for the twi-light and saith None eie shall see me And in another place How shall God know can he iudge thorow the darke cloud But verily verily though the adulterer doe neuer so closely and cunningly conuey his sin vnder a canopie yet the time will come when it shall be disclosed to his eternall shame For God will bring euery worke to iudgement with euery secret thought whether it be good or euill For he hath set our most secret sins in the light of his countenance And hee will lighten the things that are hid in darknesse and make the counsels of the heart manifest For this cause Iob saith When I sinne thou watchest me and wilt not purge me from my sinne Phila. Now you haue shewed vs the causes of adultery I pray you shew vs the remedies Theol. There be six remedies for adultery which no doubt will greatly preuaile if they be well practised Phila. Which be they Theol. Labour Abstinence Temperance Praier Restraint of senses Shunning of womens company and all occasions whatsoeuer Phila. Well sir now you haue waded deepe enough in the second signe of damnation I pray you let vs proceed to the third which is couetousnesse And as you haue laid naked the two former so I pray you strip this starke naked also that all men may see what an vgly monster it is and therefore hate it and abhorre it Theol. I would willingly satisfie your mind but in this point I shall neuer do it sufficiently For no heart can conceiue or tongue sufficiently vtter the loathsomnesse of this vice For Couetousnesse is the foulest fiend blackest diuell of all the rest It is euen great Beelzebub himselfe Therefore I shall neuer be able fully to describe it vnto you but yet I will do what I can to strip it and whip it starke naked And howsoeuer that men of this earth and blind worldlings take it to be most swéet beautifull and amiable and therefore do embrace it entertaine it and welcome it as though there were some happinesse in it yet I hope when I haue shewed them the face thereof in a glasse euen the true glasse of Gods word they will be no more in such loue but quite out of conceit with it I will therefore hold out this glasse to them Saint Paul to Timothy brandeth this sinne in the forehead and boareth it in the eares that all men may know it and auoid it when hée saith Couetousnesse is the root of all euill Our Lord Iesus also giueth vs a watch-word to take héed of it saying Take heed and beware of couetousnesse As if he should say touch it not come not neare it it is the very breath of the diuell it is present death and the very rats-bane of the soule The Apostle laieth out the great danger of this sinne and doth excéedingly grime the face of it when he saith that the end of all such as minde earthly things is damnation Let all carnal worldlings and muckish minded men lay this to heart and consider well of it lest they say one day had I wist Phila. Good sir lay open vnto vs the true nature of Couetousnesse and what it is that we may more perfectly discerne it Theol. Couetousnesse is an immoderate desire of hauing Phila. I hope you doe not thinke frugality thriftinesse and good husbandry to be couetousnesse Theol. Nothing lesse For they be things commanded being done in the feare of God and with a good conscience Phila. Doe you not thinke it lawfull also for men to doe their wordly businesse and to vse faithfulnesse and diligence in their callings that they may prouide for themselues and their families Theol. Yes no doubt And the rather if they doe these things with calling vpon God for a blessing vpon the works of their hands and vse praier thanksgiuing before after their labor taking héed all the day long of the common corruptions of the world as swearing cursing lying dissembling deceiuing gréedy getting c. Phila. Wherein I pray you doth couetousnesse especially consist Theol. In the gréedy desire of the mind For we may lawfully doe the works of our calling and play the good husbands and good huswiues but we must take héed that distrustfulnes and inward gréedinesse of the world doe not catch our hearts For then are we set on fire and vtterly vndone Phila. Sith couetousnesse is especially of the heart how may we know certainely when the heart is infected Theol. There be foure speciall signes of the hearts infection Phil. Which be they Theo. The first is an eager and sharp set desire of getting Therefore the holy Ghost saith He that hasteth to be rich shall not be vnpunished And againe An heritage is hastily gotten at the beginning but the end thereof shall not be blessed The Heathen man also saith No man can be both iustly and hastily rich The second is a pinching and niggardly kéeping of our owne that is when men being able to giue will hardly part with any thing though it be to neuer so holy and good vse And when at last with much adoe for shame they giue somthing it commeth heauily from them God wot and scantly The third is the neglect of holy duties that is when mens minds are so taken vp with the loue of earthly things that they begin to slacke and coole in matters of Gods worship The fourth and last is a trusting in riches and staying vpon them as though our liues were maintained by them or did consist onely in them which thing our Lord Jesus flatly denieth saying Though a man haue abundance yet his life consisteth not in the things that hee hath Luke 12. 15. These then are foure euident signes and tokens whereby we may certainly discerne that meus harts and intrailes are infected with couetousnesse Phila. You haue very well satisfied vs in this point Now let vs vnderstand the originall causes of Couetousnesse Theol. There be two speciall causes of Couetousnesse The one is the ignorance and distrust of Gods prouidence The other is the want of tasting and féeling of heauenly things For till men taste better things they will make much of these till they feele heauen they will loue earth til they be religious they will be couetous Therfore the cause is soone espied why men are so sharpe set vpon these outward things and doe so admire riches worldly pompe pleasures and treasures Because they know no better they neuer had taste or feeling of those things which are eternall Phila. Now as you haue shewed vs the causes of Couetousnesse so let vs also heare of the effects Theol. If I once enter into this I shall bée entar gled and wound vp in a maze where I know not how to get out againe For the euill effects of this vice are so many and so great that I know not almost where to begin or where to end Notwithstanding I will enter into it get out
pull them out of the pawes of this roaring Lion which goeth about continually seeking whom hee may deuour Theol. It standeth vs vpon indéed very seriously and carefully to looke to it as wée will answer it at the dreadfull day of iudgement For it is no small matter that we haue taken in hand which is to care for the flocke which Christ hath bought with his bloud Would to God therefore that wée would leaue striuing about other matters and striue together all about this who can pull most out of the kingdome of Sathan sinne and ignorance who can winne most soules and who can performe best seruice to the church This were a good strife indéede and would to God that we might once at last with ioined forces goe about it with one heart and hand ioine together to build vp Gods house If through our owne follies the worke hath béen hindred or any breach made let vs in wisedome and loue labor to make it vp againe If there hath béene any declining and coldnesse let vs now at last reuiue let vs stirre vp our selues that we may stirre vp others Let vs be zealous and feruent in spirit that wée may through Gods grace put life into others and rowse vp this dead declining cold age wherein we liue So shall God be glorified his church edified his Saints comforted his people saued his throne erected and the kingdome of the Diuell ouerthrowne Phila. What thinke you were the best course to effect this which you speake of Theol. This is a thing that must bée excéedingly laboured in of vs which are the Ministers and Preachers of the Gospell And héere is required diligence and as we say double diligence for the people are euery where very ignorant Some are stones altogether vncapable of instruction others are froward and wilfull Some will receiue the doctrine but not the practise some againe are altogether set vpon péeuishnesse and cauilling So that a man were better take vpon him the charge of kéeping Wolues and Beares then the charge of souls For it is the hardest thing in the world to reforme mens disorders and to bring them into order to pull mens soules out of the kingdome of Sathan and to bring them to God It is as we say an endlesse péece of worke an infinite toyle a labour of all labours I quake to thinke of it For men are so obstinate and irrefragable that they wil be brought into no order they wil come vnder no yoake They will not be ruled by God nor bridled by his word They wil follow their owne swinge They will run after their owne lusts and pleasures They will kicke and spurne if they be reprooued They will rage and storme if you goe about to curbe them and restraine them of their wils likings and liberties They wil haue their wils and follow their old fashions say what you will and doe what you can Is it not thinke you a busie péece of worke to smooth and square such Timber-logs so full of knots and knobs Is it not a tedious and irkesome thing to thinke vpon And would it not kill a mans heart to goe about it For how hard a thing is it to bring such into frame as are so farre out of frame Phila. Well sir you can but doe your endeuour and commit the successe to God You can but plant and water let God giue the encrease You are Ministers of the letter but not of the spirit You baptise with water but not with the holy Ghost If you therefore preach diligently exhort admonish and reprooue publikely and priuately studying by all good example of life and seeking with all good zeale care and conscience to do the vttermost that in you lieth to reduce them from their euill waies I take it you are discharged though they remaine stubborne and incorrigible For you know what the Lord saith by his Prophet If you doe admonish them and giue them warning then you shall bee discharged and their blood shall bee required at their owne hands Theol. You haue spoken the truth And therfore sith some must needs take vpon them this so great a charge it will bée our best course to labour much with them in Catechising and priuate instructions and that in most familiar and plaine manner For much good hath béene done and is done this way The ignorant sort must be much labored vpon this way and so no doubt much good may be done For in all labour there is profit Héerein we that are the Ministers of Christ must be content to bée abased and to teach the poore ignorant people in most plaine maner asking them many easie questions often questioning with them in most plaine and louing maner till we haue brought them to some taste and smacke of the principles of Christian Religion We must not be ashamed to vse repetitions and tautologies and to tell them one thing twenty times ouer and ouer againe héere a line and there a line héere a little and there a little