the true Sanctuary but is entred into the very Heaven Heb. 9. to appeare now in the sight of God for you The Apostle saith 2 Cor. 5.21 He hath made him to be sinne for you that knew no sinne that you might be made the righteousnesse of GOD in him Gal 3.13 Christ was made a curse for you that he might redeeme you from the curse of the Law Oh therefore how happy art thou that hast such a Mediatour and high Priest Rest therefore wholly upon him and upon that perfect eternall and propitiatory Sacrifice which he 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 and bring great comfort to your soule For put case you had a most excellent and soveraigne salve which would cure any wound if it were laid to yet if you should locke it up in your chest and never apply it to your wound what good could it doe you Even so the righteousnesse and merits of Christ are a spirituall salve which will cure any wound of the soule but if wee doe not apply them to our soules by faith they can doe us no good You must therefore apply Christ and all the promises of the Gospel to your selfe by faith and stand fully perswaded that whatsoever hee hath done upon the Crosse hee hath done for you particularly For what is justifying faith but a full perswasion of Gods particular love to us in Christ The generall and confused knowledge of Christ and his Gospel availes not to eternall life Labour therefore to have the true use of all these great and precious promises and sticke fast to Christ for through him onely wee have remission of sins and eternall life Acts 10.45 To him all the Prophets give witnesse saith Saint Peter that through his Name all that beleeve shall receive remission of their sins Where the Apostle tells us that if a great Iury of Prophets were pannelled to testifie of the way and meanes to eternall life they would all with one consent bring in a verdict that remission of sins and eternall life are onely in Christ Let us heare the Fore-man speake and one or two of the rest for in the mouth of two or three witnesses shall every word stand The Prophet Esay saith Esay 54.5 He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was upon him and with his stripes wee are healed This great Prophet we see plainly affirmes that Christ suffered for our sins and by his suffering we are saved The Prophet Jeremy testifies the same thing Jer. 23 5. saying Behold the day is come saith the Lord that I will raise to David a righteous branch and a King shall reigne and prosper and shall execute judgement and justice in the earth In his dayes Judah shall be saved and Israel shall dwell safely and this is the name whereby they shall call him The Lord our righteousnesse This Prophet jumps with the other For he saith that Christ is the righteous branch and that he is our righteousnesse which is all one as if hee had said our sinnes are pardoned onely through him and through him we are made righteous Moreover hee affirmes that Juda and Israel that is the Church shall be saved by him The Prophet Zachary that I may speake it with reverence telleth the same tale word for word He avoucheth the same thing with the other two Prophets for hee saith In that day a fountaine shall be opened to the house of David Zach. 13.1 and to the inhabitants of Jerusalem for sinne and for uncleannesse The meaning of the Prophet is that in the dayes of Christs Kingdome the fountaine of Gods mercy in Christ should be opened and let-out to wash away the sinnes and uncleannesse of the Church So then we see that these three great witnesses doe all agree in this that through Christ onely we are washed from our sinnes and through him onely wee are made righteous Seeing then that eternall life is onely in the Sonne therefore he that hath the Sonne hath life Be of good courage therefore O Asunetus for no doubt you have the Sonne and therefore eternall life Feare not your sinnes for they cannot hurt you for as all the righteousnesse of Abraham Isaac and Jacob and all the most righteous men that ever lived on the face of the earth if it were yours could doe you no good without Christ so all the sinne in the world can doe you no hurt being in Christ Rom. 8.1 For there is no condemnation to them that are in Christ Jesus Plucke up a good heart therefore be no more heavie and sad for if you be found in Christ clothed with his perfect righteousnesse being made yours through faith what can the Divell say to you what can the Law doe They may well hisse at you but they cannot sting you they may grin at you but they cannot hurt you For who shal lay any thing to the charge of Gods Elect It is God that justifies Rom. â— 33 who shall condemne It is Christ which is dead or rather which is risen againe who also sitteth at the right hand of God and makes request for us Phil. 4.4 Rejoyce in the Lord therefore againe I say Rejoice for greater is hee that is in you then hee that is in the world Our Lord Iesus is stronger then all None can pluck you out of his hands hee is a strong Mediator hee hath conquered all our spirituall enemies hee hath overcome hell death and damnation hee hath led captivity captive Col. 1.15 hee hath spoyled principalities and powers and hath made an open shew of them and triumphed over them on his crosse Hee hath most triumphantly said O death Hos 13.14 I will be thy death O grave I will be thy destruction O death where is thy sting 1 Cor. 15.55 O hell where is thy victory Seeing then you have such a Mediator and high Priest as hath conquered the hellish army and subdued all infernall power what need you to doubt what need you to feare any more Moreover you are to understand and to be perswaded that Gods mercy is exceeding great towards penitent sinners and all such as mourne for their transgressions according as hee saith At what time soever a sinner doth repent him of his sinnes from the bottome of his heart hee will put them all out of his remembrance The Prophet David doth most lively and fully describe unto us the mercifull nature of God in the 103. Psalme where hee saith The Lord is full of compassion and mercy slow to anger and of great kindnesse hee will not alwaies chide neither keepeth his anger for ever hee hath not dealt with us after our sinnes nor rewarded us according to our iniquities For as high as the heaven is above the earth so great is his mercy towards those that feare him
that they may draw it out to punish the wicked and to defend the godly and that they may with all good care and conscience discharge the duties of their places Increase the number of faithfull and zealous Ministers in this Church Send thy Gospel to those places where it is not and blesse it where it is Remember them in thy mercy O Lord that are under any crosse or affliction whatsoever be comfortable unto them heale up their wounds bind up their sores put all their teares into 〈◊〉 bottle and make their bed in all their sorrowes and put such a good end to all their troubles that they may redound to thy glory and the furtherance of their owne salvation In the meane time give them patience and constancie to beare whatsoever it shall please thy mercifull hand to lay upon them Last of all in a word wee pray theâ— blesse the Magistracie Ministry and Commonalty Blesse all the people doe good to all that are true and upright in their hearts And so deare Father we do commit and command our selves our soules and bodies into thy hands for this day and the rest of our life praying thee to take care and charge of us Keep us from all evill watch over us for our good let thine Angels encamp about us let thy holy hand be over us and keep us in all our waies that we may live to thy praise and glory here on earth keeping faith and a good conscience in all our actions that after this life wee may be crowned of thee for ever in thy Kingdome Grant these things good Father to us here present and to all thine absent praying thee in speciall favour to remember an our friends and kinsfolkes in the flesh all our good neighbours and well-willers and all those for whom wee are