against vs as most damnable transgressors of all thy holy commandements yea such as are sunke in our rebellions and haue many times often committed high treason against thy maiesty therefore thou maist iustly cast vs all downe into hell fire there to be tormented with Sathan and his Angels for euer And we haue nothing to except against thy maiesty for so doing sith therein thou shouldest deale with vs but according to equity and our iust deserts Wherfore déere Father we do appeale from thy iustice to thy mercy most humbly intreating thée to haue mercy vpon vs and freely to forgiue vs all our sinnes past whatsoeuer both new and old secret and open knowen and unknowen and thatfor Jesus Christs sake our only mediator And we pray thée touch our hearts with true griefe vnfained repentance for them that they may be a matter of continuall sorrow hart-smart vnto vs so as nothing may grieue vs more then this that wée haue offended thée béeing our speciall friend and Father Giue vs therefore deare Father euery day more and more sight féeling of our sinnes with true humiliation vnder the same Giue vs also that true and liuely faith whereby we may lay sure hold on thy Sonne Christ and all his merits applying the same to our owne soules so as we may stand fully perswaded that whatsoeuer he hath don vpon the crosse he hath done for vs particularly as well as for others Giue vs faith good Father constantly to beléeue all the swéete promises of the Gospell touching remission of sin and eternall life made in thy son Christ O Lord increase our faith that we may altogether rest vpon thy promises which are all yea and Amen Yea that we may settle our selues and all that we haue wholly vpon them both our souls bodies goods name wiues children and our whole estate knowing that all things depend vpon thy promises power and prouidence that thy word doth support and beare vp the whole order of nature Moreouer we intreate thée O Lord to strengthen vs from aboue to walke in euery good way to bring foorth the fruits of true faith in all our particular actions studying to please thée in all things and to be fruitfull in good works that we may shew forth vnto all men by our good conuersation whose children we are and that we may adorne and beautifie our most holy profession by walking in a Christian course and in all the sound fruits practise of godlinesse and true religion To this end we pray thée sanctifie our hearts by thy spirit yet more and more sanctifie our soules and bodies and all our corrupt naturall faculties as reason vnderstanding will and affections so as they may be fitted for thy worship and seruice taking a delight and pleasure therein Stirre vs vp to vse praier watchfulnesse reading and meditation in thy law all other good meanes whereby we may profit in grace goodnes from day to day Blesse vs in the vse of the meanes that we may daily die to sin and liue to righteousnes draw vs yet néerer vnto thée helpe vs against our manifold wants Amend our great imperfections renue vs inwardly more and more repaire the ruines of our hearts aide vs against the remnants of sinne Enlarge our harts to run the way of thy Commandements direct all our steps in thy word let none iniquity haue dominion ouer vs. Assist vs against our speciall infirmities master sins that we may get the victory ouer them all to thy glory and the great peace comfort of our owne consciences Strengthen vs good father by thy grace and holy spirit against the common corruptions of the world as pride whoredome couetousnes contempt of thy Gospel swearing lying dissembling and deceiuing O déere father let vs not be ouercome of these filthy vices nor any other sinfull pleasures and fond delights wherewith thousands are carried headlong to destruction Arm our soules against all the temptations of this world the flesh the diuell that we may ouercome them all through thy helpe kéepe on the right way to life that we may liue in thy feare die in thy fauor that our last daies may be our best daies that we may end in great peace of conscience Furthermore déere father we intreat thée not onely for our selues but for all our good brethren thy déere childreÌ„ scattred ouer the face of the whole earth most humbly beséeching thée to blesse them all to chéere them vp glad them with the ioy of thy countenance both now and alwaies Guide them all in thy feare and kéepe them from euill that they may praise thy name In these dangerous daies and declining times we pray thée O Lord raise vp nursing fathers and nursing mothers vnto thy Church Raise vp also faithfull Pastors that thy cause may be caried forward truth may preuaile Religion may prosper thy name onely may be set vp in the earth thy Sonnes kingdome aduanced and thy will accomplished Set thy selfe against all aduersary power especially that of Rome Antichrist Idolatry and Atheisme curse and crosse all their counsels frustrate their deuises scatter their forces ouerthrow their armies When they are most wise let them be most foolish when they are most strong let them be most weake Let them know that there is no wisedome nor counsell power nor policy against thée the Lord of hostes Let them know that Israel hath a God and that thou which art called Iehouah art the onely ruler ouer all the world Arise therefore O most mighty God and maintaine thine owne cause against all thine enemies smite through all their loines and bow downe their backs yea let them all be confounded and turned backward that beare ill will vnto Sion Let the patient abiding of the righteous be ioy and let the wicked be disappointed of their hope But of all fauour we intreat thée O Lord to shew speciall mercy to thy Church in this Land wherein we liue Continue thy Gospell amongst vs yet with greater successe purge thy house daily more and more take away all things that offend Let this Nation still be a place where thy name may be called vpon an harbour for thy saints Shew mercy to our posterity deare Father and haue â—are of them that thy Gospell may be left vnto them as a most holy inheritance Defend vs against forraine inuasion kéepe out idolatry and Popery from amongst vs. Turne from vs those plagues which our sinnes crie for For the sins of this Land are excéeding great horrible and outragious and giue thée iust cause to make vs spectacles of thy vengeance to all Nations that by how much the more thou hast lifted vs vp in great mercy long peace by so much the more thou shouldest presse vs downe in great wrath and long war Therefore deare father we most humbly intreate thée for thy great names sake for thy infinite mercies sake that thou wouldest be reconciled to this
end that thereby men might be kept from the reading of the Scriptures For euen as a Lapwing with her busie cry draweth men away from her nest so the Popish generation by these fabulous deuices draw men from the Scriptures Antile Ah sir I see now a fooles bolt is soone shot You are more precise then wise The Vicar of Saint fooles shall be your ghostly father What tell you me of your opinion I would you should well know I neither regard you nor your opinion There be wiser men then you which doe both reade allow and take pleasure in these bookes Theol. Let him alone good Philagathus for you sée what he is There is no end of his crossing and cauilling But hée that is ignorant let him be ignorant And he that is filthie let him bée more filthy Let vs now turne our spéech to Asunetus for I sée he is heauie hearted and troubled in his mind How doe you Asunetus how doe you féele your selfe mée thinketh you are very sadde Asune I am the better for you Sir I thanke God I neuer knew what sinne meant till this day It hath pleased God now to giue mee some sight and feeling thereof I am greatly distressed in my conscience to thinke what I haue beene The remembrance of my former sinnes doth strike an horror into me when I consider how ignorantly and prophanely and how farre off from God I haue liued all my life it stinges and gripes me to the heart I doe now see that which I neuer saw and feele that which I neuer felt I doe plainly see that if I had died in that state wherein I haue liued all my life I should certainely haue beene condemned