precept vpon precept as the Prophet speaketh I know riht well nothing goeth more against the stomacke of a scholar and him that is learned indéede then to doe thus It is as irkesome and tedious as to teach A. B. C. Some can at no hand endure it But truely truely I finde now after long experience that if we will doe any good to these simple and ignorant soules we must enter into this course and wée may not be ashamed of it For it will be our crowne and our glory to winne soules howsoeuer wée be abased Let vs therefore be well content to stoupe downe that Christ may be exalted Let vs be abased that God may be honoured Let vs doe all things in great loue to Christ who hath said If thou louest me feede feede feede my flocke Let vs therefore testifie our loue to him by féeding his flocke Let vs doe all things in great loue and déepe compassion towards the poore soules that goe astray As it is said that our Lord Jesus was mooued to pity and his bowels did yearne to sée the people as shéepe without a shéepeheard Let it likewise mooue vs throughly and make our hearts to bléede to sée so many poore shéepe of Christ wandring and straying in the mountaines and wildernesse of this world caught in euery bramble and hanged in euery bush ready to be deuoured of the Wolfe Thus haue I shewed you what course in my iudgement is best to be taken for the deliuering of poore ignorant soules out of the captiuity of Sathan and sinne Phil. Now as you haue declared what course is best to be followed of your part which are the Ministers and Preachers of the Gospell so I pray you shew what is best to be done of vs which are the people of God Theol. The best counsell that I can giue you if it were for my life is to be much exercised in the word of God both in the hearing reading and meditation
cauilling and most blasphemous speeches Antile I crie you mercie sir You seeme to be one of these Scripture-men you are all of the spirit you are so full of it that it runneth out at your nostrils Phila. You doe plainely shew your selfe to be ascoffing Ismaelite Antil And you doe plainly shew your selfe to be one of these folke of God whieh know their seats in heauen Phila. I pray God be mercifull vnto you and giue you a better heart For I see you are in the gall of bitternesse and in the bond of iniquitie Antil You thinke there is none good but such as your selfe and such as can please your humour You will forsooth be all pure But by God there be a company of pure knaues of you Theo. Nay now you doe manifestly shew of of what spirit you are For you both sweare and raile with one breath Antile God forgiue me Why did he anger me then There be a company of such controllers as he in the world that no body can be quiet for them Theol. I perceiue a little thing will anger you sith you will be angry with him for speaking the truth Antil What hath he to doe with me He is more busie then needs Why doth he say I am in a bad case I will not come to him to learne my duty If I haue faults he shall not answer for them I shall answer for mine owne faults and euery fat shall stand on his owne bottome Let him meddle with that he hath to doe withall Theo. You are too impatient you take matters at the worst We ought friendly and in loue to admonish one another for we must haue a care one of anothers saluation I dare say for him that he speaketh both of loue and compassion towards you Antil I care not for such loue Let him keepe it to himselfe What doth hee thinke of mee Doth he suppose that I haue not a soule to saue as well as hee or that I haue no care of my saluation I would he should know that I haue as great care for my saluation as he though I make no such outward shewes For all is not gold that glistereth I haue as good a meaning as he though I cannot vtter it Theol. These words might well bée spared I hope you will bée pacified and amend your life and draw néerer to God héere after Antile Truly Sir you may thinke of me what you please But I assure you I haue more care that way then all the world wonders at I thanke God for it I say my praiers euery night when I am in my bed And if good praiers will do vs no good God helpe vs. I haue alwaies serued God duely and truely and had him in my minde I do as I would be done to I keepe my Church and tend my praiers while I am there And I hope I am not so bad as this fellow would make me I am sure if I be bad I am not the worst in the world there be as bad as I. If I goe to hell I shall haue fellowes and make as good shift as others Theol. You thinke you haue spoken wisely but I like not your answer For your words smell strongly both of ignorance pride and vnbeliefe For first you iustifie your selfe in your faithles and ignorant worshiping of God And secondly you iustifie your selfe by comparison with others because others are as bad as you and you are not the worst in the world Antile Now I know you speake of ill will For you neuer had any good opinion of me Theol. I would I could haue as good an opinion of you as I desire and that I might sée that wrought in you which might draw my loue and liking towards you And as for ill wil the Lord knoweth I beare you none I desire your conuersion and saluation with my whole heart And I would thinke my selfe happie if I might saue your soule with the losse of my right arme Antile I hope I may repent For the scripture saith At what time soeuer a sinner doth repent God will haue mercy on him Therefore if I may haue space and grace and time to repent before death and to aske God forgiuenesse and say my praiers and cry God mercie I hope I shall doe well enough Theol. You speake as though repentance were in your power and at your commandement and that you can put it into your owne heart when you list and that makes you and many others presume of it thrée houres before death But you must know that repentance is the rare gift of God and it is giuen but to a few For God will know him well that hée bestoweth repentance vpon sith it is proper onely to the Elect. It is no word matter It is not attained without many feruent praiers much hearing reading and meditating in the word of God It is not so easie a matter to come by as the world iudgeth It is not found but of them that seeke it diligently and begge it earnestly It is no ordinarie thrée houres matter Crie God mercie a little for fashion will not doe it Coursarie saying of a few prayers a little before death auaileth not For though true repentance be neuer too late yet late repentance is seldome true Héerein delayes are dangerous for the longer we deferre it the woorse is our case The further a naile is driuen in with an hammer the harder it is to get out againe The longer a disease is let runne the harder it is to cure The déeper a trée is rooted the harder it is to plucke vp againe The longer we deferre the time of our repentance the harder it will be to repent and therefore it is dangerous driuing it off to the last cast For an ancient Father sayth We reade but of one that repented at the last that no man should presume and yet of one that none might despaire Well then to conclude this point I would haue you to know that the present time is alwayes the time of repentance For time past can not be recouered and time to come is vncerteine Antile Sir in mine opinion you haue vttered some very dangerous things and such as were enough to driue a man to despaire Theol. What be they I pray you Antile There be diuers things But one thing doth most of all sticke in my stomacke and that is the small number that shall be sa ued as you say But I can hardly be perswaded that God made so many thousands to cast them away when he hath done Do you thinke that God hath made vs to condemne vs Will you make him to be the authour of condemnation Theol. Nothing lesse For God is not the cause of mens condemnation but themselues For euery mans destruction commeth of himselfe as it is written O Israel thy destruction is of thy selfe As for God he doth in great mercie vse all possible meanes to saue soules as hée sayth by the Prophet What
aright or to will and doe aright As it is written Wee are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God And againe It is God which worketh in you both the will and the deed euen of his good pleasure And as concerning the other point S. Iames saith That all men are made after the similitude of God meaning therby that there remaine some reliques and parts of Gods Image euen in the most wicked men as reason vnderstanding c. so that our nature was not wholly destroyed Phila. Then you thinke there be some sparks and remnants left in vs still of that excellent Image of God which was in our first creation Theol. I thinke so indéed and it may plainly appeare vnto vs in the wise spéeches and writings of Heathen Poets and Philosophers in all which wée may as by certaine ruines perceiue what was the excellent frame and building of mans creation Phil. Can a man please God in any thing which he doth so long as he continueth in the state of nature Theol. No not in any thing for till wée be in the state of grace euen our best actions are sinfull as preaching prayer almes déeds c. As it is written Who can bring a cleane thing out of that which is vncleane Iob. 14. 4. The Apostle also saith They which are in the flesh cannot please God that is such as are still in their naturall corruption And our Lord Jesus himselfe saith Doe men gather Grapes of thornes or Figges of thistles Meaning thereby that méere naturall men can bring foorth no fruites acceptable to God Phila. This is a very harsh and hard saying I pray you for my further instruction make it more plaine Theol. Men in the state of nature may doe those things which of themselues are good but they doe vtterly faile in the manner of doing them they do them not as they should be done that is in faith loue zeale conscience of obedience c. neither yet with any chéerefulnesse delight or feeling but euen as it were forcing themselues to doe the outward actions Thus did Cain sacrifice the Pharisies pray Ananias and Sapphira giue almes and the Jewes offer vp their oblations and burnt offerings Phila. Haue men any true sight or liuely and sound feeling of this misery and wofull estate so long as they be meerely naturall Theol. No surely but are altogether blinded and hardened in it being nothing desirous to come out of it but doe greatly please themselues in it and can hardly bée perswaded that they are in any such wofull case as appeareth plainely in the example of that ruler who being commanded or rather required of our Sauiour Christ to kéep the commandements answered All these haue I kept from my youth And againe although the Church of Laodicea was wretched miserable poore blind and naked yet she thought her selfe rich encreased with goods and wanting nothing It followeth then that so long as men are in the state of nature they haue no true sight and féeling of their misery Phila. Do you not thinke that all men being meerely naturall are vnder the curse of the Law Theol. Yea certainly and not only so but also vnder the very tyranny and dominion of Satan though they know it not see it not féele it not or perceiue it not for all that are not in Christ are vnder the curse of the law and the power of darknesse and the diuel as appeareth Ephes 2. 