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
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
iust cause of mourning wéeping and lamentation because such abhomination is committed in Israel Dauids eies gushed out with riuers of téeres because men kept not Gods lawes and an horrible feare came vpon him because men forsooke the law of God Ieremy did sigh in secret wishing that his head were ful of water his eies a fountaine of téeres because of the sins of the people Nehemiah mourned for the transgressiō of Gods people Lots iust soule was vexed with the vncleane conuersation of the Sodomites shall we mourn nothing at all for these things shall we be no whit grieued for the pride of our land shall we shed no téeres for such horrible intolerable abhomination They are odious in the sight of God and men the aire stinketh of them It is Gods maruellous patience that the diuel doth not carry them away quicke and rid the earth of them or that fire brimstone doth not come downe from heauen consume them Antil You are too hot in these matters of attire you make more of them then there is cause Asune I conne him thanke Gods blessing on his heart I shall loue him the better while I know him because he is so earnest against such shamefull and detestable pride Is it not a shame that women professing true Religion should make themselues such pictures puppets and peacockes as they doe And yet I heare few preachers in the pulpit speake against it Antil I maruell you should be so earnest in matters of apparell You know well enough that apparell is an indifferent thing and that Religion and the kingdome of God doth not consist in these things Theol. I know right well that apparell in it owne nature is a thing indifferent but lewd wanton immodest and offensiue apparell is not indifferent For all such abuse taketh away the indifferency of them and maketh them sinfull and euill by circumstance For otherwise why should the Lord threaten by his Prophet that he would visit the Princes and the Kings children and all such as were clothed with strange apparell that is the fashions of other countries Zeph. chap. 1. 8. Againe why should the Lord so plague the proud dames and minsing minions of Ierusalem for their pride and vanity in attire if there were no euill in such kinde of abuse the Lord saith thus in the third of Esay against those braue gallant dames Because the daughters of Zion are haughty and walke with stretched-out neckes and with wandring eies walking and minsing as they go and make a tinkling with their feet therefore shall the Lord make the heads of the daughters of Zion bald and the Lord shall discouer their secret parts In that day shall the Lord take away the ornament of the slippers and the calles and the round tires the sweet bals and the bracelets and the bonnets the tiers of the head and the stops the head-bands and the tablets the ear-rings the rings and the mufflers the costly apparell and the vailes and the wimples and the crisping pinnes and the glasses and the fine linnen and the hoods and the lawnes And in stead of sweete sauour there shall be stinke and in stead of a girdle a rent and in stead of dressing of the haire baldnesse and in stead of a Stomacher a girding of Sacke-cloth and burning in steade of beautie Then shall her gates mourne and lament and shee being desolate shall sit vpon the ground Thus we sée how terrible the Lord threatneth the gallant dames of Ierusalem for their excessiue and abhominable pride And this may wel be a Mirrour for the proud minions of our age which assuredly may well feare the Lord will bring some such iudgement vpon them as hée did vpon the daughters of Ierusalem For their sin is as great in this kinde as was the daughters of Zion and God is the same God now that he was then to punish it Antile Tush neuer speake so much of these matters of apparell For we must doe as others doe and follow the fashion or else wee shall not be esteemed Theol. If you follow them not you shall be more estéemed of God of his Angels Saints and all good men As for all others if you estéeme them more then these you shew what you are Antil Well for all that say you what you will pride is in the heart and not in the apparell For one may be proud of plaine apparell as well as of costly And some are as proud of their falling bands and little sets as others are of their great ruffes Theol. You speake foolishly For how know you that can you iudge mens hearts inward affections Can you say when mens and womens apparell is sober modest and Christian-like that they haue proud hearts are proud of that attire You goe very farre indéed to iudge the heart You ought to iudge charitably of such as goe soberly and modestly attired euen that their heart is according to their attire As for you we may rather thinke your heart is vaine light and foolish because your attire doth strongly argue it And as the Prophet saith The triall of your countenance testifieth against you you declare your sinnes as SODOME and hide them not Antile I pray you then set downe some rules for apparell out of the Scripture Theol. I may well set downe what I will but surely most men and women will do what they list For verily it may be thought that many of this age haue forsworn God his word al goodnesse For they are come to this point let God say what he will they will do what they list For as the Prophet saith They haue made a couenant with Hell and with death and are growen to an agreement Esay 28. 