and should haue perished for euer in my sinne and ignorance Theol. I am very glad that God hath opened your eies and giuen you the sight and féeling of your miserie which indéed is the very first step to eternal life It is a great fauour and special mercy of God towards you that he hath so touched your heart you can neuer be thankfull enough for it It is more then if you had a million of gold giuen you It is the onely rare priuiledge of Gods elect to haue the eies of their soules opened that they may sée into heauenly and spirituall things As for the world it is iust with God to leaue them in their blindnesse Asune I do feele the burden of my sins I am greatly grieued for them I am weary of them I am sory that euer I sinned against God or that I should be such a wretch as to incur his displeasure and prouoke his Maiestie against me But I pray you good M. Theologiu sith you are a spirituall Physician and I am sicke of sinne that you would minister vnto mee out of Gods word some spirituall Physicke and comfort Theol. Truely I must néeds thinke that the promises of mercy and forgiuenesse of sinne made in the Gospell doe belong vnto you and that Jesus Christ is yours you are truely interested in him and haue a proper right vnto him For hée came not to call the righteous but sinners to repentance You doe now féele your selfe to be a finner you are grieued for your sins you are wearie of them therefore Jesus Christ is for you all the benefits of his passion belong to you Againe he saith The whole need not the Physician but they that are sicke But you doe acknowledge your selfe to be sicke of sin therefore Christ Jesus wil be your Physician he wil swaddle you and lappe you hee will binde vp all your sores he wil heale al your wounds he will annoint them with the oyle of his mercy he will smile vpon you and shew you a ioyfull countenance he will say vnto you your sins are forgiuen In him you shall haue rest and peace to your soule Through him you shall haue ease and comfort For he taketh pity of all such as mourne for their sinnes as you doe Hée diddeth you and all that are in your case to come vnto him and he will helpe you Come vnto me saith he all yee that are weary and heauy loaden and I will ease you You are one of them that are bid to come for you are weary of your sinnes you féele the burden of them Christ is altogether for such as you are He regardeth not the world that is the prophane and vnregenerate men He bids not them come he praieth not for them I pray not for the world saith hée They haue no part nor interest in him They haue nothing to do with him nor with his merits righteousnesse He is onely for the penitent sinner such as mourne for their sins He is a pillow of downe to all aking heads aking consciences Be of good comfort therefore feare nothing for assuredly Christ and all his righteousnesse is yours He will cloath you with it He will neuer impute your sins 〈◊〉 you or lay any of thē to your charge though they be neuer so many so or so 〈…〉 happy are you that haue such a Mediator and high Priest Rest therefore wholly vpon him and vpon that perfect eternal and propitiatory sacrifice which hée hath once offered Apply Christ apply his merits apply the promises to your selfe and to your owne conscience so shall they doe you good bring great comfort to your soule For put case you had a most excellent and soueraigne salue which would cure any wound it were laide vnto yet if you should locke it vp in your chest neuer apply it to your wound what good could it doe you Euen so the righteousnes merits of Christ are a spirituall salue which will cure any wound of the soule but if we doe not apply them to our selues by faith they can doe vs no good You must therefore apply Christ all the premises of the Gospel to your selfe by faith stand fully perswaded that whatsoeuer he hath done vpon the Crosse he hath done for you particularly For what is the iustifying faith but a full perswasion of Gods particular loue to vs in Christ The generall confused knowledge of Christ of his Gospell auaileth not to eternal life Labour therefore to haue the true vse of all these great and precious promises sticke fast to Christ for through him only we haue remission of sins and eternall life To him all the Prophets giue witnesse saith S. Peter that through his name al that beleue shal receiue remission of their sins Where the Apostle telleth vs that if a graund Jury of prophets were panelled to testifie of the way meanes to eternal life they would al with one cōsent bring in a verdit that remissiō of sins eternal life are only in Christ Let vs heare the fore-man speak one or two of the rest for in the mouth of two or thrée witnesses shall euery word stand The Prophet Esay saith He was wounded for our transgressions he was broken for our
he may will and commaund But the abundant mercy of God towards mankind doth most of all consist in this that he hath giuen his onely sonne for vs when we were his enemies As it is written God so loued the world that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Againe God setteth out his loue towards vs seeing that while we were yet sinners Christ died for vs much more then being now iustified by his bloud we shal be saued frō wrath through him For if when we were enemies we were reconciled to God by the death of his son much more being reconciled we shall be saued by his life In all this then wée may cléerely behold the infinite mercy of God towards vs poore sinners For is it not a great matter that the sonne of God should take our nature vpon him should be so abased as he was should humble himself to death euen to the death of the Crosse For as the shadow of the Diall went backe ten degrées that Ezechias might receiue length of daies much happinesse so Christ the sonne of righteousnesse hath gone backe many degrées that we might haue eternall life His humiliation therefore is our exaltation his sufferings our ioy his death our life For we haue no other remedy or refuge but onely his merits righteousnes He is our city of refuge whither we must fly where we must take sanctuary He is the Balme of Gilead whereby our soules are cured He is that poole of Bethesda where euery man may bée cured of what disease so euer hée hath He is the riuer of Iordan where Naaman may wash away all his Leprosie He is that Pellican who by pecking a hole in his owne brest doth restore his yong to life againe by his blood Yet one thing we must note by the way which hath béene partly touched before that al the mercy of God and merits of Christ are to be restrained onely to the elect only to the true members of the Church As plainely appeareth in the 103. Psalm Where the mercies of God which there are largely described are restrained onely to them that feare him kéepe his couenant thinke vpon his Commandements to do them And touching Christ it is said that he is a prince a Sauiour vnto Israel that he shall redéeme Israel from all his iniquities Againe it is written That Christ being consecrate was made the author of eternall saluation to them that obey him None do or can obey him but onely the Elect therefore he is the authour of saluation onely to the Elect. And consequently the prophane world whatsoeuer they say whatsoeuer they brag boast haue no true title or interest in him This thing was figured in the law in this that the mercy seate which was a type of Gods mercy in Christ the Arke which was a figure of the Church were by the expresse commandement of God fitted each to other both in length and breadth For as the Arke was two cubits and a halfe long a cubit and a halfe broad iust so was the mercy seate Noting thereby that the mercy of God in Christ should onely bée fitted to his church belong only to the Church so as not one without the Church should be saued For he that hath not the church for his mother cannot haue God for his father Lastly we are to obserue that as God is infinit in mercy of great compassion towards penitent sinners so also is he most constant in the course of his mercies towards his children And therefore one of the Psalmes carrieth this foote His mercy endureth for euer his mercy endureth for euer his mercy endureth for