2. where the diuell is called the prince that ruleth in the aire euen the spirit that now worketh in the children of disobedience In another place he is called the god of this world who blindeth the eies of all vnbeléeuers And againe it is said that all men naturally are in his snare being taken captiue of him at his wil. Phila. Few will be perswaded of that they will say they defie the diuell and thanke God they were neuer troubled with him Theol. Their hot words do nothing amend the matter for the diuell is no more driuen away with words then with holy water but he sitteth in the tongues and mouthes nay possesseth the very hearts and intrals of thousands which say they defie him and are not troubled with him as appeareth manifestly by their particular acttions and the whole course of their life Phila. Me thinkes if the diuell do so inwardly possesle the hearts and consciences of men they should haue some sight and feeling of it Theol. The working of the Diuell in mens soules being an inuisible spirit is with such vnconceiuable sleight and crafty conueiance that men in the estate of nature cannot possibly féele it or perceiue it for how can a blind man sée or a dead man féele Phila. Shew this more plainely Theol. Euen as a crafty Juggler doth so prestigiate and blinde mens outward senses by the delusions of Sathan that they thinke they sée that which they sée not and féele that which they féele not Euen so the diuell doth so delude and bewitch our inward senses the naturall faculties of our soules that we hauing a mist cast before our eies thinke we are that which wée are not sée that which wée sée not and féele that which wée féele not For the déepe cunning of Sathan lieth in this that hée can giue vs our deaths wound and wée shall neuer know who hurt vs. Phila. Few will beleeue this to be true Theol. True indéed for few will beléeue the Scriptures few will beléeue this because few féele it where it is not felt it can hardly be beléeued only the elect do féele it and therefore only the elect do beléeue it As for all others they are the very prentises and bond-slaues of the diuell which is a thousand times worse then to be a galley-slaue Phil. How long do men continue in this wofull state of nature being vnder the curse of the law and the very slauery of Sathan and sinne Theol. Till they be regenerate and borne againe and so brought into the state of grace as our Lord Jesus saith Except a man be borne againe he cannot see the kingdome of God Phila. Do not many die and depart this life before they be borne againe and consequently before they be brought into the state of grace Theol. Yes no doubt thousands for many liue fortie or thréescore yeares in this world and in the end die and goe out of this life before they knowe wherefore they came into it as it is written My people perish for want of knowledge Phila. What may we thinke of such Theol. I quake to speake what I thinke for surely I doe not sée how such can be saued I speake not now of infants and children whereof some no doubt are saued by vertue of the promise couenant through the election of grace Phil. It seemeth then that you thinke none can be saued but those only which are borne againe Theol. I thinke
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
old saying is The coueteus man wanteth as well that which he hath as that which hée hath not because he hath no vse of that which he hath So then you sée there is a great strength of couetousnesse in the niggardly kéeping of our owne Antil Yet for all this men must follow their worldly businesse and lay to liue For it is an hard world and goods are not easie to come by Therefore men must plie their businesse or else they may go beg or starue Theol. I deny not but that you may follow the works of your calling diligently so it be in the feare of God and with a good conscience as I told you before but this gréedinesse and gripplenesse God doth condemne and also this excessiue loue of mony Phila. Beleeue me I know no body that hateth it I cannot see but that all men loue gold and siluer Theol. It is one thing to vse these things and another thing to loue them set our hearts vpon them For the Scripture saith If riches increase set not your heart vpon them Psa 62. S. Iohn also saith Loue not this world nor the things that are in this world He saith not vse not this world but loue not this world For vse it we may loue it we may not Therefore the Apostle saith that they which vse this world should be as though they vsed it not Where he alloweth a sober and moderate vse of the things of this life in the feare of God We must vse this world for necessities sake as we vse meat and drinke For no more of this world then néedes must for feare of surfetting The holy Ghost saith Let your conuersation be without couetousnes be content with things present Happy is that man therefore that is well content with his present estate whatsoeuer and carrieth himselfe moderately and comfortably therein For the spirit saith There is no profit to a man vnder the Sunne but that hee eat and drinke and delight his soule with the profit of his labours I saw also this that this is of the hand of God In which words the prudent King saith thus much in effect that this is all the good we can attaine vnto in this world euen to take a sober and comfortable vse of the things of this life which God bestoweth vpon vs. And further hée auoucheth That thus to vse them aright and with sound comfort is a very rare gift of God For as one saith He is a wise man that is not greeued for the things which he hath not but doth reioyce in the things that he hath vsing them to Gods glorie and his owne comfort So then I conclude this point and returne you an answer thus That we may in sober and godly manner vse gold siluer and the things of this life but at no hand to ouer-loue them or giue our hearts vnto them Antile Well yet for all this I cannot see but that these preachers and professors these learned men and precise fellowes are euen as eager of the world as couetous as any other Theol. Now you shew your venemous spirit against better men then your selfe And I haue a foure-fold answer for you First I answer that although godly men may be somewhat ouertaken this way and ouer-spirt a little yet they breake not out so grosiv as others Secondly if God leaue them sometimes to be ouercome of the world yet he in his great wisedome and mercy turneth it to their good For thereby he first humbleth them afterward raiseth them vp againe And so all things worke together for good to them that loue God Thirdly I answer that we liue by rules not by examples For euen the best of Gods people haue had their wāts and weaknesse Therefore we may not frame rules to liue by out of the infirmities of the most excellent seruants of God Wicked therefore impious is their allegation which alleage Dauids adultery Lots drunkennes Peters fall Abrahams slips Salomons weakenesse c. for a shelter defence of themseines in the like sins Lastly I answere that you do greatly wound your selfe in your own spéech so far off are you from mending your market any whit thereby For if Preachers and other godly men after many prayers and téeres much meanes vsed cannot escape scot-frée but somtimes are wounded and almost ouerthrowen by the world and the Diuel what then shall become of you which vse no meanes at all nor any gaine striuing but willingly giue place to the Diuell If the Diuell did ouer-master Dauid Lot Sampson Salomon and other such excellent Worthies alas what shall become of méere worldlings and Atheists If the most valiant men and thiefe Captaines in a battell goe downe what shall become of the faint-hearted souldiers and as Saint Peter saith If the righteous scarse be saued where shall the wicked and vngodly appeare So then I take you at the rebound and returne your owne weapon vpon your selfe that sith godly men cannot escape thorow this world without blowes what shall become of them which know not what godlinesse meaneth Antile Yet I say once againe that men must liue men must lay for this world wee cannot liue by the Scriptures And as for that which you call couetousnesse it is but good husbandrie Theol. I thought wée should haue it at last Now you haue paid it home you are come to the old bias and as an Hare to her old forme and her old couert For this is the very couert and thicket of the world wherein they would hide couetousnesse but I will do what I can to hunt you out of it by the Scriptures First Salomon saith He that spareth more then is right shall surely come to pouertie So then you sée that couetousnes bringeth pouerty Thus therefore I reason that which bringeth pouerty is no good husbandry but couetousnesse and too much sparing bringeth pouertie therefore it is no good husbandry The same Salomon saith He that is giuen to gaine troubleth his owne house That is the couetous man is an occasion of many euils in his estate and family From this Scripture I do thus reason That which troubleth a mans house is no good husbandrie but couetousnesse troubleth a mans house therefore it is no good husbandrie Last of all the old prouerbe saith Couetousnesse bringeth nothing home And therfore it is no good husbandrie For oftentimes we do sée that men for couetousnesse of more lose that which otherwise they might haue had One of the wise Heathen saith Euill gaine is as bad as losse But the couetous man doth séeke after wicked gaine and therefore séeketh losse and consequently is no good husband Another saith Vniust gaine bringeth both losse and misery And therefore it is far enough off from vertue and all good husbandry Thus then I hope you are so hunted both by God and men that this couert cannot hide you And therefore you must out of