bound to pray by nature by deserts or any duty whatsoever for Jesus Christs sake our onely Mediatour to whom with thee and the holy Ghost be given all praise and glory both now and for evermore Amen An Evening Prayer to be used in private Families O Eternall God and our most loving and deare Father wee thy unworthy children do here fall down at the foot of thy great Majesty acknowledging from our hearts that we are altogether unworthy to come neere thee or to look towards thee because thou art a God of infinite glory and wee are most vile abominable sinners such as were conceived and borne in sin and corruption and such as have inherited our Fathers corruptions and also have actually transgressed all thy holy Statutes and Lawes both in thoughts words and deeds before wee knew thee and since secretly and openly with our selves and with others our particular sins are moe then can be numbred for who knoweth how often hee offendeth but this wee must needs confesse against our selves that our hearts are full of pride covetousnesse and the love of this world full of wrath anger and impatience full of lying dissembling and deceiving full of vanity hardnesse and profanenesse full of infidelity distrust and selfe-love full of lust uncleannesse and all abominable desires yea our hearts are the very sinkes of sinne and dunghils of all filthinesse And besides all this we doe omit the good things we should doe for there are in us great wants of faith of love of zeale of patience of contentment and of every good grace so as thou hast just cause to proceed to sentence of judgment against us as most damnable transgressours of all thy holy commandements yea such as are sunk in our rebellions and have many times and often committed high treason against thy Majestie and therefore thou maist justly cast us all downe into Hell fire there to be tormented with Sathan and his Angels for ever And wee have nothing to except against thy Majesty for so doing sith therin thou shouldest deale with us but according to equity and our just deserts Wherefore deare Father wee doe appeale from thy justice to thy mercy most humbly intreating thee to have mercy upon us and freely to forgive us all our sinnes past whatsoever both new and old secret and open knowne and unknowne and that for Jesus Christs sake our onely Mediatour And wee pray thee touch our hearts with true griefe and unfeigned repentance for them that they may be a matter of continuall sorrow and heart-smart unto us so as nothing may grieve us more then this that wee have offended thee beâ—ng our speciall friend and Father Give us therefore deare Father every day more and more sight and feeling of our sinnes with true humiliation under the same Give us also that true and lively faith whereby we may lay sure hold on thy Son Christ and all his merits applying the same to our owne soules so as we may stand fully perswaded that whatsoever hee hath done upon the Crosse hee hath done for us particularly as well as for others Give us faith good Father constantly to beleeve all the sweet promises of the Gospel touching remission of sin and eternall life made in thy Sonne Christ O Lord increase our faith that wee may altogether rest upon thy promises which are all Yea and Amen Yea that wee may settle our selves and all that wee have wholly upon them both our soules bodies goods names wives children and our whole estate knowing that all things depend upon thy promises power and providence and that thy Word doth support and beare up the whole order of nature Moreover we entreat thee O Lord to strengthen us from above to walke in every good way and to bring forth the fruits of true faith in all our particular actions studying to please thee in all things and to be fruitfull in good workes that wee may shew forth unto all men by our good conversation whose children we are and that we may adorne and beautifie our most holy profession by walking in a Christian course and in all the sound fruits and practice of godlinesse and true religion To this end we pray thee sanctifie our hearts by thy Spirit yet more and more sanctifie our soules and bodies and all our corrupt naturall faculties as reason understanding will and affections so as they may be fitted for thy worship and service taking a delight and pleasure therein Stirre us up to use prayer watchfulnesse reading meditation in thy Law and all other good meanes whereby wee may profit in grace and goodnesse from day to day Blesse us in the use of the meanes that we may daily dye to sinne and live to righteousnesse draw us yet neerer unto thee helpe us against our manifold wants Amend our great imperfections renew us inwardly more and more repaire the ruines of our hearts aide us against the remnants of sin Enlarge our hearts to run the way of thy Commandements direct all our steps in thy Word let none iniquity have dominion over us Assist us against our speciall infirmities and master-sins that we may get the victory over them all to thy
As farre as is the East from the West so farre hath hee removed our sinnes from us As a Father hath compassion on his children so hath the Lord compassion on them that feare him For he knowes whereof wee be made he remembreth that wee are but dust The History of the lost sonne doth most notably set forth the wonderfull mercy of God towards penitent sinners There is shewed how the Lord doth embrace tender Luke 1â— 20 and made much of such poore sinners as have broken and contrite hearts for their sinnes for it is said that when the Father saw his repenting Sonne a great way off hee had compassion on him and ranne and fell on his neck and kissed him and cloathed him with the best robe put it on him put a ring on his hand and shooes on his feet and caused the fat calfe to be killed for him Even so the everlasting Father doth rejoyce at the conversion of any of his lost sonnes Yea there is joy in the presence of the Angels of God for one sinner that converteth Moreover the Lord most lively expresseth his mercifull nature and disposition in this That he is very loth we should perish and willingly cast away our selves Therefore often in the holy Scriptures he mournes for us bewailes our wretchednesse and takes up many pitifull complaints and lamentations for us Psal â—1 13 saying O that my people had hearkened unto mee and Israel had walked in my waies Psa 48.18 And againe O that thou hadst hearkened unto my commandements then had thy prosperity been as the floud and thy righteousnesse as the waters of the sea Againe hee mourningly complaines by his Prophet Hosea saying O Ephraim what shall I doe to thee O Judah how shall I intreat thee And in another place Isa 5. What could I doe more to my Vineyard that I have not done Marke here how compassionately the Almighty God doth yerne over us and even as it were blood upon our wounds The Apostle also notes the rich mercy and marvellous love of GOD to mankind in this that hee doth beseech us and pray us by the Ministers of the Gospel that wee would be reconciled unto him The words are these Now then are wee Embassadours for Christ as though God did beseech you through us wee pray you in Christs stead that you be reconciled unto God Is it not a strange thing that the omnipotent God should fall to entreating of us poore wretches It is all one as if a King should intreat a begger whom hee may will and command But the abundant mercy of God towards mankind doth most of all consist in this That hee hath given his onely Sonne for us when wee were his enemies as it is written God so loved the world that hee hath given his onely begotten Sonne John â— that whosoever beleeves in him should not perish but have everlasting life Againe Gods sets out his love towards us seeing that while we were yet sinners Christ died for us much more then being now justified by his bloud wee shall be saved from wrath through him Rom. 5.1 For if when wee were enemies wee were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life In all this then wee may cleerely behold the