate and brought euen to the last cast To this point most notably speaketh the Apostle saying Wee are afflicted on euery side but yet we despaire not we are persecuted but not forsaken cast downe but wee perish not The Prophet Ieremie also saith The Lord will not forsake for euer but though hee send affliction yet will be haue compassion according to the multitude of his mercies For hee doth not punish willingly or from his heart nor afflict the children of men The kingly Prophet saith Surely the Lord will not faile his people neither will hee forsake his inheritance The Lord himselfe saith For a moment in mine anger I hid my face from thee but with euerlasting mercy haue I had compassion on thee So then we may fully assure our selues and euen write of it as a most vndoubted and sealed truth that Gods children shall neuer be vtterly forsaken in their troubles Phila. Sith the care and prouidence of God is so great for his children as you haue largely declared what then I pray you is the cause why God suffereth his to bee brought into so many troubles and necessities Theol. Their profit and benefit is the cause and not their hurt For he loueth them when he smiteth them Hée fauoureth them when hée séemeth to be most against them He aymeth at their good when he séemeth to bée most angry with them He woundeth them that hée may heale them He presseth them that he may ease them He maketh them cry that afterward they may laugh He alwaies meaneth well vnto them he neuer meaneth hurt He is most constant in his loue towards them If he bring them into necessities it is but for the triall of their faith loue patience and diligence in prayer If he cast them into the fire it is not to consume them but to purge and refine them If he bring them into great dangers it is but to make them call vpon him more earnestly for helpe and deliuerance He presseth vs that we might cry we crie that we may be heard we are heard that we might be deliuered So that héere is no hurt done we are worse scared then hurt Euen as a mother when her childe is wayward threatneth to throw it to the Wolfe or scareth it with some pocar or bul-begger to make it cling more vnto her and bée quiet So the Lord oftentimes sheweth vs the terrible faces of troubles and dangers to make vs cleane and cling faster vnto him and also to teach vs to esteeme better of his gifts when wée enioy them and to be more thankfull for them as health wealth peace liberty safety c. So then still we sée here is nothing meant on Gods part but good As it is written All things worke together for good to them that loue God For euen the afflictions of Gods children are so sanctified vnto them by the spirit that thereby they are made partakers of Gods holinesse Thereby they inioy the quiet fruit of righteousnesse Thereby they attaine vnto a greater measure of ioy in the holy ghost Therby the world is crucified to them and they to the world Thereby they are made conformable to Christs death Thereby they are kept from the condemnation of the world Therby they learne experience patience hope c. So that all things considered Gods children are no losers by their afflictions but gainers It is better for them to haue them then to be without them they are very good for them For when Gods children are chastised it is as it should bée For to them the crosse is mercy and losse is gaine Afflictions are their schooling and aduersity their best Uniuersity It is good for me saith the holy man of God that I haue beene afflicted that I might learne thy statutes By his afflictions therefore hée learned much and became a good scholar in Gods booke and well séene in his Statutes and Lawes Hée grew to great wisedome and iudgement by his chastisments All things turned about in Gods mercifull prouidence to his euerlasting 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 haue his children to bée in is alwaies best for them Because hée who can best discerne what is best séeth it to bée best for them whether it bée sicknesse or health pouerty or plenty prison or liberty prosperity or aduersity For sometimes sicknesse is better for vs then health and pouerty then plenty Are therefore the children of God sicke 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 vs short of our lusts and desires because hée seeth wée will bane our selues with them Hée in fatherly care will take the knife from vs because hée séeth wée will hurt our selues with it He will kéepe vs short of health and wealth because hée knoweth wee will bée the worse for them He will not giue vs too much ease and prosperity in this world for he knoweth it will poison vs. He will not allow vs continuall rest like standing pondes for then he knoweth we will gather scum and filth He dealeth fatherly and mercifully with vs in all things euen then seeking our greatest good when we thinke he doth vs most harme And to speake all in a word hée bringeth vs into troubles and straits to this end especially that he may heare of vs. For he right wel knoweth our nature he is wel acquainted with our disposition He knoweth we will not come at him but when we stand in neede of