his word commandeth heauen and earth and the sea All creatures must be obedient to his will and subiect to his ordinance This is the cause why all things both in heauen earth and the sea do kéepe their immutable and vnuariable courses times and seasons euen because he hath charged them so to doe And they must of necessity alwaies at all times and for euer obey for the creatures must obey the Creator This act of Parliament was made the first wéeke of the world and neuer since was or can be repealed Phila. But to call you backe againe to the point we had in hand resolue me I pray you of this Whether many of the deare children of God do not in this life sometimes want outward things and are brought into great distresse Theol. Yes certainly For Eliah did want was in distresse Paul did want was in many distresses The holy Christians mentioned in the Hebrewes did want and were in maruellous distresses Many of Gods deare ones haue in all ages wanted and at this day also doe want and are greatly distressed But this is a most infallible truth that howsoeuer Gods children may want be low brought yet they are neuer vtterly forsaken but are holpen euen in greatest extremities yea when all things are desperate and brought euen to the last cast To this point most notably speaketh the Apostle saying Wee are afflicted on euery side but yet we despaire not we are persecuted but not forsaken cast downe but wee perish not The Prophet Ieremie also saith The Lord will not forsake for euer but though hee send affliction yet will be haue compassion according to the multitude of his mercies For hee doth not punish willingly or from his heart nor afflict the children of men The kingly Prophet saith Surely the Lord will not faile his people neither will hee forsake his inheritance The Lord himselfe saith For a moment in mine anger I hid my face from thee but with euerlasting mercy haue I had compassion on thee So then we may fully assure our selues and euen write of it as a most vndoubted and sealed truth that Gods children shall neuer be vtterly forsaken in their troubles Phila. Sith the care and prouidence of God is so great for his children as you haue largely declared what then I pray you is the cause why God suffereth his to bee brought into so many troubles and necessities Theol. Their profit and benefit is the cause and not their hurt For he loueth them when he smiteth them Hée fauoureth them when hée séemeth to be most against them He aymeth at their good when he séemeth to bée most angry with them He woundeth them that hée may heale them He presseth them that he may ease them He maketh them cry that afterward they may laugh He alwaies meaneth well vnto them he neuer meaneth hurt He is most constant in his loue towards them If he bring them into necessities it is but for the triall of their faith loue patience and diligence in prayer If he cast them into the fire it is not to consume them but to purge and refine them If he bring them into great dangers it is but to make them call vpon him more earnestly for helpe and deliuerance He presseth vs that we might cry we crie that we may be heard we are heard that we might be deliuered So that héere is no hurt done we are worse scared then hurt Euen as a mother when her childe is wayward threatneth to throw it to the Wolfe or scareth it with some pocar or bul-begger to make it cling more vnto her and bée quiet So the Lord oftentimes sheweth vs the terrible faces of troubles and dangers to make vs cleane and cling faster vnto him and also to teach vs to esteeme better of his gifts when wée enioy them and to be more thankfull for them as health wealth peace liberty safety c. So then still we sée here is nothing meant on Gods part but good As it is written All things worke together for good to them that loue God For euen the afflictions of Gods children are so sanctified vnto them by the spirit that thereby they are made partakers of Gods holinesse Thereby they inioy the quiet fruit of righteousnesse Thereby they attaine vnto a greater measure of ioy in the holy ghost Therby the world is crucified to them and they to the world Thereby they are made conformable to Christs death Thereby they are kept from the condemnation of the world Therby they learne experience patience hope c. So that all things considered Gods children are no losers by their afflictions but gainers It is better for them to haue them then to be without them they are very good for them For when Gods children are chastised it is as it should bée For to them the crosse is mercy and losse is gaine Afflictions are their schooling and aduersity their best Uniuersity It is good for me saith the holy man of God that I haue beene afflicted that I might learne thy statutes By his afflictions therefore hée learned much and became a good scholar in Gods booke and well séene in his Statutes and Lawes Hée grew to great wisedome and iudgement by his chastisments All things turned about in Gods mercifull prouidence to his euerlasting comfort For I say againe and againe that all things tend to the good of Gods chosen people And therefore that estate which GOD will haue his children to bée in is alwaies best for them Because hée who can best discerne what is best séeth it to bée best for them whether it bée sicknesse or health pouerty or plenty prison or liberty prosperity or aduersity For sometimes sicknesse is better for vs then health and pouerty then plenty Are therefore the children of God sicke it is best for them Are they poore it is best for them Are they in any trouble it is best for them because their good Father will turne it to the best Hee will oftentimes cut vs short of our lusts and desires because hée seeth wée will bane our selues with them Hée in fatherly care will take the knife from vs because hée séeth wée will hurt our selues with it He will kéepe vs short of health and wealth because hée knoweth wee will bée the worse for them He will not giue vs too much ease and prosperity in this world for he knoweth it will poison vs. He will not allow vs continuall rest like standing pondes for then he knoweth we will gather scum and filth He dealeth fatherly and mercifully with vs in all things euen then seeking our greatest good when we thinke he doth vs most harme And to speake all in a word hée bringeth vs into troubles and straits to this end especially that he may heare of vs. For he right wel knoweth our nature he is wel acquainted with our disposition He knoweth we will not come at him but when we stand in neede of
and thither neuer so much yet at the last we must be faine to be shut vp in Gods wrath Antile What I pray you do you make it so great a matter if a man be a little ouertakē with drinke now and then There is no man but he hath his faults and the best of vs 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 loue amongst neighbours and not so hainous a thing as you make it Theol. I sée you would fain make faire weather of it and smooth ouer the matter with swéete words as though there were no such great euill in it But howsoeuer you mince it and blaunch it ouer yet the Apostle saith flatly That drunkards shall not inherite the kingdome of God I thinke this one sentence is enough to amaze and strike thorow 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 Sathan and deuoted to perpetuall destruction and damnation But you say you meane no hurt I answer whatsoeuer you meane your actions are naught and your fellowship as bad For what good meaning can you haue or what good fellowship call you it for poore labouring men artificers and such like to sit idlely all the day long in Tauernes and Ale-houses mispending their time and their money in gaming rioting swearing staring swilling bezzeling bibbing brauling and brabling There is no true fellowship in it it is méere impiety if we may call it impiety for poore mèn to liue idlely dissolutely neglecting their callings while their poore wiues and children sit crying at home for bread being ready to starue to beg or to steale I pray you speake your conscience what good fellowship is there in this Antile Yet for all that there be some which abstaine from Ale-houses and yet are as bad as any other For they will backe-bite and slaunder their neighbours they will doe them a shrewd turne as soone as any other they are enuious they censure vs and disdaine our company Yet we thinke our selues as good as they for all their shewes of holinesse Theol. You speake more then you know or can iustifie against some better then your selfe But if it were so you should but iustifie one sin by another a lesser by a greater which is to no purpose Antile Will you then condemne all good fellowship Theol. No no I doe greatly allow godly and Christian fellowship and acknowledge it to be one of the chiefest comforts we haue in the world I know we are commanded to loue brotherly fellowship But as for your pot-companionship I hate it and abhorre it For it is written He that followeth the idle shall be filled with pouertie And againe He that keepeth company with banquetters shameth his Father And in an other place He that loueth pastime shall be a poore man and hee that loueth Wine and Oyle shall not be rich Phila. Good M. Theologus talke no more with him but let vs draw neere vnto the windevp of this matter and tell vs in a word which be the chiefe causes of Drunkennesse Theol. The causes are these Ill company Ale-houses Idlenesse A wicked humor Phila. Which be the true remedies Theol. The remedies are these Auoiding of ill company Shunning of Ale-houses Labour in our callings A good course of life Phil. Well Sir you haue waded farre enough in this point let vs now come to the eighth signe of condemnation which is idlenesse Theol. Concerning idlenesse this I say briefely that it is the mother of all vice and the stepdame of all vertue yea it is the very veldame of all enormities It is the mother of whoredome the mother of pride the mother of theft the mother of drunkennesse the mother of ignorance the mother of error the mother of pouerty the mother of slandering and back-biting pratling and gossipping brawling scolding quarelling and what not Idlenesse was one of the principall sinnes of Sodome as the Prophet Ezechiel testifieth saying pride fulnesse of bread and abundance of idlenesse was in her and in her daughters Salomon is very plentifull in this matter For saith he the sluggard lusteth and hath nought And againe The sluggard is wiser in his owne conceit then seuen men that can giue a sensible reason That is he taketh himselfe the wisest of many because hée spareth his body when others take paines he saith Yet a little sleepe yet a little slumber yet a little folding of the hands and his pouerty commeth like a traueller that is vnawares and his necessity like an armed man that is strongly Then he foldeth his hands together and eateth his owne flesh For he hideth his hand in his bosome and it wearieth him to put it to his mouth againe In an other place the holy Ghost saith The slothful man will not plough because of winter Therefore he shall begge in sommer and haue nothing Againe the slothfull man is brother to him that is a great waster Moreouer it is said that the sluggard turneth himselfe vpon his bed as the doore doth vpon the hinges That is he kéepeth his bed as if he were fastened to it And because the Spirit will abound in this point it is further written of the slethfull man that he saith An huge Lyon is in the way I shall be slaine in the streets That is when any good matter is in hand as preaching praying reading giuing to the poore c. then hée draweth backe he shrinketh into the shell hée findeth one let or other one excuse or other Then profit and pleasure businesse and idlenesse matters at home and matters abroad company and a thousand occasions will lye in his way as so many Lions to let and hinder him So then we sée how liuely and plentifully the holy Scriptures doe paint out the lazy lubbers of this world and sons of idlenesse which are as hardly drawen to any good thing as a Beare to the stake As for the duties of Religion they goe as liuely and as cheareful about them as a théefe goeth vp the ladder to be executed for his theft Phila. I doe plainely see that this sinne of Idlenesse is a very grosse euill and the root of many vices yet for al that there be a great number which thinke they were borne to liue idlely as many yong Gentlemen and such like which imagine they came into the world for no other purpose but to hunt and hawke card and dice riot and reuell and to spend their daies in pleasure and vanity Againe there be many lazy lozels and luskish youths both in Townes and Villages which doe nothing all the day long but walke in the streetes sit vpon the staules and frequent Tauernes and
