all mirth and jollity bearing it out as wee say at the breast yet inwardly are they pinched with terrours and most horrible convulsions of conscience Antil You have spoken many things very sharply against covetousnesse but in my mind so long as a man covets nothing but his own hee cannot be said to be covetous Theol. Yes that he may For not onely is hee covetous which greedily desireth other mens goods but even hee also which over-niggardly and pinchingly holdeth fast his owne and is such a miser that hee will part with nothing Wee see the world is full of such pinch-pennies that will let nothing goe except it be wrung from them perforce as a key out of Hercules hand The gripple muck-rabers had as leeve part with their bloud as their goods They will pinch their owne backs and bellies to get their god into their chests And when they have once got him there will they easily part with him trow yee No no a man will part with his god for no mans pleasure Hee will eat peasebread and drinke small drink rather then he will diminish his god Therefore the Scripture saith Prov. 31. â— Eat not the meat of him that hath an evill eye and desire not his dainty dishes For as hee grudgeth his owne soule so will hee say unto thee Eat and drink when his heart is not with thee Thou shalt vomit thy morsels which thou hast eaten and lose thy pleasant speeches The old saying is The covetous man wanteth as well that which he hath as that which he hath not because he hath no use of that which hee hath So then you see there is a great strength of covetousnesse in the niggardly keeping of our own Antil Yet for all this men must follow their worldy businesse and lay up to live For it is an hard world and goods are not easie to come by Therefore men must ply their businesse or else they may go beg and starve Theol. I deny not but that you may follow the works of your calling diligently so it be in the fear of God and with a good conscience as I told you before but this greedinesse and gripplenesse God doth condemne and also this excessive love of money Antil Beleeve mee I know no body that hates it I cannot see but that all men love gold and silver Theol. It is one thing to use these things and another thing to love them and set our hearts upon thens For the Scripture saith 1 John 2. If riches increase set not your hearts upon them Saint John also saith Love not this world nor the things that are in this world Hee saith not Use not this world but Love not this world For use it wee may love it wee may not 1 Cor. 7. Therefore the Apostle saith that They which use this world should bee as though they used it not Where hee alloweth a sober and moderate use of the things of this life in the fear of God Wee must use this world for necessities sake as wee use meat and drink taking no more of this world then needs must for fear of surfeiting The holy Ghost saith Heb. 13.5 Let your conversation be without covetousnesse and be content with things present Happy is that man therefore that is well content with his present estate whatsoever and carrieth himselfe moderately and comfortably therein For the Spirit saith Eccl. 2.24 There is no profit to a man under the Sun but that he eat and drink and delight his soul with the profit of his labours I saw also this that this is the hand of God In which words the prudent King saith thus much in effect That this is all the good wee can attain unto in this world even to take a sober and comfortable â—sâ— of the things of this life which God bestoweth upon us And further hee avoucheth Eccl. 18.19 That thus to use them aright and with sound comfort is a very rare gift of God For as one saith Greg. N 1. He is a wise man that is not grieved for the things which hee hath not but doth rejoyce in the things that hee hath using them to Gods glory and his owne comfort So then I conclude this point and return to you an answer thus That wee may in sober and godly manner use gold silver and the things of this life but at no hand to over-love them or give our hearts unto them Antil Well Yet for all this I cannot see but that these Preachers and Professors these learned men and precise fellowes are even as eager of the world and as covetous as any other Theol. Now you shew your venemous spirit against better men then your selfe And I have a foure-fold answer for you First I answer that although godly men may be somewhat overtaken this way and over-spirt a little yet they break not out so grossely as others Secondly if God leave them sometimes to be overcome of the world yet hee in his great wisedome and mercy turneth it to their good For thereby hee first humbleth them and afterwards raiseth them up againe Rom. 8. And so all things work together for good to them that love God Thirdly I answer wee must live by rules and not by examples For even the best of Gods people have had their wants and weaknesses Therefore wee may not frame rules to live by out of the infirmi ies of the most excellent servants of God Wicked therefore and impious is their allegation who alledge Davids adultery Lots drunkennesse Peters fall Abrahams slips Solomons weaknesse c. for a shelter and defence of themselves in the like sins Lastly I answer that you greatly wound your self in your own speech so far off are you from mending your market any whit thereby For if Preachers and other godly men after many prayers teares and much meanes used cannot escape scot-free but sometimes are wounded and almost overthrowne by the world and the Divell what then shall become of you which use no meanes at all nor any gain-striving but willingly give place to the Divell If the Divell did over-master David Lot Samson Solomon and other such excellent worthies alas what shall become of meer worldlings and Atheists If the most valiant men and chiefe Captaines in a battell goe downe what shall become of the faint-hearted souldiers And as S. Peter saith 1 Pet. 4.18 If the righteous scarce be saved where shall the wicked and ungodly appeare So then I take you at the rebound and returne your owne weapon upon your selfe That sith godly men cannot escape through this world without blowes what shall become of them that know not what godlinesse meaneth Antil Yet I say once again that men must live men must lay up for this world we cannot live by the Scriptures And as for that which you call covetousnesse it is but good husbandry Theol. I thought wee should have it at last Now you have paid it home you are come to
Booke of life For whom hee hath predestinate them hee hath called Rom. 8.30 and whom hee hath called them hee hath justified and whom he hath justified them he hath glorified Now therefore till wee feele these markes of election wrought in us we can be at no certainty in this point neither are wee to take any notice of it or meddle in it but we must strive according to that power and faculty wee have to live honestly and civilly waiting when God will have mercy on us and give us the true touch As for them that are carelesse and dissolute letting all at six and seven there is small hope that they are elected or ever shall be called Antil I thinke the preaching and publishing of this doctrine of predestination hath done much hurt and it had been good it had never been knowne to the people but utterly concealed For some it driveth to despaire and others it maketh more secure and carelesse Theol. You are in a great errour for this doctrine is part of Gods revealed Truth which hee would have knowne to his people And in good sooth it is of very great and comfortable use to the Children of God against all the assaults of the Divell and temptations of desperation whatsoever For when a man hath once in truth felt by the effects that God hath chosen him to life then though the Divell lye sore at him and the conscience of sinne and his owne frailties doe vehemently assault him yet he knoweth certainly that the eternall purpose and counsell of God is immutable and that because his salvation is not grounded upon himselfe or his owne strength but upon the unchangeable decree of GOD which is a foundation immoveable and alwayes standing sure and firme therefore doe the Divell and sin what they can yet he shall be upheld in righteousnesse and truth and even as it were borne up in the armes of God even to the end For whom God loveth to the end he loveth them Moreover when once the Lords people perceive by their sanctification and new birth both that the Lord hath rejected and reprobated so many thousand thousands and made choice of them to be heires of his most glorious Kingdome being in themselves of the same mould and making that others are and that he hath done all this of his free grace and undeserved mercy towards them oh how doth it ravish their hearts with the love of him Againe how frankly and cheerfully doe they serve him how willingly and faithfully doe they obey him Yea how are they wholly rapt and inflamed with the desire of him For it is the perswasion and feeling of Gods love towards us that draweth up our love to him againe as St. John saith 1. John 4. We love him because he hath love us first Moreover it is said of Mary Magdalen Luke 7. that she loved much because much was forgiven For after shee felt her many great sins freely pardoned her affections were kindled with the love and obedience of Christ So likewise the Church in the Canticles Cant. â— 5 after shee had beene in the banquetting house of all spirituall grace and felt the banner of Christs love displayed upon her forthwith shee was rape therewith and cryed out as it were in a swoun that shee was sicke of love So againe Cant. 5.5 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 St. Paul prayeth for upon his knees Eph. 18 19 that it may be granted to the Ephesians that they may bee able to comprehend with all the Saints what is the breadth and length height and depth of Gods love towards us and to know the love of Christ which passeth knowledge and to be filled with all fulnesse of God Thus then you see the great and comfortable use of this doctrine of election both in that it ministreth strength comfort against all temptations as also because it constraineth us to love God and of very love to feare him and obey him Phil. Well Sir I think now you have spent time enough in answering the objections and cavils of Antilegon In all which I doe observe one thing that there is no end of cavilling and objecting against the truth and that a man may object 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 have sin in them out of measure and the Spirit of God but in measure Therefore they can by the one object and conceive more against the truth then by the other they shall be able to answer and say for it Phil. It appeareth indeed that errours be infinite and objections innumerable and that there is no end of mens cavilling against Gods sacred truth It is good for us therefore to be thorowly settled in the truth that we be not entangled or snared with any cavils or sophistications whatsoever And I doe verily thinke notwithstanding all his objections and exceptions that he doth in his conscience desire with Balaam to dye 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 over vice that where she is most hated there she is often desired and wished for And this is the great punishment that God bringeth upon the wicked Virtutem ut videant intabescantque relicta as saith the Poet That they shall see vertue and pine away having no power to follow it Phil. But now let us returne to the point wee were in hand with before wee fell into these objections and cavils which was concerning the small number of them which shall be saved and as you have shewed us many reasons thereof so proceed to speak yet more unto that point Theol. As I have shewed you of sundry lets both within us and without us which doe keep us backe from God and hold us fast in our sinnes so now unto all that hath been said before I will adde nine great hinderances unto eternall life which may not unfitly be termed nine bars out of Heaven and nine gates into Hell Phil. Which be they Theol. They be these Infidelity Nine gates into Hell Presumption of Gods mercy Examples of the multitude Long custome of sin Long escaping of punishment Hope of long life Conceitednesse Ill company Evill examples of Ministers Phil. These indeed be strong bars out of heaven and wide gates into hell I pray you therefore prove them of the Scriptures and lay them forth somewhat more largely Theol. The first which is Infidelity is proved out of the fourth chapter to the Hebrewes verse 2. where it is written Unto us was the Gospel preached as unto them but the word which they heard profited them not because it was not mixed