15. And I doe verily thinke if God himselfe should come downe from Heauen in his owne person and disswade men and women from this vanitie of apparell yet would they still vse it as it were in despite of God and as it were to anger him the more For they are so extraordinarily enamoured and so immoderately delighted with it and do so continually and altogether dote on it and are so wood mad of it that they will haue it though men and angels and all the world say nay nay which is more though they should go to the diuel quicke with it And therfore it is but lost labour to speake against it preach against it or write against it It is but euen to plough the sea or knocke at a deafe mans doore for there is no hope of any reformation Onely this we gaine that the world is reprooued and conuicted of sinne and these things shall stand in record against them in the last day so that they may say they had a faire warning and that there was a Prophet amongst them Philaga Yet for all this I pray you set vs downe some directions and rules out of Gods holy booke concerning attire For albeit some bee very bad and
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
whatsoeuer a man sweareth by he calleth it as a witnesse vnto his conscience that hée speaketh the truth and lieth not which thing onely belongeth vnto God And therefore in swearing by creatures wée doe rob God of his honour Therefore to sweare by the crosse of the money or by bread or a mouse foot or the fire which they call Gods Angell or any such like is a robbing of God of his Honour and an ascribing of that to the creature which is proper onely to the Creator Asune What say you then to them which sweare by the Masse and by the Rood Theol. Their sinne is as great as the other For it is an hainous thing to sweare by idoles as S. Mary our Ladie by the Masse by the Rood c. The Prophet Amos saith They that sweare by the sinne of Samaria and that say thy God O Dan liueth euen they shall fall and neuer rise vp againe To sweare by the sinne of Samaria is to sweare by Idols for Samaria was full of idols Moreouer the Lord threatneth by the Prophet Zephany that he will cut off them that sweare by the Lord and by Malcham or by their King For the idolaters called their idol Molech their King Asune Seeing you condemne both swearing by creatures and swearing by idols what then must we sweare by You would haue vs sweare by nothing belike Theo. In our ordinary communication wée must not sweare at all either by one thing or another But as our Lord teacheth vs our communication must be yea yea nay nay For whatsoeuer is more then these commeth of euill And Saint Iames saith Before all things my brethren sweare not neither by heauen nor by earth nor by any other oath but let your Yea be yea and your Nay nay lest you fall into condemnation Antile It seemeth you are an Anabaptist You condemne all swearing you will haue no swearing at all Theol. Not so For though I condemne swearing by creatures swearing by idols and vaine swearing yet doe I allow swearing before a Magistrate and priuately also in matters of waight and importance for the further bolting out of the truth This is warranted from Gods owne mouth where he saith Thou shalt sweare The Lord liueth in truth in iudgement and in righteousnesse And in these cases onely the name of God is to be sworne by as it is written Thou shalt feare the Lord thy God and thou shalt serue him and shalt cleaue vnto him and shalt sweare by his name Asune May wee not sweare by God in our common talke Theol. At no hand For that is to take the name of God in vaine which you know is forbidden And one of the wise Heathen could say thus When an oath is laid vpon thee vndertake it for two causes either to deliuer thy selfe from some grieuous crime and accusation or else to preserue thy friends from danger So then that Heathen man in common talke wil not allow any oath much lesse to sweare by God Another saith Auoid an oath though thou sweare truely So then wée sée vaine swearing condemned euen by Heathen Asune Yea but for all that we must sweare men will not beleeue vs else Theol. Neither yet will they