Ale-houses gaming rioting and lewd company Would to God therefore that both these kind of publike persons would cast off idlenesse and slouth and with diligence faithfulnesse care and conscience performe the duties of their places For it is an excellent thing for any to be a good man in his place As a good Magistrate that ruleth well that gouerneth wisely which fauoureth good men and good causes and defendeth them which also setteth himselfe against bad men and bad causes and punisheth them sharpely and seuerely which moreouer maintaineth vertue euen of a very loue he beareth vnto it in his heart and punisheth vice of a very zeale and hatred against it and not for his credit only or to please some or because he must needs doe it and can doe no lesse or for any such sinister respect but euen of a loue to God a care of his glory a conscience of dutie and a feruent zeale against sinne So likewise it is a notable thing for a Minister to be a good man in his place to bée studious in the law of God diligent and painfull in preaching and that of a loue to God a zeale of his glorie déepe pity and compassion toward the soules of the people séeking by all meanes possible to winne them vnto God carrying himselfe in all his actions amongst them wisely religiously vnblameably and in offensiuely So againe it is a worthy thing to be a good rich man which doth much good with this riches which kéepeth a good house relieueth the poore ministreth to the necessity of the Saints and giueth chéerefully and with discretion where néed is So also it is a commendable thing to be a good neighbour or a good Townes man by whom a man may liue quietly peaceably ioyfully and comfortably And lastly to be a good poore man that is humble lowly duetifull painefull ready to helpe and ready to please Oh I say this is a most excellent and glorions thing when euery man kéepeth his standing his range and his ranke when all men with care and conscience performe the duties of their places when the husband doth the duty of an husband and the wife of a wife when the father doth the duety of a Father and the child of a child when the Master doth the duty of a Master and the seruantof a seruant when euery man setteth God before his eies in doing those things which especially belong vnto him For héerein consisteth the honor of God the glory of the Prince the crowne of the Church the fortresse of the Common-wealth the safety of Cities the strength of kingdomes and the very preseruation of all things Antil You haue said well in some things But yet I doe not see but that rich men and women may liue idlely sith they haue enough where withall to maintaine it For may not a man doe with his owne what he list Theol. No verily For you may not take your owne knife and cut your owne throat with it neither may you take your owne are and kill your owne childe with it Therefore that reason is naught Albeit therefore wealthy men women haue great plenty of all things so as they néed not to labour yet let them bée profitably emploied some other way Let them exercise themselues in one good thing or other If they can finde nothing to doe let them giue themselues much to priuate praiers and reading of the scriptures that they may be able to instruct and exhort others Or else let Ladies and Gentlewomen doe as that good woman Dorcas did that is buy cloth cut it out work it sewe it make shirtes smockes coates and garments and giue them to the poore when they haue so done For it is said of Dorcas that shee was a woman full of good workes and almes-deeds which shee did She was a mercifull and tender hearted woman she was the poore mans friend she clothed the poore and naked shée knew it was a sacrifice acceptable to God Oh that the wealthy women of our land would follow the example of Dorcas But alas these daies bring foorth few Dorcasses Phila. As you haue shewed vs the causes of the former euils so now I pray you shew the causes of this also Theol. The causes of Idlenesse are Euill examples Bad education Liuing out of calling Phila. Shew vs also the remedies Theol. The remedies are Good education Labour in youth Good examples Diligence in a lawfull calling Phila. Now then let vs come to the last signe of condemnation which is oppression And I beseech you good sir speake your minde of it our of the Scriptures Theol. It is so infinite a matter that I know not where to begin or where to make an end of it It is a bottomlesse sinke of most grieuous enormities I shall enter into a Labyrinth where I shall not know now to get out againe But sith you are desirous to heare something of it this I say that it is a most cruell monster a bloody vice a most vgly and hidious fiend of hell The Scriptures in very many places do cry out vpon it arraigning it adiudging it and condemning it downe to hell They doe also thunder and lighten vpon all those which are stained and corrupted with this vice calling them by such names and giuing them such titles as are taken from the effects of this sinne and most fit for oppressours as namely that they grinde the faces of the poore that they plucke off their skinnes from them and their flesh from their bones that they eate them vp as they eate bread These are they which striue to deuoure all like sauage beasts to get the whole earth into their hands either by hooke or by crooke by right or by wrong by oppression fraud and violence These Caterpillers and Cormorants of the earth are like vnto the Whale-fish which swalloweth vp quick other little fishes They are like the Lion that deuoureth other beasts They are like the Falcon which seizeth plumeth and prayeth vpon other fowles These gréedy Wolues deuoure all and swallow vp the poore of the Land Therfore the Prophets of God do thunder out many great woes against them First the Prophet Esay saith Wo vnto them that ioine house to house and field to field till there be no place for the poore to dwell in that they may be placed by themselues in the middest of the earth Secondly the Prophet Ieremy saith Woe vnto him that buildeth his house by vnrighteousnesse and his chambers without equity Thirdly the Prophet Micah saith Wo vnto them that couet fields and take them by violence and so oppresse a man and his house euen a man and his heritage Fourthly the Prophet Abacuc crieth out saying Woe vnto him that buildeth a Towne with bloud and erecteth a City by iniquity S. Iames also most terribly threatneth these kind of men saying Goe to now you rich men weepe and howle for your miseries that shall come vpon you Your
goods and name Theol. I haue dwelt the longer in these common vices of the world because almost all sorts of men are stained with one or other of them and therefore they can neuer be enough spoken against For the whole world lieth in them as S. Iohn testifieth If men therefore could be recouered of these diseases no doubt there would be a ready passage made for the abundance of grace and wée should haue a most flourishing Church and Common-wealth but as long as these doe lie in the way there is small hope of greater mercies and blessings to be powred vpon vs or that euer we shall come to haue an inward conuersation with God For these vices blinde our eies burden our hearts and as the Prophet Ieremy saith hinder many things from vs. But touching your petition I must néeds grant that as these vices are the very bane of the soule and most certaine signes of condemnation so are they very dangerous to the body goods name yea and to the whole land both Church and Common-wealth Phila. Shew vs out of the Scriptures what danger they bring to the body Theol. The Lord our God saith that if wée will not obey him nor kéepe his commandements but break his couenant he will appoint ouer vs hastie plagues consumptions and the burning ague to consume the eies and to make the heart heauy So also he saith that if we will not obey his voice to obserue all his commandements and ordinances that then he wil make the pestilence cleaue vnto vs vntill hée haue consumed vs that hée will smite vs with the Feauer with the botch of Egypt with the Emeroids with the Scabbe and with the Itch that also he will smite vs with madnesse and with blindnes and with astonishment of heart So then you see what great euils the Lord threatneth to inflict vpon our bodies in this life for these and such like sinnes But on the centrary the holy ghost saith Feare God and depart from euill so health shall be vnto thy nauell and moisture vnto thy bones Phila. What euill doe these forenamed sins bring vpon vs in our goods and outward estate Theol. They cause God to curse vs in all that we set hand vnto as plentifully appeareth in the forenamed Chapters where the Lord saith thus If thou wilt not obey the commandements of the Lord thy God cursed shalt thou bee in the towne cursed also in the field cursed shall be thy basket and thy store cursed shall be the fruit of thy body and the fruit of thy land and the increase of thy kine and the flockes of thy sheepe Cursed shalt thou bee when thou commest in and cursed also when thou goest out The Lord shall send vpon thee cursing trouble and shame in all that thou settest thy hand vnto And further he saith That hee will breake the staffe of their bread that ten women shall bake their bread in one ouen and they shall deliuer their bread againe by waight and they shall eat and not be satisfied You do therefore apparantly sée that these sins will draw downe Gods wrath vpon vs and al that we haue Phila. What hurt doe these sinnes to our good name Theol. They bring reproch shame infamy vpon vs and cause vs to be abhorred and contemned of all good men They doe vtterly blot out our good name For as vertue maketh men honorable and reuerend so vice maketh men vile contemptible This is set downe where the Lord threatneth Israel that for their sinnes and disobedience he will make them a prouerbe common talke yea a reproach astonishment amongst all people In sundry other places of the Prophets he threatneth for their sinnes to make them a reproach a shame and hissing and nodding of the head to all Nations Phila. I doe verily thus thinke that as sinne generally doth staine euery mans good name which all are charie and tender of so especially it doth blot those which are in high places and of speciall note for learning wisedome and godlinesse Theol. You haue spoken most truely and agréeable to the Scriptures For the Scripture saith As a dead flie causeth the Apothecaries ointment to stinke so doth a little follie him that is in estimation for wisedome for honor Where Salomon sheweth that if a flie get into the Apothecaries box of ointment and die and putrifie in it she marreth it though it be neuer so pretious Euen so if a little sinne get into the heart and breake out into the forhead of a man of great fame for some singular gifts it will blurre him though he be neuer so excellent Phila. Shew this I pray you more plainly Theol. Wée obserue this in all experience that if a Noble man be a good man and haue many excellent parts in him of courtesie patience humility and loue of Religion yet if hée be couetous