needs smite us downe and take vengeance of us every day and every houre in the day because wee provoke him every day and every houre in the day But the God of Heaven is not as a man that hee should be subject to passions and affections hee is of a most constant and immutable nature For though we provoke him every day with new sins yet is he so farre off from takeing revenge that the next day hee rewardeth us with new mercies and breaketh through all our unkindnesse to shew kindnesse unto us and through all our naughtinesse to doe us good All our infirmities cannot make him breaks off with us or cease to love us Hee is content to take us with all faults and to love us dearly though wee have great faults Hee regardeth not our infirmities though wee be oftentimes wayward and elvish yet for all that hee loveth us neverthelesse Even as a loving Mother though her young suckling cry all the night and be exceeding trease and wayward so as shee cannot rest on houre in the night yea though shee endure much lothsomenesse and trouble with it yet in the morning when shee riseth shee loveth it never the lesse but dandleth it playeth with it smileth and laugheth upon it so the God of all mercies whose love towards us farre passeth the love of mothers though we grieve him with our infirmities continually yet loveth us neverthelesse and is content to put up all to forget and forgive all for hee is a most constant lover Where he once sets and settles his love hee loveth most constantly nothing can alter him nothing can remove him Even as a Father when his little childe catcheth a fall breaketh his shinnes and hurteth his face is so farre from beeing offended or displeased with him therefore that hee doth pity him and bemoane him seeking remedies for his hurt so our mercifull Father is so farre off from being angry and displeased with us for some slips and falls that hee doth the more pitie us and lament our case Even as a loving and wise husband although his wife have many infirmities yet being assured shee loves him dearly and that her heart is with him hee is well content to winke at all her faults to hide them to beare with them yea and to make nothing of them loving her no whit the lesse for them so our deare husband and Spouse Christ Iesus because hee knoweth wee love him and that hee hath our hearts is content to beare with all our infirmities and to make light of them For this cause it is that hee saith to his Spouse in the Canticles though shee was black and full of infirmities Behold thou art all faire Câ—nt 4 1 7. my Love Behold thou art faire thou art all faire my Love there is no spot in thee Mark that hee calleth his Church faire all faire and without spot not because shee was so in her selfe but because shee was made so in him and assuredly the eternall God beholding her in his Sonne doth so esteeme and account of her For as hee that beholdeth any thing through a red glasse doth take it to be red as is the colour of the glasse so God the Father beholding us in his Sonne doth take us to be of the same nature and quality that hee is that is perfectly righteous For this cause it is that hee loveth us and setteth his heart upon us and will not be removeed from us For his love to his children is alwaies one and the same although we have alwaies the like sight and feeling of it as the Moone is alwaies the same in substance and quantity though sometimes it seemeth unto us to be wasted into a very small scantling Let us know then to our great comfort that the love of God towards us in his deare Sonne is constant and alwaies alike and that he will not discountenance us or shake us off for some infirmities no nor yet for many infirmities for the mercifull God doth accept of his children because their generall care is good and the universall tenour of their life tendeth unto righteousnesse howsoever they may greatly faile in many particular actions Two or three fits of an ague doe not prove a diseased body nor two or three good daies a found body then so some few infirmities do not argue a wicked man nor two or three good actions a good man but we must have an eye to the certain 〈◊〉 settled course of a mans life Even aâ—â— men are truely said to walke in a way when they go in it although sometimes they trip and stumble so Gods children do walk in the way of righteousnesse although sometimes they stumble and step out of it or sometimes be violently haled out of it by theeves For Satan and the violence of our lusts do often hale us out of the way but wee must get into it againe as soon as wee are escaped Now then to conclude and draw to an end Sith God is so infinitely mercifull and constant in his mercy sith such great and precious promises are made to us in Christ sith the Lord doth not regard our infirmities when our hearts are with him therefore O Asunetus be of good cheere let nothing trouble you feare not the assaults of the Divel regard not his temptations for assuredly your sinnes are forgiven Christ is yours heaven is yours and all the promises of life and salvation belong unto you So as you need not doubt you cannot miscarry your name is written in the Book of life Asun I am greatly comforted and cheered up with your words Your preaching of the Gospel and laying open of Gods abundant mercy in Christ and of the promises doe exceedingly revive me and even as it were put new life into me they are as Sacke and Sugar unto my soule and sweeter then the honey and the honey-combe they are as Physicke to my sicke soule and as ointment to my spirituall wounds I do now begin 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 give mee 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 do belong unto me my sins are forgiven and that I am one of them that shall be saved Theol. I doe greatly rejoice that God hath according to his rich mercy wrought this good worke in you I do from the bottome of my heart give him the praise and glory of it Happie are you that ever you were borne in whom the Lord hath wrought so gracious a work It is his high favour and speciall mercy towards you for it is the onely priviledge and prerogative royall of Gods owne children truely to repent and deâ—â—eve I beseech God therefore to encrease your faith and to
glory and the great peace and comfort of our owne consciences Strengthen us good Father by thy grace and holy Spirit against the common corruptions of the world as pride whoredome covetousnesse contempt of thy Gospel swearing lying dissembling and deceiving O deare Father let us not be overcome of these filthy vices nor any other sinfull pleasures fond delights wherewith thousands are carried head-long to destruction Arme our soules against all the temptations of this world the flesh and the Divell that wee may overcome them all through thy help and keep on the right way to life that wee may live in thy feare and dye in thy favour that our last dayes may be our best dayes and that wee may end in great peace of conscience Furthermore deare Father we intreat thee not onely for our selves but for all our good brethren thy deare children scattered over the face of the whole earth most humbly beseeching thee to blesse all them to cheere them up and glad them with the joy of thy countenance both now and alwayes Guide them all in thy feare and keep them from evill that they may praise thy Name In these dangerous dayes and declining times wee pray thee O Lord raise up nursing Fathers and nursing Mothers unto thy Church Raise up also faithfull Pastours that thy cause may be carried forward Truth may prevaile Religion may prosper thy Name onely may be set up in the earth thy Sons Kingdome advanced and thy will accomplished Set thy selfe against all adversary power especially that of Rome Antichrist Idolatry and Atheisme curse and crosse all their counsels frustrate their devices scatter their forces overthrow their armies When they are most wise let them be most foolish when they are most strong let them be most weake Let them know that there is no wisdome nor counsell power nor policie against thee the Lord of hosts Let them know that Israel hath a God and that thou which art called Jehovah art the onely Ruler over all the world Arise therefore O most mighty God and maintain thine owne cause against all thine enemies smite thorow all their loines and bow downe their backes yea let them all be confounded and turned backward that beare ill will unto Sion Let the patient abiding of the righteous be joy and let the wicked be disappointed of their hope But of all favour wee intreat thee O Lord to shew speciall mercie to thy Church in this Land wherein wee live Continue thy Gospel amongst us yet with greater successe purge thy House daily more and more take away all things that offend Let this Nation still be a place where thy Name may be called upon and an harbour for thy Saints Shew mercy to our posterity deare Father and have care of them that thy Gospel may be left unto them as a most holy inheritance Defend us against forraigne invasion keep out Idolatry and Popery from amongst us Turne from us those plagues which our sins cry for For the sins of this Land are exceeding great horrible and outrageous and give thee just cause to make us spectacles of thy vengeance to all Nations that by how much the more thou hast lifted us up in great mercy and long peace by so much the more thou shouldest presse us downe in great wrath and long warre Therefore deare Father woe most humbly intreat thee for thy great Names sake and for thy infinite mercies sake that thou wouldest be reconciled to this Land and discharge it of all the horrible sins thereof Drown them O Lord in thy infinite mercy through Christ as it were in a bottomlesse gulfe that they may never rise up in judgement against us For although our sins be exceeding many and fearfull yet thy mercie is farre greater For thou art infinite in mercy but wee cannot be infinite in sinning Give us not over into the hands of the Idolaters lest they should blaspheme thy Name and say Where is their God in whom they trusted But rather deare Father take us into thine owne hands and correct us according to thy wisdome for with thee is mercie and deep compassion Moreover wee most heartily beseech thy good Majestie to blesse our most gracious Soveraigne King Charles Queene Mary Prince Charles and the rest of the Royall Progenie We beseech thee also to blesse his Majesties most honourable privie Counsellors counsell them from above let them take advice of thee in all things that they may both consult and resolve of such courses as may be most for thy glory the good of the Church and peace of this our Common-wealth Blesse the Nobility and all the Magistrates of the Land giving them all grace to execute judgement and justice and to maintaine truth and equitie Blesse all the faithfull Ministers of the Gospel increase the number of them increase thy gifts in them and so blesse all their labours in their severall places and congregations that they all may be instruments of thy hand to enlarge thy Sons Kingdome and to win many unto thee Comfort the comfortlesse with all needfull comforts Forget none of thine that are in trouble but as their afflictions are so let the joyes and comforts of thy Spirit be unto them and so sanctifie unto all thine their afflictions and troubles that they may tend to thy glory and their owne good Give us thankfull hearts for all thy mercies both spirituall and corporall for thou art very mercifull unto us in the things of this life and infinitely more mercifull in the things of a better life Let us deeply ponder and weigh all thy particular favours toward us that by the due consideration thereof our hearts may be gained yet neerer unto thee and that therefore we may both love and obey thee because thou art so kind and loving unto us that even thy love towards us may draw our love towards thee and that because mercy is with thee thou maist be feared Grant these things good Father and all other needfull graces for our soules or bodies or any of thine throughout the whole world for Jesus Christs sake in whose Name wee further call upon thee as he hath taught us in his Gospel saying Our Father which art in Heaven c. A Prayer to be used at any time by one alone privately O Lord my God and heavenly Father I thy most unworthy childe do here in thy sight freely confesse that I am a most sinfull creature and damnable transgressour of all thy holy Lawes and Commandements that as I was born and bred in sin and stained in the womb so have I continually brought forth the corrupt and ugly fruits of that infection and contagion wherein I was first conceived both in thoughts words and workes If I should goe about to reckon up my particular offences I knew not where to begin or where to make an end For they are more then the haires of my head yea far more then I can possibly feele or know For who knoweth the height and depth