euer Noting thereby both the constancy and eternity of Gods mercy To the same purpose it is thus written It is the Lords mercies that we are not consumed it is because his compassions faile not Let vs know therefore that God as touching his mercy to his children is of a most constant and vnchangable nature As he saith I am the Lord I change not For if God were of a changeable nature as we are and subiect to passions then were we in a most miserable case Then must he néeds smite vs downe and take vengeance of vs euery day and euery houre in the day because we prouoke him euery day euery houre in the day But the God of heauen is not as a man that he should be subiect to passions and affections he is of a most constant and immutable nature For though wée prouoke him euery day with new sinnes yet is he so farre off from taking reuenge that the next day he rewardeth vs with new mercies and breaketh through all our vnkindenesse to shew kindnesse vnto vs and through all our naughtinesse to doe vs good All our infirmities cannot make him breake off with vs or cease to loue vs. He is content to take vs with all faults and to loue vs dearely though we haue great faults He regardeth not our infirmities though we be oftentimes waiward and eluish yet for all that he loueth vs neuerthelesse Euen as a louing mother though her young suckling crie all night and be excéeding treafe and weiward so as she cannot rest an houre in the night yea though she endure much loathsomnesse trouble with it yet in the morning when she ariseth she loueth it neuerthelesse but dandles it plaieth with it smileth and laugheth vpon it so the God of all mercies whose loue towards vs far passeth the loue of mothers though we gréeue him with our infirmities continually yet loueth vs neuerthelesse and is content to put vp all to forget and forgiue all for he is a most constant louer Where he once sets and settles his loue he loueth most constantly nothing can alter him nothing can remoue him Euen as a Father when his little childe catcheth a fall breaketh his shinnes and hurteth his face is so far from being offended or displeased with him therefore that he doth pity him and bemone him séeking remedies for his hurt so our mercifull Father is so farre off from being angry displeased with vs for some slips and falles that he doth the more pity vs and lament our case Euen as a louing and wise husband though his wife haue many infirmities yet knowing that she loueth him dearely and that her heart is with him he is well content to winke at all her faults to hide them to beare with them yea and to make nothing of them louing her neuerthelesse for them So our deare husband and Spouse Jesus Christ because he knoweth we loue him and that he hath our hearts is content to beare with all our infirmities and to make light of them For this cause it is that he saith to his Spouse in the Canticles Though she was blacke and full of infirmities behold thou art faire my loue behold thou
so indéed Phil. I pray you tell me what that same regeneration and new birth is whereof you speake Theol. It is a renewing and repairing of the corrupted and decayed estate of our soules As it is written Be ye changed by the renewing of your minde And againe Be renewed in the spirit of your minde Phila. Explaine this more fully Theol. Euen as the wild Oliue retaineth his old nature till it be grafted into the swéet Oliue but afterward is partaker of a new nature so we til we be grafted into Christ retain our old nature but afterward are turned into a new nature as it is written If any man be in Christ he is a new creature Phila. I vnderstand not what you say Theol. You must know this that as there is a naturall birth of the whole man so there is also a spirituall birth of the whole man Phila. How is that Theol. When as the naturall faculties of the soule as reason vnderstanding will and affections and the members of the body also are so sanctified purged and rectified by grace that we vnderstand wil and desire that which is good Phila. Can not a man will and desire that which is good before he be borne againe Theol. No more then a dead man can desire the good things of this life For mans will is not frée to consent vnto good till it be enlarged by grace and an vnregenerate man doth sinne necessarilie though not by constraint For mans will is frée from constraint for it sinneth of it selfe but not from thrasdome vnto sin Phila. You speake as if a man could do no other thing but sinne till the new worke be wrought in him Theol. That is mine opinion indéed for a man his flesh are all one til he be regenerate they agrée together like man wife they ioine together in all euill they liue and die together for when the flesh perisheth the man perisheth Phila. Is not this regeneration a changing or rather a destroying of humane nature Theol. Nothing lesse It is neither an abolishing nor changing of the substance of bodie or soule or any of the faculties thereof but only a rectifying and repairing of them by remoouing the corruption Phila. Is then our naturall corruption so purged and quite remoued by the power of grace as that it remaineth not at all in vs but that we are wholly freed of it Theol. Not so For the reliques and remnants of our old nature which the Scripture calleth the old man doe hang about vs and dwell in vs euen vntill our dying day as it is plainly prooued in the ten last verses of the seuenth to the Romanes Phila. Then you affirme that this new man or new worke of grace and regeneration is vnperfect in this life Theol. Yea. For the new creature or new worke of grace can neuer be fullie fashioned in this life but is alwayes in fashioning And as our faith and knowledge in this life are vnperfect so is our regeneration and sanctification Phila. You said before that the regeneration or new birth is of the whole man which speech seemeth to imply that the new worke of grace is entire and perfect Theol. You mistake the matter For although the new birth is vniuersall and of the whole man yet it is not entire perfect pure and without mixture of corruption For it is written The flesh lusteth against the spirit and the spirit against the flesh The Apostle also prayeth that the Thessalonians may be sanctified thorowout in spirit soule and bodie Phila. This seemeth very obscure I pray you make it more plaine Theol. You must note this that the new worke and the old flesh and spirit grace and corruption are so intermingledly ioyned together in all the faculties of the soule and body as that the one doth euer fight against the other Phila. But tell me I pray you how you vnderstand this intermingling of grace and corruption in the soule Do you mean that grace is placed in one part of the soule and corruption in another so as they be sundred in place Theol. No that is not my meaning but this that they be ioyned and mingled together as I said in and thorowout the whole man For the minde or vnderstanding part is not one part flesh and another part spirit but the whole minde is flesh and the whole minde is spirit partly one and partly another The same is to be said of the will and affection Phila. I pray you expresse it more plainly Theol. Euen as the ayre in the dawning of the day is not wholly light or whollie darke as at midnight or at noone day neither is it in one part light in another part darke but the whole aire is partly light and partly darke thorowout and as in a vessell of luke-warme water the water it selfe is not only hot nor only colde but heat and colde are mixed together in euery part of the water so is the flesh and the spirit mingled together in the soule of man And this is the cause why these two contrarie qualities fight together Phila. Out of doubt this doctrine of regeneration is a very great mysterie Theol. Yes certainly it is a secret of secrets which the wise of this world cannot cōprehend Phila. Some thinke that courtesie kindnesse good nurture good nature and good education are regeneration and that courteous and good natured men must needs be saued Theol. They are greatly deceiued for these things doe not necessarily accompanie saluation but are to be found in such as are altogether prophane and