the common people will haue their eye altogether vpon that and they will say Such a Noble man is a very good man but for one thing hée is excéeding couetous oppresseth poore men dealeth hardly with his tenants kéepeth no house doth little good in the country where he dwelleth And this is it that marreth all Moreouer let a Judge a Justice or a Magistrate bée endued with excellent gifts of prudence policie temperance liberality knowledge in the law yet if they be giuen to anger or taking of bribes oh how it will grieue them amongst the people For they will say Hée is a worthy man indéed but there is one thing in him that marreth all he is an exceding angry and furious man he is as angry as a waspe he will be in a pelting chafe for euery trifle hée will fret and fume if you doe but blow vpon hun And besides this he is a very corrupt man hée is a great taker of bribes hée loueth well to bée bribed hée will doe any thing for bribes Furthermore if any Preacher be a man of great gifts the common people will say of him Oh hée is a worthy man indéed an excellent Scholar a profound Diuine a singular man in a Pulpit but yet for all that hée hath a shrewd touch which marreth all he is an excéeding proud man hée is as proud as Lucifer He hath very great gifts indéed but I warrant you hée knoweth it well enough For hée carrieth his crest very high and looketh very sternely and disdainefully vpon all other men Hée is vnmeasurably puft vp with ouerwéening and thinketh that he toucheth the clouds with his head Thus therefore we sée how the dead flies marre all and how some one sinne doth disgrace a man that otherwise doth excell Phila. What is the cause why some one sinne doth so blot and smut the most excellent men Theol. The reason héereof is because such men are as a candle set vpon a candle-sticke or rather vpon a scaffold or mountaine for all men to behold and looke vpon And sure it is
and shut the heauens Abraham likewise preuailed so farre with God by his praiers for Sodome that if there had béene but ten iust men found in it it had béene spared The almighty God saith in the 15. chap. of Ieremy Though Moyses and Samuel stood before me yet mine affection could not bee toward this people Which doth plainely shew that Moyses and Samuel might haue done much with him had he not béene so fully bent against his people for their sins as he was So likewise he saith in the Prophecie of Ezechiel Though these three men Noah Daniel and Iob were amongst them they should deliuer but their owne soules by their righteousnesse Which also sheweth that if there had béene any possible entreating of him for the Land these thrée men might haue done it but now he was resolutely determined to the contrary In respect therefore that the zealous preachers and true professors of the Gospell doe so much preuaile wish God by their praiers they are said to be the defence and strength of Kingdomes and Countries of Churches and Common wealthes as it is said of Eliah that he was the Chariot of Israel and the horsmen thereof Elishah also was enuironed with a mountaine full of horses and Chariots of fire And sure it is that Eliah and Elishah are not onely the Chariots and Horsemen of Israel but also by their praiers they do cause God himselfe to be a wal of fire round about it as the Prophet saith in the 22. of Ezechiel verse 30. the Lord God saith I sought for a man among them that should make vp the hedge and stand in the gappe before me for the land that I might not destroy it but I found none Which sheweth that if there had béene but some few to haue stood in the breach he would haue spared the whole land This also appeareth more plainely in the Prophecie of Ieremy where the Lord saith thus Run to and fro by the streets of Ierusalem behold and inquire in the open places thereof if yee can finde a man or if there be any that executeth iudgement and seeketh the truth and I will spare it Oh then marke and consider what a man may doe yea what one man may doe what an Abraham may doe what a Moyses may doe what an Eliah may doe what a Daniel what a Samuel what a Iob what a Noah may doe Some one man by reason of his high fauor with the Eternal is able sometimes to do more for a land by his praiers and téeres then many prudent men by their counsell or valiant men by their swords Yea it doth euidently appeare in the sacred volume of the holy Ghost that some one poore Preacher being full of the Spirit and power of Eliah doth more in his study either for offence or defence either for the turning away of wrath or the procuring of mercie then a Campe-royall euen forty thousand strong or as the Spirit speaketh though they all haue their swords girded to their thighes and be of the most valiant men in Israel All this is clearly proued in one verse of the booke of the Psalmes where the Prophet hauing reckoned vp the sins of the people addeth Therefore the Lord minded to destroy them had not Moses his chosen stood in the breach to turne away his wrath lest he should destroy them Sée therefore what one man may do with God! Some one man doth so binde the hands of God that when he should strike he hath no power to doe it as it is said of Lot I can doe nothing till thou be come out Sée how the Lord saith he can doe nothing because he will doe nothing Hée doth wittingly and willingly suffer his hands to be manacled and bound behind him for some fewes sake which he doth make more account of then all the world besides so pretious and deare are they in his sight Likewise it is written that the Lord was excéedingly incensed against the Israelites for their idolatrous Calfe which they made in Horeb yet he could doe nothing because Moyses would not let him And therefore he falleth to intreating of Moyses that Moyses would let him alone and entreat no more for them Oh saith the Lord to Moyses let me alone that my wrath may wax hote against this people and that I may consume them Thus wée sée that except Lot goe out of the City and Moyses let him alone he can doe nothing Oh the profoundnesse and altitude of Gods mercy towards mankind Oh the height and depth length and breadth of his loue towards some Oh that the most glorious inuisible God should so greatly respect the sonnes of men For what is man that hée should be mindfull of him or the sonne of man that he should regard him Let vs therfore that are the Lords remembrancers giue him no rest nor let him alone vntill wée haue some security and good assurance from him that he will turne away from vs the wrath which we most iustly haue deserued that he wil spare vs and be mercifull vnto vs. Yea as the Prophet saith Let vs neuer leaue him nor giue him ouer till he repaire and set vp Ierusalem the praise of the world lest for default héereof that be charged vpon vs which was charged vpon the head of some of the Prophets in Israel that they were like the foxes in the waste places that they had not risen vp in the gaps neither made vp the hedge for the house of Israel For now adaies alas wée haue many hedge-breakers few hedg-makers many openers of gaps few stoppers many breakers of breaches to let in the flouds of Gods wrath vpon vs but very few that by true repentance goe about to make vp the breach and to let downe the sluces that the gushing streames of Gods vengeance may be stopt and staied Phila. I doe now plainely see that there be some in high fauour with God and as wee say greatly in his books sith his loue is so great vnto them that for their sakes he spareth thousands Theol. It is written in the Prouerbs of Salomon that the righteous in a land are the establishment of the kings throne and the wicked the ouerthrowing of the same The words are these Take away the drosse from the siluer and there will proceed a vessell for the finer Take away the wicked from the King and his throne shall be established in righteousnesse Likewise in another place the wise man affirmeth that the righteous are the strength and bulwarke of Cities Townes and Corporations but the wicked are the weakening vndoing of all Scornefull men saith he set a City on fire but the wise turne away wrath To this purpose most excellent is that saying of Eliphas in Iob The innocent shall deliuer the Iland and it shall be preserued by the purenesse of their hands Wée reade in the booke of the Chronicles that when the Leuites the
fire vpon Gods Altar were consumed with fire He that blasphemed and transgressed the third commandement was stoned to death He that brake the fourth commandement in gathering sticks vpon the Sabbath was likewise stoned Absolon transgressing the fift Commandement was hanged in his owne haire Cain transgressing the sixt in flaying his brother Abel was branded with the marke of Gods wrath Sichem the sonne of Hamor transgressing the seuenth in defiling Dina the daughter of Iacob was slaine by Simeon and Leui the sons of Iacob Achan sinning against the eight Commandement in stealing the wedge of Gold and the Babylonish garment was stoned to death Ananias Sapphira sinning against the ninth commandement in liing and dissembling were suddenly smitten with death Ahab transgressing the tenth commandement in ceueting and discententment was deuoured of dogges Or if you will haue originall sinne therein onely forbidden then infants are therefore punished with death Thus we sée there is no dallying with God but if we sin we are as sure to beierkt for it as the coat is on our backe Therfore let vs not deceiue our selues nor make light of sin For sin is no scar-bugge and we shall one day finde it so And howsoeuer we make light of some sins yet in very déed all sinne is odious in the sight of God yea all sin is hainous and capital in this respect that it is against a person of infinite being it is against God himselfe it is against the highest Maiesty For the greatnesse of the person offended doth enhaunce and increase the greatnesse of the sinne As for example If a man raile at a Justice of peace hée shall be stocked if hée raile being the sonnes of idlenesse will step short in the end of that they looked for For the spirit saith The sluggard lusteth but his soule hath nought We must therefore leaue bare words and come to déeds For our Lord Iesus saith Not euery one that saith Lord Lord shall enter into the kingdome of heauen but he that doth the will of my father which is in heauen Where wée sée Christ in plaine tearmes doth exclude out of his kingdome all those whose Religion consisteth onely in good words and smooth spéeches but make no conscience to practise the Commandements of God Dauid hauing made some good preparation for the building of the Temple and perceiuing his sonne Salomon to haue stuffe and prouision enough to perfectt and finish it doth most wisely incourage him to the worke in these words Vp and be doing and the Lord shall be with thee Oh that men would follow this counsell of Dauid That they would vp and bée dooing And not sit still and doe nothing that they would leaue words and countenances and set vpon the practise of Gods Law and study with all care and conscience to bée obedient to his will Then assuredly God would be with them and blesse them and much good would come of it For the Scripture saith In all labour there is profit or increase