many will say As long as they be neither whore nor thiefe nor spotted with such like grosse sinnes they trust in God they shall be saved Theol. They erre not knowing the Scriptures For many thousands are in great danger of losing their souls for ever which are free from such notorious and horrible vices nay many which in the world are counted good honest men good true dealers good neighbours and good towns-men Asun I pray you Sir give mee leave a little I have heard all your speech hitherto and I like reasonable well of it but now I can forbear no longer my conscience urgeth mee to speak For mee thinks you goe too far you goo beyond your learning in this that you condemn good neighbours and good towns-men You say many such men are in danger of losing their souls but I will never beleeve it while I live For if such men be not saved I cannot tell who shall Theol. But you must learn to know out of the Scriptures that all outward honesty and righteousnesse without the true knowledge and inward feeling of God availeth not to eternall life As our Saviour Christ saith Matth. 12. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye cannot enter into the kingdom of heaven It is also written that when Paul preached at 〈◊〉 Acts 17.18 many honest men and women did beleeve that iâ— such no were outwardly honest or honest to the word only for they could not be truly and inwardly honest before they did beleeve Therefore you see that this outward honesty câ—vility without the inward regeneration of the spirit avaâ—seth not to eternall life and then consequently all your honest worldly men are in great danger of losing their souls for ever Asun What sound reason can you yeeld why such honest men should be condemned Theol. Because many such are utterly void of all true knowledge of God and his word Nay which is more many of them despise the word of God and hate all the zealous professors of it They esteem Preachers but as pratlers and Sermons as good tales they esteem a Preacher no more then a shoemaker they regard the Scriptures no more then their old shooes What hope is there then I pray you that such men should be saved Doth not the holy Ghost say Hoâ— 2.5 How shall we escape if we neglect so great salvation Asun You go too far you judge too hardly of them Theol. Not a whit For all experience sheweth that they mind dream dote of nothing else day and night but this world this world lands leases grounds and livings kine sheep and how to wax rich All their thoughts words and works are of these such like things And their actions do most manifestly declare that they are of the earth and speak of the earth and there is nothing in them but earth earth As for Sermons they care not how few they hear And for the scriptures they regard them not they read them not they esteem them not worth the while there is nothing more irksome unto them they had rather pill strawes or doe any thing then hear read or conferre of the Scriptures And as the Prophet saith 〈◊〉 8.1 â— The word of the Lord is as a reproach unto them they have no delight in it Phil. I marvell much that such men should live so honestly to the worldward Theol. No marvell at all for many bad men whose hearts are worm-eaten within yet for some outward and carnall respects doe abstaine from the grosse act of sin as some for credit some for shame some for fear of law some for fear of punishment but none for love of God for zeal of conscience or of obedience For it is a sure thing that the wicked may have that spirit which doth represse but not that which doth renew Phil. It seemeth then by your speeches that some which are not regenerate do in some things excell the children of God Theol. Most certain it is that some of them in outward gifts and the outward carriage of themselves doe goe beyond some of the elect Phil. Shew me I pray you in what gifts Theol. In learning discretion justice temperance prudence patience liberality assability kindnesse courtesie good nature c. Phil. Me thinks it should not be possible Theol. Yes truly for some of Gods dear children in whom no doubt the inward work is truely and soundly wrought yet are so troubled and incumbred with a crabbed crooked nature and so clogged with some master sin as some with anger some with pride some with covetousnesse some with lusts some one way and some another all which breaking out in them do so blemish them and their profession that they cannot so shine forth unto men as otherwise no doubt they would and this is their wound their griefe and their heart-smart and that which costeth them many a tear and many a prayer and yet can they not get the fu l victory over them but still they are less in them as a prick in the flesh to humble them Ph. Yet love should cover a multitude of such infirmities in Gods children Theol. It should do so indeed but there is great want of love even in the best and the worst sort espying these infirmities in the godly runne upon them with open mouth and take upon them to condemne them utterly and to judge their hearts saying They be hypocrites dissemblers and there is none worse then they Phil. But do you not think that there be some counterfeits even amongst the greatest professors Theol. Yes no doubt there be alwayes have been some very hypocrites in the Church but we most take heed of judging condemning all for some For it were very much to condemne Christ and his eleven disciples because of one Judas or the whole Primitive Church for one Ananias and Sapphira Phil. But I hope you are of this mind that some regenerate men even in outward gifts and their outward carriage are comparable with many others Theol. Questionlesse very many For they being guided by Gods spirit and upheld by his grace doe walk very uprightly and unblamably towards men Phil. Yet there resteth one scruple for it seemeth very strange unto me that men of so discreet carriage as you speak of and of so many good parts should not be saved It is great pity such men should be damned Theol. It seemeth so unto us indeed but God is only wise And you must note that as there be some infirmities in Gods children which hee correcteth with temporall chastisements and yet rewardeth their faith love and inward service and obedience with eternal life so there be some good things in the wicked and them that are without Christ which God rewardeth with temporall blessings and yet punisheth them eternally for their unbeliefe and hardnesse of heart Phil. Now you have reasonably well satisfied mee touching the doctrine of regeneration and the manifold errours
inward conversation with God by much prayer reading meditation and heavenly affections This indeed is to climbe up above the world and to converse in the chambers of peace O therefore that wee would seriously and throughly conceive and consider of this world as it is that wee would well weigh the vanity of it and the excellency of that which is to comâ— that so wee might loath the one and love the other despise the one and imbrace the other love God more then ever wee did and this world lesse For what is this world but vanity of vanities Antil You do exceedingly abase that which some make their god You speak contemptuously of that which most men have in greatest price and admiration You disgrace that which multitudes would grace You make light of that which numbers make greatest account of Let us therefore heare your reasons Shew us more fully what it is describe it unto us Theol. The world is a sea of glasse a pageant of fond delights a theatre of vanity a labyrinth of errour a gulfe of griefe a stye of filthinesse a vale of misery a spectacle of woe a river of teares a stage of deceit a cage full of Owles a den of Scorpions a wildernesse of Wolves a cabbin of Bears a whirle-winde of passions a fained Comedy a delectable phrensie where is false delight assured griefe certain sorrow uncertaine pleasure lasting woe fickle wealth long heavinesse short joy Phil. Now you have indeed described it to the full and layed it out as it were in orient colours And a man would think he were bewitched or stark mad which hereafter should set his minde on it But yet I am desirous to heare a little more of that which I asked you before wherein the strength and poyson of the world doth especially consist Theol. In this lyeth a great strength of the world that it draweth down the stars of heaven and maketh them fall to the earth as it is said of the Dragons taile Rev. 12. which is ambition covetousnesse and the love of this world For wee may wonder and lament to see how the love of these things hath wounded and over-borne many excellent servants of God both Preachers and Professours of the Gospel which thing doth plainely argue the strength of it For it is the strongest and the very last engine that Sathan useth to impugne us withall when none other will prevaile For when no temptation could fasten upon Christ hee bringeth forth this last weapon which never faileth Matth. 