beléeue you any whit the more for your swearing For it doth manifestly appeare that thousands make no conscience at all of it They make no more conscience of it then of cracking of nuts and therefore what wise man will beléeue them though they sweare neuer so much But if you would make conscience alwaies to speake the truth from your heart without any oathes at all you should be better beléeued of all honest and wise men then otherwise with a thousand oathes Antile It is the custome to sweare Theol. But a wicked and diuellish custome Antile I hope sir we may sweare as long as we sweare truely and sweare by nothing but that which is good Theol. It hath béene answeared before that in vaine matters you may not sweare at all Antil As long as we doe no worse than that I hope God will hold vs excused Theol. God will not hold you excused when you breake his commandements and continue so doing Antil What say you then to them that sweare wounds and blood and such like in a brauery thinking that it setteth out their speech very well Theol. Hell gapeth for them And they shall know one day what it is to blaspheme God Antil What may we thinke of such as sweare by Gods life Gods soule Gods body Gods heart Theol. That their cause is most wofull and dangerous I quake at the naming of them They are most horrible monstrous and outragious blasphemies enough to make the stones in the stréet to cracke and the clouds to fall vpon our heads And we may thinke that all the Diuels in hell are in a readinesse to cary such blasphemous villaines headlong into that lake which burneth with fire and brimstone for euer Antil Doe you find in the Scriptures that God will so seuerely punish swearers Theol. Yes verily For besides that which hath béene spoken before wée haue diuers other examples First of Senacherib the King of Ashur who for his outragious blasphemies against the God of heauen was in most fearefull and tragicall manner slame by his own sonnes Adramelech and Sharezer and that in the Temple when he was worshipping his Idoll God Nisroch And yet behold a more fearefull example of Gods wrath against blasphemers Wée reade that an hundred thousand of the Aramites were slaine by the Israelites in one day for blaspheming of God And seuen and twenty thousand being left and flying into the city of Aphek for refuge were all slaine by the fal of an huge great wall What should I héere speake how the seuen sonnes of Saul the King of Israel were hanged vp before the Lord in mount Gibeah for the breach of the oath made to the Gibeonites long before In these examples we may plainly sée that the iust God euen in this life sometimes will be reuenged of blasphemers and oath-breakers And therefore the very Heathen in all ages haue béene very carefull for the performing of oaths as Pharaoh King of Egypt willed Ioseph to goe vp into the land of Canaan to bury his father according to his oath made to his father Phila. Me thinketh these so terrible fearfull examples of Gods vengeance against swearers and blasphemers should strike some terror into the hearts of our blasphemers Theol. One would thinke so indéed if any thing could doe it But alas they are so hardened in it and in all other sinne that nothing can mooue them except peraduenture there were a Law made that euery swearer and blasphemer should hold his hand a quarter of an houre in boiling lead This or some such like seuere law might peraduenture curbe them a little and make them bite in their oaths But otherwise they will neuer feare any thing till they be in hell
a mans necke which hee doth suddenly snatch away and hurleth into the fire as being ashamed that euer it should be seen or knowen Would to God therefore that we were come to such a detestation and loathing of lying that we would euen spattle at it crie fie vpon it and all that vse it Oh that we could hate it as the diuel which is the father of it as hel fire which is the reward of it Oh that we were come but so far as the heathē man who saith I hate him as the gates of hell who hath one thing in his tongue another in his heart Antil Yet for all this we find in the scriptures that euen some of the godly haue beene taken tardie in lying and yet haue not sinned in so doing as Abraham Iacob Rahab the Midwiues of Egypt And therefore why may not we doe so to Theol. I told you before that you may not make the infirmities of Gods people rules for you to liue by And further I answer that all these did offend in their liuing Some of them indéed I grant are commended for their loue to the church charitable affections to Gods people but none of them simply for lying which is a thing condemned euē of the heathen For saith one of them Lying doth corrupt the life of mā and euery wise and godly man doth hate lying Antile But may we not lie now and then for a