him we care not for him so long as all goeth well with vs. But if we come into distresse or want any thing that we would faine haue then he is sure to heare of vs. As he saith by the Prophet In their affliction they will seeke me early And another Prophet saith Lord in trouble haue they visited thee They powred out a praier when thy chastisement was vpon them So then now I hope you do plainely sée the cause why the Lord bringeth his children into so many troubles and necessities Phila. I doe see it indeed and I am very well satisfied in it But yet let me aske you one thing further Are Gods children alwaies sure to be deliuered out of their troubles Theol. Yes verily and out of doubt so far foorth as God séeth it good for them For it is written Great are the troubles of the righteous but the Lord deliuereth them out of all S. Peter saith The Lord knoweth how to deliuer the godly out of temptation As if hée should say He is beaten in it and well séene and experienced in it so as he can doe it easilie and without any trouble at all It is said of Ioseph being in prison that when his appointed time was come and the counsell of the Lord had tried him the King sent and loosed him the Ruler of the people deliuered him And againe the Scripture saith The righteous cry and the Lord heareth them and deliuereth them out of all their troubles The Angell of the Lord tarrieth round about them that feare him and deliuereth them And in another place the Lord himselfe saith concerning the righteous man Because hee hath loued mee therefore I will deliuer him I will exalt him because he hath knowen my name Hee shall call vpon mee in trouble and I will heare him I will bee with him in trouble I will deliuer him and glorifie him So also saith Eliphas the Temanite He shall deliuer thee in six troubles and in the seuenth the euill shall not touch thee Come my people saith the Lord enter thou into thy Chambers and shut thy doores after thee hide thy selfe for a very little while vntill the indignation passeouer And the Prophet saith Vpon Mount Zion shall be deliuerance and it shall be holy and the house of Iacob shall possesse their hereditary possessions Almost innumerable places of the Scriptures might be alledged to this purpose but these may suffice Therefore let vs know for a certainety that so sure as trouble and affliction are to the Children of God so sure also is deliuerance out of the same As we may write of the one and make reckoning of it as sure as the coat of our backe so may we 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 deliuered Iob in trouble but deliuered Dauid in great troubles but deliuered The thrée Children in the Furnace but deliuered Daniel in the Lions den but deliuered Ionas in the Whales belly but deliuered Paul in innumerable troubles but yet deliuered out of all Phila. All this being true that you say it followeth that Gods children are chastised only for their good and euermore sure of deliuerance in his appointed time Which thing being so me thinketh there is no cause at all why they should be ouer heauie or too much cast downe in their afflictions Theol. Assuredly there is no cause at all but rather cause why they should reioyce clap their hands and sing care away For can a father forsake his children a sing his subiects a Maister his seruant or a Shéepe heard his shéepe Doth not Iehouah say I will nor leaue thee nor forsake thee Doth not our heauenly Father know wée haue néede of these things Hath not God geuen vs his word that wée shall not want outward things Hath hée not said They shall be cast vpon vs Why then should wee be dismaied Why should wée hang downe our heades Why doe wée not plucke vp our hearts and be of good cheare God is our deare Father he is our best friend hée is our daily Benefactor hée kéepeth vs at his owne costs and charges hée grudgeth vs nothing hée thinketh nothing too much for vs. He loueth vs most dearely he is most chary and tender ouer vs hée cannot endure the winde should blow vpon vs he will haue vs want nothing that is good for vs. If we will eate gold wée shall haue it He hath giuen vs his faithfull promise that as long as wée liue wée shall neuer want Let vs therefore reioice and be merry For Heauen is ours earth is ours God is ours Christ is ours all is ours As the Apostle saith All is yours and you are Christs and Christ is Gods The world clap their hands and crow long before it bée day saying all is theirs but the children of God may say and say truely All is ours For they haue a true title proper interest through Christ in all the creatures Many are their priuiledges great are their prerogatiues They are frée of heauen and frée of earth They are the onely frée Denisens of the world Christ hath purchased them their fréedome Christ hath made them frée and therefore they are frée indéed They are frée from sinne frée from hell frée from damnation They are at peace with God men Angels They are at peace with themselues They are at peace with all creatures They are yong Princes Angels fellowes descended of the highest house of the bloud royall of heauen states of Paradise and heires apparent to the immortall Crowne Therefore God hath commanded his Angels to guard them being such yong Princes as they are yea he hath giuen a very straight charge to all his creatures to look to them to sée to them that they want nothing that they take us hurt so teasous so chary so tender is he of thē The angels must cōfort Iacob The whale must rescue Ionas The rauens must féed