irreligious yet wée are to loue such good outward qualities and the men in whom wée finde them Phila. What say you then to learning wit and policie are not these things of the essence of religion and prooue a regeneration Theol. No no for they be externall gifts which may be in the most wicked men as in Papists Heathen Poets and Philosophers yet wée are greatly to reuerence learned and wise men although the new and inward worke be not as yet wrought for that is onely of God that is from aboue Phila. The common people doe attribute much to learning and policy for they will say such a man is learned and wise and knoweth the Scripture as well as any of them all and yet he doth not thus and thus Theol. It is one thing to know the History and Letter of the Scriptures and another thing to beléeue and féele the power thereof in the heart which is onely from the sanctifying spirit which none of the wise of this world can haue Phila. It is a common opinion that if a man hold the truth in iudgement be no Papist or heretike but leadeth an honest ciuill life then he must of necessity be saued Theol. That followeth not for many come so far which yet notwithstanding haue not the inward touch Phila. That seemeth strange For many will say As long as they be neither whore nor theefe nor spotted with such
like grosse sinnes they trust in God they shall be saued Theol. They erre not knowing the scriptures For many thousands are in great danger of losing their soules for euer which are frée from such notorious and horrible vices may many which in the world are counted good honest men good true dealers good neighbors and good Townes-men Asune I pray you Sir giue me leaue a little I haue heard all your speech hitherto and I like reasonably well of it but now I can forbeare no longer my conscience vrgeth me to speake For me thinkes you goe too far you goe beyond your learning in this that you condemne good neighbours and good townesmen You say many such men are in danger of losing their soules but I will neuer beleeue it while I liue For if such men be not saued I cannot tell who shall Theol. But you must learne to know out of the Scriptures that all outward honesty and righteousnes without the true knowledge and inward féeling of God auaileth not to eternall life As our Sauiour Christ saith Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye cannot enter into the Kingdome of heauen It is also written that when Paul preacht at Berea many honest men and honest women did beléeue that is such as were outwardly honest or honest to the world only for they could not be truly and inwardly honest before they did beléeue Therefore you sée that this outward honesty ciuility without the inward regeneration of the spirit auaileth not to eternall life and then consequently all your honest worldly men are in great danger of losing their soules for euer Asune What sound reason can you yeeld why such honest men should be condemned Theol. Because many such are vtterly void of all true knowledge of God and of his word Nay which is more many of them despise the word of God and hate all the zealous professors of it They estéeme preachers but as pratlers and Sermons as good tales they estéeme a Preacher no more than a shoomaker they regard the Scriptures no more then their old shooes What hope is there then I pray you that such men should be saued Doth not the holy Ghost say How shall wee escape if wee neglect so great saluation Asune You goe too farre you iudge too hardly of them Theol. Not a whit For all experience sheweth that they minde dreame and dote of nothing else day and night but this world this world lands and leases grounds and liuings kine and shéepe and how to way rich All their thoughts words and works are of these and such like things All their actions doe most manifestly declare that they are of the earth and speake of the earth and that there is nothing in thē but earth earth As for sermons they care not how few they heare And for the scriptures they regard them not they read them not they estéeme them not worth the while there is nothing more irkesome vnto them they had rather pill strawes or do any thing then heare read or conferre of the Scriptures And as the Prophet saith The word of the Lord is as a reproch vnto them that haue no delight in it Phila. I maruell much that such men should liue so honestly to the world-ward Theol. No maruell at all for many bad men whose hearts are worm-eaten within yet for some outward and carnall respects doe abstaine from the grosse act of sinne as some for credit some for shame some for feare of Law some for feare of punishment but none for loue of God for zeale or conscience of obedience For it is a sure thing that the wicked may haue that spirit which doth represse but not that which doth renew Phil. It seemeth then by your speeches that some which are not regenerate do in some things excell the children of God Theol. Most certaine it is that some of them in outward gifts and the outward cariage of themselues doe goe beyond some of the elect Phil. Shew me I pray you in what giftes Theol. In learning discretion iustice temperance prudence patience liberalitie affabilitie kindnesse curtesie good nature such like Phila. Me thinketh it should not be possible Theol. Yes truely For some of Gods deare children in whom no doubt the inward worke is truly and soundly wrought yet are so troubled encombred with a crabbed and crooked nature and so clogged with some master sin as some with anger some with pride some with couetousnesse some with lusts some one way and some another all which breaking out in them doe so blemish them and their profession that they cannot so shine forth vnto men as otherwise no doubt they would and this is their wound their griefe and their hart-smart and that which costeth them many a téere and many a praier and yet can they not get the full victorie ouer them but still they are left in them as the pricke in the flesh to humble them Phila. Yet loue should couer a multitude of such infirmities in Gods children Theol. It should doe so indeed but there is great want of loue euen in the best and the worser sort espying these infirmities in the godlie run vpon them with open mouth and take vpon them to condemne them vtterly and to iudge their hearts saying they be hypocrites dissemblers and there is none worse then they Phila. But doe you not thinke that there be some counterfeits euen amongst the greatest professors Theol. Yes no doubt there be and alwaies haue béen some very hypocrites in the Church but we must take héed of iudging and condemning all for some For it were very much to condemne Christ and his eleuen Disciples because of one Iudas or the whole Primitiue Church for Ananias and Sapphira Phila. But I hope you are of this minde that some regenerate men euen in outward gifts and their outward cariage are comparable with any others Theol. Questionlesse very many For they being guided by Gods spirit and vpheld by his grace do walke very vprightly and vnblameably towards men Phil. Yet there resteth one scruple for it seemeth verie strange vnto me that men of so discreet cariage as you speake of and of so many good parts should not be saued It is great pitie such men should be damned Theol. It séemeth so vnto vs indéed but God is onely wise and you must note that as there be some infirmities in Gods children which he correcteth with temporall chastisements and yet rewardeth their faith loue and inward seruice and obedience with eternall life so there be some good things in the wicked and them that are without Christ which God rewardeth with temporall blessings and yet punisheth them eternally for their vnbeléefe and hardnesse of heart Phila. Now you haue reasonably well satisfied me touching the doctrine of regeneration and the manifold errours and deceits that are in it and of it I pray you let vs now proceed and first of all tell me by
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