vantage Theol. No verily neither is there any good vantage to be got that way For when you haue made vp your accounts all charges deducted all expences defraied your cleare gaines will be very small For by your wilfull and customary lying you gain inward griefe and lose true ioy you gaine short pleasure and lose perpetuall glory you gaine hell and lose heauen you make the diuell your friend and God your enemy Now then reckon your gaine Phila. I pray you let vs grow towards a conclusion of this point and shew vs briefly the chiefe causes of lying Theol. The chiefe causes of lying are these Custome Feare Couetousnesse The diuell Phila. What be the remedies Theol. The remedies be these Disuse Godly boldnesse Contentation Earnest praier Phila. You haue spoken enough of this vice to cause all such to abhorre it and forsake it as haue any droppe of grace or sparke of Gods feare in them but as for them that are filthy let them be more filthy Now I pray you speake your iudgement of the seauenth signe of condemnation which is drunkennes Theol. It is so brutish and beastly a sinne that a man would thinke it should not néed to be spoken against but that all reasonable men should euen abhorre it quake to thinke of it For it is a most swinish thing it maketh of a man a beast it taketh away the heart of a man from all goodnesse as witnesseth the Prophet Hosea saying Whoredome wine and new wine take away their heart For what heart what stomacke what appetite can whoremongers and drunkards haue to any thing that is good either to heare or read the word of God or to pray or to meditate in the same Alas they are farre from it farre from God and far from all grace and goodnesse Therefore the Prophet Ioel saith Awake yee drunkards weepe and howle yee drinkers of wine Yea the mighty God of heauen doth pronounce a woe against them saying Woe vnto them that rise vp early to follow drunkennesse and to them that continue vntill night till the wine doe enflame them Our Lord Jesus himselfe giueth vs a caueat to take héed of it Take heed saith he that your hearts be not ouercome with surfetting and drunkennesse and the cares of this life and so that day come vpon you vnawares Thus you heare how both Christ himselfe and sundry of the Prophets do thunder downe from heauen against this grosse beastlinesse which now aboundeth raigneth amongst the sons of men Phila. True indeed But yet almost nothing wil make men leaue it for it is a most rife and ouer common vice We see many that think thēselues some bodies and as we say no small fools which yet will be ouertaken with it and thereby lose all their credit and reputation with all wise men yea do proue themselues to bee but swine and bruit beasts as the holy Ghost auoucheth saying Wine is a mocker strong drink is raging Whosoeuer is deceiued therein is not wise Theol. The wise king in the same book doth most notably and fully describe vnto vs the inconueniences and mischiefes which do accompany drunkennesse and follow drunkards at the héeles To whom saith he is wo to whom is alas to whom is strife to whom is babling to whom are wounds without cause to whom is the rednesse of the eies Euen to them that tary long at the wine to them that go and seek out mixt wine In the same chapter he saith Be not of the number of them which are bibbers of wine or of them which glut themselues with flesh for the drinker the feaster shall become poore and the sleeper shall bee cloathed with rags Moreouer he saith Their eies shall behold strange women and that they shal be like him that lieth in the middest of the Sea and sleepeth in the top of the Mast In all these spéeches the holy Ghost doth in most liuely maner describe vnto vs the properties of drunkards euen their staggering their réeling their snorting their senselesse sensuality Behold then what be the cursed fruits and euents of drunkennesse Euen these which follow wo alas griefe miserie beggerie pouerty shame lusts strife babling brauling fighting quarelling surfetting sicknesse diseases swinish sléeping securitie and sensualitie So then I conclude that drunkennesse is a vice more beséeming an hogge then any reasonable man And as one saith It is the Metropolitane Citie of all the Prouince of vices Well therefore saith the Heathen writer When the wine is in a man is as a running coach without a Coach-man Phila. Let vs heare what executions haue beene done vpon drunkards in former ages that now men may learne to take heed by their examples Theol. Ammon one of Dauids vngratious children being drunke was slaine by his brother Absalon Benhadad King of Syria being drunke was discomfited by Ahab King of Israel Elah King of Israel being drunke was slaine by Zimri his seruant and captaine of his Chariots who also succéeded him in the kingdome Lot being drunke commited incest with his owne daughters and therefore was punished in his posteritie Thus we see what executions haue béene done euen vpon Kings for this kind of sinne Therefore let men learne once at last to shun vice and embrace vertue and as the Apostle saith to make an end of their saluation in feare and trembling For all our shifts and starting holes will serue vs to no purpose in the end but when wee haue fisked hither