Elias The Sun and Moone must stay for Ioshua The Sea must diuide it selfe that Moses and his people may passe thorow The fire must not burne the thrée children The Lions may not deuoure Daniel All the creatures must change their nature rather then Gods children should not be holpen and deliuered Oh therefore how great is the happinesse of Gods chosen Who can expresse it who can vtter it They know not their owne happinesse it is hid from them Afflictions doe cloud it troubles doe ouershadow it crosses doe dim it and there is an interposition of the earth betwixt their sight and it But this is most certain and sure that the best is behind with the children of God all the swéet is to come Their happines doth not appeare in this world Their life is hid with Christ in God When Christ shall appeare then shall they also appeare with him in glorie It doth not
and shut the heauens Abraham likewise preuailed so farre with God by his praiers for Sodome that if there had béene but ten iust men found in it it had béene spared The almighty God saith in the 15. chap. of Ieremy Though Moyses and Samuel stood before me yet mine affection could not bee toward this people Which doth plainely shew that Moyses and Samuel might haue done much with him had he not béene so fully bent against his people for their sins as he was So likewise he saith in the Prophecie of Ezechiel Though these three men Noah Daniel and Iob were amongst them they should deliuer but their owne soules by their righteousnesse Which also sheweth that if there had béene any possible entreating of him for the Land these thrée men might haue done it but now he was resolutely determined to the contrary In respect therefore that the zealous preachers and true professors of the Gospell doe so much preuaile wish God by their praiers they are said to be the defence and strength of Kingdomes and Countries of Churches and Common wealthes as it is said of Eliah that he was the Chariot of Israel and the horsmen thereof Elishah also was enuironed with a mountaine full of horses and Chariots of fire And sure it is that Eliah and Elishah are not onely the Chariots and Horsemen of Israel but also by their praiers they do cause God himselfe to be a wal of fire round about it as the Prophet saith in the 22. of Ezechiel verse 30. the Lord God saith I sought for a man among them that should make vp the hedge and stand in the gappe before me for the land that I might not destroy it but I found none Which sheweth that if there had béene but some few to haue stood in the breach he would haue spared the whole land This also appeareth more plainely in the Prophecie of Ieremy where the Lord saith thus Run to and fro by the streets of Ierusalem behold and inquire in the open places thereof if yee can finde a man or if there be any that executeth iudgement and seeketh the truth and I will spare it Oh then marke and consider what a man may doe yea what one man may doe what an Abraham may doe what a Moyses may doe what an Eliah may doe what a Daniel what a Samuel what a Iob what a Noah may doe Some one man by reason of his high fauor with the Eternal is able sometimes to do more for a land by his praiers and téeres then many prudent men by their counsell or valiant men by their swords Yea it doth euidently appeare in the sacred volume of the holy Ghost that some one poore Preacher being full of the Spirit and power of Eliah doth more in his study either for offence or defence either for the turning away of wrath or the procuring of mercie then a Campe-royall euen forty thousand strong or as the Spirit speaketh though they all haue their swords girded to their thighes and be of the most valiant men in Israel All this is clearly proued in one verse of the booke of the Psalmes where the Prophet hauing reckoned vp the sins of the people addeth Therefore the Lord minded to destroy them had not Moses his chosen stood in the breach to turne away his wrath lest he should destroy them Sée therefore what one man may do with God! Some one man doth so binde the hands of God that when he should strike he hath no power to doe it as it is said of Lot I can doe nothing till thou be come out Sée how the Lord saith he can doe nothing because he will doe nothing Hée doth wittingly and willingly suffer his hands to be manacled and bound behind him for some fewes sake which he doth make more account of then all the world besides so pretious and deare are they in his sight Likewise it is written that the Lord was excéedingly incensed against the Israelites for their idolatrous Calfe which they made in Horeb yet he could doe nothing because Moyses would not let him And therefore he falleth to intreating of Moyses that Moyses would let him alone and entreat no more for them Oh saith the Lord to Moyses let me alone that my wrath may wax hote against this people and that I may consume them Thus wée sée that except Lot goe out of the City and Moyses let him alone he can doe nothing Oh the profoundnesse and altitude of Gods mercy towards mankind Oh the height and depth length and breadth of his loue towards some Oh that the most glorious inuisible God should so greatly respect the sonnes of men For what is man that hée should be mindfull of him or the sonne of man that he should regard him Let vs therfore that are the