great blissings vnto our children and posterity from age to age from generation to generation Phila. You haue fully answered my question and well satisfied me therin out of the scriptures yet I pray you giue me leaue to adde one thing vnto that which you haue at large set downe The Lord saith by the Prophet Amos that for their sinnes and rebellions hee had giuen them cleannesse of teeth that is dearth and scarcitie and yet they did not turne vnto him Also hee with-held the raine from them and punished them with drought and yet they did not turne vnto him Moreouer hee smote their Corne their great Gardens their Orchards Vineyardes Figtrees and Oliue-trees with blasting and mildeaw and the Palmer-worme did deuoure them and yet they did not returne vnto him Last of all hee smote them with pestilence and with the sword and ouerthrew them as he ouerthrew Sodome and Gomorrah and they were as a fire-brand pluckt out of the burning yet for all this they did not turne vnto him Yee haue not turned vnto mee saith the Lord. But now to come to the point Out of this I gather that if wee multiply our transgressions God will multiply his plagues vpon vs but on the contrary if wee would vnfainedly turne vnto the Lord our God with all our hearts all plagues should bee staied all dangers preuented and no euill should fall vpon vs. For because they would not turne therefore hee smote them If therefore they had turned hee would not haue smote them But now I pray you briefely conclude this point and declare in few words what it is that doth most materially concerne our peace and publike good Theol. These fewe then briefly I take to be the things which belong to our peace Let Salomon execute Ioab and Shemei Let Iohn and Eliah slay the Priests and Prophets of Baal Let Aaron and Eleazar minister before the Lord faithfully Let Ionas be cast out of the ship Let Moses stand fast in the gap and not let downe his hand Let Iosuah succed him Let Cornelius feare God with all his household Let Tabitha be full of good workes and almes-deeds Let Deborah iudge long in Israel prosper and be victorious Let vs all pray that the light of Israel may not be quenched And this I take to be the summe of all that belongeth to our peace Phila. The summe of all our conference hitherto as I remember may be reduced vnto these few heads First mans naturall corruption hath beene laide open Secondly the horrible fruites thereof Thirdly their euill effects and workings both against our soules and bodies goods name and the whole land Lastly the remedies of all Now therefore I would grow to some conclusion of that which you touched by the way and made some mention of namely the signes of saluation and damnation and declare vnto vs plainely whether the state of a mans soule before God may not by certaine signes and tokens bee certainely discerned euen in this life Theol. Besides those which before haue béene mentioned wée may adde these nine following Reuerence of Gods name Keeping of his Sabbaths Truth Sobrietie Industrie Compassion Humility Chastity Contentation Phila. These indeede I grant are very good signes but yet all of them are not certaine For some of them may be in the Reprobats Theol. What say you then to Saint Peters signes which are set downe in the first chapter of his second Epistle which are these eight Faith Vertue Knowledge Temperance Patience Godlinesse Brotherly kindenesse Loue. Saint Peter saith If these bee in vs and abound they will make vs neither idle nor vnfruitefull in the knowledge of our Lord Iesus Which is as much as if hée had said they will make vs sound and sincere Professors of the Gospell Phila. All these I grant are exceeding good signes and euidences of a mans saluation but yet some of them may deceiue and an hole may bee picked in some of these euidences I would therefore heare of some such demonstratiue and infallible euidences as no Lawyer can finde fault with For I hold that good Diuines can as perfectly iudge of the assurances and euidences of mens saluation as the best Lawyer can iudge of the assurances and euidences whereby men hold their lands and liuings Theol. You haue spoken truely in that And would to God all the Lords people would bring foorth the euidences of their saluation that wée might discerne of them Phila. Set downe then which be the most certaine and infallible euidences of a mans saluation against the which no exception can bee taken Theol. I iudge these to be most sound and infallible Assured faith in the promises Sinceritie of heart The spirit of adoption Sound Regeneration and Sanctification Inward peace Groundednesse in the truth Continuance to the end Phila. Now you come neare the quicke indeed For in my iudgement none of these can be found truely in any reprobat Therefore I thinke no Diuine can take exception against any of these Theo. No I assure you no more then a Lawyer can finde fault with the Tenure of mens lands and fee-simples when as both the Title is good strong by the law and the euidences thereof are sealed subscribed deliuered conueied and sufficient witnesse vpon the same and all other signes and ceremonies in the deliuering and taking possession thereof according to strickt law obserued For if a man haue these forenamed euidences of his saluation sure it is his Title and interest to heauen is good by the law of Moses and the Prophets I meane the word of God God himselfe subscribeth to them Jesus Christ deliuereth them as his owne déede the holy Ghost sealeth vnto them yea the three great witnesses which beare record in the earth that is water blood and the spirit doe all witnesse the same Phila. Now you haue very fully satisfied me touching this point And one thing more I do gather out of all your speech to wit that you doe thinke a man may be assured of his saluation euen in this life Theol. I doe thinke so indéed For he that knoweth not in this life that he shall be saued shall neuer be saued after this life For S. Iohn saith Now are we made the sonnes of God Phila. But because many doubt of this and the Papists doe altogether denie it therefore I pray you confirme it vnto vs out of the Scriptures Theol. The Apostle saith We know that if our earthly house of this Tabernacle bee destroied wee haue a building giuen vs of God that is an house not made with hands but eternall in the heauens Marke that he saith both he and the rest of Gods people did certainely know that heauen was prouided for them For the spirit of adoption beareth witnes with our spirits that we are the children of God And againe the same Apostle saith From henceforth is laid vp for me the crowne of righteousnesse which the Lord the righteous Iudge shall
his son That he would condemne others for sinne Antile But how doe you prooue the decree of reprobation to wit That God hath determined the destruction of thousands before the world was Theol. The Scripture calleth the reprobates The vessels of wrath prepared to destruction The Scripture sayth God hath not appointed vs vnto wrath Therefore it followeth that some are appointed vnto wrath The Scripture sayth of the reprobates That they were euen ordeined to stumble at the Word The Scripture sayth They were of olde ordeined to this condemnation Antile But how answer you this God willeth not the death of a sinner Therefore hee hath predestinate none to destruction Theol. God willeth not the death of a sinner simply and absolutely as it is the destruction of his creature but as it is a meane to declare his iustice and to set forth his glory Antile God did foresee and foreknow that the wicked would perish through their owne sinne but yet he did not predestinate them vnto it Theol. Gods prescience and foreknowledge cannot be separated from his decrée For whatsoeuer God hath foreséene foreknowen in his eternall counsell he hath determined the same shall come to passe For as it apperteineth to his wisdom to foreknow and foresée all things so doth it apperteine to his power to moderate and rule all things according to his will Antil What do you call prescience in God Theol. Presence in God is that whereby all things abide present before his eies so that to his eternall knowledge nothing is past nothing to come but all things are alwaies present And so are they present that they are not as conceiued imaginations formes and motions but all things are alwaies so present before God that he doth behold them in their verity