Priests were cast out by Ieroboam they came to Ierusalem and all such as set their hearts to séeke the Lord God of Israel came with them And then afterward it is said they strengthned the kingdome of Iudah and made Rehoboam the sonne of Salomon mighty By all these testimonies it is euident that princes kingdomes cities towns villages are fortified by the righteous therein and for their sakes also great plagues are kept backe Which thing one of the heathen did well sée into as appeareth by his words which are these When God meaneth well vnto a city and will doe good vnto it then hee raiseth vp good men but when hee meaneth to punish a citie or countrey and doe ill vnto it then he taketh away the good men from it Phil. It is very manifest by all that you haue alledged that the wicked fare the better euery day in the yeare for the righteous that dwell amongst them Theol. All experience doth teach it and the scriptures do plentifully auouch it For did not churlish Laban fare the better for Iacob his kinsman Doth he not acknowledge that the Lord had blessed him for his sake Did not Potiphar fare the better for godly Ioseph Doth not the Scripture say that the Lord blessed the Egyptians house for Ioseph his sake and that the Lord made all that he did to prosper in his hand Did not Obed-edom fare the better for the Arke Did not the seuenty and six soules that were in the ship with Paul spéed all the better for his sake Did not the Angell of God tell him in the night that God had giuen vnto him all that sayled with him for otherwise a thousand to one they had béene all drowned Therfore the children of God may very fitly be compared to a great péece of cork which though it be cast into the sea hauing many nailes fastned in it yet it beareth them all vp from sinking which otherwise would sinke of themselues What shall we say then or what shall we conclude but that the vngodly are more beholden to the righteous thē they are aware of Phila. I doe thinke if it were not for Gods children it would goe hard with the wicked For if they were sorted and shoaled out from amongst them and placed by themselues what could they looke for but wrath vpon wrath and plague vpon plague till the Lord had made a finall consumption of them and swept them like dung from the face of the earth Theo. Sure it is all creatures would frowne vpon them The Sunne would vnwillingly shine vpon them or the Moone giue them any light The Starres would not be seene of them and the Planets would hide themselues The beasts would deuoure them the fowles would picke out their eies The fishes would make war against them and all creatures in heauen and earth would rise vp in armes against them Yea the Lord himselfe from heauen would raine downe fire and brimstone vpon them Phila. Yet for all this it is a wonder to consider how deadly the wicked hate the righteous and almost in euery thing oppose themselues against them and that in most virulent and spitefull manner They raile and slander scoffe and scorne mocke and mowe at them as though they were not worthy to liue vpon the earth They esteeme euery pelting rascall and preferre euery vile varlet before them And though they haue their liues and liberty their breath and safety and all that they haue else by them yet for all that they could be content to eat their hearts with garlicke so great so fiery so burning and hissing hot is their fury and malice against them Theol. They may very fitly be compared to a Moth that fretteth in pieces the same cloth wherein she is bred Or to a certaine worme or canker that corrodeth and eateth thorow the heart of the trée that nourisheth her Or vnto a man that standeth vpon a bough in the top of a trée where there is no more and yet with an axe choppeth it off and therewithall falleth downe with it and breaketh his necke Euen so the fooles of this world doe what they can to chop asunder the bough that vpholds them but they may easily know what will follow Phila. I see plainly they be much their owne foes and stand in their owne light and indeed know not what they doe For the benefit which they receiue by such is exceeding great and therefore by their mangling of them they doe but hold the stirrop to their owne destruction Theol. Now to apply these things to our selues and to returne to the first question of this argument may we not maruell that our nation is so long spared considering