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
he may will and commaund But the abundant mercy of God towards mankind doth most of all consist in this that he hath giuen his onely sonne for vs when we were his enemies As it is written God so loued the world that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Againe God setteth out his loue towards vs seeing that while we were yet sinners Christ died for vs much more then being now iustified by his bloud we shal be saued frō wrath through him For if when we were enemies we were reconciled to God by the death of his son much more being reconciled we shall be saued by his life In all this then wée may cléerely behold the infinite mercy of God towards vs poore sinners For is it not a great matter that the sonne of God should take our nature vpon him should be so abased as he was should humble himself to death euen to the death of the Crosse For as the shadow of the Diall went backe ten degrées that Ezechias might receiue length of daies much happinesse so Christ the sonne of righteousnesse hath gone backe many degrées that we might haue eternall life His humiliation therefore is our exaltation his sufferings our ioy his death our life For we haue no other remedy or refuge but onely his merits righteousnes He is our city of refuge whither we must fly where we must take sanctuary He is the Balme of Gilead whereby our soules are cured He is that poole of Bethesda where euery man may bée cured of what disease so euer hée hath He is the riuer of Iordan where Naaman may wash away all his Leprosie He is that Pellican who by pecking a hole in his owne brest doth restore his yong to life againe by his blood Yet one thing we must note by the way which hath béene partly touched before that al the mercy of God and merits of Christ are to be restrained onely to the elect only to the true members of the Church As plainely appeareth in the 103. Psalm Where the mercies of God which there are largely described are restrained onely to them that feare him kéepe his couenant thinke vpon his Commandements to do them And touching Christ it is said that he is a prince a Sauiour vnto Israel that he shall redéeme Israel from all his iniquities Againe it is written That Christ being consecrate was made the author of eternall saluation to them that obey him None do or can obey him but onely the Elect therefore he is the authour of saluation onely to the Elect. And consequently the prophane world whatsoeuer they say whatsoeuer they brag boast haue no true title or interest in him This thing was figured in the law in this that the mercy seate which was a type of Gods mercy in Christ the Arke which was a figure of the Church were by the expresse commandement of God fitted each to other both in length and breadth For as the Arke was two cubits and a halfe long a cubit and a halfe broad iust so was the mercy seate Noting thereby that the mercy of God in Christ should onely bée fitted to his church belong only to the Church so as not one without the Church should be saued For he that hath not the church for his mother cannot haue God for his father Lastly we are to obserue that as God is infinit in mercy of great compassion towards penitent sinners so also is he most constant in the course of his mercies towards his children And therefore one of the Psalmes carrieth this foote His mercy endureth for euer his mercy endureth for euer his mercy endureth for euer Noting thereby both the constancy and eternity of Gods mercy To the same purpose it is thus written It is the Lords mercies that we are not consumed it is because his compassions faile not Let vs know therefore that God as touching his mercy to his children is of a most constant and vnchangable nature As he saith I am the Lord I change not For if God were of a changeable nature as we are and subiect to passions then were we in a most miserable case Then must he néeds smite vs downe and take vengeance of vs euery day and euery houre in the day because we prouoke him euery day euery houre in the day But the God of heauen is not as a man that he should be subiect to passions and affections he is of a most constant and immutable nature For though wée prouoke him euery day with new sinnes yet is he so farre off from taking reuenge that the next day he rewardeth vs with new mercies and breaketh through all our vnkindenesse to shew kindnesse vnto vs and through all our naughtinesse to doe vs good All our infirmities cannot make him breake off with vs or cease to loue vs. He is content to take vs with all faults and to loue vs dearely though we haue great faults He regardeth not our infirmities though we be oftentimes waiward and eluish yet for all that he loueth vs neuerthelesse Euen as a louing mother though her young suckling crie all night and be excéeding treafe and weiward so as she cannot rest an houre in the night yea though she endure much loathsomnesse trouble with it yet in the morning when she ariseth she loueth it neuerthelesse but dandles it plaieth with it smileth and laugheth vpon it so the God of all mercies whose loue towards vs far passeth the loue of mothers though we gréeue him with our infirmities continually yet loueth vs neuerthelesse and is content to put vp all to forget and forgiue all for he is a most constant louer Where he once sets and settles his loue he loueth most constantly nothing can alter him nothing can remoue him Euen as a Father when his