4. All these things will I give thee shewing him the glory of the whole world So then hee having experience of this that it never faileth thought to have overcome Christ himselfe with it Here therefore lyeth the very sting and strength of the world and the Divell For whom hath hee not taken with All these things will I give thee whom hath hee not wounded whom hath hee not deceived whom hath hee not overthrowne With this hee enticed Balaam with this he beguiled Achan with this hee overthrew Judas with this hee bewitched Demas with this in these our dayes hee deceiveth many of excellent gifts For assuredly hee is a Phoenix amongst men which is not overcome with this He is a wonderment of the world that is not moved with money Phil. I am now fully satisfied for this matter But one thing cometh often into my mind to wit that these miserable worldlings can have no sound comfort in their pleasures and profits because they have no comfort in God nor peace in their own consciences Theol. You say very true It is impossible that men loving this world should have any sound comfort in God For no man can serve two masters both God and riches Their case therefore is very dangerous and fearfull though they never see it nor feele it as I will shew you by a plaine example Put case one of these great rich worldlings should bee cloathed in velvet and cloth of gold in most stately manner and also should bee set at his table furnished with all the dainties of the world should bee attended and waited upon by many in most lordly and poâ—pous manner should sit in his goodly dining chamber all glittering like gold should have his first second and third service served in with minstrels and instruments of musick in most royall sort hee sitting in his chaire like a King in his throne yet for all this if a dagger should bee held to his heart all this while ready to stab him what pleasure what joy what comfort could he have in all the rest Even so whatsoever pomp and pleasures wicked worldlings have here below yet their guilty and hellish conscience is as it were a dagger held alwayes hard to their heart so as they can have no found comfort in any thing Or let mee give it you thus Put case a man hath committed high treason and were therefore apprehended arraigned and condemned to be hanged drawne and quartered what then can comfort a man in this case can mirth can musick can gold can silver can lands can livings No no none of all these can help him or give him any comfort For the continuall thoughts of death doe so gripe him at the heart that none of all these can doe him any good or any whit mitigate his griefe What then is the thing that can comfort him in this case Only a pardon sealed with the Kings broad seale and subscribed with his owne hand For assoone as hee hath got this his heavie heart reviveth and leaâ—eth for joy This then assuredly is the very case of all profane Atheists and worldlings who are not assured of the King of heaven his pardon for their sinne and then what joy can they have either in their meat drink goods cattell wives children lands revenues or any thing whatsoever For the dreadfull thoughts of hell doe estsoones crosse them inwardly and quite damp and dash all their mirth Their owne consciences will not bee stilled but in most terrible manner rise up and give evidence against them telling them flatly they shall bee damned how merry and jocond soever they seeme to bee in this world setting a good face on the matter For sure it is that inwardly they have many a cold pull and many heart-gripes And all their mirth and jollity is but a giggling from the teeth outward they can have no sound comforâ— within And therefore the wiâ—e King saith Even in laughter the heart is sorrowfull Prov. 14.12 and the end of that mirth is heavinesse Job 27.20 Likewise saith the holy man Job Terrours of conscience come upon the wicked man like waters in the night a whirle-wind carrieth him away secretly Eliphas the Temanite avouched the same point Job 15.20 saying The wicked man is continually as one that travelleth of childe a sound of fear is in his ears c. Thus then we see that howsoever many carnall Atheists and ungodly persons seem outwardly to float aloft in
heaven doth pronounce a woe against them saying 〈◊〉 5.11 Woe unto them that rise up eaâ—ly to follow drunkennesse and to them that continue untill night till the wine doe enflame them Our Lord Iesus giveth us a cabeat to take heed of it Luke 21.24 Take heed saith hee that your hearts be not overcome with surfeiting and drunkennesse and the eares of this life and so that day come upon you unawares Thus you hear how both Christ himselfe and sundry of the Prophets doe thunder downe from heaven against this grosse beastlinesse which now aboundeth and reigneth amongst the sons of men Phil. True indeed But yet almost nothing will make men leave it for it is a most rise and over-common vice Wee see many that thinke themselves some bodies and as wee say no small fooles which yet will be overtaken with it and thereby lose their credit and reputation with all wise men yea doe prove themselves to be but swine and brute beasts as the holy Ghost avoucheth saying Wine is a mocker and strong drinke is raging Prov. â—0 1 Whosoever is deceived therein is not wise Theol. The wise King in the same booke doth most notably and fully describe unto us the inconveniences and mischiefes which doe accompany drunkennesse and follow drunkards at the heeles Prov. 25.29 To whom he saith is wo to whom is alas to whom is strife to whom is babbling to whom are wounds without cause to whom is the rednesse of the eies Even to them that tarry long at the wine to them that goe and seeke out mixt wine Prov. 23.21 In the same chapter he saith Bee not of the number of them which are bibbers of wine or of them which glut themselves with flesh for the drinker and the feaster shall become poore and the fleeper shall be cloathed with rags Moreover he saith Prov. 23.33 Their eyes shall behold strange women and that they shall bee like him that lyeth in the midst of the Sea and sleepeth in the top of the mast In all these speeches the holy Ghost doth in most lively manner describe unto us the properties of drunkards even their staggering their reeling their snorting their senslesse sensuality Behold then what be the cursed fruits events of drunkennes Even these which follow woe alas griefe misery beggary poverty shame lusts strife babbling brawling fightings quarrelling surfeiting sicknesse diseases swinish sleeping security and sensuality So then I conclude that drunkennesse is a vice more beseeming an hog than any reasonable man And as one saith It is the Metropolitan City of all the province of vices Well therefore saith the Heathen Writer When the wine is in Dâ—most Olinth a man is as a running coach without a coachman Phil. Let us hear what executions have beene done upon drunkards in former ages that now men may learne to take heed by their examples Theol. 1 Sam. 13.29 Ammon one of Davids ungracious children being drunk was slaine by his brother Absolom 1 Kâ—n. 20.20 Benhadad King of Syria being drunk was discomfited by Ahab King of Israel Elah 1 Kin. 16.10 King of Israel being drunke was slaine by Zimri his servant and captaine of his Chariots who also succeeded him in the Kingdome Lot being drunke Gen. 19.37 committed incest with his owne daughters and therefore was punisht in his posterity Thus wee see what executions have beene done even upon Kings for this kind of sin Therefore let men learne once at last to shun vâ—ce and embrace vertue and as the Apostle saith to make an end of their salvation iâ— feare and trembling For all our shifts and starting-holes will serve 〈◊〉 to no purpose in the end but when we have asked hither and thither never so muâ—h yet at the last we must be fain to be shut up in Gods wrath Antil What I pray you do you make it so great a matter if a man be a little oâ—ertaken with drinke now and then There is no man but he hath his faults and the best of â—s all may be amended If neighbours meete together now and then at the Ale-house and play a game at Maw for a pot of Ale meaning no hurt I take it to be good fellowship and a good meanes to increase love amongst neighbours and not so hainous a thing as you make it Theol. I see you would faine make faire weather of it and smooth over the matter with sweete words as though there were no such great evill in it But howsoever you mince it and blanch it over yet the Apostle saith statly 1 Cor. 6. That Drunkards shall not inherit the Kingdome of God I think this one sentence is enough to amaze and strike through the hearts of all drunkards in the world for it is as much in effect as if the Apostle had said All drunkards are notorious reprobates and hell-hounds branded of Satan and devoted to perpetuall destruction and damnation But you say you meane no hurt I answer whatsoever you meane your actions are naught and your fellowship as bad For what good meaning can you have or what good fellowship call you it for poore labouring men artificers and such like to sit idle all the day long in Tavernes and Ale-houses mis-spending their time and their money in gaming rioting swearing staring swilling bezzelling bibbing brawling and brabling There is no true fellowship in it it is meere impiety if wee may call it impiety for poore men do live idlely dissolutely neglecting their callings while their poore wives and children fit crying at home for bread being ready to starve to beg or to steal I pray you speake your conscience what good fellowship is there in this Antil Yet for all that there be some which abstaine from Ale-houses and yet are as bad as any other For they will back-bite and slander their neighbours they will doe them a shrewd turne as soone as any other they are envious they censure us and disdaine our company yet wee thinke our selves as good as they for all their shewes of holinesse Theol. You speake more than you know or can justifie against some better than your selfe But if it were so you should not justifie one sin by another a lesser by a greater which is to no purpose Antil Will you then condemn all good fellowship Theol. No no I do greatly allow godly and Christian fellowship and acknowledge it to be one of the chiefest comforts wee have in the world I know wee are commanded to love brotherly fellowship 1 Pet. 2.11 But as for your pot-companionship I hate it and abhorre it For it is written Prov. 28.19 Hee that followeth the idle shall bee filled with poverty And againe Prov. 2â— 7 He that keepeth company with banqueters shameth his father And in another place Prov. 28.17 Hee that loveth pastime shall bee a poore man and hee that loveth wine and oyle shall not be rich Phil. Good Mr. Theologus talke no more with
this cause Job saith that Man is borne to travell as the sparkes flie upward And God hath laid this upon Adam and all his posterity Gen. 3. In the sweat of thy browes thou shalt eat thy bread Some do set downe foure causes why every man should labour diligently in his calling First to beare the yoke laid upon all mankind by the Lord. Secondly to get the necessaries of this life Thirdly to live to the profit of humane society Lastly to avoid evill thoughts and actions St. Paul findeth great fault with some in the Church of Thessalonica because they walked inordinately that is idlely and out of a lawfull calling and therefore concluded That such as would not labour should not eat So then wee do plainly see that God alloweth idlenesse in none For when we are idle as hath been shewed before wee lie open to the Divell and his temptations and he gets within us and prevaileth against us While David tarried idlely at home in the beginning of the yeare when Kings used to go forth to the battell hee was soone overtaken with those two soule sinnes of adultery and manslaughter So long as Samson warred with the Philistines hee could never be taken or overcome but after hee gave himselfe to idlenesse and pleasure he not onely committed fornication with the Strumpet Dalilah but also was taken of his enemies and his eyes miserably pulled out These examples doe shew what a dangerous sinne wickesse is Therefore the holy Ghost sends us to schools to the little Creature the Ant to learne of her both to avoid idlenesse and also to use wisedome and providence in our actions Prov. 6.6 Go to the Pismire O sluggard behold her waies and be wise For shee having no guide task-master nor ruler prepareth her meat in the summer and gathereth her food in the harvest And in good sooth it is wonderfull to observe what infinite paines and unwearied labour this silly creature taketh in Summer that she may be well provided for against Winter Let us therefore learne wisedome from her example and let us set before our eyes the looking-glasse of all Creatures Let us consider how the birds flye the fishes swimme the wormes creep the heavens turne the elements move the sea ebbeth and floweth uncessantly yea the earth it selfe which is the most heavie and unweildy creature of all other yet never ceaseth his working bringeth forth his burden in Summer and labouring inwardly all the Winter in concocting and digesting his nourishment for the next spring Thus wee see how all creatures are diligently and painfully exercised in their kinds And therefore it is a great shame for us to live idlely carelesly and dissolutely Let us therefore learne once at last to flie sloath and every one to live