Lords remembrancers giue him no rest nor let him alone vntill wée haue some security and good assurance from him that he will turne away from vs the wrath which we most iustly haue deserued that he wil spare vs and be mercifull vnto vs. Yea as the Prophet saith Let vs neuer leaue him nor giue him ouer till he repaire and set vp Ierusalem the praise of the world lest for default héereof that be charged vpon vs which was charged vpon the head of some of the Prophets in Israel that they were like the foxes in the waste places that they had not risen vp in the gaps neither made vp the hedge for the house of Israel For now adaies alas wée haue many hedge-breakers few hedg-makers many openers of gaps few stoppers many breakers of breaches to let in the flouds of Gods wrath vpon vs but very few that by true repentance goe about to make vp the breach and to let downe the sluces that the gushing streames of Gods vengeance may be stopt and staied Phila. I doe now plainely see that there be some in high fauour with God and as wee say greatly in his books sith his loue is so great vnto them that for their sakes he spareth thousands Theol. It is written in the Prouerbs of Salomon that the righteous in a land are the establishment of the kings throne and the wicked the ouerthrowing of the same The words are these Take away the drosse from the siluer and there will proceed a vessell for the finer Take away the wicked from the King and his throne shall be established in righteousnesse Likewise in another place the wise man affirmeth that the righteous are the strength and bulwarke of Cities Townes and Corporations but the wicked are the weakening vndoing of all Scornefull men saith he set a City on fire but the wise turne away wrath To this purpose most excellent is that saying of Eliphas in Iob The innocent shall deliuer the Iland and it shall be preserued by the purenesse of their hands Wée reade in the booke of the Chronicles that when the Leuites the
past remedy No meanes whatsoeuer can doe any good No gold no siluer no friends no riches no power no policy no flattery no bribery no reach no fetch or deuice whatsoeuer can preuaile one iot For a man being once in Hell hath no remedy He is in close prison he is shut vp vnder the hatches for euer there is no getting out againe He must suffer perpetuall imprisonment He cannot bring a writ of false imprisonment because hée is laid in by the most righteous and iust Judge who cannot possibly doe any wrong but he must lie by it For béeing there once he is there for euer If all the Angels of Heauen should entreat for a damned soule If Abraham Isaac and Iacob should make great sute If all the Prophets Apostles Martyrs shold be continuall solicitors of Christ for release if the father should make request for his son or the mother for her daughter yet can none of these be heard they must all haue the repulse For the sentence of Christ cannot be reuersed his decrée is vnrepealeable The due consideration of these things may make all hearts to quake and all knées to tremble In the troubles and afflictions of this life though a man come in neuer so great dangers yet he may winde out againe by one meanes or another by mony or friendship or rewards or such like meanes but in Hell fire this is it that gripes maketh the heart despaire that there is no remedy at all to be vsed If we should aske of a damned soule or an afflicted conscience what they would giue for the ease and redemption of their soules they would answere the whole world howsoeuer secure worldlings and wicked Atheists which see nothing nor feele nothing make nothing of it Héere by the way let vs consider the greatnesse of the losse of a mans soule which we shall the better perceiue and sée into if we can aright value and prise the soule If therefore it be demaunded what is the price of the soule or what is it worth our Lord Jesus answereth that it is more worth then all the world For saith he What shall it profit a man to win all the world and lose his soule Therefore the soule of the poorest begger is more worth then all the world Then I reason thus if the soule bée more worth then all the world then the losse of it is greater then the losse of the whole world For indéed it is a losse of all losses an vnrecouerable losse If a man should haue his house burnt ouer his head and all that he hath consumed in one night it were a great losse If a Merchant venturer should lose twenty thousand pound in one venture in one shippe or as they say in one bottome it were a very great losse If a king should lose his crowne and kingdome it were an excéeding great losse But the losse of the soule is a thousand time more than all these it is a matter of infinite importance If a Tenant bée cast out of the fauour of his Landlord it is a matter of griefe If a Noblemans Secretary be cast out of fauour with his Lord so that hée taketh a pritch against him it is a matter of great sorrow If a Nobleman himselfe be discountenanced cast out of all fauour with his Prince that was in great fauour it is a corsey a heart smart and a matter of excéeding gréeuance But to be eternally separated from God to be shut out of his fauor and to be cast away from his presence and the presence of his Angels is a matter of infinit more dolour and torment Marke then and behold