little childe catcheth a fall breaketh his shinnes and hurteth his face is so far from being offended or displeased with him therefore that he doth pity him and bemone him séeking remedies for his hurt so our mercifull Father is so farre off from being angry displeased with vs for some slips and falles that he doth the more pity vs and lament our case Euen as a louing and wise husband though his wife haue many infirmities yet knowing that she loueth him dearely and that her heart is with him he is well content to winke at all her faults to hide them to beare with them yea and to make nothing of them louing her neuerthelesse for them So our deare husband and Spouse Jesus Christ because he knoweth we loue him and that he hath our hearts is content to beare with all our infirmities and to make light of them For this cause it is that he saith to his Spouse in the Canticles Though she was blacke and full of infirmities behold thou art faire my loue behold thou
For when once we féele the worke of grace within vs that is that we are washed by the new birth and renewed by the holy Ghost finding in our selues an vnfained hatred of sin and loue of righteousnesse then are we sure and out of all doubt that we are predestinated to life And it is euen as much as if God had personally appeared vnto vs and whispered vs in the eare and told vs that our names are taken written in the booke of life For whom he hath predestinate them he hath called and whom he hath called them he hath iustified whom he hath iustified them he hath glorified Now therefore till we féele these marks of election wrought in vs we can be at no certainty in this point neither are we to take any notice of it or meddle in it but we must striue according to that power and faculty we haue to liue honestly and ciuilly waiting when God will haue mercy on vs and giue vs the true touch As for them that are carelesse and dissolute setting all at six and seuen there is smal hope that they are elected or euer shall be called Antil I thinke the preaching and publishing of this doctrine of predestination hath done much hurt and it had beene good it had neuer beene knowen to the people but vtterly concealed For some it driueth to despaire and others it maketh more secure and carelesse Theol. You are in a great errour For this Doctrine is a part of Gods reuealed Truth which hée would haue knowen to his people And in good sooth it is of very great and comfortable vse to the children of God against all the assaults of the Diuell and temptations of desperation whatsoeuer For when a man hath once in truth felt by the effects that God hath chosen him to life then though the Diuell lie sore at him and the conscience of sinne and his own frailties most vehemently assault him yet he knoweth certainely that the eternall purpose and counsell of God is immutable and that because his saluation is not grounded vpon himselfe or his owne strength but vpon the vnchangeable decrée of God which is a foundation vnmoueable and alwaies standing sure and firme therefore doe the diuell and sinne what they can yet he shal be vpheld in righteousnesse truth euen as it were borne vp in the arms of God euen to the end For whom God loueth to the end he loueth them Moreouer when once the Lords people perceiue by their sanctification and new birth both that the Lord hath reiected and reprobated so many thousand thousands and made choise of them to be heirs of his most glorious kingdome being in themselues of the same mould and making that others are and that be hath done all this of his frée grace and vndeserued mercy towards them oh how doth it rauish their hearts with the loue of him Againe how frankely and chearefully doe they serue him How willingly and faithfully doe they obey him Yea how are they wholy rapt and infiamed with the desire of him For it is the perswasion and féeling of Gods loue towards vs that draweth vp our loue to him againe as S. Iohn saith We loue him because he hath loued vs first Moreouer it is saide of Mary Magdalen that shée loued much because much was forgiuen For after she felt her many and great sins fréely pardoned her affections were kindled with the loue and obedience of Christ So likewise the Church in the Canticles after she had béene in the banqueting house of all spirituall grace and felt the banner of Christs loue displaied vpon her forthwith shée was rapt therewith and cried out as it were in a swoune that shée was sicke of loue So againe when Christ put in his hand by the hole of the doore that is touched the very inward parts of her heart by his spirit then her heart yearned and her bowels were affectioned towards him This is it which Saint Paul praieth for vpon his knees that it may be granted to the Ephesians that they may be able to comprehend with all the Saints what is the breadth and length height and depth of Gods loue towards vs and to know the loue of Christ which passeth knowledge and to be filled with all fulnesse of God Thus then you sée the great and comfortable vse of this doctrine of election both in that it ministreth strength comfort against all temptations as also because it constraineth vs to loue God of very loue to feare him and obey him Phila. Well Sir I thinke now you haue spent time enough in answering the obiections and cauils of Antilegon In all which I doe obserue one thing that there is no end of cauilling and obiecting against the truth and that a man may obiect more in