that the sins thereof are so horrible and outragious as they be Phila. We may iustly maruell at the wonderfull patience of God And we may well thinke that there be some in the land which stand in the breach beeing in no small fauour with his highnesse sith they doe so much preuaile Theo. The mercifull preseruation of our most gratious king who is the breath of our nostrils the long continuance of our peace and of the Gospell the kéeping backe of the sword out of the land which our sinnes pull vpon vs the frustrating of many plots and subtill deuices which haue béene often intended against our state yea and the life of his Maiesties most roiall person make me to thinke that there bée some strong pleaders with God for the publike good of vs all Phila. You may well thinke so indeed For by our sinnes wee haue forfeited and daily doe forfeit into Gods hands both our King our Countrey our Peace our Gospell our liues our goods our lands our liuings our wiues our children and all that wee haue but onely the righteous which are so neere about the King and in so high fauour doe step in and earnestly entreat for vs that the forfeitures may be released and that we may haue a lease in parley of them all againe or at least a grant of further time But I pray you sir are not we to attribute something concerning our good estate to the policy of the land the lawes established and the wisedome and counsell of our prudent Gouernours Theol. Yes assuredly very much as the ordinary and outward meanes which God vseth for our safety For though the Apostle Paul had a grant frō God for the safety of his owne life al that were with him in the ship yet he said Except the mariners abide in the ship we can not be safe Shewing thereby that vnto faith and praiers the best and wisest meanes must be ioyned Wée are therefore vpon our knées euery day to giue thankes vnto God for such good meanes of our safety as he hath giuen vs. Phila. Well then as the praiers of the righteous haue beene hitherto great meanes both for the auerting and turning away of wrath and the continuance of fauour so shew I pray you what is the
giue mee at that day not to mee onely but to all them that loue his appearing Héere we sée that he knew there was a crowne prepared for him and for all the elect And the same spirit which did assure it vnto Paul doth assure it also to all the children of God For they all haue the same spirit though not in the same measure S. Iohn saith also Hereby we are sure we know him If we keepe his Commandements In-which words S. Iohn telleth vs thus much that if we doe vnfeinedly endeuour to obey God there is in vs the true knowledge and feare of God and consequently wée are sure we shall be saued S. Peter saith Giue all diligence to make your calling and election sure Wherefore should the Apostle exhort vs to make our election sure if none could be sure of it In the second to the Ephesians the Apostle saith flatly that in Christ Iesus we doe already sit together in the heauenly places His meaning is not that we are there already in possession but we are as sure of it as if we were there already The reasons hereof are these Christ our head is in possession Therefore he will draw al his members vnto him as he himselfe saith Secondly we are as sure of the thing which we hope for as of that which we haue But we are sure of that which we haue which is the worke of grace Therefore we are sure of that wée looke for which is the crowne of glory Many other places of the holy Scriptures might be alleadged to this purpose but I suppose these may suffice Phila. As you haue shewed this by the Scriptures So also shew it yet more plainely by euident reason out of the same Theol. How can a man in truth call God his Father when he saith Our Father wich art in Heauen and yet doubt whether he be his Father or no For if God indeed be our Father and we his children how can we perish how can we be damned will a father condemne his owne children or shall the children of God be condemned No no. There is no condemnation to them that are in Christ Iesus And who can lay any thing to the charge of Gods elect It is God that iustifieth who can condemne It is therefore most certaine and sure that all such as doe in truth call God their Father and haue God for their Father shall be saued Againe how can a man say in truth and féeling that he beléeueth the forgiuenesse of sin and yet doubt whether he shall be saued For if he be fully perswaded that his sinnes are forgiuen what letteth why he should not be saued Moreouer as certainly as we know that wée are called iustified and sanctified so certainely wée know we shall be glorified But we know the one certainely and therefore the other Asune I will neuer beleeue that any man can certainely know in this world whether hee shall bee