what a thing it is for a man to lose his soule Oh therefore that men would bée wise in Gods feare that they would looke out in time make prouision for their soules Now then to close vp this whole point the summe of all that hath béene said is this That the torments of Hell are endlesse easelesse and remedilesse Asune The laying open of these doctrines of hell fire and the iudgement to come maketh me quake and tremble I am thereby much perplexed I feele great terror in my conscience I am afraid I shall be damned Antil Damned man What speake you of damning I am ashamed to heare you say so For it is well knowen that you are an honest man a quiet liuer a good neighbour and as good a towns man as any is in the parish where you dwell and you haue alwaies beene so reputed and taken If you should be damned I know not who shall be saued Asune I regard not your flatteries I beleeue God I beleeue his word I beleeue those things which M. Theologus hath alleaged out of the holy scriptures pointing me both to the chapter and the verse and whether it bee more meet that I should beleeue the Scriptures or your soothings iudge you No no Now I doe clearely see by the glasse of Gods law that my state is wretched and miserable For I haue liued in sinne and ignorance all the daies of my life being vtterly void of all Religion and true knowledge of God I am not the man indeed that you and others take me for For though outwardly I haue liued honestly to the worldward yet inwardly I haue not liued religiously to Godward Antile Tush tush now I see you are in a melancholy humour If you will goe home with me I can giue you a speedie remedie for I haue many pleasant and merry bookes which if you should heare them read would soone remedie you of this melancholy passion I haue the Court of Venus the Palace of pleasure Beuas of Southhampton Ellen of Rummin The merry Iest of the Frier and the Boy The pleasant story of Clem of the Clough Adam Bell and William of Cloudesley The odde tale of William Richard and Humfry The pretie conceit of Iohn Splinters last Will and Testament which all are excellent and singular bookes against heart-qualmes and to remooue such dumpishnesse as I see you are now fallen into Asune Your vaine friuolous books of tales iests and lies would more increase my griefe strike the print of sorrow deeper into my heart Antile Nay if you be of that minde I haue done with you Phila. I pray you if a man may be so bolde with you How came you by all these good bookes I should haue said so much trash and rubbish Antile What mattereth it to you What haue you to doe to enquire But I pray you Sir what meane you to call them trash and rubbish Phila. Because they be no better They be goodly geere trimme stuffe They are good to kindle a fire or to scoure a hot ouen withall And shall I tell you my opinion of them I doe thus thinke that they were deuised by the diuell seene and allowed by the Pope printed in hell bound vp by Hobgoblin and first published and dispersed in Rome Italy and Spaine and all to this
land and discharge it of all the horrible sinnes thereof Drowne them O Lord in thy infinite mercy through Christ as it were in a bottomlesse gulfe that they may neuer rise vp in iudgement against vs. For although our sins be excéeding many and fearefull yet thy mercy is farre greater For thou art infinite in mercy but we cannot be infinite in sinning Giue vs not ouer into the hands of the Idolaters left they should blaspheme thy name and say Where is their God in whom they trusted But rather deare Father take vs into thine owne hands and correct vs according to thy wisedome for with thée is mercy and déepe compassion Moreouer we most hartily beséech thy good Maiesty to blesse our most gratious King Iames and to shew much mercy to him in all things Guid him in thy feare and kéepe him in all his waies working in his soule vnfained sorrow for sinue true faith in the promises a great care to please thée in all things and to discharge the duties of his high place in all zeale of thy glory and faithfulnesse towards thy Maiesty that as thou hast crowned him héere in earth so hée spending his daies héere below in thy feare may after this life be crowned of thée for euer in the Heauens Wée béeseech thee also to blesse his Maiesties most henorable priuy Counsellors Counsell them from aboue let them take aduise of thée in all things that they may both consult and resolue of such courses as may be most for thy glory the good of the Church and the peace of this our Common-wealth Blesse the Nobility and all the Magistrates in the Land giuing them al grace to execute iudgement and iustice and to maintaine truth and equity Blesse all the faithfull Ministers of the Gospell increase the number of them increase thy gifts in them and so blesse al their labours in their seueral places and congregations that they all may be instruments of thy hand to inlarge thy Sonnes kingdome and to winne many vnto thee Comfort the comfortlesse with all néedfull comforts Forget none of thine that are in trouble but as their afflions are so let the ioyes and comforts of thy spirit be vnto them and so sanctifie vnto all thine their afflictions and troubles that they may tend to thy glory and their owne good Giue vs thankefull hearts for all thy mercies both spirituall and corporall