faithfully diligently and industriously in our severall callings So shall we both keep Satan at the staves end and also much sinne out of our soules which otherwise idlenesse will force in upon us Phil. I must needs confesse that idlenesse is a grosse vice in whomsoever it is found But specially in my judgement it is most odious in Magistrates and Ministers Theol. That is so in truth For they ought to be the guides governours shepherds and watch-men over the people of God And therefore for them to neglect their duties and charges is a most horrible thing sith it concerneth the hurt of many Therefore well said the Heathen Poet Hom. l. â— A Magistrate or Minister may not be lazie or slothfull to whom the nursing of the people is given in charge and of whom many things are to be cared for What a lamentable thing therefore is it when Magistrates are profane irreligious popish vicious and negligent in the duties of their calling And how much more lamentable is it when Ministers neglect their studies slacke preaching and prayer and give up themselves some to covetousnesse some to pride some to husbandry some to other worldly affaires and some to spend their time idlely in Tavernes Ale-houses gaming rioting and lewd company Would to God therefore that both these kinds of publike persons would cast off idlenesse and sloath 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 governeth wisely which favoureth good men and good causes and defendeth them which also setteth himselfe against bad men and bad causes and punisheth them sharply and severely which moreover maintaineth vertue even of a very love hee beareth unto it in his heart and punisheth vice of a very zeale and hatred against it and not for his credit onely or to please some or because he must needs doe it and can doe no lesse or for any such sinister respect but even of a love to God a care of his glory a conscience of duty and a fervent zeale against sin So likewise it is a notable thing for a Minister to be a good man in his place to be studious in the Law of God diligent and painfull in preaching and that out of a love of God a zeale of his glory deep pity and compassion toward the soules of the people seeking by all meanes possible to win them unto God carrying himselfe in all his actions amongst them wisely religiously unblameably and inoffensively So againe it is a worthy thing to be a good rich man which doth much good with his riches which keepeth a good house relieveth the poore ministreth to the necessities of the Saints and giveth cheerfully and with discretion where need is So also it is a commendable thing to be a good neighbour a good Townsman by whom a man may live quietly peaceably joyfully and comfortably And lastly to be a good poore man that is humble lowly dutifull painfull ready to help and ready to please Oh I say this is a most excellent and glorious thing when every man keepeth 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 duty of a father and the childe of a childe when the master doth the duty of a master and the servant of a servant when every man setteth God before his eyes in doing those things which especially belong unto him For herein consisteth the honour 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 Kingdoms and the very preservation of all things Asun You have said well in some things but yet I do not see but that rich men and women may live idlely sith they have enough wherewithall to maintaine it For may not a man do 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
4. Antil 〈◊〉 18. But how answer you this God willâ— not the death of a sinner therefore he hath predestinated none to destruction Theol. God wils not the death of a sinner simply and absolutely as it is the destruction of his creature but as it is a meanes to declare his justice and to set forth his glory Antil God did fore-see and fore-know that the wicked would perish through their owne sin but yet he did not predestinate them unto it Theol. Gods prescience and fore-knowledge cannot be separated from his decree For whatsoever God hath fore-seene and fore-known in his eternall counsell he hath determined the same shall come to passe For as it appertaines to his wisdome to fore-know and fore-see all things so doth it appertain to his power to moderate and rule all things according to his will Antil What doe you call prescience in God Theol. Prescience in God is that whereby all things abide present before his eyes so that to his eternall knowledge nothing is past nothing to come but all things are alwaies present and are they so present that they are not as conceived imaginations formes and motions but all things are alwaies so present befoâ—e God that he doth behold them 〈◊〉 their 〈◊〉 and perfection Antil How can God justly determine of mens destruction before they have sinned Theol. This objection hath been answered in part before For I told you that God condemneth none but for sin either originall onely or else both originall and actuall For howsoever he doth in himselfe before all time determine the reprobation of many yet he proceeds to no excecution till there be found in us both just desertâ— and apparent cause Therefore they deale unsoundly and foolishly which confound the decree of reprobation with damnation it selfe sith sinne is the cause of the one and only the will of God of the other Phil. Well Sir sith we are so far proceeded in this question by the occasion of this mans objections and cavile I pray you now as you have spoken much of reprobation and the causes thereof so let us heare somewhat of election and the causes thereof and shew us out of the Scriptures that God hath before all worlds chosen some to eternall life Theol. Touching the decree of election there are almost none that make any doubt thereof therefore small proofe shall serve for this point Onely I will construct it by one or two testimonies out of holy Scripture First the Apostle saith Blessed be God Ephes 1.3 even the Father of our Lord Jesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ as hee hath chosen us in him before the foundation of the world that wee should be holy and without blame before him in love You see the words are very plaine and pregnant for this purpose Another confirmation is taken out of the eight chapter to the Romans in these words Those whom hee knew before did he also predestinate to be like to be like to the image of his owne Sonne that hee might be the first-borne of many brethren Phil. Which be the causes of election Theol. The causes of election are to be found onely in God himselfe For his eternall election dependeth neither upon man neither yet upon any thing that is in man but is purposed in himselfe and established in Christ in whom we are elected This is fully proved in these words Ephes 1.5 6. Who hath predestinated us to be adopted through Jesus Christ in himselfe according to the good pleasure of his will to the praise of his glory wherewith he hath made us freely accepted in his beloved Where we see the Apostle telleth us that his free grace and the good pleasure of his will are the first motives or moving causes of our election Phil. But the Papists fetch the first motive of election out of mans merits and fore-seen workes For say they God did fore-see who would repent beleeve and doe well and therefore he made choice of them Theol. But they are greatly deceived For I say againe and againe that there is nothing in us which did ever move God to set his love upon us and to chuse us unto life but he ever found the originall cause in himselfe as it is written Rom. 9. Hee will have mercy upon whom hee will have mercy and whom hee will hee hardneth And againe It is neither in him that willeth nor in him that runneth but in God that sheweth mercy Deut. 7.7 The Lord himselfe also testifieth that hee did chuse his people not for any respect in them but onely because he loved them and bare a speciall favour unto them 〈◊〉 then it is a certaine truth that Gods eternall predestination excludeth all merits of man and all power of his will thereby to attaine unto eternall life and that his free mercy and undeserved favour is both the beginning the midst and the end of our salvation that is to say All is of him and nothing of our selves Phil. Whether then doth faith depend upon election or election upon faith That is whether did God chuse us because we doe beleeve or whether doe we beleeve because we are chosen Theol. Out of all doubt both faith and all fruits of faith do depend upon election For therefore we beleeve because we are elected and not therefore elected because wee beleeve As it is written Act. 13.41 So many as were ordained to everlasting life beleeved Antil If men be predestinate before they be borne to what purpose serve all precepts admonitions lawes c. It sorceth not how wee live For neither our godly or ungodly life can alter the purpose of God Theol. This is a very wicked and carnall objection and sheweth a vile and dissolute mind in them that use it But I would wish such men to consider the end of election which is that we should lead a godly 〈◊〉 As it is plainly set down in the first chapter to the Ephesians ver 3. where the Apostle saith God hath chosen us before the foundation of the world But to what end that wee should live as wee list No no saith hee But that wee should be holy and unblameable before him Againe he saith Rom. 9.16 Wee are predestinate to be made like the image of his Sonne that is to be holy and righteous For most certaine it is that wee can judge nothing of predestination but by the consequents that is by our calling justification and sanctification For when once we feele the work of grace within us that is that wee are washed by the new birth and renued by the holy Ghost finding in our selves an unfeigned hatred of sinne and love of righteousnesse then are we sure and out of all doubt that we are predestinated to life And it is even as much is if God had personally appeared unto us and whispered us in the eare and told us that our names are taken and written in the
out in velvets and silkes and most brave and glittering outsides but inwardly are full of filthinesse and sin they have fine delicate bodies but most ugly black and filthy soules if a man could see into their soules as hee doth into their bodies hee would stop his nose at the stink of them For they smell ranke of sin in the nostrils of God his Angels and all good men Phil. Then I p rceive by your speech that the case of all ignorant and profane men is fearfull in the sight of God and that all good men are to pity them and to pray for them Theol. If two blind and deafe men should walk in a â—â—â—ten path that leads to a great deep pond wherein they are like to be drowned if they goe forwards and two men farre off should whoope unto them and will them not to goe forward lest they be drowned yet they neither seeing any man nor hearing any man goe forward and are drowned were not this a lamentable spectacle to behold Even so is it with all the ignorant blinde and deafe soules of the world for they cast no perils but walke on boldly to destruction And though the Preachers of the Gospel whoop never so loud unto them or give them never so many warnings and caveats to take heed yet they being inwardly blinde see nothing spiritually deaf hear nothing and therefore goe on forward in their sins and ignorance till they suddenly fall into hell pit Put case also two great Armies should pitch a field and fight a main battell upon a plaine and that some man should stand upon the top of a mountaine hard by and behold all and should see with his owne eyes how thousands and ten thousands went to wrack and fell downe on every side as thicke as haile the whole plaine swimming in bloud and should also heare the groaning of souldiers wounded and the dolefull sighs and groanings of many Captaines Colonels giving up the ghost were not this a most wofull spectacle Even so when wee doe cleerely see Satan wound and murder