infinite mercy of God towards us poore sinners For is it not a great matter that the Son of God should take our nature upon him should be so abased as he was and should humble himselfe to death Phil. 2. â— even to the death of the crosse For as the shadow of the Diall went backe ten degrees that Ezechias might receive length of dayes and much happinesse so Christ the Sonne of righteousnesse hath gone backe many degrees that we might have eternall life His humiliation therefore is our exaltation his sufferings our joy his death our life For wee have no other remedy or refuge but only his merits and righteousnes He is our City of refuge whither we must flie and where wee must take sanctuary Jer. 9. He is the balme of Gilead whereby our soules are cured He is that poole of Bethesda John â— 2 where every man may be cured of what disease soever he hath 2 Kin. 5. He is the river of Jordan where Naaman may wash away all his leprosie He is that Pelican who by pecking a hole in his owne breast doth restore his young to life againe by his bloud Yet one thing wee must note by the way which hath been partly touched before That all the mercies of God and merits of Christ are to be restrained only to the Elect only to the true members of the Church as plainly appeareth in Psal 103. where the mercies of God which are there largely described are restrained onely to them that feare him keep his Covenant and thinke upon his Commandements to doe them And touching Christ it is said that hee is a Prince and a Saviour unto Israel and that he shall redeem Israel from all his iniquities Againe it is written Psal 130. that Christ being consecrate was made the Authour of eternall salvation to them that obey him Heb. 5.6 None doe or can obey him but only the Elect therefore hee is the Authour of salvation onely to the Elect. And consequently the profane world whatsoever they say whatsoever they brag and boast have no true title or interest in him This thing was figured in the Law in this that the Mercy-seat which was a type of Gods mercy in Christ and the Arke which was a figure of the Church were by the expresse commandement of GOD fitted each to other Exod. 25.10 both in length and breadth For as the Arke was two cubits and a halfe long and a cubit and a halfe broad just so was the Mercy-seat Noting thereby that the mercy of God in Christ should onely be fitted to his Church and belong onely to the Church so as not one without the Church should be saved For hee that hath not the Church for his Mother cannot have God for his Father Lastly we are to observe that as God is infinite in mercy and of great compassion toward penitent sinners so also is hee most constant in the course of his mercies towards his children And therefore one of the Psalmes carries this foot Psal 156. His mercie endureth for ever his mercie endureth for ever his mercie endureth for ever Noting thereby both the constancie and eternitie of Gods mercy To the same purpose it is thus written Lam. 3 2â— It is the Lords mercie that wee are not consumed it is because his compassions faile not Let us know therefore that God as touching his mercy to his children is of a most constant and unchangeable nature As hee saith I am the Lord I change not For if GOD were of a changeable nature as we are and subject to passions then were wee in a most miserable case then must hee
that you think none can be saved but those onely which are born again Theol. I think so indeed Phil. I pray you tell mee what the same regeneration and new birth is whereof you speak Theol. It is a renewing and repairing of the corrupted and decaied estate of our souls as it is written Be yee changed by the renewing of your mind Rom. 12. And againe Be renewed in the spirit of your mind Eph. 4.23 Phil. Explain this more fully Theol. Even as the wild olive retaineth his old nature till it be graffed into the sweet olive but afterward is partaker of a new nature so wee till wee be graffed into Christ retain our old nature but afterward are turned into a new creature as it is written If any man be in Christ he is a new creature 2 Cor. 5.17 Phil. I understand 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 Phil. How is that Theol. When as the naturall faculties of the soule as reason understanding will and affections and the members of the body also are so sanctified purged and rectified by grace that we understand will and desire that which is good Phil. Cannot a man will and desire that which is good before hee be born again Theol. No more then a dead man can desire the good things of this life For mans will is not tree to consent unto good till it be enlarged by grace and an unregenerate man doth sin necessarily though not by constraint For mans will is free from constraint for it sinneth of it self but not from thraldome unto sin Phil. You speak as if a man could do no other thing but sin till the new work be wrought in him Theol. That is mine opinion indeed For a man and his flesh are all one till hee be regenerate they agree together like man and wife they join together in all evill they live and die together for when the flesh perisheth the man perisheth Phil. Is not this regeneration a changing or rather destroying of humane nature Theol. Nothing lesse it is neither an abolishing nor changing of the substance of body or soul or any of the faculties thereof but only a rectifying and repairing of them by removing the corruption Phil. Is then our naturall corruption so purged and quite removed by the power of grace as that it remaineth not at all in us but that wee are wholly freed of it Theol. Not so For the reliques and remnants of our old nature which the Scripture calleth the old man do hang about us and dwell in us even untill our dying day as it is plainly proved in the ten last verses of the seventh to the Romans Phil. Then you affirme that this new man or new work of grace and regeneration is unperfect in this life Theol. Yea for the new creature or new work of grace can never be fully fashioned in this life but is alwayes in fashioning And as our faith knowledge in this life are unperfect so is our regeneration and sanctification Phil. You said before that the regeneration or new birth is of the whole man which speech seemeth to imply that the new wo k of grace is entire and perfect Theol. You mistake the matter For although the new birth is universall and of the whole man yet it is not entire perfect pure and without mixture or 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 throughout in spirit soule and body Phil. This seemeth very obscure I pray you make it more plain Theol. You must note this that the new work and the old flesh and spirit grace and corruption are so intermingledly joyned together in all the faculties of the soul and body as that the one doth ever fight against the other Phil. But tell me I pray you how you understand this intermingling of grace and corruption in the soul Do you mean that grace is placed in one part of the soul and corruption in another so as they be sundred in place Theol. No that is not my meaning but this that they be joyned mingled together as I said in and throughout the whole man For the mind or understanding part is not one part flesh and another part spirit but the whole mind is flesh and the whole mind is spirit partly one and partly another The same is to be said of wil and affections Ph. I pray you express it more plainly Theol. Even as the air in the dawning of the day is not wholly light or wholly dark as at mid-night or at noon-day neither is it in one part light and in another part dark but the whole aire is partly light and partly dark thorowout and as in a vessell of luke-warm water the water it self is not only hot nor only cold but heat and cold are mixed together in every 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 contrary qualities fight together Phil. Out of doubt this doctrine of regeneration is a very great mystery Theol. Yes certainly it is a secret of secrets which the wise of this