an houre then a learned man can well answer in a day Theol. You say truth And the reason hereof is because men haue sin in them out of measure and the spirit of God but in measure Therefore they can by the one obiect and conceiue more against the truth then by the other they shall be able to answer and say for it Phila. It appeareth indeed that errors be infinite obiections innumerable that there is no end of mens cauilling against Gods sacred truth It is good for vs therefore to bee throughly setled in the truth that wee be not entangled or snarled with any cauils or sophistications whatsoeuer But I doe verily thinke notwithstanding all his obiections and exceptions that he doth in his conscience desire with Balaam to die the death of the righteous and to be as one of them whom he seemeth to despise Theol. I am so perswaded too For this is the triumph that vertue hath ouer vice that where she is most hated there she is often desired and wished for And this is the great punishment that God bringeth vpon the wicked Virtutem vt videant intabescantque relictâ as saith the Poet That they shall see vertue and pine away hauing no power to follow it Phila. But now let vs returne to the point we were in hand with before wee fell into these obiection and cauils which was concerning the small number of them which shall be saued And as you haue shewed vs many reasons thereof so proceed to speake yet more vnto that point Theol. As I haue shewed you of sundry lets both within vs and without vs which doe kéepe vs backe from God and hold vs fast in our sinnes So now vnto all that hath béene said before I will adde nine great hinderances vnto eternall life which may not vnfitly bée tearmed nine barres out of heauen and nine gates into hell Phila. Which be they Theol. They be these Infidelity Presumption of Gods mercy Example of the multitude Long custome of sinne Long escaping of punishment Hope of long life Conceitednesse Ill company Euill example of Ministers Phila. These indeed be strong barres out of
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
art faire thou art all faire my loue there is no spot in thee Marke that he calleth his Church faire all faire and without spot not because she was so in herself but because she was made so in him And assuredly the eternall God beholding her in his son doth so estéeme and account of her For as hée that beholdeth any thing thorough a red glasse doth take it to be red as is the colour of the glasse so God the Father beholding vs in his son doth take vs to bée of the same nature and quality that he is that is perfectly righteous For this cause it is that he loueth vs setteth his heart vpon vs and will not be remooued from vs. For his loue to his children is alwaies one and the same although we haue not alwaies the like sight and féeling of it As the Moone is alwaies the same in substance and quantity though sometime it séemeth vnto vs to be wasted into a very small scantling Let vs know then to our great comfort that the loue of God towards vs in his deare sonne is constant and alwaies alike and that he wil not discountenance vs or shake vs off for some infirmities no nor yet for many infirmities for the merciful God doth accept of his children because their generall care is good and the vniuersall Tenor of their life tendeth vnto righteousuesse howsoeuer they may greatly faile in many particular actions Two or thrée fits of an Ague do not prooue a diseased body nor two or thrée good daies a sound body euen so some few infirmities doe not argue a wicked man nor two or thrée good actions a good man but we must haue an eye to the certaine and settled course of a mans life Euen as men are truely said to walke in a way when they goe in it although sometimes they trip and stumble so Gods children doe walke in the way of righteousnes although sometimes they stumble and step out of it or sometimes be violently haled out of it by theeues For Sathan and the violence of our lusts doe often hale vs out of the way but we must get into it againe as soone as we are escaped Now then to conclude draw to an end sith God is so infinitely mercifull and constant in his mercy sith such great and precious promises are made to vs in Christ sith the Lord doth not regard our infirmities when our harts are with him Therefore O Asunetus be of good chéere let nothing trouble you feare not the assaults of the Diuell regard not his temptations for assuredly your sinnes are forgiuen Christ is yours heauen is yours and all the promises of life and saluation belong vnto you so as you néed not to doubt you cannot miscarry your name is written in the booke of life Asune I am greatly comforted and cheared vp with your words your preaching of the Gospell and laying open of Gods abundant mercy in Christ and of the promises do exceedingly reuiue me and euen as it were put new life into me they are as Sacke and Sugar vnto my soule and more sweete then the hony and the hony combe they are as Physicke to my sicke soule and as oyntment to my spirituall wounds I doe now beginne to see what misery is in man and what mercy is in God And I know by wofull experience that where misery is not felt there mercy is not regarded but now it hath pleased God to giue me some feeling of mine owne wretchednesse and misery and yet with good comfort in his mercy For I thanke God for it I begin now to grow to some perswasion that the promises doe belong vnto me my sins are