thousand thousand soules is it not a farre more tragicall and lamentable sight and ought it not even to kill our hearts to behold it but alas men have no eyes to see into these things And yet certaine it is that Sathan doth continually and in most fearfull manner massacre innumerable soules Thus have I shewed you the wofull estate of profane and ignorant men Phil. If it be so you that be Ministers and Preachers of the Gospel and have taken upon you the cure and charge of soules have need to looke about you and doe what in you lieth to save soules and as good shepherds in great pitie and compassion to labour to pull them out of the pawes of this roaring Lion which goes about continually seeking whom hee may devoure Theol. It standeth us upon indeed very seriously and carefully to looke to it as we will answer it at the dreadfull day of Iudgement For it is no small matter that we have taken in hand which is to care for the flocke which Christ hath bought with his bloud Would to God therefore that wee would leave striving about other matters and strive together all about this who can pull most out of the Kingdome of Sathan sinne and ignorance who can win most soules and who can performe best service to the Church This were a good strife indeed and would to God that wee might once at last with joyned forces goe about it and with one heart and hand joyne together to build up Gods house If through our owne follies the worke hath been hindered or any breach made let us in wisdome and love labour to make it up againe if there have been any declining and coldnesse let us now at last revive let us stirre up our selves that we may stirre up others let us be zealous and fervent in spirit that we may through Gods grace put life into others and rouze up this dead declining and cold age wherein we live So shall God be glorified his Church edified his Saints comforted his people saved his throne erected and the kingdome of the Divell overthrowne Phil. What thinke you were the best course to effect this which you speake of Theol. This is a thing that must be exceedingly laboured in of us which are the Ministers and Preachers of the Gospel And here is required diligence and as wee say double diligence for the people are every where very ignorant Some are stones altogether uncapable of instructions others are froward and wilfull some will receive the doctrine but not the practice some againe are altogether set upon peevishnesse and cavilling So that a man were better take upon him the charge of keeping Wolves and Beares then the charge of soules 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 Satan and to bring them to God It is as wee say an endlesse piece of worke and infinite toile a labour of all labours I quake to thinke of it For men are so obstinate and irrefragable that they will be brought into no order they will come under no yoke They will not be ruled by God nor bridled by his Word They will follow their owne swinge They will runne after their owne lusts and pleasures They will rage and storme if you goe about to curb them and restraine them of their wills likings and liberties They will have their wills likings and liberties They will have their wills and follow their old fashions say what you will and doe what you can Is it not thinke you a busie piece of worke to smooth and square such Timber-logs so full of knots and knobs Is it not a tedious and irksome thing to thinke upon 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 far out of frame Phil. Well Sir you can but doe your endeavour and commit the successe to God You can but plant and water let God give the increase You are Ministers of the Letter but not of the Spirit You baptize with water but not with the holy Ghost If you therefore preach diligently exhort admonish and reprove publikely and privately studying by all good example of life and seeking with all good zeale care and conscience to doe the uttermost that in you lyeth to reduce them from their evill wayes I take it you are discharged though they remaine stubborne and incorrigible For you know what the Lord saith by his Prophet Ezech. 3â— 9 If you do admonish them and give them warning then you shall be discharged and their bloud shall be required at their owne hands Theol. You have spoken the truth And therefore sith some must needs take upon them this so great a charge it will be our best course to labour much with them in Catechizing and private
instructions and that in most familiar and plain manner For much good hath beene done and is done this way The ignorant sort must be much laboured upon this way and so no doubt much good may be done Prov. 14.23 For in all labour there is profit Herein wee that are the Ministers of Christ must be content to be abased and to teach the poore ignorant people in most plaine manner asking them many easie questions and often questioning with them in most plaine and loving manner till wee have brought them to some taste and smacke of the principles of Christian Religion Wee must not be ashamed to use repetitions and tautologies an to tell them one thing twenty times over and over againe here a line and there a line here a little and there a little precept upon precept as the Prophet speakes Esay 18.10 I know right well nothing goes more against the stomack of a Scholar and him that is learned indeed than 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 a long experience that if wee will doe any good to these simple and ignorant soules wee must enter into this course and wee may not be ashamed of it For it will be our crown and our glory to win soules howsoever wee be abased Let us therefore be well content to stoop downe that Christ may be exalted let us be abased that God may be honoured let us doe all things in great love to Christ who hath said If thou lovest mee John 21.15 feed feed feed my flocke Let us therefore testifie our love to him by feeding his flocke Let us doe all things in great love and deep compassion towards the poore soules that goe astray as it is said that our Lord Iesus was moved to pitie and his bowels did yerne to see the people as sheep without a shepherd Let it likewise move us throughly and make our hearts to bleed to see so many poore sheep of Christ wandring and straying in the mountains and wildernesse of this world caught in every bramble and hanged in every bush ready to be devoured of the Wolfe Thus have I shewed you what course in my judgement is best to be taken for the delivering of poore ignorant soules out of the captivity of Sathan and sinne Phil. Now as you have declared what course is best to be followed on your part which are Ministers and Preachers of the Gospel so I pray you shew what is best to be done of us which are the people of God Theol. The best counsell that I can give you if it were for my life is to be much exercised in the Word of God both in hearing reading and meditation thereof and also to purchase unto your selfe the sincere Ministery of the Gospel and to make conscience to live under it esteeming your selfe happy if you have it though you want other things and unhappy if you have it not though you have all other things For it is a peerlesse pearle an incomparable jewell For the purchasing whereof wee are advised by our Lord Iesus to sell all that we have Mat. 13.44 rather then to goe without it Againe our Saviour Christ gives the same counsell to the Church of Laodicea in these words Apoc. 3.18 I counsell thee to buy of mee gold tried by the fire that thou maist be rich and white raiâ—ent that thou maist be clothed and that thy filthy nakednesse doe not appeare and anoint thine eyes with eye-salve that thou maist see Where you see the Word of God is compared to most precious gold whereby wee are made spiritually rich and to glittering attire wherewith our naked soules are clothed and to an eye-salve wherewith our spirituall blindnesse is cured We are advertised also by Iesus Christ whose counsell is ever the best to buy these things whatsoever they cost us The same counsel also giveth wise Solomon saying Buy the truth Prov. 2â— 13 but sell it not So then you see the counsell which herein I give you is not of mine owne but the counsell of Iesus himselfe and Solomon the wise and who can or who dare except against their counsell Asun Is your meaning that men must of necessity frequent preaching of the word will not bare reading serve the turne Theol. I told you before that reading is good profitable and necessary but yet it is not sufficient Wee must not content our selves with that onely but wee must goe further and get unto our selves the sound preaching of the Gospel as the chiefest and most principall meanes which God hath ordained and sanctified for the saving of men As Saint Paul saith when as the world by wisedome knew not God 1 Cor 1.21 in the wisedome of God it pleased God by the foolishnesse of preaching to save them that beleeve The meaning of it is that when as men neither by naturall wisedome nor the contemplation of the creatures could sufficiently attaine to the true knowledge of God the Lord according to his heavenly and infinite wisedome thought of another course which is to save men by preaching which the world counteth foolishnesse And by the way note that the preaching of the Word is not a thing of humane invention but it is Gods owne device came first from him is the next neerest way to save mens souls Wise Solomon also in the Booke of the Proverbs telleth us that the preaching of Gods Word which hee calleth Vision using the word of the Prophets which called their Sermons Visions is not a thing that may be spared or that wee may be at our choice whether we have it or no but he maketh it to be of absolute necessity unto eternall life For he saith Where Vision faileth the people are left naked So indeed it is in the Originalâ— Pro. 29.18 but the old Translation giveth us the sense thus Wh re the Word of God is not preached there the people p rish Thus you see that Solomon striketh it dead telling us that all they which are without Preaching of the Word are in exceeding great danger of losing their soules Oh that men could be perswaded of this Saint Paul also saith Rom. 10.14 that faith cometh by hearing the word preached for hee saith How can they heare without a Preacher If faith cometh by hearing the Word preached then I reason thus No Preaching no faith no faith no Christ no Christ no eternall life for eternall life is only in him Let us then put them together thus Take away the Word take away faith take away faith take away Christ take away Christ take away eternall life So then it followes Take away the Word and take away eternall life Or wee may reade them backward thus If wee will have heaven wee must have Christ If wee will have Christ wee must have faith If wee will have faith wee must have the Word