world cannot comprehend Phil. Some think that courtesie kindnesse good nurture good nature and good education are regeneration and that courteous and good natured men must needs be saved Theol. They are generally deceived for these things doe not necessarily accompany salvation but are to be found in such as are altogether profane and irreligious yet wee are to love such good outward qualities and the men in whom we find them Phil. What say you then to learning wit and policie are not these things of the essence of religion and prove 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 we are greatly to reverence learned and wise men although the new and inward work be not as yet wrought for that is onely of God that is from above Phil. The common people doe attribute much to learning and policie for they will say Such a man is learned and wise and knoweth the Scripture as well as any of them and yet hee doth not thus and thus Theol. It is one thing to know the history and letter of the Scriptures and another thing to beleeve and feel the power therof in the heart which is only from the sanctifying spirit which none of the wise of this world can have Phil. It is a common opinion that if a man hold the truth in judgment be no Papist or Heretick but leadeth an honest civill life then hee must of necessity be saved Theol. That followeth not for many come so far which yet notwithstanding have not the inward touch Phil. That seemeth strange For
many will say As long as they be neither whore nor thiefe nor spotted with such like grosse sinnes they trust in God they shall be saved Theol. They erre not knowing the Scriptures For many thousands are in great danger of losing their souls for ever which are free from such notorious and horrible vices nay many which in the world are counted good honest men good true dealers good neighbours and good towns-men Asun I pray you Sir give mee leave a little I have heard all your speech hitherto and I like reasonable well of it but now I can forbear no longer my conscience urgeth mee to speak For mee thinks you goe too far you goo beyond your learning in this that you condemn good neighbours and good towns-men You say many such men are in danger of losing their souls but I will never beleeve it while I live For if such men be not saved I cannot tell who shall Theol. But you must learn to know out of the Scriptures that all outward honesty and righteousnesse without the true knowledge and inward feeling of God availeth not to eternall life As our Saviour Christ saith Matth. 12. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye cannot enter into the kingdom of heaven It is also written that when Paul preached at 〈◊〉 Acts 17.18 many honest men and women did beleeve that iâ— such no were outwardly honest or honest to the word only for they could not be truly and inwardly honest before they did beleeve Therefore you see that this outward honesty câ—vility without the inward regeneration of the spirit avaâ—seth not to eternall life and then consequently all your honest worldly men are in great danger of losing their souls for ever Asun What sound reason can you yeeld why such honest men should be condemned Theol. Because many such are utterly void of all true knowledge of God and his word Nay which is more many of them despise the word of God and hate all the zealous professors of it They esteem Preachers but as pratlers and Sermons as good tales they esteem a Preacher no more then a shoemaker they regard the Scriptures no more then their old shooes What hope is there then I pray you that such men should be saved Doth not the holy Ghost say Hoâ— 2.5 How shall we escape if we neglect so great salvation Asun You go too far you judge too hardly of them Theol. Not a whit For all experience sheweth that they mind dream dote of nothing else day and night but this world this world lands leases grounds and livings kine sheep and how to wax rich All their thoughts words and works are of these such like things And their actions do most manifestly declare that they are of the earth and speak of the earth and there is nothing in them but earth earth As for Sermons they care not how few they hear And for the scriptures they regard them not they read them not they esteem them not worth the while there is nothing more irksome unto them they had rather pill strawes or doe any thing then hear read or conferre of the Scriptures And as the Prophet saith 〈◊〉 8.1 â— The word of the Lord is as a reproach unto them they have no delight in it Phil. I marvell much that such men should live so honestly to the worldward Theol. No marvell at all for many bad men whose hearts are worm-eaten within yet for some outward and carnall respects doe abstaine from the grosse act of sin as some for credit some for shame some for fear of law some for fear of punishment but none for love of God for zeal of conscience or of obedience For it is a sure thing that the wicked may have that spirit which doth represse but not that which doth renew Phil. It seemeth then by your speeches that some which are not regenerate do in some things excell the children of God Theol. Most certain it is that some of them in outward gifts and the outward carriage of themselves doe goe beyond some of the elect Phil. Shew me I pray you in what gifts Theol. In learning discretion justice temperance prudence patience liberality assability kindnesse courtesie good nature c. Phil. Me thinks it should not be possible Theol. Yes truly for some of Gods dear children in whom no doubt the inward work is truely and soundly wrought yet are so troubled and incumbred with a crabbed crooked nature and so clogged with some master sin as some with anger some with pride some with covetousnesse some with lusts some one way and some another all which breaking out in them do so blemish them and their profession that they cannot so shine forth unto men as otherwise no doubt they would and this is their wound their griefe and their heart-smart and that which costeth them many a tear and many a prayer and yet can they not get the fu l victory over them but still they are less in them as a prick in the flesh to humble them Ph. Yet love should cover a multitude of such infirmities in Gods children Theol. It should do so indeed but there is great want of love even in the best and the worst sort espying these infirmities in the godly runne upon them with open mouth and take upon them to condemne them utterly and to judge their hearts saying They be hypocrites dissemblers and there is none worse then they Phil. But do you not think that there be some counterfeits even amongst the greatest professors Theol. Yes no doubt there be alwayes have been some very hypocrites in the Church but we most take heed of judging condemning all for some For it were very much to condemne Christ and his eleven disciples because of one Judas or the whole Primitive Church for one Ananias and Sapphira Phil. But I hope you are of this mind that some regenerate men even in outward gifts and their outward carriage are comparable with many others Theol. Questionlesse very many For they being guided by Gods spirit and upheld by his grace doe walk very uprightly and unblamably towards men Phil. Yet there resteth one scruple for it seemeth very strange unto me that men of so discreet carriage as you speak of and of so many good parts should not be saved It is great pity such men should be damned Theol. It seemeth so unto us indeed but God is only wise And you must note that as there be some infirmities in Gods children which hee correcteth with temporall chastisements and yet rewardeth their faith love and inward service and obedience with eternal life so there be some good things in the wicked and them that are without Christ which God rewardeth with temporall blessings and yet punisheth them eternally for their unbeliefe and hardnesse of heart Phil. Now you have reasonably well satisfied mee touching the doctrine of regeneration and the manifold errours