but the talke of the lips onely bringeth want Phila. Most mens minds are so wholly drowned in the loue of this world that they haue no heart to obey God nor any delight in his commandements Theo. The greatest part of men are like vnto the Gadarens which estéemed their Swine more then Christ As wée sée in these our daies how many make more account of their kine and shéepe then of the most glorious Gospell of Christ They highly estéeme dung and contemne Pearle They are carefull for trifles and regard not the things of greatest moment And therefore may very fitly be compared to a man who hauing his wife and children very sicke doth vtterly neglect them and is altogether carefull for the curing of his hogs eares Phila. We are somewhat digressed from the matter we had in hand I pray you therefore if you haue any more matter of good counsell to giue vnto Asunetus that you would presently deliuer it Theol. I haue little more to say saue onely I would aduise him often to remember and much to muse of these nine things The euill he hath committed The good he hath omitted The time he hath mispent The shortnesse of this life The vanity of this world The excellency of the world to come Death then the which nothing is more terrible The day of iudgement then the which nothing is more fearefull Hell fire then the which nothing is more intolerable Phila. This is short and sweet indeed You haue touched some of these points before in this our conference But I am very desirous to heare somewhat more of the two last which yet haue not beene touched Theol. Sith you are desirous I will briefely deliuer vnto you that which I haue receiued from the Lord. First concerning the day of iudgement I find in the volume of Gods booke that it shal be very terrible and dreadfull For The sonne of man shall come in the clouds of heauen with power and great glory S. Peter saith The day of the Lord shal come as a thiefe in the night In the which the heauens shall passe away with a noise the elements shall melt with heat the earth with the works that are therein shall be burnt vp The Apostle telleth vs that at the comming of Christ all the whole world shall bée of a light fire and that all castels towers goodly buildings gold siluer veluets silkes and all the glittering hue glory and beauty of this world shall be consumed to powder and ashes For he saith plainly The heauens and the earth which are now are reserued vnto fire against the day of iudgemēt and of the destruction of vngodly men Moreouer he doth strongly prooue that as the world was once destroied by water so the second time in the end thereof it shall be destroied by fire The Apostle Paul doth witnesse the same thing For he saith Christ shal come from heauen with all his mighty Angels in flaming fire And in another place he noteth the terrour of his comming to iudgement saying He shall come with a shout with the voice of the Archangel the trumpet of God We sée by experience that the comming of mortall Princes to any place is with great pompe glory They haue great traines and troupes behind them and before them They are accompanied with many Nobles goodly Lords and gallant Ladies doe attend vpon them The Sword-bearer Trumpetters and harbengers go before many flaunting and stately personages follow after Now then if the comming of mortall Princes be so pompous and glorious how much more glorious shall the comming of the sonne of man be in whose sight all mortal princes are but dust The Scriptures doe affirme that his second comming vnto iudgement shall be with such resplendent and vnspeakeable glory that euen the most excellent creatures shall blush at it For the Sunne shall be darkened the Moone shall not giue her light
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
people In thine appointed time we pray thee giue him a deadly downe-fall Beat downe all his power and authority daily more and more giue free passage to thy Gospell in al kingdoms that Babylon may fall and neuer rise vp againe The more the fauorites and adherents of Rome labour to vphold their Idolatrous kingdome the more let it fall downe euen as Dagon before the presence of thine Arke Poure downe the vials of the fulnesse of thy wrath vpon the kingdome of the beast and let their riches wealth credite and authority dry vp euery day more and more as the riuer Euphrates Let it pity thee O Father to see thine owne spouse sit as a deformed and forlorne woman heere below weeping and mourning with her haire about her necke hauing lost all her beauty and comlinesse cheere her vp deare Father glad her with the ioie of thy countenance and so decke her and trimme her vp that thou maiest delight in her as a Bridegroome in his Bride Specially we intreat thee to haue mercy vpon thy Church in this land intend good vnto vs and not euill giue vs not ouer into the hands of the cruell Spaniard as our sinnes haue deserued Scatter we pray thee O Lord the deuises and breake the plots of all such as haue plotted the ouerthrow vtter subuersion of this church and common-wealth Blesse this Church more and more with the continuance of true Religion amongst vs. For thy great names sake and infinite mercies sake deale gratiously and fauourablie with vs our posteritie Turne from vs that vengeance which is due to vs for our sins For thou seest how iniquitie preuaileth and the wicked goe away with the goale Atheisme ouerspreadeth euery where and Popery seemeth to get a head againe Now therfore deare Father we most humbly beseech thee to take order speedily for the remedying repressing of these manifold disorders and grieuous enormities that are amongst vs. Be intreated of thy poore children to be good to this English Nation Heare the cries of thine elect heare the mourning of them that mourne in Sion Let the cries of thy children cry downe all the cries of the sins of the land and be reconciled vnto vs in the multitude of thy compassions that so thou maiest still continue a most mercifull protector of this thine English vineyard Wee pray thee good Father shew speciall mercy to our most Noble and gratious King Iames thine annointed seruant blesse him and keepe him in all his waies Blesse his gouernment vnto vs. Let thine Angels encampe about him and let thy holy hand be alwaies ouer him keepe him from treasons and deliuer him from the treacheries of his enemies giue him to see what belongeth vnto his peace and giue him a heart earnestlybent to set vpon the practise of the same giue him all graces necessary for his peace and necessary for his saluation continue his gouernment peaceable and prosperous amongst vs as thon hast made him the breath of our nostrils and a gratious instrument for the sauing of many thousand soules so let his owne soule be saued in the day of thy Son Christ Blesse his Maiesties most honorable priuy Counsellors giue such good successe vnto all their Counsels and policies in matters of state that we may leade a quiet and peaceable life in all godlinesse honesty Blesse all the Nobility worke in them a care to glorifie thy name in their places make them faithfull to thee and faithfull to the Land Direct with thy good spirit all such as beare the sword of Iustice 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 vnder any crosse or affliction whatsoeuer be comfortable vnto them heale vp their wounds binde vp their sores put all their teares into thy bottle and make their bedde in all their sorrowes and put such a good ende to all their troubles that they may redounde to thy glory and the furtherance of their owne saluation In the meane time giue them patience and constancy to beare whatsoeuer it shall please thy mercifull hand to lay vpon them Last of all in a word we pray thee blesse magistracy ministery and commonalty Blesse all thy people doe good to all that are true and vpright in their hearts And so deare Father we doe commit and commend our selues our soules and bodies into thy hands for this day and the rest of our life praying thee to take care and charge of vs keepe vs from all euill watch ouer vs for our good let thine Angels encampe about vs let thy holy hand be ouer vs keepe vs in all our waies that we may liue to thy praise and glory heere in earth keeping faith and a good conscience in all our actions that after this life we may be crowned of thee for euer in thy kingdome Grant these things good father to vs here present to all thine absent praying thee in speciall fauor to remember our friends kinsfolks in the flesh all our good neighbours welwillers all those forwhom we are bound to pray by nature by deserts or any duty whatsoeuer for Iesus Christs sake our onely mediator to whom with thee and the holy Ghost be giuen all praise and glory both now and for euermore Amen An Euening Praier to be vsed in priuate families OEternall God and our most louing and deare Father wethy vnwoorthy children doe héere fall downe at the foote of thy great Maiesty acknowledging from our harts that we are altogether vnworthy to come néere thée or to look towards thée because thou art a God of infinite glory and we are most vile and abhominable sinners such as were conceiued borne in sinne and corruption such as haue inherited our fathers corruptions and also haue actually transgressed all thy holy statutes and lawes both in thought words déeds before weknew thée and since secretly and openly with our selues with others our particular sinnes are moe then can be numbred for who knoweth how often he offendeth But this we must needs confesse against our selues that our hearts are full of pride couetousnesse and the loue of this world full ofwrath anger and impatiencie full of lying dissembling and deceiuing full of vanity hardnesse and prophanenesse full of infidelity distrust and selfe-loue full of lust vncleannes and all adhominable desires yea our harts 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 vs great wants of faith of loue of zeale of patience of contentment and of euery good grace so as thou hast iust cause to procéed to sentence of iudgement