forgiuen and that I am one of them that shall be saued Theol. I doe greatly reioyce that God hath according to his rich mercy wrought this good worke in you I doe from the bottome of my heart giue him the praise and glory of it Happy are you that euer you were borne in whom God hath wrought so gratious a work It is of his high fauour and speciall mercy towards you for it is the only priuiledge and prerogatiue royall of Gods owne children truely to repent and beléeue I beseech God therefore to increase your faith and to fill you full of ioy and peace in beléeuing that you may abound in hope through the power of the holy Ghost Antile The Sunne draweth low Asunetus it is time for you and me to be going Phila. Indeed the night will approach by and by and therefore we must of necessity breake off Theol. Sith it is so wée will héere surcease and goe no further Asune Sir I will now take my leaue of you I can neuer be thankefull enough for all the good instructions and comforts which I haue heard from you this day I hope I shall remember some of them whilest I liue I doe therfore praise God for you and for your counsell and for this day which I hope shall be the first day of my repentance and true conuersion vnto God Theol. The Lord for his infinite mercies sake grant it And I most humbly beséech the Almighty God to establish you with his frée spirit that you may procéed and goe forward in a Christian course vnto the end Phila. I pray you good M. Theologus pardon my boldnesse for you see I haue beene very bold to propound many questions vnto you wherein you haue fully satisfied me to the great ioy and comfort of my soule I doe therefore praise God for you and I hope I shall neuer forget some things which you haue vttered But I will now commend you to God and to the word of his grace which is able to build further Theol. Farewell good Philagathus The Lord blesse you and kéepe you in all your waies and the God of Heauen preserue vs all and continue vs in his feare vnto the end All glory be giuen to God FINIS A Table containing all the principall matters conteined in this Booke and directing to the Page where they are set downe MAns naturall corruption Page 5 Mans misery in nature 6 Mans nature corrupted but not destroied by Adams fall ibid. Some sparkes of Gods Image still remaine after the fall 7 Man in the state of nature cannot doe any thing that pleaseth God ibid. Man naturally neither seeth nor feeleth his miserie 8 Man in nature is vnder the tyrannie of Sathan and curse of the Law 9 Man growne to yeeres liuing and dying in the state of nature perisheth for euer 11 Man continueth cursed till he be borne againe ibid. None can be saued but onely the regenerate 12 Regeneration what ibid. The qualitie of regeneration 13 Remnants of sinne after regeneration 14 Regeneration vnperfect in this life ibid. Meanes of regeneration 23 Eight infallible signes of saluation 30 Eight signes of damnation 31 Nine manifest tokens of damnation ibid. Pride described 33 Pride of gifts condemned 35 Pride in apparell condemned 40 Rules of the world for
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
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
wealth long heauinesse short ioy Phila. Now you haue indeed described it to the full and laide it out as it were in orient colours And a man would thinke he were bewitched or starke mad which heereafter should set his minde on it But yet I am desirous to heare a little more of that which I asked you before where in the strength and poyson of the world doth specially consist Theol. In this lieth a great strength of the world that it draweth downe the stars of heauen and maketh them fall to the earth as it is said of the Dragons taile Apoc 12. which is ambition conetousnes the loue of this world For we may wonder and lament to sée how the loue of these things hath wounded ouerborne many excellent seruants of God both Preachers and professors of the Gospell which thing doth plainly argue the strength of it For it is the strongest the very last engine that sathan vseth to impugne vs withall when none other will preaaile For when no temptation could fasten vpon Christ he bringeth foorth this last weapoÌ„ which neuer faileth All these things will I giue thee shewing him the glory of the whole world So then he hauing experience of this that it neuer faileth thought to haue ouercome Christ himselfe with it Héere therefore lieth the very sting and strength of the world the diuel For whom hath he not takeÌ„ with All these things will I giue thee whom hath he not wounded whom hath he not deceiued whom hath he not ouerthrowen with this he enticed Baalam with this hée beguiled Achan with this he ouerthrew Iudas with this he be witched Demas with this in these our daies he deceiued many of excellent gifts For assuredly he is a Phoenix amongst men which is not ouercome with this He is a wonderment in the world that is not moued with mony Phila. I am now fully satisfied for this matter But one thing commeth often into my minde to wit that these miserable worldlings can haue no sound comfort in their pleasures and profits because they haue no comfort in God nor peace in their owne consciences Theol. You say very true It is vnpossible that men louing this world should haue anie sound comfort in God For no man can serue two masters both God and riches Their case therefore is very dangerous fearefull though they neuer sée it nor féele it as I will shew