have the reward of Gods children This is most 〈◊〉 case but they will not doe the workes of Gods children They would have the sweete but they will none of the sowre They would have the Crowns but they will sight never a stroke They would faine come to Canaan but they are loth to travell that long and dangerous way which leadeth unto it Therefore those men being the sons of idlenesse will step short in the end of that they looke for Prov. 1â— 4 For the Spirit saith The sluggard lusts but his soule hath nought Wee must therefore leave bare words and come to deeds For our Lord Iesus saith Mat. 7. â—1 Not every one that saith Lord Lord shall enter into the Kingdome of heaven but hee that doth the will of my Father which is in heaven Where wee see Christ in plaine termes excludes out of his kingdome all those whose Religion consisteth only in good words and smooth speeches but make no conscience to practise the Commandements of God David having made some good preparation for the building of the Temple and perceiving his son Solomon to have stuffe provision enough to perfect and finish it doth most wisely encourage him to the worâ— in these words 1 Câ—â— 12.16 Up and be doing and the Lord shall be with thee Oh that men would follow this counsell of David that they would up and be doing and not fit still and doe nothing that they would leave words and countenances and set upon the practice of Gods Law and study with all care and conscience to be 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 Prov. 14.32 In all labour there is profit or increase but the talke of the lips onely bringeth want Phil. Most mens minds are so wholly drowned in the love of this world that they havâ— no heart to obey God nor any delight in his commandements Theol. The greatest part of men are like to the Gadarens which esteemed their Swine more than Christ As wee see in these our daies how many make more account of their kine and sheepe than of the most glorious Gospel of Christ They highly esteeme 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 having his wife and children very sicke doth utterly neglect them and is altogether carefull for the curing of his hogs eares Phil. Wee are somewhat digressed from the matter wee had in hand I pray you therefore if you have any more matter of good counsell to give to Asunctus that you would presently deliver it Theol. I have little more to say save onely I would advise him often to remember and much to muse on these things The evill he hath committed Nine things much to be thought of The good he hath omitted The time he hath mispent The shortnesse of this life The vanity of this world The excellencie of the world to come Death then the which nothing is more terrible The day of judgement then the which nothing is more fearfull Hell fire then the which nothing is more intolerable Phil. This is short and sweet indeed You have 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 have not been spoken of Theol. Sith you are desirous I will briefly deliver unto you that which I have received from the Lord. First concerning the day of judgement I finde in the volume of Gods booke that it shall be very terrible and breadfull For the Son of man shall come in the clouds of heaven Mat. 24 3â— with power and great glory St. Peter saith 2 Pet. 2.10 The day of the Lord shall come as a theefe in the night in the which the heavens shall passe away with a noise the elements shall melt with heat and the earth with the workes that are therein shall be burnt up The Apostle tells us that at Christs coming the whole world shall be of a light â—â—re and that all castles towers goodly buildings gold silver velvets silkes and all the glittering hue glory and beauty of this world shall be consumed to powder and ashes 2 Pet. 3 7. For hee saith plainly The heavens and the earth which are now are reserved to fire against the day of Judgement and of the destruction of ungodly men Moreover hee strongly proves that as the world was once destroyed by water so the second time in the end thereof it shall be destroyed with fire The Apostle S. Paul witnesseth the same things for he saith 2 Thes â— 1 Christ shall come from Heaven with all his mighty Angâ—â—s in naming fire And in another place he notes the terrour of his coming to Iudgement saying 1 Thes 4.10 Hee shall come with a shout with the voice of the Arch-angel and the Trumpet of God We see by experience that the coming of mortall Princes to any place is with great pomp and glory They have great traines and troups behind them and before them They are accompanied with many Nobles goodly Lords and gallant Ladies doe attend upon them The Sword-bearer Trumpetters and Harbengers goe before many slaunting and stately Personages follow after Now then if the coming of mortall Princes be so pompous and glorious how much more glorious shall the coming of the Sonne of man be in whose sight all mortall Princes are but dust The Scriptures doe affirme that his second coming unto judgement shall be with such resplendent and unspeakable glory that even the most excellent creatures shall blush at it For the Sunne shall â—e darkned 〈◊〉 24.29 the Moone shall not give her light and the Stars shall fall from heaven Meaning thereby that the most glorious and bright-shining Creatures shall be clouded and obscured by the unconceiveable brightnesse of Christs coming Moreover the 〈…〉 Christs coming is noted unto us in this that immediately before it the very Sea shall quake and tremble and in his kinde crie out For it is said that the Sea shall roare and make a noise in most dolefull and lugubrious manner and mens hearts shall faile them for feare Luk. 21.25 and for looking after those things which shall come on the world for the powers of heaven shall be shaken O what shall become of swearers drunkards whoremongers and such like in that day They shall seeke to creepe into an anger-hole to hide their heads They shal then cry Woe and alas that ever they were borne They shall wish that they had never been borne or that their mothers had borne them toads And as it is in the Apocalyps They shall say to the mountaines and rockes Fall on us and hide us from the presence of him that sitteth on the throne and from the wrath of the Lamb. For the great day of
As farre as is the East from the West so farre hath hee removed our sinnes from us As a Father hath compassion on his children so hath the Lord compassion on them that feare him For he knowes whereof wee be made he remembreth that wee are but dust The History of the lost sonne doth most notably set forth the wonderfull mercy of God towards penitent sinners There is shewed how the Lord doth embrace tender Luke 1â— 20 and made much of such poore sinners as have broken and contrite hearts for their sinnes for it is said that when the Father saw his repenting Sonne a great way off hee had compassion on him and ranne and fell on his neck and kissed him and cloathed him with the best robe put it on him put a ring on his hand and shooes on his feet and caused the fat calfe to be killed for him Even so the everlasting Father doth rejoyce at the conversion of any of his lost sonnes Yea there is joy in the presence of the Angels of God for one sinner that converteth Moreover the Lord most lively expresseth his mercifull nature and disposition in this That he is very loth we should perish and willingly cast away our selves Therefore often in the holy Scriptures he mournes for us bewailes our wretchednesse and takes up many pitifull complaints and lamentations for us Psal â—1 13 saying O that my people had hearkened unto mee and Israel had walked in my waies Psa 48.18 And againe O that thou hadst hearkened unto my commandements then had thy prosperity been as the floud and thy righteousnesse as the waters of the sea Againe hee mourningly complaines by his Prophet Hosea saying O Ephraim what shall I doe to thee O Judah how shall I intreat thee And in another place Isa 5. What could I doe more to my Vineyard that I have not done Marke here how compassionately the Almighty God doth yerne over us and even as it were blood upon our wounds The Apostle also notes the rich mercy and marvellous love of GOD to mankind in this that hee doth beseech us and pray us by the Ministers of the Gospel that wee would be reconciled unto him The words are these Now then are wee Embassadours for Christ as though God did beseech you through us wee pray you in Christs stead that you be reconciled unto God Is it not a strange thing that the omnipotent God should fall to entreating of us poore wretches It is all one as if a King should intreat a begger whom hee may will and command But the abundant mercy of God towards mankind doth most of all consist in this That hee hath given his onely Sonne for us when wee were his enemies as it is written God so loved the world that hee hath given his onely begotten Sonne John â— that whosoever beleeves in him should not perish but have everlasting life Againe Gods sets out his love towards us seeing that while we were yet sinners Christ died for us much more then being now justified by his bloud wee shall be saved from wrath through him Rom. 5.1 For if when wee were enemies wee were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life In all this then wee may cleerely behold the infinite mercy of God towards us poore sinners For is it not a great matter that the Son of God should take our nature upon him should be so abased as he was and should humble himselfe to death Phil. 2. â— even to the death of the crosse For as the shadow of the Diall went backe ten degrees that Ezechias might receive length of dayes and much happinesse so Christ the Sonne of righteousnesse hath gone backe many degrees that we might have eternall life His humiliation therefore is our exaltation his sufferings our joy his death our life For wee have no other remedy or refuge but only his merits and righteousnes He is our City of refuge whither we must flie and where wee must take sanctuary Jer. 9. He is the balme of Gilead whereby our soules are cured He is that poole of Bethesda John â— 2 where every man may be cured of what disease soever he hath 2 Kin. 5. He is the river of Jordan where Naaman may wash away all his leprosie He is that Pelican who by pecking a hole in his owne breast doth restore his young to life againe by his bloud Yet one thing wee must note by the way which hath been partly touched before That all the mercies of God and merits of Christ are to be restrained only to the Elect only to the true members of the Church as plainly appeareth in Psal 103. where the mercies of God which are there largely described are restrained onely to them that feare him keep his Covenant and thinke upon his Commandements to doe them And touching Christ it is said that hee is a Prince and a Saviour unto Israel and that he shall redeem Israel from all his iniquities Againe it is written Psal 130. that Christ being consecrate was made the Authour of eternall salvation to them that obey him Heb. 5.6 None doe or can obey him but only the Elect therefore hee is the Authour of salvation onely to the Elect. And consequently the profane world whatsoever they say whatsoever they brag and boast have no true title or interest in him This thing was figured in the Law in this that the Mercy-seat which was a type of Gods mercy in Christ and the Arke which was a figure of the Church were by the expresse commandement of GOD fitted each to other Exod. 25.10 both in length and breadth For as the Arke was two cubits and a halfe long and a cubit and a halfe broad just so was the Mercy-seat Noting thereby that the mercy of God in Christ should onely be fitted to his Church and belong onely to the Church so as not one without the Church should be saved For hee that hath not the Church for his Mother cannot have God for his Father Lastly we are to observe that as God is infinite in mercy and of great compassion toward penitent sinners so also is hee most constant in the course of his mercies towards his children And therefore one of the Psalmes carries this foot Psal 156. His mercie endureth for ever his mercie endureth for ever his mercie endureth for ever Noting thereby both the constancie and eternitie of Gods mercy To the same purpose it is thus written Lam. 3 2â— It is the Lords mercie that wee are not consumed it is because his compassions faile not Let us know therefore that God as touching his mercy to his children is of a most constant and unchangeable nature As hee saith I am the Lord I change not For if GOD were of a changeable nature as we are and subject to passions then were wee in a most miserable case then must hee