and perfection Antil How can God iustly determine of mens destruction before they haue sinned Theol. This obiection hath béene answered in part before For I told you that God condemneth none but for sinne either originall only or else both original and actual For howsoeuer hée doth in himselfe before all time determine the reprobation of many yet he procéedeth to no execution till there be found in vs both iust deserts and apparant cause Therefore they deale vnsoundly and foolishly which confound the decrée of reprobation with damnation it selfe sith sinne is the cause of the one and onely the will of God of the other Phila. Well Sir sith we are so farre proceeded in this question by the occasion of this mans obiections and cauils I pray you now as you haue spoken much of reprobation and the causes thereof so let vs heare somewhat of election and the causes thereof and shew vs out of the Scriptures that God hath before all worlds chosen some to eternall life Theol. Touching the decrée of Election there are almost none that make any doubt thereof therefore small proofe shall serue for this point Onely I will confirme it by one or two testimonies out of the holy Scriptures First the Apostle saith Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in Heauenly things in Christ as hee hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue You sée the words are very plaine and pregnant for this purpose An other confirmation is taken out of the 8. Chap. to the Romanes in these words Those whom he knew before did he also predestinate to be like to the image of his own Sonne that he might be the first borne of many brethren Phila. Which be the causes of Election Theol. The causes of Election are to be found onely in God himselfe For his eternall election dependeth neither vpon man neither yet vpon any thing that is in man but is purposed in himselfe and established in Christ in whom we are Elected This is fully prooued in these words Who hath predestinated vs to bee adopted through Iesus Christ in himselfe according to the good pleasure of his will to the praise of his glory wherewith he hath made vs freely accepted in his beloued Where wée see the apostle telleth vs that his frée grace and the good pleasure of his will are the first motiues or moouing causes of our Election Phila. But the Papists fetch the first motiue of election out of mans merits and fore-seene works For say they God did fore-see who would repent beleeue and doe well and therefore he made choise of them Theol. But they are greatly deceiued For I say againe and againe that there was nothing in vs which did euer mooue God to set his loue vpon vs and to choose vs vnto life but he euer found the originall cause in himselfe As it is written Hee will haue mercy vpon whom he will haue mercy and whom hee will hee hardneth And againe It is neither in him that willeth nor in him that runneth but in God that sheweth mercie The Lord himselfe also testifieth that hée did choose his people not for any respect in them but onely because hée loued them and bare a speciall fauour vnto them So then it is a certaine truth that Gods eternall predestination excludeth all merits of man and all power of his will thereby to attaine vnto eternall life and that his frée mercy and vndeserued fauour is both the beginning the middest and the end of our saluation That is to say all is of him and nothing of our selues Phila. Whether then doth faith depend vpon election or election vpon faith That is whether did God choose vs because we doe beleeue or whether doe we beleeue because we are chosen Theol. Out of all doubt both faith and all fruits of faith doe depend vpon election For therefore we beléeue because we are elected and not therfore elected because we beléeue As it is written So many as were ordained to euerlasting life beleeued Antil If men be predestinate before they be borne to what purpose serue all precepts admonitions lawes c It forceth not how we liue For neither our godly or vngodly life can alter the purpose of God Theo. This is a very wicked and carnall obiection and sheweth a vile and dissolute minde in them that vse it But I would wish such men to consider the end of our election which is that we should lead a godly life As it is plainely set downe in the first to the Ephesians where the Apostle saith God hath chosen vs before the foundation of the world But to what end that we should line as we lift No no saith he But that we should be holy and vnblameable before him Againe he saith We are perdestinate to bee made like the image of his Sonne that is to be holy and righteous For most certaine it is that we can iudge nothing of predestination but by the consequents that is by our calling iustification and sanctification
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
iniquities the chastisement of our peace was vpon him with his stripes we are healed This great Prophet we sée doth plainly affirme that Christ suffered for our sins by his suffering we are saued The Prophet Ieremy testifieth the same thing saying Behold the daies come saith the Lord that I wil raise vnto Dauid a righteous branch a king shall raigne and prosper shall execute iudgment iustice in the earth In his daies Iudah shall be saued Israel shal dwell safely and this is the name wherby they shall call him the Lord our righteousnes This Prophet tumpeth with the other For he saith that Christ is the righteous branch that he is our righteousnes which is al one as if he had said our sins are pardoned only through him through him we are made righteous Moreouer he affirmeth that Iudah Israel that is the Church shall be saued by him The Prophet Zachary that I may speake it with reuerence telleth the same tale word for word Hée auoucheth the same thing with the other two Prophets For he saith In that day a Fountaine shall be opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse The meaning of the prophet is that in the daies of Christs kingdome the fountaine of Gods mercy in Christ should be opened and let out to wash away the sinnes and vncleannesse of the Church So then we sée that these thrée great witnesses doe all agrée in this that through Christ onely wée are washed from our sins and through him onely wée are made righteous Séeing then that eternall life is onely in the sonne therefore he that hath the son hath life Be of good courage therefore O Asunetus for no doubt you haue the son therfore eternal life Feare not your sins for they cannot hurt you For as all the righteousnes of Abraham Isaac and Iacob and all the most righteous men that euer liued vpon the face of the earth if it were yours could doe you no good without Christ so all the sinnes in the world can do you no hurt being in Christ For there is no condemnation to them which are in Christ Iesus Plucke vp a good heart therfore be no more heauy and sadde for if you be found in Christ clothed with his perfect righteousnesse being made yours through faith what can the diuel say to you what can the Law doe They may wel hisse at you but they cannot sting you they may grin at you but they cannot hurt you For who shall lay any thing to the charge of Gods elect It is God that iustifieth who shall condemne It is Christ which is dead or rather which is risen againe who is also at the right hand of God maketh request for vs. Reioice in the Lord therfore againe I say reioice For greater is he that is in you then he that is in the world our Lord Jesus is stronger then all None can plucke you out of his hands he is a strong Mediator he hath conquered all our spiritual enemies he hath ouer come hell death damnation he hath led captiuitie captiue he hath spoiled principalities powers and hath made an open shew of them triumphed ouer them in his crosse He hath most triumphantly said O death I will be thy death O graue I wil be thy destruction O death where is thy sting O hell where is thy victorie Séeing then you haue such a Mediator and high Priest as hath conquered the hellish armie and subdued all infernall power what néed you to doubt what néed you to feare any more Moreouer you are to vnderstand and to be perswaded that Gods mercy is excéeding great towards