you by a plaine example Put case one of these great rich worldlings should be clothed in veluet cloth of gold in most stately manner and also should be set at his table furnished with al the dainties of the world should be attended and waited vpon by many in most Lordly and pompous manner should sit in his goodly dining-chamber all glittering like golde should haue his first second third seruice serued in with minstrels and instruments of musicke in most royall sort he sitteth in his chaire like a King in his throne yet for all this if a dagger should be held to his heart all this while ready to stab him what pleasure what ioy what comfort can he haue in all the rest Euen so whatsoeuer pompe or pleasures wicked worldlings haue héere below yet their guilty hellish conscience is as it were a dagger held alwayes hard to their hart so as they can haue no sound coÌ„fort in any thing Or let me giue it you thus Put case a man hath committed high treason and were therfore apprehended arraigned and condemned to be hanged drawen and quartered what then can comfort him in such a case can mirth can musicke can gold can siluer can lands can liuings No no none of all these can help him or giue him any comfort For the continuall thoughts of death do so gripe him at the heart that none of all these can do him any good or any whit mitigate his griefe What then is the thing that may comfort him in this case Only a pardon sealed with the Kings broad seale and subscribed with his owne hand For as soone as he hath got this his heauy heart reuiueth and leapes for ioy This then assuredly is the very cause of all prophane Atheists and worldlings who are not asiured of the King of heauen his pardon for their sinne and then what ioy can they haue either in their meat drinke goods cattell wiues children lands reuenewes or any thing whatsoeuer For the dreadful thoughts of hel do eftsoones crosse them inwardly quite dampe dash all their mirth Their owne consciences will not be stilled but in most terrible manner rise vp giue euidence against them telling them flatly they shall be damned how merry and iocund soeuer they séeme to be in this world setting a good face on the matter For sure it is that inwardly they haue many a cold pull and many heart gripes And all their mirth and iollity is but a gigling from the téeth outward they can haue no sound comfort within And therefore the wise King saith Euen in laughter the heart is sorrowfull and the end of that mirth is heauinesse Likewise saith the holy man Iob Terrors of conscience come vpon the wicked man like waters in the night a whirle-winde carrieth him away secretly Eliphas the Temanite auouched the same point saying The wicked man is continually as one that trauaileth of child a sound of feare is in his eares c. Thus then wée sée that howsoeuer many carnall Atheists and vngodly persons séem outwardly to float aloft in all mirth and iollity bearing it out as wâ—e say at the breast yet inwardly they are piâ—ched with terrors and most horrible conuultions of conscience Antile You haue spoken many things very sharpely against couetousnesse but in my mind so long as a man couets nothing but his owne he cannot be said to be couetous Theol. Yes that he may For not only is he couetous which gréedily desireth other mens goods but euen he also which ouer niggardly and pinchingly holdeth fast his owne is such a miser that he will part with nothing We sée the world is full of such pinch-pennies that wil let nothing goe except it be wrung from them perforce as a key out of Hercules hand These gripple muck-rakers had as léeue part with their blood as their goods They wil pinch their owne backs bellies to get their god into their chests And when they haue once got him in there will they easily part with him trow yée No no a man will not part with his god for no mans pleasure He will eat peasebread and drinke small drinke rather then he will diminish his god Therefore the scripture saith Eate not the meat of him that hath an euill eye and desire not his dainty dishes For as hee grudgeth his owne soule so he will say vnto thee Eat and drinke when his heart is not with thee Thou shalt vomit thy morsels which thou hast eaten and lose thy pleasant speeches The
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
his son That he would condemne others for sinne Antile But how doe you prooue the decree of reprobation to wit That God hath determined the destruction of thousands before the world was Theol. The Scripture calleth the reprobates The vessels of wrath prepared to destruction The Scripture sayth God hath not appointed vs vnto wrath Therefore it followeth that some are appointed vnto wrath The Scripture sayth of the reprobates That they were euen ordeined to stumble at the Word The Scripture sayth They were of olde ordeined to this condemnation Antile But how answer you this God willeth not the death of a sinner Therefore hee hath predestinate none to destruction Theol. God willeth not the death of a sinner simply and absolutely as it is the destruction of his creature but as it is a meane to declare his iustice and to set forth his glory Antile God did foresee and foreknow that the wicked would perish through their owne sinne but yet he did not predestinate them vnto it Theol. Gods prescience and foreknowledge cannot be separated from his decrée For whatsoeuer God hath foreséene foreknowen in his eternall counsell he hath determined the