that they may draw it out to punish the wicked and to defend the godly and that they may with all good care and conscience discharge the duties of their places Increase the number of faithfull and zealous Ministers in this Church Send thy Gospel to those places where it is not and blesse it where it is Remember them in thy mercy O Lord that are under any crosse or affliction whatsoever be comfortable unto them heale up their wounds bind up their sores put all their teares into 〈◊〉 bottle and make their bed in all their sorrowes and put such a good end to all their troubles that they may redound to thy glory and the furtherance of their owne salvation In the meane time give them patience and constancie to beare whatsoever it shall please thy mercifull hand to lay upon them Last of all in a word wee pray theâ— blesse the Magistracie Ministry and Commonalty Blesse all the people doe good to all that are true and upright in their hearts And so deare Father we do commit and command our selves our soules and bodies into thy hands for this day and the rest of our life praying thee to take care and charge of us Keep us from all evill watch over us for our good let thine Angels encamp about us let thy holy hand be over us and keep us in all our waies that we may live to thy praise and glory here on earth keeping faith and a good conscience in all our actions that after this life wee may be crowned of thee for ever in thy Kingdome Grant these things good Father to us here present and to all thine absent praying thee in speciall favour to remember an our friends and kinsfolkes in the flesh all our good neighbours and well-willers and all those for whom wee are bound to pray by nature by deserts or any duty whatsoever for Jesus Christs sake our onely Mediatour to whom with thee and the holy Ghost be given all praise and glory both now and for evermore Amen An Evening Prayer to be used in private Families O Eternall God and our most loving and deare Father wee thy unworthy children do here fall down at the foot of thy great Majesty acknowledging from our hearts that we are altogether unworthy to come neere thee or to look towards thee because thou art a God of infinite glory and wee are most vile abominable sinners such as were conceived and borne in sin and corruption and such as have inherited our Fathers corruptions and also have actually transgressed all thy holy Statutes and Lawes both in thoughts words and deeds before wee knew thee and since secretly and openly with our selves and with others our particular sins are moe then can be numbred for who knoweth how often hee offendeth but this wee must needs confesse against our selves that our hearts are full of pride covetousnesse and the love of this world full of wrath anger and impatience full of lying dissembling and deceiving full of vanity hardnesse and profanenesse full of infidelity distrust and selfe-love full of lust uncleannesse and all abominable desires yea our hearts are the very sinkes of sinne and dunghils of all filthinesse And besides all this we doe omit the good things we should doe for there are in us great wants of faith of love of zeale of patience of contentment and of every good grace so as thou hast just cause to proceed to sentence of judgment against us as most damnable transgressours of all thy holy commandements yea such as are sunk in our rebellions and have many times and often committed high treason against thy Majestie and therefore thou maist justly cast us all downe into Hell fire there to be tormented with Sathan and his Angels for ever And wee have nothing to except against thy Majesty for so doing sith therin thou shouldest deale with us but according to equity and our just deserts Wherefore deare Father wee doe appeale from thy justice to thy mercy most humbly intreating thee to have mercy upon us and freely to forgive us all our sinnes past whatsoever both new and old secret and open knowne and unknowne and that for Jesus Christs sake our onely Mediatour And wee pray thee touch our hearts with true griefe and unfeigned repentance for them that they may be a matter of continuall sorrow and heart-smart unto us so as nothing may grieve us more then this that wee have offended thee beâ—ng our speciall friend and Father Give us therefore deare Father every day more and more sight and feeling of our sinnes with true humiliation under the same Give us also that true and lively faith whereby we may lay sure hold on thy Son Christ and all his merits applying the same to our owne soules so as we may stand fully perswaded that whatsoever hee hath done upon the Crosse hee hath done for us particularly as well as for others Give us faith good Father constantly to beleeve all the sweet promises of the Gospel touching remission of sin and eternall life made in thy Sonne Christ O Lord increase our faith that wee may altogether rest upon thy promises which are all Yea and Amen Yea that wee may settle our selves and all that wee have wholly upon them both our soules bodies goods names wives children and our whole estate knowing that all things depend upon thy promises power and providence and that thy Word doth support and beare up the whole order of nature Moreover we entreat thee O Lord to strengthen us from above to walke in every good way and to bring forth the fruits of true faith in all our particular actions studying to please thee in all things and to be fruitfull in good workes that wee may shew forth unto all men by our good conversation whose children we are and that we may adorne and beautifie our most holy profession by walking in a Christian course and in all the sound fruits and practice of godlinesse and true religion To this end we pray thee sanctifie our hearts by thy Spirit yet more and more sanctifie our soules and bodies and all our corrupt naturall faculties as reason understanding will and affections so as they may be fitted for thy worship and service taking a delight and pleasure therein Stirre us up to use prayer watchfulnesse reading meditation in thy Law and all other good meanes whereby wee may profit in grace and goodnesse from day to day Blesse us in the use of the meanes that we may daily dye to sinne and live to righteousnesse draw us yet neerer unto thee helpe us against our manifold wants Amend our great imperfections renew us inwardly more and more repaire the ruines of our hearts aide us against the remnants of sin Enlarge our hearts to run the way of thy Commandements direct all our steps in thy Word let none iniquity have dominion over us Assist us against our speciall infirmities and master-sins that we may get the victory over them all to thy
of his corruption Who knoweth how oft he offendeth Thou only O Lord knowest my sins who knowest my heart nothing is hid from thee thou knowest what I have been and what I am yea my conscience doth accuse mee of many and grievous evils and I doe daily feele by wofull experience how fraile I am how prone to evill and how untoward unto all goodnesse My mind is full of vanity my heart full of profanenesse mine affections full of deadnesse dulnesse drowsinesse in matters of thy worship and service Yea my whole soule is full of spirituall blindnesse hardnesse unprofitablenesse coldnesse and security And in very deed I am altogether a lump of sin and a masse of all misery and therefore I have forfeited thy favour incurred thy high displeasure and have given thee just cause to frowne upon me to give me over and leave me to mine own corrupt will and affections But O my deare Father I have learned from thy mouth that thou art a God full of mercy slow to wrath of great compassion and kindnesse towards all such as groane under the burthen of their sins Therefore extend thy great mercy towards me poor sinner and give me a generall pardon for all mine offences whatsoever seale it in the bloud of thy Son and seale it to my conscience by thy Spirit assuring me more and more of thy love and favour towards me and that thou art a reconciled Father unto me Grant that I may all time to come love thee much because much is given and of very love feare thee and obey thee O Lord increase my faith that I may stedfastly beleeve all the promises of the Gospel made in thy Son Christ and rest upon them altogether Enable me to bring forth the sound fruits of faith and repentance in all my particular actions Fill my soule full of joy and peace in beleeving Fill me full of inward comfort and spirituall strength against all temptations give me yet a greater feeling of thy love and manifold mercies towards me work in my soule a love of thy Majesty a zeale of thy glory and hatred of evill and a desire of all good things Give mee victory over those sinnes which thou knowest are strongest in me Act me once at last make a conquest of the world and the flesh Mortifie in mee whatsoever is carnall sanctifie mee throughout by thy Spirit knit my heart to thee for ever that I may feare thy Name renue in mee the Image of thy Son Christ daily more and more Give mee a delight in the reading and meditation of thy Word Let me rejoyce in the publike Ministery thereof Let me love and reverence all the faithfull Ministers of thy Gospel Sanctifie their doctrines to my conscience seale them in my soule write them in my heart give me a soft and melting heart that I may tremble at thy words and be alwayes much affected with godly Sermons Let not my sins hold back thy mercies from me nor mine unworthinesse stop the passage of thy grace Open mine eyes to see the great wonders of thy Law Reveale thy secrets unto me be open-hearted toward mee thy unworthy servant Hide nothing from me that may make for thy glory and the good of my soule Blesse all meanes unto me which thou usest for my good Blesse all holy instructions unto my soule Blesse me at all times both in hearing and reading thy Word Give me the right use of all thy merciâ— and corrections that I may be the better for them Let me abound in love to thy children Let my heart be very neerly knit unto them that where thou lovest most there I may love most also Let me watch and pray that I enter not into temptation give mee patience and contentment in all things Let me love thee more and more and the worldlesse and lesse So draw my mind upward that I may despise all transitory things Let mee be so rapt and ravished with the sight and feeling of Heavenly things that I may make a base reckoning of all earthly things Let me use this world as though I used it not Let me use it but for necessity as meat and drinke Let me not be carried away with the vaine pleasures and fond delights thereof Good Father worke the good worke in me and never leave mee nor forsake mee till thou hast brought mee to true happinesse Oh deare Father make mee faithfull in my calling that I may serve thee in it and be alwayes 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 belong unto mee Blesse my goings out and comings in Let thy countenance be lifted up upon mee now and alwayes cheere me up with the joyes and comforts of thy Spirit make me thankfull for all thy mercies For I must needs confesse that thou art very kind to mee in all things For in thee I live move and have my being of thee I have my welfare and good being thou art a daily friend and speciall good benefactour unto mee I live at thy cost and charges I hold all of thee in chiefe and I find that thou art never weary of doing me good thy goodnesse towards me is unchangeable Oh I can never be thankfull enough unto thee for all thy mercies both spirituall and corporall But in such measure as I am able I praise thy Name for all beseeching thee to accept of my thanksgiving in thy Son Christ and to give me a profitable use of all thy favours that thereby my heart may be fully drawne unto thee give me O Father to be of such a good nature and disposition that I may be won by gentlenesâ— and faire meanes as much as if thou gavest me many lashes Pardon all mine unthankfulnesse unkindnesse and great abusing of thy mercies and give me grace to use them more to thy glory in all time to come Strengthen me deare Father thus to continue praising and glorifying thy Name here upon earth that after this life I may be crowned of thee for ever in thy Kingdome Grant these petitions most mercifull God not onely to mee but to all thy deare children throughout the whole world for Iesus Christs sake in whose name I doe further call upon thee saying as he hath taught mee O our Father which art in Heaven c. FINIS