land and discharge it of all the horrible sinnes thereof Drowne them O Lord in thy infinite mercy through Christ as it were in a bottomlesse gulfe that they may neuer rise vp in iudgement against vs. For although our sins be excéeding many and fearefull yet thy mercy is farre greater For thou art infinite in mercy but we cannot be infinite in sinning Giue vs not ouer into the hands of the Idolaters left they should blaspheme thy name and say Where is their God in whom they trusted But rather deare Father take vs into thine owne hands and correct vs according to thy wisedome for with thée is mercy and déepe compassion Moreouer we most hartily beséech thy good Maiesty to blesse our most gratious King Iames and to shew much mercy to him in all things Guid him in thy feare and kéepe him in all his waies working in his soule vnfained sorrow for sinue true faith in the promises a great care to please thée in all things and to discharge the duties of his high place in all zeale of thy glory and faithfulnesse towards thy Maiesty that as thou hast crowned him héere in earth so hée spending his daies héere below in thy feare may after this life be crowned of thée for euer in the Heauens Wée béeseech thee also to blesse his Maiesties most henorable priuy Counsellors Counsell them from aboue let them take aduise of thée in all things that they may both consult and resolue of such courses as may be most for thy glory the good of the Church and the peace of this our Common-wealth Blesse the Nobility and all the Magistrates in the Land giuing them al grace to execute iudgement and iustice and to maintaine truth and equity Blesse all the faithfull Ministers of the Gospell increase the number of them increase thy gifts in them and so blesse al their labours in their seueral places and congregations that they all may be instruments of thy hand to inlarge thy Sonnes kingdome and to winne many vnto thee Comfort the comfortlesse with all néedfull comforts Forget none of thine that are in trouble but as their afflions are so let the ioyes and comforts of thy spirit be vnto them and so sanctifie vnto all thine their afflictions and troubles that they may tend to thy glory and their owne good Giue vs thankefull hearts for all thy mercies both spirituall and corporall for thou art very mercifull vnto vs in the things of this life and infinitely more mercifull in the things of a better life Let vs déepely ponder and weigh all thy particular fauours towards vs that by the due consideration thereof our hearts may bée gained yet néerer vnto thée and that therefore wée may both loue and obey thée because thou art so kinde and louing vnto vs that euen thy loue towards vs may draw our loue towards thée and that because mercy is with thée thou maiest bée feared Grant these things good Father and all other néedefull graces for our soules or bodies or any of thine throughout the whole world for Jesus Christs sake In whose name we further call vpon thée as hée hath taught vs in his Gospell saying Our Father which art in Heauen c. A praier to be vsed at any time by one alone priuately O Lord my God and heauenly Father I thy most vnworthy childe doe héere in thy sight fréely confesse that I am a most sinnefull creature and damnable transgressor of all thy holy Lawes and Commandements that as I was borne and bred in finne and stained in the wombe so haue I continually brought foorth the corrupt vgly fruits of that infection contagion wherein I was first conceiued both in thoughts words works If I should goe about to reckon vp my particular offences I know not where to begin or where to make an end For they are mo then the haires of my head yea farre moe then I can possibly féele or know For who knoweth the height and depth of his corruption who knoweth how oft he offendeth Thou onely O Lord knowest my sins who knowest my heart nothing is hid from thée thou knowest what I haue béene what I am yea my conscience doth accuse mée of many gréeuous euils and I doe daily féele by woful experience how frail I am how prone to euill how vntoward to all goodnesse My minde is ful of vanity my hartfull of prophanenes mine affections full of deadnesse dulnesse drowzinesse in matters of thy worship seruice Yea my whole soule is full of spirituall blindenesse hardnesse vnprofitablenes coldnesse and security And in very déed I am altogether a lumpe of sin a masse of all misery therefore I haue forfaited thy fauour incurred thy high displeasure haue giuen thée iust cause to frown vpon me to giue me ouer leaue me to mine owne corrupt will and affections But O my déere father I haue learned from thy mouth that thou art a God full of mercy flow to wrath of great compassion kindnesse towards all such as grone vnder the burden of their sinnes Therefore extend thy great mercy towards me poore sinner and giue me a generall pardon for all mine offences whatsoeuer seale it in the bloud of thy sonne and seale it to my conscience by thy spirit assuring me more and more of thy loue fauour towards me that thou art a reconciled father vnto me Grant that I may in all time to come loue thée much because much is giuen and of very loue feare thée and obey thée O Lord increase my faith that I may stedfastly beléeue all the promises of the Gospel made in thy son Christ rest vpon them altogether Enable me to bring foorth the sound fruits of faith and repentance in all my particular actions Fill my soule full of ioy and peace in beléeuing Fill me full of inward comfort and spirituall strength against all temptatious giue me yet a greater féeling of thy loue manifold mercies towards me worke in my soule a loue of thy Maiesty a zeale of thy glory an hatred of euill and a desire of all good things Giue me victory ouer those sins which thou knowest are strongest in me Let me once at last make a conquest of the world and the flesh Mortifie in me whatsoeuer is carnall sanctifie me throughout by thy spirit knit my heart to thée for euer that I may feare thy name renue in mée the image of thy sonne Christ daily more and more Giue me a delight in the reading and meditation of thy word Let me reioyce in the publike ministery thereof Let me loue and reuerence all the faithfull Ministers of thy Gospell Sanctifie their doctrines to my conscience seale them in my soule write them in my hart giue me a soft and melting heart that I may tremble at thy words and be alwaies much affected with godly sermons Let not my sinnes hold backe thy mercies from me nor mine vnworthines stop the passage
of thy grace Open mine eies to sée the great wonders of thy law Reueale thy secrets vnto me be open hearted towards me thy vnworthy seruant Hide nothing from me that may make for thy glory the good of my soule Blesse all meanes vnto me which thou vsest for my good Blesse all holy instructions vnto my soule Blesse me at all times both in hearing reading thy word Giue me the right vse of all thy mercies and corrections that I may be the better for them Let me abound in loue to thy children Let my heart be very néerely knit vnto them that where thou louest most there I may loue most also Let me watch pray that I enter not into temptation giue me patience contentment in all things Let me loue thée more more the world lesse lesse So draw my minde vpward that I may despise al transitory things Let me be so rapt rauished with the sight and féeling of heauenly things that I may make a base rekoning of al earthly things Let me vse this world as though I vsed it not Let me vse it but for necessity as meat drink Let me not be carried away with the vaine pleasures and fond delights thereof Good Father worke thy good worke in me neuer leaue me nor forsake me till thou hast brought me to true happinesse Oh deare Father make me faithfull in my calling that I may serue thée in it be alwaies carefull to doe what good I may in any thing Blesse me in my outward estate Blesse my soule body goods and name Blesse all that belongeth vnto me Blesse my goings out commings in Let thy countenance be lifted vp vpon me now alwaies cheare me vp with the ioies comforts of thy spirit make me thankfull for all thy mercies For I must néeds confesse that thou art very kind vnto me in all things For in thée I liue mooue haue my being of thée I haue my welfare good being thou art a daily friend speciall good benefactor vnto me I liue at thy cost charges I hold all of thée in chiefe and I finde that thou art neuer weary of doing me good thy goodnes towards me is vnstanchable Oh I can neuer be thankefull enough vnto thée for all thy mercies both spirituall corporall But in such measure as I am able I praise thy name for all beséeching thee to accept of my thankesgiuing in thy son Christ and to giue me a profitable vse of al thy fauors that thereby my heart may be fully drawne vnto thée giue me O Father to be of such a good nature and disposition that I may be wonne by gentlenesse faire meanes as much as if thou gauest me many lashes Pardon all mine vnthankfulnesse vnkindnesse and great abusing of thy mercies and giue me grace to vse them more to thy glory in all time to come Strengthen me deare Father thus to continue praising glorifying thy name héere vpon earth that after this life I may be crowned of thée for euer in thy kingdome Grant these petitions most mercifull God not onely to me but to all thy déere children throughout the whole world for Jesus Christ sake in whose name I doe further call vpon thée saying as he hath taught me O our Father which art in Heauen c. FINIS Psal 52. 5. Iob 15. 14 Ephes 2. 1. Col. 1. 21. Col. 2. 13. 2. Cor. 3. 5. Phil. 2. 13. Iam. 3. 9. Iob 14. 4. Rom. 8. 8 Mat. 7. 16. Luke 18. 21. 2. Cor. 4. 4. 2. Tim. 2. 26. Iohn 3 3. Rom. 12. 2. Ephes 4. 13. 2. Cor. 5. 17. Gal. 5. 17. Math. 5. Acts 17. 12. Heb. 2. 3. Ier. 6. 10. 1. Pet. 1. 23. Ioh. 15. 3. Act. 10. 44. Ephes 4. 3. Act. 16. 14. Iohn 3. 8. Pro. 28. 9. Pro. 13 13 Esa 1. 14. Isa 66. 3. Iohn 10. Ioh. 8. 47. Col. 3. 16. Pro. 14. 15. Ier. 17. 9. Psa 58. 45. Eight infallible signes of saluation Iohn 3. 3. Iohn 2. 5. â—s 119. 114 â—s 145. 18. Ro. 12. 11. Apo 3. 19 Mat. 16. 24 Iob 1. 28. Eph. 4. 21. Phil. 4. 8. Eight signes of condemnation Nine manifest signes of damnation Pro. 16. 5. Pro. 15. 24 Iob 11. 5 15. Iob 20. 26. Iob 23. 13 2. Cor. 11. 1 Cor. 4. Ier. 9. 23. Theocritus Mat. 16. 14. Iob. 17. 14. Col. 3. 6. Graftons Chron. Ps 11. 9. Iere. 9. 1. Neh. 13. Esay 3. 9. 1. Pet. 3. 3. Pro. 30. 1. Pro 22. 14 Pro. 23. 17 Eccl. 7. 28. Eccl. 7. 28. Pro. 26. 5. Pro. 5. 3. 4. Iob 36. 14. Ier. 5. 8. Ier. 28. 6. 1. Cor. 10. 8. 2. Sam. 12. 10. Genes 24. 25. 1. Sam. 2. 22. 1. Sam. 4. 11. 1. Cor. 10. 11. Tit. 2. 6. Psal 119. 9. Eccl. 12. 1. Heb. 13. 4. 1. Cor. 6. 9. Heb. 12. 1. Pet. 2. Chrysost Math. Isocrates ad Deme. Pro. 6. 32. 1. Cor. 6. 18. Iob 31. 12. Pro. 6. 33. 2. Sam. 12. 10. Basil in Epist Gregor Iam. 1. 15. Est officina Terence Pro. 23. vers 3. vers 33. Gregorius Nazianz Hesiodus Otia si tollas periere cupidinis ar cus Iob 24. 15. Iob 23. 13 Eccl. 12. 24. Psal 91. 8. 1. Cor. 4. 5. Iob 10. Six remedies of adulterie 1. Tim. 6. 10. Luke 12. 15. Phil. 3. 19. Pro. 28. Pro. 20. 21. Demosthenesin Olinth 3. Two causes of Couetousnesse 1. Tim. 2. Ier. 6. 16. Mic. 3. 10. Deut. 5. 28. 1. Tim. 6. Pro. 23. 5. Herodotus Polym Mat. 6. Iob 30. 23. Iud. 4. 21. Leuit. 11. Iam. 4. Sophocles Eccl. 5. 9 Apo. 12 1. Can. 6. 4. Matth. 4. Pro. 14 13. Iob. 27. 20. Iob. 15. 20. Pro. 13. 6. 1. Ioh. 2. 1. Cor. 7. Heb. 13. 5. Ec. 2. 24. Gregorius Nazi Rom. 8. 1. Pet. 4. 18. Pro. 11. 24. Hesiodus Phocillides 1. Tim. 6. 7. Heb. 12. 5. Phil. 4. Cyril in Ioan. 4. Chrysost homil 51. Euripedes 1. Ki. 17. Gen. 21. 15. Exod. 15. 4. Exod. 17. 6. Psal 7. 8. Ps 34. 10. Psal 8. 4. 11. Mat. 6. 33. 1 Pet. 5. 7. Luke 12. Heb. 13. 5. Phil 4. 5. Luk. 12. Nahun 12. Pro. 10. 38. Ierom. ad Heliodorum Cyprian in Oratione dominica August Matth. 4. Luke 12. Iob 20. 22. Pro. 10. 12. Psa 37. 16. Pro. 25. 16. Pro. 16. 8. Psal 33. 9. 1 Reg 17. 2. Cor. 1. 8. 2. Cor. 11. 25. Heb. 11. 36. 2. Cor. 4. 8. Lament 3. Psal 94. 14. Esa 55. 8. Rom. 8. Heb 12. 10. Heb. 12. 14. 1. Thes 1. 6. Gal. 6. 14. Phil. 3. 10. 1 Cor. 11. 32. Rom. 5. 3. 4. Psa 119. 27. Hos 5. 15. Esa 26. 16. Ps 34. 20. 2. Pet. 1. 9. Ps 105. 19. 20. Psal 34. Ps 91. 14. 15. Iob. 5. Esa 16. 20. Obad. 17. Heb. 13. 1. Cor. 3. 22. Gen. 32. 1. Kin. 17. Iona. 2. Ios 10. Exod. 14. Dan. 3. Dan. 6. Col. 3. 3. 4. 1. Ioh. 3. 1. 1. Sam. 3. 48. 2. Sam. 25. 26. Psal 39. Deut.