heaven doth pronounce a woe against them saying 〈◊〉 5.11 Woe unto them that rise up eaâ—ly to follow drunkennesse and to them that continue untill night till the wine doe enflame them Our Lord Iesus giveth us a cabeat to take heed of it Luke 21.24 Take heed saith hee that your hearts be not overcome with surfeiting and drunkennesse and the eares of this life and so that day come upon you unawares Thus you hear how both Christ himselfe and sundry of the Prophets doe thunder downe from heaven against this grosse beastlinesse which now aboundeth and reigneth amongst the sons of men Phil. True indeed But yet almost nothing will make men leave it for it is a most rise and over-common vice Wee see many that thinke themselves some bodies and as wee say no small fooles which yet will be overtaken with it and thereby lose their credit and reputation with all wise men yea doe prove themselves to be but swine and brute beasts as the holy Ghost avoucheth saying Wine is a mocker and strong drinke is raging Prov. â—0 1 Whosoever is deceived therein is not wise Theol. The wise King in the same booke doth most notably and fully describe unto us the inconveniences and mischiefes which doe accompany drunkennesse and follow drunkards at the heeles Prov. 25.29 To whom he saith is wo to whom is alas to whom is strife to whom is babbling to whom are wounds without cause to whom is the rednesse of the eies Even to them that tarry long at the wine to them that goe and seeke out mixt wine Prov. 23.21 In the same chapter he saith Bee not of the number of them which are bibbers of wine or of them which glut themselves with flesh for the drinker and the feaster shall become poore and the fleeper shall be cloathed with rags Moreover he saith Prov. 23.33 Their eyes shall behold strange women and that they shall bee like him that lyeth in the midst of the Sea and sleepeth in the top of the mast In all these speeches the holy Ghost doth in most lively manner describe unto us the properties of drunkards even their staggering their reeling their snorting their senslesse sensuality Behold then what be the cursed fruits events of drunkennes Even these which follow woe alas griefe misery beggary poverty shame lusts strife babbling brawling fightings quarrelling surfeiting sicknesse diseases swinish sleeping security and sensuality So then I conclude that drunkennesse is a vice more beseeming an hog than any reasonable man And as one saith It is the Metropolitan City of all the province of vices Well therefore saith the Heathen Writer When the wine is in Dâ—most Olinth a man is as a running coach without a coachman Phil. Let us hear what executions have beene done upon drunkards in former ages that now men may learne to take heed by their examples Theol. 1 Sam. 13.29 Ammon one of Davids ungracious children being drunk was slaine by his brother Absolom 1 Kâ—n. 20.20 Benhadad King of Syria being drunk was discomfited by Ahab King of Israel Elah 1 Kin. 16.10 King of Israel being drunke was slaine by Zimri his servant and captaine of his Chariots who also succeeded him in the Kingdome Lot being drunke Gen. 19.37 committed incest with his owne daughters and therefore was punisht in his posterity Thus wee see what executions have beene done even upon Kings for this kind of sin Therefore let men learne once at last to shun vâ—ce and embrace vertue and as the Apostle saith to make an end of their salvation iâ— feare and trembling For all our shifts and starting-holes will serve 〈◊〉 to no purpose in the end but when we have asked hither and thither never so muâ—h yet at the last we must be fain to be shut up in Gods wrath Antil What I pray you do you make it so great a matter if a man be a little oâ—ertaken with drinke now and then There is no man but he hath his faults and the best of â—s all may be amended If neighbours meete together now and then at the Ale-house and play a game at Maw for a pot of Ale meaning no hurt I take it to be good fellowship and a good meanes to increase love amongst neighbours and not so hainous a thing as you make it Theol. I see you would faine make faire weather of it and smooth over the matter with sweete words as though there were no such great evill in it But howsoever you mince it and blanch it over yet the Apostle saith statly 1 Cor. 6. That Drunkards shall not inherit the Kingdome of God I think this one sentence is enough to amaze and strike through the hearts of all drunkards in the world for it is as much in effect as if the Apostle had said All drunkards are notorious reprobates and hell-hounds branded of Satan and devoted to perpetuall destruction and damnation But you say you meane no hurt I answer whatsoever you meane your actions are naught and your fellowship as bad For what good meaning can you have or what good fellowship call you it for poore labouring men artificers and such like to sit idle all the day long in Tavernes and Ale-houses mis-spending their time and their money in gaming rioting swearing staring swilling bezzelling bibbing brawling and brabling There is no true fellowship in it it is meere impiety if wee may call it impiety for poore men do live idlely dissolutely neglecting their callings while their poore wives and children fit crying at home for bread being ready to starve to beg or to steal I pray you speake your conscience what good fellowship is there in this Antil Yet for all that there be some which abstaine from Ale-houses and yet are as bad as any other For they will back-bite and slander their neighbours they will doe them a shrewd turne as soone as any other they are envious they censure us and disdaine our company yet wee thinke our selves as good as they for all their shewes of holinesse Theol. You speake more than you know or can justifie against some better than your selfe But if it were so you should not justifie one sin by another a lesser by a greater which is to no purpose Antil Will you then condemn all good fellowship Theol. No no I do greatly allow godly and Christian fellowship and acknowledge it to be one of the chiefest comforts wee have in the world I know wee are commanded to love brotherly fellowship 1 Pet. 2.11 But as for your pot-companionship I hate it and abhorre it For it is written Prov. 28.19 Hee that followeth the idle shall bee filled with poverty And againe Prov. 2â— 7 He that keepeth company with banqueters shameth his father And in another place Prov. 28.17 Hee that loveth pastime shall bee a poore man and hee that loveth wine and oyle shall not be rich Phil. Good Mr. Theologus talke no more with
peace and publike good Theol. These few then briefly I take to be the things which belong to our peace Ten things concerning our peace Let Solomon execute Joab and Shimei Let Achab and Eliah stay the Priests and Prophets of Baal Let Aaron and Eleazer minister before the Lord faithfully Let Jonas be cast out of the ship Let Moses stood fast in the gap and not let downe his hand Let Josuah succeed him Let Cornelius feare God with all his houshold Let Tabitha be full of good works and almesdeeds Let Deborah judge long in Israel prosper and be victorious Let us pray that the light of Israel may not be quenched And this I take to be the summe of all that belongs to our peace Phil. The summe of all our conference hitherto as I remember may be reduced unto these few heads First mans naturall corruption hath beene laid open Secondly the horrible fruits thereof Thirdly their evill 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 salvation and damnation and declare unto us plainely whether the state of a mans soule before God may not by certaine signes and tokens be certainly discerned in this life Theol. Besides those which beforâ— have beene mentioned wee may odde these nine following Nine signes of a sound soule Reverence of Gods Name Keeping of his Sabbaths Truth Sobriety Industry Compassion Humility Chastity Contentation Phil. These indeed I grant are very good signes but yet all of them are not certaine for some of them may be in the reprobates