for thou art very mercifull vnto vs in the things of this life and infinitely more mercifull in the things of a better life Let vs déepely ponder and weigh all thy particular fauours towards vs that by the due consideration thereof our hearts may bée gained yet néerer vnto thée and that therefore wée may both loue and obey thée because thou art so kinde and louing vnto vs that euen thy loue towards vs may draw our loue towards thée and that because mercy is with thée thou maiest bée feared Grant these things good Father and all other néedefull graces for our soules or bodies or any of thine throughout the whole world for Jesus Christs sake In whose name we further call vpon thée as hée hath taught vs in his Gospell saying Our Father which art in Heauen c. A praier to be vsed at any time by one alone priuately O Lord my God and heauenly Father I thy most vnworthy childe doe héere in thy sight fréely confesse that I am a most sinnefull creature and damnable transgressor of all thy holy Lawes and Commandements that as I was borne and bred in finne and stained in the wombe so haue I continually brought foorth the corrupt vgly fruits of that infection contagion wherein I was first conceiued both in thoughts words works If I should goe about to reckon vp my particular offences I know not where to begin or where to make an end For they are mo then the haires of my head yea farre moe then I can possibly féele or know For who knoweth the height and depth of his corruption who knoweth how oft he offendeth Thou onely O Lord knowest my sins who knowest my heart nothing is hid from thée thou knowest what I haue béene what I am yea my conscience doth accuse mée of many gréeuous euils and I doe daily féele by woful experience how frail I am how prone to euill how vntoward to all goodnesse My minde is ful of vanity my hartfull of prophanenes mine affections full of deadnesse dulnesse drowzinesse in matters of thy worship seruice Yea my whole soule is full of spirituall blindenesse hardnesse vnprofitablenes coldnesse and security And in very déed I am altogether a lumpe of sin a masse of all misery therefore I haue forfaited thy fauour incurred thy high displeasure haue giuen thée iust cause to frown vpon me to giue me ouer leaue me to mine owne corrupt will and affections But O my déere father I haue learned from thy mouth that thou art a God full of mercy flow to wrath of great compassion kindnesse towards all such as grone vnder the burden of their sinnes Therefore extend thy great mercy towards me poore sinner and giue me a generall pardon for all mine offences whatsoeuer seale it in the bloud of thy sonne and seale it to my conscience by thy spirit assuring me more and more of thy loue fauour towards me that thou art a reconciled father vnto me Grant that I may in all time to come loue thée much because much is giuen and of very loue feare thée and obey thée O Lord increase my faith that I may stedfastly beléeue all the promises of the Gospel made in thy son Christ rest vpon them altogether Enable me to bring foorth the sound fruits of faith and repentance in all my particular actions Fill my soule full of ioy and peace in beléeuing Fill me full of inward comfort and spirituall strength against all temptatious giue me yet a greater féeling of thy loue manifold mercies towards me worke in my soule a loue of thy Maiesty a zeale of thy glory an hatred of euill and a desire of all good things Giue me victory ouer those sins which thou knowest are strongest in me Let me once at last make a conquest of the world and the flesh Mortifie in me whatsoeuer is carnall sanctifie me throughout by thy spirit knit my heart to thée for euer that I may feare thy name renue in mée the image of thy sonne Christ daily more and more Giue me a delight in the reading and meditation of thy word Let me reioyce in the publike ministery thereof Let me loue and reuerence all the faithfull Ministers of thy Gospell Sanctifie their doctrines to my conscience seale them in my soule write them in my hart giue me a soft and melting heart that I may tremble at thy words and be alwaies much affected with godly sermons Let not my sinnes hold backe thy mercies from me nor mine vnworthines stop the passage
dinner and supper it might serue to correct our distrustfulnesse For who euer saw these or any other soule starue for hunger so good a father and so good a nurse haue they And are not we much better then they hath not God more care of vs then of them yes verily a thousand times For he loueth them but for our sakes how much more then doth he loue our selues Therfore I say again again if we would consider these things lay them to heart they wold nip couetousnes on the head driue it quite out of our hearts Let vs consider therefore that God prouided for man before man was then how much more will he prouide for man now that he is Is he our Father wil he not prouide for vs Is he our king and wil he not regard vs Is he our shepheard and wil he not looke to vs Hath he prouided heauen for vs and wil he not giue vs earth Hath he giuen vs his sonne Christ and shal he not with him giue vs all things Doth he prouide for his enemies and wil he not prouide for his friends doth he prouide for whoremongers wil he neglect his chosen Doth he send his raine cause his Sunne to