saued or damned but all men must hope well and be of a good beliefe Theol. Nay we must goe further then hope well We may not venture our saluation vpon vncertaine hopes As if a man should hope it would be a faire day to morrow but hée cannot certainely tell No no. We must in this case being of such infinite importance as it is grow to some certainety and full resolution Wée sée worldly men will be loath to hold their lands and leases vncertainely hauing nothing to shew for them They will not stand to the courtesie of their land-lords nor rest vpon their good willes They will not stay vpon vncertaine hope No they are wiser then so For the children of this world are wiser in their generation then the children of light They will be sure to haue something to shew They will haue it vnder seale They will not stay vpon the words and promises of the most honest men and best Land-lords They cannot bée quiet till they haue it in white and blacke with sound counsell vpon their Title and euery way made as sure vnto them as any Law of the Land can make it Are then the children of this world so wise in these inferiour things and shall not wée bée as wise in matters of tenne thousand times more importance Are they so wise for earth and shall not wée bée as wise for Heauen Are they so wise for their bodies and shall not we be as wise for our soules Shall we hold the state of our immortall inheritance by hope well and haue no writings nor euidences no seals no witnesses nor any thing to shew for it Alas this is a weake Tenure a broken title a simple hold indéed Asune Yet for all that a man cannot be certaine Theol. Yes S. Iohn telleth vs we may bée certaine For he saith Heereby we know wee dwell in him and he in vs because he hath giuen vs of his spirit He saith not we hope but we know certainly For he that hath the spirit of God knoweth certainly he hath it and he that hath faith knoweth that he hath faith he that shall be saued knoweth hée shall be saued For God doth not worke so darkely in mens hearts by his spirit but that they may easily know whether it be of him or no if they would make a due triall Againe the same Apostle saith He that beleeueth in the Sonne of God hath the witnes in himselfe That is he hath certaine testimonies in his owne conscience that he shall be saued For we must fetch the warrant of our saluation from within our selues euen from the worke of God within vs. For looke how much a man feeleth in himselfe the increase of knowledge obedience godlines so much the more sure hée is that he shall bée saued A mans owne conscience is of great force this way and will not lie or deceiue For so saith the wise man As water sheweth face to face so doth the heart man vnto man That is the mind and conscience of euery man telleth him iustly though not perfectly what he is For the conscience will not lie but accuse or excuse a man being in stead of a thousand witnesses The Apostle also saith No man knoweth the things of man but the spirit of a man that is in him And againe the Scripture saith Mans soule is as it were the candle of the Lord wherby he searcheth all the bowels of the belly So then it is a cleare case that a man must haue recourse to the worke of Gods grace within him euen in his owne soule For thereby he shall be certainely resolued one way or another For euen as Rebecca knew certainely by the striuing and stirring of the twinnes in her wombe that she was conceiued and quicke of child so Gods children know certainly by the motions and stirring of the holy Ghost within them that they haue conceiued Christ and shall vndoubtedly be saued Phila. I pray you let vs come to the ground worke of this
heauen and wide gates into hell I pray you therefore proue them out of the Scriptures and lay them forth somewhat more largely Theol. The first which is Infidelity is proued out of the fourth chapter to the Hebrewes where it is written Vnto vs was the Gospell preached as vnto them but the word which they heard profited them not because it was not mixed with faith in those that heard it And againe They could not enter in because of vnbeliefe Héere we sée that vnbeliefe did barre 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 vnbeliefe doth barre out thousands of vs. For many will beléeue nothing but their owne fansies They will not beléeue the word of God especially when it is contrary to their lustes and likings profits pleasures Though things be manifestly prooued to their faces and both the Chapter and the Uerse shewed them yet will they not beléeue or though they say they beléeue yet will they neuer goe about the practise 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 yea they will say no and so giue God the lie Some againe will say if all bée true that the Preachers say then God helpe vs. Thus you sée how