same shall come to passe For as it apperteineth to his wisdom to foreknow and foresée all things so doth it apperteine to his power to moderate and rule all things according to his will Antil What do you call prescience in God Theol. Presence in God is that whereby all things abide present before his eies so that to his eternall knowledge nothing is past nothing to come but all things are alwaies present And so are they present that they are not as conceiued imaginations formes and motions but all things are alwaies so present before God that he doth behold them in their verity and perfection Antil How can God iustly determine of mens destruction before they haue sinned Theol. This obiection hath béene answered in part before For I told you that God condemneth none but for sinne either originall only or else both original and actual For howsoeuer hée doth in himselfe before all time determine the reprobation of many yet he procéedeth to no execution till there be found in vs both iust deserts and apparant cause Therefore they deale vnsoundly and foolishly which confound the decrée of reprobation with damnation it selfe sith sinne is the cause of the one and onely the will of God of the other Phila. Well Sir sith we are so farre proceeded in this question by the occasion of this mans obiections and cauils I pray you now as you haue spoken much of reprobation and the causes thereof so let vs heare somewhat of election and the causes thereof and shew vs out of the Scriptures that God hath before all worlds chosen some to eternall life Theol. Touching the decrée of Election there are almost none that make any doubt thereof therefore small proofe shall serue for this point Onely I will confirme it by one or two testimonies out of the holy Scriptures First the Apostle saith Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in Heauenly things in Christ as hee hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue You sée the words are very plaine and pregnant for this purpose An other confirmation is taken out of the 8. Chap. to the Romanes in these words Those whom he knew before did he also predestinate to be like to the image of his own Sonne that he might be the first borne of many brethren Phila. Which be the causes of Election Theol. The causes of Election are to be found onely in God himselfe For his eternall election dependeth neither vpon man neither yet vpon any thing that is in man but is purposed in himselfe and established in Christ in whom we are Elected This is fully prooued in these words Who hath predestinated vs to bee adopted through Iesus Christ in himselfe according to the good pleasure of his will to the praise of his glory wherewith he hath made vs freely accepted in his beloued Where wée see the apostle telleth vs that his frée grace and the good pleasure of his will are the first motiues or moouing causes of our Election Phila. But the Papists fetch the first motiue of election out of mans merits and fore-seene works For say they God did fore-see who would repent beleeue and doe well and therefore he made choise of them Theol. But they are greatly deceiued For I say againe and againe that there was nothing in vs which did euer mooue God to set his loue vpon vs and to choose vs vnto life but he euer found the originall cause in himselfe As it is written Hee will haue mercy vpon whom he will haue mercy and whom hee will hee hardneth And againe It is neither in him that willeth nor in him that runneth but in God that sheweth mercie The Lord himselfe also testifieth that hée did choose his people not for any respect in them but onely because hée loued them and bare a speciall fauour vnto them So then it is a certaine truth that Gods eternall predestination excludeth all merits of man and all power of his will thereby to attaine vnto eternall life and that his frée mercy and vndeserued fauour is both the beginning the middest and the end of our saluation That is to say all is of him and nothing of our selues Phila. Whether then doth faith depend vpon election or election vpon faith That is whether did God choose vs because we doe beleeue or whether doe we beleeue because we are chosen Theol. Out of all doubt both faith and all fruits of faith doe depend vpon election For therefore we beléeue because we are elected and not therfore elected because we beléeue As it is written So many as were ordained to euerlasting life beleeued Antil If men be predestinate before they be borne to what purpose serue all precepts admonitions lawes c It forceth not how we liue For neither our godly or vngodly life can alter the purpose of God Theo. This is a very wicked and carnall obiection and sheweth a vile and dissolute minde in them that vse it But I would wish such men to consider the end of our election which is that we should lead a godly life As it is plainely set downe in the first to the Ephesians where the Apostle saith God hath chosen vs before the foundation of the world But to what end that we should line as we lift No no saith he But that we should be holy and vnblameable before him Againe he saith We are perdestinate to bee made like the image of his Sonne that is to be holy and righteous For most certaine it is that we can iudge nothing of predestination but by the consequents that is by our calling iustification and sanctification
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
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