Theol. What say you then to Saint Peters signes set downe in the first chapter of his second Epistle which are these eight Saint Peters eight signes of salvation 2 Pet. 1.8 Faith Vertue Knowledge Temperance Patience Godlinesse Brotherly kindnesse Love Saint Peter saith If these be in us and abound they will make us neither idle nor unfruitfull in the knowledge of our Lord Jesus Which is as much as if hee had said They will make us sound and sincore Professors of the Gospel Phil. All these I grant are exceeding good signes and evidences of a mans salvation but yet some of them may deceive and a hole may be picked in some of these Evidences I would therefore heare of some such demonstrative and infallible Evidences as no Lawyer can finde fault with For I hold that good Divines can as perfectly judge of the assurances and evidences of mans salvation as the best Lawyer can judge of the assurances and evidences whereby men hold their lands and livings Theol. You have spoken truly in that And would to God all the Lords people would bring forth the Evidences of their salvation that wee might discerne of them Phil. Set down then which be the most certaine and infallible Evidences of a mans salvation against which no exception can be taken Theol. I judge these to be most sound and infallible Assured faith in the promises Seven infallible signes of salvation Act. 16.31 Pro. 1.20 Job 1.41 Rom. 8.14 Job 4. â— 1 Thes 4.5 Rom. 5.1 Col. 1. â—3 Mat. 24.13 Sincerity of heart The Spirit of adoption Sound Regeneration and Sanctification Inward peace Groundednesse in the truth Continuance to the end Phil. Now you come neere the quick indeed For in my judgement none of these can be found truly in any reprobate Therefore I thinke no Divine can take exception against any of these Theol. 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 and strong by law and the evidences thereof are sealed subscribed delivered conveyed and sufficient witnesse upon the same and all other signes and ceremonies in the delivering and taking possession thereof according to strict law observed For if a man have these forenamed evidences of his salvation sure it is his title and interest to heaven is good by the Law of Moses and the Prophets I meane the word of God God himselfe subscribeth to them Iesus Christ delivereth them as his owne deed the holy Ghost sealeth unto them yea the three great witnesses which beare record in the earth that is water bloud and the spirit do all witnesse the same Phil. Now you have very fully satisfied mee touching this point And one thing more I doe gather out of all your speech to wit that you doe thinke a man may be assured of his salvation even in this life Theol. I doe thinke so indeed For hee that knoweth not in this life that he shall be saved shall never be saved after this life For St. John saith 1 John 3.2 Now we are made the sons of God Phil. But because many doubt of this and the Papists do altogether deny it therefore I pray you confirm it unto us out of the Scriptures Theol. The Apostle saith 1 Cor. 5.2 Wee know that if our earthly house of this Tabernacle be destroyed wee have a building given us of God that is an house not made with hands but eternall in the heavens Marke that hee saith both hee and the rest of Gods people did certainly know that Heaven was provided for them Rom. 8.15 16. For the spirit of adoption beareth witnesse with our spirits that we are the children of God And againe the same Apostle saith from henceforth is laid up for mee the crown of righteousnesse â— Tim. 4.8 which the Lord the righteous judge shall give me at that day and not to me onely but to all them that love his appearing Here wee see that he knew there was a crowne prepared for him and for the Elect. And the same Spirit which did assure it unto Paul doth assure it also to all the children of God For they have all the same Spirit though not in the same measure Saint John saith also Herein wee are sure wee know him 1 John 2.3 if we keep his commandements In which words St. Iohn telleth us thâ—â— much thâ—â— if wee do unfainedly endeavour to obey God there is in us the true knowledge and feare of God and consequently we are sure we shall be saved Saint Peter saith 1 Pet. 1.10 Give all diligence to make your calling and election sure Wherefore should the Apostle exhort us to make our election sure if none could be sure of it In the second of the Ephesians the Apostle saith flatly that in Christ Jesus wee doe already sit together in heavenly places His meaning is not that wee are there already in possession but wee are as sure of it as if wee were there already The reasons hereof are these Christ our head is in possession Therefore he will draw all his members unto him as he himselfe saith John 12.22 John 24.13 Secondly wee are as sure of the thing which wee
4. Antil 〈◊〉 18. But how answer you this God willâ— not the death of a sinner therefore he hath predestinated none to destruction Theol. God wils not the death of a sinner simply and absolutely as it is the destruction of his creature but as it is a meanes to declare his justice and to set forth his glory Antil God did fore-see and fore-know that the wicked would perish through their owne sin but yet he did not predestinate them unto it Theol. Gods prescience and fore-knowledge cannot be separated from his decree For whatsoever God hath fore-seene and fore-known in his eternall counsell he hath determined the same shall come to passe For as it appertaines to his wisdome to fore-know and fore-see all things so doth it appertain to his power to moderate and rule all things according to his will Antil What doe you call prescience in God Theol. Prescience in God is that whereby all things abide present before his eyes so that to his eternall knowledge nothing is past nothing to come but all things are alwaies present and are they so present that they are not as conceived imaginations formes and motions but all things are alwaies so present befoâ—e God that he doth behold them 〈◊〉 their 〈◊〉 and perfection Antil How can God justly determine of mens destruction before they have sinned Theol. This objection hath been answered in part before For I told you that God condemneth none but for sin either originall onely or else both originall and actuall For howsoever he doth in himselfe before all time determine the reprobation of many yet he proceeds to no excecution till there be found in us both just desertâ— and apparent cause Therefore they deale unsoundly and foolishly which confound the decree of reprobation with damnation it selfe sith sinne is the cause of the one and only the will of God of the other Phil. Well Sir sith we are so far proceeded in this question by the occasion of this mans objections and cavile I pray you now as you have spoken much of reprobation and the causes thereof so let us heare somewhat of election and the causes thereof and shew us out of the Scriptures that God hath before all worlds chosen some to eternall life Theol. Touching the decree of election there are almost none that make any doubt thereof therefore small proofe shall serve for this point Onely I will construct it by one or two testimonies out of holy Scripture First the Apostle saith Blessed be God Ephes 1.3 even the Father of our Lord Jesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ as hee hath chosen us in him before the foundation of the world that wee should be holy and without blame before him in love You see the words are very plaine and pregnant for this purpose Another confirmation is taken out of the eight chapter to the Romans in these words Those whom hee knew before did he also predestinate to be like to be like to the image of his owne Sonne that hee might be the first-borne of many brethren Phil. 