Infidelity doth barre men out of Heauen and cast them into hell Phila. Let vs heare of the second gate which is Presumption of Gods mercy Theol. This is set downe in the 29. of Deuteronomy where the Lord saith thus When a man heareth the words of this curse and yet flattereth himselfe in his heart saying I shall haue peace although I walke according to the stubbornnesse of mine owne heart thus adding drunkennesse to thirst that is one sinne to another the Lord will not be mercifull vnto him but the wrath of the Lord and his iealousie shall smoake against that man and euery curse that is written in this booke shall light vpon him and the Lord shall put out his name from vnder heauen Héere we sée how the mightie God doth thunder downe vpon such as goe on in their sins presuming of his mercy and saying in their hearts If I may haue but a Lord haue mercy vpon me thrée houres before death I care not But it is iust with God when those thrée hours come to shut them vp in blindnesse and hardnesse of heart as a iust plague for their presumption Therefore the Prophet Dauid seeing the grieuousnesse of this sin praieth to be deliuered from it Keepe me ô Lord saith he from presumptuous sins let them not raigne ouer me Let all men therfore take héed of presumptuous sins For though God be full of mercy yet will he shew no mercy to them that presume of his mercy But they shall once know to their cost that iustice goeth from him as well as mercy Phila. Let vs come to the third gate which is the Example of the multitude Theol. This is prooued in the 23. of Exod. where the Lord saith flatly Thou shalt not follow a multitude to doe euill In another place the Lord saith After the doings of the land of Egypt wherein yee dwelt shall yee not doe and after the manner of the land of Canaan whither I will bring you shall yee 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 Ieremy The word that thou hast spoken vnto vs in the name of the Lord wee will not heare But we will doe whatsoeuer goeth out of our owne mouth and we will doe as we haue done both we and our Fathers our Kings and our Princes in the cities of Iudah and in the streets of Ierusalem Note héere how they doe altogether refuse the word of the Lord and how to follow the example of the multitude Wée sée in these our daies by lamentable experience how thousands are violently carried down this streame and for defence of it some will say Doe as the most men doe and the fewest wil speake of you Which is a very wicked speach For if wée will follow the course of the most we shall haue the reward of the most which is eternall perdition Let vs therefore take héed of bending with the sway For the sway of the world doth waigh downe all things that can bée spoken out of the word of God and openeth a very wide passage into Hell Phila. Proceed to the fourth gate into Hell which is the Long custome of sinne Theol. This is noted by the Prophet Ieremy to be a very dangerous thing For he saith Can the blacke More change his skinne or the Leopard his spots then may yee also doe good which are accustomed to doe euill Noting thereby that it is as hard a matter to leaue an old custome of sinne as to wash a black-more white or to change the spots of a Leopard which because they are naturall are most impossible So when men through custom haue made swearing lying adultery and drunkennesse as it were naturall vnto them oh how hard it is to leaue them For custome maketh another nature and taketh away all sense and féeling of sinne Phila. Let vs heare of the fift gate which is the Long escaping of punishment Theol. This is auouched by the wise man in these words Because sentence against an euill worke is not executed speedily therefore the hearts of the children of men are set in them to doe euill Where he sheweth that one cause why men are so hardned in their sinnes is because God winketh at them and letteth them alone not punishing them immediately after they haue sinned For if God should forthwith strike downe one and raine fire and brimstone vpon another and cause the earth to swallow vp the third then men would feare indéed But it hath béene shewed before that God taketh not that course but though he méet with some in this life yet he lets thousands escape and that makes them more bold thinking they shall neuer come to their answer Euen as an olde théefe 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 héed For as the prouerbe saith Though the pitcher goeth long to the well yet at last it commeth 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 sée 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 Phila. Let vs come to the sixt gate which is the Hope of long life Theol. This is affirmed by our Lord Iesus concerning that rich worldling who
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