shine vpon the vniust and shall he not vpon the iust Doth he prouide for them which are not of the family will he not prouide for his owne family Will a man féed his Hogges and not care for his seruants Or will he care for his seruants and not regard his owne children Oh then let vs consider these reasons let vs remember that our heauenly Father hath as great care for the preseruation of his creatures as once hée had for their creation Let vs therefore remember that our life consisteth not in these things but in the prouidence of God Let vs remember that he which giueth the day will prouide for the things of the day Let vs remember that God alwaies giueth for sustentation though not for satietie Let vs remember that God will not famish the soules of the righteous Let vs remember how God neuer failed his For who euer trusted in the Lord and was confounded Phila. What then is the cause that many do want outward things Theol. The cause is in themselues because they want faith For if wée had faith wée could want nothing For faith feareth no famine as saith an ancient Father And another saith For as much as al things are Gods he that hath god can want nothing if he himselfe be not wanting vnto God Therefore to haue God is to haue al things For if we haue him our friend we haue enough we néed goe no further For hée will make men our friends yea hée will make Angels all creatures to be seruiceable vnto vs he will giue them a speciall charge to looke to vs to guard vs and to doe continuall homage vnto vs. Therefore let vs make God our friend and then haue we done all at once that may concerne our good both for this life and a better But if he stand not our friend if wée haue not him on our side if he backe vs not then all other things whatsoeuer can do vs no good all is not worth a button For Quid prodest si omnia habes eum tamen qui omnia dedit non habere What is a man the better though hée haue all things and be without him which is the author of all things Phila. Herein you speake very truely no doubt For wee see many haue great plenty of outward things but because they haue not God they can haue no true comfort in them or blessing with them Theol. True indéed For man liueth not by bread onely saith our Lord Jesus but by euery word that proceedeth out of the mouth of God And againe he saith Though a man haue abundance yet his life consisteth not in the things that he hath For without Gods blessing there can be no sound comfort in any thing Wée sée by dayly experience how the Lord curseth the wicked though they haue abundance For some hauing abundance yet are visited with continual sicknesses Some hauing abundance pine away with consumptions Others hauing abundance die of surfetting Others are snatched away by vntimely death in the middest of all their iollitie Others are visited with great losses both by sea and by land Others are vexed with curst wiues and disobedient children Some againe commit murders and treasons and so lose all at once Others are wasted and consumed by the secret curse of God no man knoweth how Some hauing great riches are giuen ouer to the murtherer some to the theefe some to the poisoner Therefore the wise king saith There is an euill sicknesse vnder the sun riches reserued to the owners thereof for their euill Eccles 5. 12. Zophar also the Naamathite saith When the wicked shall haue sufficient and enough he shall be brought into straits The hand of euery troublesome man shall be vpon him When he should fill his belly God will send vpon him his fierce wrath which he shall raine vpon him in stead of his meat Thus then it is cleare that mans life and good estate dependeth not vpon the abundance of outward things but only vpon the blessing and prouidence of God For His blessing only maketh rich and it doth bring no sorrow with it For Better is a little vnto the inst then great abundance to many of the wicked Better is a little with the feare of the Lord than great treasure and trouble therewith Better is a little with righteousnesse then great reuenews without equity Thus then I conclude this point Man liueth not by bread but by a blessing vpon bread not by outward meanes but by a blessing vpon meanes For how can bread being a dead thing and hauing no life in it selfe giue life to others Phila. I doe not well vnderstand the meaning of these words By euery word that proceedeth out of the mouth of God Theol. Thereby is meant the decrée ordinance and prouidence of God which vpholdeth all things euen the whole order of nature For the Scripture saith He spake and it was done he commanded and they were created In which words we plainly sée that God doth but speake and it is done he doth command and all creatures are preserued For God doth all things with a word He created all with his word he preserueth all with his word he speaketh it is done His words are words of power authority Whatsoeuer he saith whatsoeuer he calleth for it must be done presently without any delay there is no withstanding of him He calleth for famine and behold famine He calleth for plenty and behold plenty He calleth for pestilence and behold pestilence He calleth for the sword and behold the sword All Angels all men all beasts all fishes all fowles all creatures whatsoeuer must obey him and be at his beck He is the greatest Commander