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 upon man neither yet upon any thing that is in man but is purposed in himselfe and established in Christ in whom we are elected This is fully proved in these words Ephes 1.5 6. Who hath predestinated us to be adopted through Jesus Christ in himselfe according to the good pleasure of his will to the praise of his glory wherewith he hath made us freely accepted in his beloved Where we see the Apostle telleth us that his free grace and the good pleasure of his will are the first motives or moving causes of our election Phil. But the Papists fetch the first motive of election out of mans merits and fore-seen workes For say they God did fore-see who would repent beleeve and doe well and therefore he made choice of them Theol. But they are greatly deceived For I say againe and againe that there is nothing in us which did ever move God to set his love upon us and to chuse us unto life but he ever found the originall cause in himselfe as it is written Rom. 9. Hee will have mercy upon whom hee will have 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 mercy Deut. 7.7 The Lord himselfe also testifieth that hee did chuse his people not for any respect in them but onely because he loved them and bare a speciall favour unto them 〈◊〉 then it is a certaine truth that Gods eternall predestination excludeth all merits of man and all power of his will thereby to attaine unto eternall life and that his free mercy and undeserved favour is both the beginning the midst and the end of our salvation that is to say All is of him and nothing of our selves Phil. Whether then doth faith depend upon election or election upon faith That is whether did God chuse us because we doe beleeve or whether doe we beleeve because we are chosen Theol. Out of all doubt both faith and all fruits of faith do depend upon election For therefore we beleeve because we are elected and not therefore elected because wee beleeve As it is written Act. 13.41 So many as were ordained to everlasting life beleeved Antil If men be predestinate before they be borne to what purpose serve all precepts admonitions lawes c. It sorceth not how wee live For neither our godly or ungodly life can alter the purpose of God Theol. This is a very wicked and carnall objection and sheweth a vile and dissolute mind in them that use it But I would wish such men to consider the end of election which is that we should lead a godly 〈◊〉 As it is plainly set down in the first chapter to the Ephesians ver 3. where the Apostle saith God hath chosen us before the foundation of the world But to what end that wee should live as wee list No no saith hee But that wee should be holy and unblameable before him Againe he saith Rom. 9.16 Wee are predestinate to be made like the image of his Sonne that is to be holy and righteous For most certaine it is that wee can judge nothing of predestination but by the consequents that is by our calling justification and sanctification For when once we feele the work of grace within us that is that wee are washed by the new birth and renued by the holy Ghost finding in our selves an unfeigned hatred of sinne and love of righteousnesse then are we sure and out of all doubt that we are predestinated to life And it is even as much is if God had personally appeared unto us and whispered us in the eare and told us that our names are taken and written in the
for his son or the mother for the daughter yet can none of these be heard they must all have the repuise For the sentence of Christ cannot be reversed his decree is unrepealeable The due consideration of these things may make all hearts to quake and all knees to tremble In the troubles and afflictions of this life though a man come in never so great danger yet hee may wind 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 and maketh the heart despaire that there is no remedy at all to be used If wee should aske of a damned soule or an afflicted conscience what they would give for the ease and redemption of their soules they would answer the whole world howsoever secure worldlings and wicked Atheists which see nothing or feele nothing make nothing of it Here by the way let us consider the greatnesse of the losse of a mans soule which we shall the better perceive and see into if we can aright value and prize the soule If therefore it be demanded what is the price of the soule or what is it worth Our Lord Iesus answereth that it is more worth then all the world For saith hee Mat. 1â— What shall it profit a man â—o win all the world and lose his soule Therefore the soule of the poorest beggar is more worth then all the world Then I reason thus If the soule be more worth then all the world then the losse of it is greater then the losse of the whole world For indeed it is a losse of all losses an unrecoverable losse If a man should have his house burnt over his head and all that hee hath consumed in one night it were a great losse If a Merchant-venturer should lose twenty thousand pounds in one venture in one ship 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 exceeding great losse But the losse of the soule is a thousand times more then all these it is a matter of infinite importance If a Tenant be cast out of the favour of his Land-lord it is a matter of griefe If a Noblemans Secretary be cast out of favour with his Lord so that he taketh a pritch against him it is a matter of great sorrow If a Nobleman himselfe be discountenanced and cast out of all favour with his Prince that was in great favour it is a corsie a heart-smart and a matter of exceeding grievance But to be eternally separated from God to be shut out of his favour and to be cast away from his presence and the presence of his Angels is a matter of infinite 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 be wise in Gods feare that they would looke out in time and make provision for their soules Now then to close up this whole point the summe of all that hath been said is this That the torments of Hell are endlesse easelesse and remedilesse Asun The laying open of these doctrines of Hell fire and the judgement to come makes me quake and tremble I am much thereby perplexed I feele great terrour in my conscience I am affraid I shall be damned Antil Damned man What speake you of damning I am ashamed to heare you say so For it is well knowne that you are an honest man a quiet liver a good neighbour and as good a townes-man as any in the Parish where you dwell and you have been alwayes so reputed and taken If you should be damned I know not who shall be saved Asun I regard not your flatteries I beleeve God I beleeve his Word I beleeve those things which Master Theologus hath alledged out of the holy Scriptures pointing mee both to the Chapter and the Verse and whether it be more meet that I should beleeve the Scriptures or your soothings judge you No no now I doe cleerly see by the glasse of Gods Law that my state is wretched and miserable For I have lived in sinne and ignorance all the dayes of my life being utterly void of all Religion and true knowledge of God I am not the man indeed that you and others take mee for For though outwardly I have lived honestly to the world-ward yet inwardly I have not lived religiously to God-ward Antil Tush tush now I see you are in a melancholy humour If you will goe home with mee I can give you a speedy remedy for I have many pleasant and merry bookes which if you should heare them read would soone remedy you of this melancholy passion I have the Court of Venus The Palace of Pleasure Bevis of South-hampton Ellen of Rummin The merry jest of the Friar and the Boy The pleasant Story of Clem of the Clough Adam Bell and William of Cloudesly The odde tale of William Richard and Humfrey The pretty conceit of John Splinters last Will and Testament which all are excellent and singular bookes against heart-qualmes and to remove such dumpishnesse as I see you are now fallen into Asun Your vaine and frivolous bookes of tales jests and lies would more increase my griefe and strike the print of sorrow deeper into my heart Antil Nay if you be of that mind I have done with you Phil. I pray you if a man may be so bold with you how came you by all these good books I should