penitent sinners all such as mourne for their transgressions according as he saith At what time soeuer a sinner doth repent him of his sinnes from the bottome of his heart he will put them all out of his remembrance The Prophet Dauid doth most liuely fully describe vnto vs the mercifull nature of God in the 103. Psalme where he saith The Lord is full of compassion and mercy slow to anger of great kindnes he wil not alwaies chide neither keepe his anger for euer he hath not dealt with vs after our sins nor rewarded vs according to our iniquities For as high as the heauen is aboue the earth so great is his mercy towards those that feare him As far as the East is from the West so far hath he remoued our sins from vs. As a father hath compassion on his children so hath the Lord compassion on them that feare him For he knoweth whereof we be made he remembreth that we are but dust The Historie of the lost sonne doth most notably set foorth the wonderfull mercie of God towards penitent sinners There is shewed how the Lord doth embrace tender make much of such poore sinners as haue broken and contrite hearts for their sinnes for it is saide that when the father saw his repenting sonne a great way off he had compassion on him and ran and fell on his necke and kissed him and cloathed him with the best robe put it on him put a ring on his hand shooes on his féet and caused the fat calfe to be killed for him Euen so the euer lasting father doth reioyce at the conuersion of any of his lost sons Yea there is ioy in the presence of the angels of God for one sinner that conuerteth Moreouer the Lord doth most liuely expresse his merciful nature and disposition in this that he is very loath we should perish willingly cast away our selues Therfore often in the holy scriptures he doth mourne for vs bewaile our wretchednes and taketh vp many pitifull complaints and lamentations for vs saying Oh that my people had hearkned vnto me and Israel had walked in my waies And againe Oh that thou hadst hearkened vnto my commandements then had thy prosperity been as the floud and thy righteousnesse as the waues of the Sea Againe he mourningly complaineth by his Prophet Hosea saying Oh Ephraim what shall I do vnto thee Oh Iudah how shall I entreat thee And in another place What could I doe more vnto my vineyard that I haue not done Mark here how compassionately the Almighty God doth yearn ouer vs and euen as it were blée◠vpon our wounds The Apostle also doth note the rich mercy maruellous loue of God to mākind in this that he doth beséech vs pray vs by the ministers of the gospel that we would be reconciled vnto him The words are these Now then are we embassadors for Christ as though God did beseech you through vs we pray you in Christs sted that you be reconciled vnto God Is it not a strange thing that the omni potent God should fall to intreating of vs poore wretches It is all one as if a King should intreat a begger whom
of the Gospel amongst vs for the death of thy sonne al that happinesse which we haue thereby also because thou hast chosen vs to life before we were and that of thy meere goodnes vndeserued fauor towards vs hast called vs in thine appointed time iustified vs by thy grace sanctified vs by thy spirit adopted vs to be thine own childrē heirs apparant to the great crown O Lord open our eies euery day more more to see and consider of thy great marueilous loue to vs in all these things that by the due consideration therof our harts may be drawne yet neerer vnto thee euen more to loue thee feare thee obey thee that as thou art enlarged towards vs in mercy so we may be enlarged towards thee in thanksgiuing as thou doest abound towards vs in goodnes so we may aboūd towards thee in obedience loue And sith deere father thou art neuer weary of doing vs good notwithstanding all our vnworthines naughtines therefore let the consideration of thy great mercy fatherly kindnesse towards vs euen as it were force our hearts and compell vs to come into thy most glorious presence with new songs of thankesgiuing in our mouths We pray thee O most mercifull God to forgiue vs all our vnthankfulnes vnkindnes prophannes great abusing of all thy mercies specially our abuse contempt of thy Gospel together with al other the sins of our life which we confesse are innumerable mo then can be reckoned vp both in omission of good things commission of euill We most humbly intreat thee to set thē all ouer to the reckning which thy son Christ hath made vp for them vpō his crosse neuer to lay any of them to our charge but freely forget all forgiue all Naile downe all our sins iniquities to the Crosse of Christ bury them in his death bathe them in his blood hide them in his wounds let them neuer rise vp in iudgement against vs. Set vs free of the miseries that are vpō vs for sin keep back the iudgements to come both of soule body goods and good name Be reconciled vnto vs in thy deere son concerning all matters past not once remembring or repeating vnto vs our old abhominable iniquities but accept vs as righteous in him imputing his righteosnes to vs our sins to him Let his righteousnes satisfie thy iustice for all our vnrighteousnes his obedience for our disobedience his perfection for our imperfection Moreouer we humbly beseech thy good maiesty to giue vs the true sight feling of our manifold sins that we may not be blinded in them through delight or hardned in them through custom as the reprobates are but that we may be euen weary of them much grieued for them labouring and striuing by al possible means to get out of them Good Father touch our harts with true repentance for all sin Let vs not take any delight or pleasure in any sin but howsoeuer we fal throgh frailty as we fall often yet let vs neuer fall finally let vs neuer lie downe in sin nor continue in sin but let vs get vpon our feete againe turne to thee with all our hearts seeke thee whilest thou maiest be found whilest thou doest offer grace and mercy vnto vs. O Lord encrease in vs that true and liuely faith whereby we may lay sure hold on thy sonne Christ rest vpon his merits altogether Giue vs faith assuredly to belieue all the great and precious promises made in the Gospell and strengthen vs from aboue to walke and abound in all the true sound fruits of faith Let vs walke not after the flesh but after the spirit Let vs feele the power of thy sons death killing sinne in our mortall bodies and the power of his resurrection raising vs vp to newnesse of life Let vs grow daily in the sanctification of the spirit and the mortification of the flesh Let vs liue holily iustly and soberly in this present euill world shewing foorth the vertues of thee in all our particular actions that we may adorne our most holy profession and shine as lights in the middest of a crooked and froward generation amongst whom we liue being gaineful to all by our liues conuersations offensiue to none To this end we pray thee fill vs with thy spirit and all spirituall graces as loue wisedome patience contentment meekenesse humility temperancy chastity kindnesse and affability and stirre vs vp to vse praier and watchfulnesse reading meditation in thy law and all other good meanes whereby wee may grow and abound in all heauenly vertues Blesse vs in the vse of the meanes from day to day make vs such as thou wouldest haue vs to be and such as we desire to be working in vs both will and deede purpose and power For thou O Lord art all in all thou wilt haue mercy vpon whom thou wilt haue mercy and whom thou wilt thou hardenest Haue mercy vpon vs therefore deere Father and neuer leaue vs to our selues nor to our owne wils lusts and desires but assist vs with thy good spirit that we may continue to the end in a righteous course that so at length we may be receiued into glorie and be partakers of that immortall crowne which thou hast laid vp for all that loue thee and truely call vpon thee Further we entreat thee O heauenly father to giue vs all things necessary for this life as foode raiment health peace liberty and such freedome from those manifold miseries which we lie open vnto euery day as thou seest meete Blesse vnto vs all the meanes which thou hast put into