have said so much trash and rubbish Antil What mattereth it to you What have you to doe to enquire But I pray you Sir what doe you meane to call them trash and rubbish Phil. Because they be no better They be goodly geere trim stuffe They are good to kindle a fire or to scoure a hot oven withall And shall I tell you my opinion of them I doe thus thinke That they were devised by the Divell seene and allowed by the Pope printed in Hell bound up by Hobgoblin and first published and dispersed in Rome Italy and Spaine and all to this end that thereby men might be kept from the reading of the Scriptures For even as a Lapwing with her busie crie draweth men away from her nest so the Popish generation by these fabulous devices draw men from the Scriptures Antil Ah Sir I see now a fooles bolt is soon shot You are more precise then wise The Vicar of Saint Fooles shall be your ghostly father What tell you mee of your opinion I would you should wel know I neither regard you nor your opinion There be wiser men then you who both reade allow and take pleasure in these bookes Theol. Let him alone good Philagathus for you see what he is there is no end of his crossing and cavilling But he that is ignorant let him be ignorant and he that is filthy let him be more filthy Let us now turne our speech to Asunetus for I see
The answers of ignorant men to the grounds of religion pag. 334 The meanes to get out of ignorance pag. 346 347 Ignorance a most dangerous thing pag. 348 The charge of Ministers exceeding weighty and most carefully to be looked unto pag. 353 What is the best course for Ministers to take to bring the people out of ignorance pag. 357 What is the best course for the people to take that they may be brought out of the bondage of sinne and captivity of Sathan pag. 358 359 Preaching a matter of absolute necessity unto eternall life pag. 363 Without preaching the people are in great danger of losing their souls pag. 364 Satans cunning in frustrating the hearing of the Word and making all preaching utterly unprofitable pag. 365 The Preachers counsell to the ignorant man pag. 367 Six great dangers of sin pag. 368 Six most fearfull events of sin pag. 369 God in all ages hath severely punished the transgressors of his Law pag. 370 371 Every sin though never so little in our eyes is hainous and capitall because it is against a person of infinite Majesty pag. 371 Nine profitable considerations pag. 372 If men would leave words and fall to doing great good would come of it pag. 374 Nine things much to be thought upon pag. 376 The description of Christs comming to judgment pag. 376 377 The terror the suddennesse the end the manner and the use of Christs second coming described pag. 378 379 The torments of hell with the extremity perpetuity and remedilesnesse thereof described pag. 389 The ignorant man upon the hearing of the day of judgement and hell fire laid open is pricked in his conscience bewailes his former life repents earnestly for his sin and ignorance and desires spirituall physicke and comfort of the Preacher pag. 398 The Preacher ministers unto him much spirituall comfort and doth in ample manner lay open unto him all the sweet promises of the Gospel and the infinite mercy of God in Christ to all true penitent and broken-hearted sinners pag. 402 403 The ignorant man being afflicted in his conscience is exceedingly comforted with the hearing of Gods abundant mercy preached unto him and thereupon gathers great inward peace converts unto God with all his heart and exceedingly blesseth God for the Preachers counsell pag. 422 FINIS A Morning Prayer to be used in private Families O Lord our God and heavenly Father we thy unworthy children do here come into thy most holy and heavenly presence to give thee praise and glory for all thy great mercies and manifold blessings toward us especially for that thou hast preserved us this night past from all the dangers and fears thereof hast given us quiet rest to our bodies and brought us now safely to the beginning of this day and dost now afresh renew all thy mercies upon us as the Eagle reneweth her bill giving us all things abundantly to enjoy as food raiment health peace liberty and freedome from many miseries diseases casualties and calamities which we are subject to in this life every minute of an houre and not onely so but also for vouchsafing unto us many good things not onely for necessity but even for delight also But above all dear Father wee praise thy name for the blessings of a better life especially for thy most holy Word and Sacraments and all the good wee enjoy thereby for the continuance of the Gospel amongst us for the death of thy Sonne and all that happinesse which wee have thereby also because thou hast chosen us to life before wee were and that of thy meere goodnesse and undeserved favour toward us and hast called us in thine appointed time justified us by thy grace and sanctified us by thy Spirit and adopted us to be thine owne children and heires apparent to the great Crowne O Lord open our eyes every day more and more to see and consider of thy great and marvellous love to us in all these things that by the due consideration thereof our hearts may be drawne yet neerer unto thee even more to love thee feare thee and obey thee that as thou art enlarged towards us in mercy so we may be enlarged towards thee in thanksgiving and as thou dost abound towards us in goodnesse so we may abound towards thee in obedience and love And sith deare Father thou art never weary of doing us good notwithstanding all our unworthinesse and naughtinesse therefore let the consideration of thy great mercy and fatherly kindnesse towards us even as it were force our hearts and compell us to come into thy most glorious presence with new songs of thanksgiving in our mouthes Wee pray thee O most mercifull God to forgive all our unthankfulnesse unkindnesse profanenesse and great abusing of all thy mercies and especially our abuse and contempt of thy Gospel together with all other the sinnes of our life which we confesse are innumerable and more then can be reckoned up both in omission of good things and commission of evill We most humbly entreat thee to set them all over to the reckoning which thy Son Christ hath made up for them upon his Crosse and never to lay any of them to our charge but freely forget all and forgive all Naile down all our sinnes and iniquities to the Crosse of Christ bury them in his death bathe them in his bloud hide them in his wounds let them never rise up in judgement against us Set us free of the miseries that are upon us for sin and keep back the judgements to come both of soule body goods and good name Be reconciled unto us in thy deare Sonne concerning all matters past not once remembring or repeating unto us our old and abominable iniquities but accept us as righteous in him imputing his righteousnesse to us and our sins to him Let his righteousnesse satisfie thy justice for all our unrighteousnesse his obedience for our disobedience his perfection for our imperfection Moreover wee humbly beseech thy good Majesty to give us the true sight and feeling of our manifold sins that we may not be blinded in them through delight or hardened in them through custome as the reprobates are but that we may be even weary of them and much grieved for them labouring and striving by all possible meanes to get out of them Good Father touch our hearts with true repentance for all sinne Let not us take any delight or pleasure in any sinne but howsoever we fall through frailty as wee fall often let us never fall finally let us never lye downe in sin nor continue in sin but let us get up on our feet againe and turne to thee with all our hearts and seek thee whilest thou maist be found and whilest thou dost offer grace and mercy unto us O Lord increase in us that true and lively faith whereby wee may lay sure hold on thy Sonne Christ and rest upon his merits altogether Give us faith assuredly to beleeve all thy great and precious promises made in the