our hands for the sustenance of this fraile life Blesse our stocke and store corne and cattell trades occupations and all the works of our hands for thy blessing only maketh rich and it bringeth no sorrows with it Giue vs therfore such a competency and sufficiency of these outward blessings as thou in thy heauenly wisdome seest most needfull for vs. Moreouer we humbly beseech thee most louing Father in great mercy to looke downe from heauen vpon thy whole Church and euery member of it Be fauourable vnto Sion and build vp the wals of Ierusalem Behold with the eye of pity the great ruines and desolations of thy Church Heale vp the wounds make vp the breaches thereof in all Nations Regard it as thine owne flocke tender it as thine owne family dresse it as thine owne vineyard loue it as thine owne spouse Think thoughts of peace to it alwaies look vpon it in deepe compassion Blesse it with thy grace guide it with thy spirit defend it alwaies with thy mighty power scatter the deuises confound the counsels ouerthrow the forces of all that fight against it Specially we intreate thee deare Father to set thy self against that antichrist of Rome that man of perdition which setteth himselfe against thee and against all thy
apparell 49 51 Whooredome and the dangers thereof 54 Excuses of whooredome 56 The fearefull effects of whooredome 60 The punishment of whooredome 56 57 The causes of whooredome 63 Remedies against whooredome 67 Couetousnesse what ibid. Couetousnesse wherein it doth consist 68 Foure notes to discerne the inward couetousnesse of the heart by 69 The euill effects of couetousnesse 71 The vanitie of this world and all worldly things 76 Excuses of couetousnesse 90 Remedies against couetousnesse 97 Gods prouidence for his children in the things of this life 98 For the things of this life Gods blessing is all in all 104 Outward meanes alone do not vphold vs. ibid. 105 Gods children sometimes are brought to great distresse 108 Gods children alwaies sure to be deliuered out of trouble 113 The great priuiledges of Gods children 116 Contempt of the Gospell a grieuous sinne 120 Contempt of the Gospell punished 121 Contempt of the Gospell the sinne of this age 122 Contempt of the Gospell a foresigne of wrath to the Land 130 Swearing and the punishments thereof 138 Excuses for swearing 146 Causes of swearing 149 Remedies against swearing ibid. Lying flattering and dissembling 150 Punishments for lying 158. 159 Excuses of lying 160 Causes of lying 161 Remedies against lying ibid. Drunkennesse and all the euill effects thereof 163 Excuses of drunkennesse 167 Causes of drunkennesse 167 Remedies for drunkennesse 168 Idlenesse and the wofull effects thereof 174 Causes of Idlenesse 179 Remedies against Idlenesse 179 Oppression a most horrible sinne 180 Many woes denounced against oppressours 181 Sundry kinds of Oppression 182. 183 Causes of Oppression 197 Remedies of Oppression 197 Sinne hurteth men in their bodies goods and name ibid. Sinne bringeth great danger to the whole Land 205 Nine predictions of wrath to the Land 210 The praiers and teares of the faithfull keepe backe the wrath of God from the Land 213 Praiers of the elect of great force 214 The wicked fare the better for Gods children 220 The best course to preuent Gods iudgements and to keepe backe his wrath from our Land 224 Tenne speciall things concerning the continuance of our peace 230 Nine signes of a found soule 232 Saint Peters eight markes of saluation ibid. Seuen infallible tokens of saluation 223 Assurance of saluation in this life prooued 352 Obiections against the assurance of saluation answered 237. The ground-worke of our saluation 241 Some doubts may stand with the assurance of faith 242 It is no presumption to bee perswaded of our saluation 244 The wicked cannot be assured of their saluation 245 The security of saluation which the wicked bragge of is vaine 247 Nine things required of all that shall be saued by Christ 250 Many say they hope to be saued by Christ but few can giue a reason why Christ died for them particularly and by name 252 Few shall be saued proued by scriptures reasons and examples 256 But few euen in the visible Church shall be saued 262 Obiections against the small number of the elect answered 263 Obiections of Atheists and vnbeleeuers answered 264 Reading of the Scriptures much commended 272 Deferring of repentance dangerous 277 God no authour of mans condemnation but himselfe 278 Obiections against predestination answered 279. 280 Gods decree no cause of Adams fall 283 The decree of reprobation prooued 284 Prescience in God what 285 The decree of election prooued 286 The first mouiue of election is in God himselfe 287 Fore-seene faith and fore-seene works no motiues of saluation ibid. Faith dependeth vpon election not election vpon faith 288 A reason yeelded why there is no end of cauilling and obiecting against the truth 292 Nine barres out of heauen 293 Nine gates into hell 294 The ignorance of the world 301 The answers of ignorant men to the grounds of religion 319 The meanes to get out of ignorance 322 Ignorance a most dangerous thing 323. 324 The charge of Ministers exceeding waightie and most carefully to be looked vnto 328 What is the best course for Ministers to take to bring the people out of ignorance 331 What is the best course for the people to take that they may be brought out of the bondage of sinne and captiuitie of Satan 333 Preaching a matter of absolute necessitie vnto eternal life 337 Without preaching the people are in great danger of losing their soules 336 Sathans cunning in frustrating the hearing of the Word and making all preaching vtterly vnprofitable 339 The Preachers counsell to the ignorant man 341 Six great dangers in sinne 342 Six most fearefull euents of sinne 343 God in all ages hath seuerely punished the transgressers of his law 344 Euery sinne though neuer so little in our eies is hainous and capitall because it is against a person of infinite maiestie 346 Nine profitable considerations 346 If men would leaue words and fall to doing great good would come of it 348 Nine things much to be thought vpon 350 The description of Christs comming to iudgement 351 The terror the suddennesse the end the maner and the vse of Christs second comming described 352 353 The torments of hell with the extremitie perpetuitie and remedilesnesse thereof described 361 The ignorant man vpon the hearing of the day of iudgment and hell fire laide open is pricked in his conscience bewaileth his former life repenteth earnestly for his sinne and ignorance and desireth spirituall Physicke and comfort of the Preacher 374 The Preacher ministreth vnto him much spiritual comfort and doth in ample manner laie open vnto him all the sweete promises of the Gospell and the infinite mercy of God in Christ to all true penitent and broken hearted sinners 375 The ignorant man being afflicted in his conscience is exceedingly comforted with the hearing of Gods abundant mercy preached vnto him and thereupon doth gather great inward peace conuerteth vnto God with all his heart and doth exceedingly blesse God for the Preachers counsell 391 FINIS A Morning prayer to be vsed in priuate families O Lord our God and heauenlie Father we thy vnwoorthy children doe heere come into thy most holy and heauenly presence to giue thee praise and glory for all thy great mercies and manifold blessings towards vs especially for that thou hast preserued vs this night past from all the dangers and feares thereof hast giuen vs quiet rest to our bodies and brought vs now safely to the beginning of this day dost now afresh renew all thy mercies vpon vs as the Eagle reneweth her bill giuing vs all things abundantly to enioy as foode raiment health peace libertie and freedome from many miseries diseases casualties and calamities which we are subiect vnto in this life euery minute of an houre and not onely so but also for vouchsafeing vnto vs many good things not onely for necessitie but euen for delight also But aboue all deare Father we praise thy name for the blessings of a better life specially for thy most holy word and sacraments and all the good we enioy thereby for the continuance