iniquities the chastisement of our peace was vpon him with his stripes we are healed This great Prophet we sée doth plainly affirme that Christ suffered for our sins by his suffering we are saued The Prophet Ieremy testifieth the same thing saying Behold the daies come saith the Lord that I wil raise vnto Dauid a righteous branch a king shall raigne and prosper shall execute iudgment iustice in the earth In his daies Iudah shall be saued Israel shal dwell safely and this is the name wherby they shall call him the Lord our righteousnes This Prophet tumpeth with the other For he saith that Christ is the righteous branch that he is our righteousnes which is al one as if he had said our sins are pardoned only through him through him we are made righteous Moreouer he affirmeth that Iudah Israel that is the Church shall be saued by him The Prophet Zachary that I may speake it with reuerence telleth the same tale word for word Hée auoucheth the same thing with the other two Prophets For he saith In that day a Fountaine shall be opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse The meaning of the prophet is that in the daies of Christs kingdome the fountaine of Gods mercy in Christ should be opened and let out to wash away the sinnes and vncleannesse of the Church So then we sée that these thrée great witnesses doe all agrée in this that through Christ onely wée are washed from our sins and through him onely wée are made righteous Séeing then that eternall life is onely in the sonne therefore he that hath the son hath life Be of good courage therefore O Asunetus for no doubt you haue the son therfore eternal life Feare not your sins for they cannot hurt you For as all the righteousnes of Abraham Isaac and Iacob and all the most righteous men that euer liued vpon the face of the earth if it were yours could doe you no good without Christ so all the sinnes in the world can do you no hurt being in Christ For there is no condemnation to them which are in Christ Iesus Plucke vp a good heart therfore be no more heauy and sadde for if you be found in Christ clothed with his perfect righteousnesse being made yours through faith what can the diuel say to you what can the Law doe They may wel hisse at you but they cannot sting you they may grin at you but they cannot hurt you For who shall lay any thing to the charge of Gods elect It is God that iustifieth who shall condemne It is Christ which is dead or rather which is risen againe who is also at the right hand of God maketh request for vs. Reioice in the Lord therfore againe I say reioice For greater is he that is in you then he that is in the world our Lord Jesus is stronger then all None can plucke you out of his hands he is a strong Mediator he hath conquered all our spiritual enemies he hath ouer come hell death damnation he hath led captiuitie captiue he hath spoiled principalities powers and hath made an open shew of them triumphed ouer them in his crosse He hath most triumphantly said O death I will be thy death O graue I wil be thy destruction O death where is thy sting O hell where is thy victorie Séeing then you haue such a Mediator and high Priest as hath conquered the hellish armie and subdued all infernall power what néed you to doubt what néed you to feare any more Moreouer you are to vnderstand and to be perswaded that Gods mercy is excéeding great towards penitent sinners all such as mourne for their transgressions according as he saith At what time soeuer a sinner doth repent him of his sinnes from the bottome of his heart he will put them all out of his remembrance The Prophet Dauid doth most liuely fully describe vnto vs the mercifull nature of God in the 103. Psalme where he saith The Lord is full of compassion and mercy slow to anger of great kindnes he wil not alwaies chide neither keepe his anger for euer he hath not dealt with vs after our sins nor rewarded vs according to our iniquities For as high as the heauen is aboue the earth so great is his mercy towards those that feare him As far as the East is from the West so far hath he remoued our sins from vs. As a father hath compassion on his children so hath the Lord compassion on them that feare him For he knoweth whereof we be made he remembreth that we are but dust The Historie of the lost sonne doth most notably set foorth the wonderfull mercie of God towards penitent sinners There is shewed how the Lord doth embrace tender make much of such poore sinners as haue broken and contrite hearts for their sinnes for it is saide that when the father saw his repenting sonne a great way off he had compassion on him and ran and fell on his necke and kissed him and cloathed him with the best robe put it on him put a ring on his hand shooes on his féet and caused the fat calfe to be killed for him Euen so the euer lasting father doth reioyce at the conuersion of any of his lost sons Yea there is ioy in the presence of the angels of God for one sinner that conuerteth Moreouer the Lord doth most liuely expresse his merciful nature and disposition in this that he is very loath we should perish willingly cast away our selues Therfore often in the holy scriptures he doth mourne for vs bewaile our wretchednes and taketh vp many pitifull complaints and lamentations for vs saying Oh that my people had hearkned vnto me and Israel had walked in my waies And againe Oh that thou hadst hearkened vnto my commandements then had thy prosperity been as the floud and thy righteousnesse as the waues of the Sea Againe he mourningly complaineth by his Prophet Hosea saying Oh Ephraim what shall I do vnto thee Oh Iudah how shall I entreat thee And in another place What could I doe more vnto my vineyard that I haue not done Mark here how compassionately the Almighty God doth yearn ouer vs and euen as it were blée◠vpon our wounds The Apostle also doth note the rich mercy maruellous loue of God to mākind in this that he doth beséech vs pray vs by the ministers of the gospel that we would be reconciled vnto him The words are these Now then are we embassadors for Christ as though God did beseech you through vs we pray you in Christs sted that you be reconciled vnto God Is it not a strange thing that the omni potent God should fall to intreating of vs poore wretches It is all one as if a King should intreat a begger whom
leaue a little If a man dreame that he shall be a king and in the morning when he is awake perswadeth himselfe it shall be so may hée not be iustly laughed at as hauing no ground for it euen so may all they which beleeue their owne dreams and phantasies touching saluation But it is true which Salomon saith A foole beleeueth euery thing that copper is gold and a counter an angel And assuredly great reason there is that he which will not beléeue God should be giuen ouer to beleeue the diuell his dreame and his fansie Asune I pray you instruct me better then Theol. You had néed indéed to be better instructed for the diuell hath slily deluded your soule and cast a mist before your eies making you beléeue the Crow is white and that your estate is good before God whereas indéed it is most wofull and miserable Asune Nay I defie the diuell with all my heart But I pray you tell me how it commeth to passe that I am thus deceiued Theol. This it is that deceiueth you and many others that you measure your selues by your selues and by others which is a false metwand For you séeme to lie straight so long as you are measured by your selues and by others but lay the rule of Gods word vnto you and then you lie altogether crooked Asune What other thing is there that deceiueth me Theol. An other thing that deceiueth you is your owne heart for you know not your owne heart but are altogether deceiued therein For the heart is deceiueable aboue all things He is a wise man and greatly enlightned that knoweth his owne heart But you are blind and know not what is within you but dimly imagin you shal be saued and hope you know not what of eternal life And because blindnes maketh you bold you wil séeme to be resolute in words and say it is pitty he should liue which doth any whit doubt of his saluation And assuredly you speake as you think as you know For ought that you know to the contrary it séemeth so though indéed and in truth it is not so for you are deluded with a false light And sometimes no doubt you haue pricks gripes terrors and inward accusations of conscience for all your bold and resolute spéeches Asune Truely I neuer heard so much before Theol. That is because you shut your eyes and stop your eares against God and all goodnesse You are like the deafe Adder which heareth not the voice of the Charmer though he be most expert in charming Asune Well then if it be so I would be glad now to learn if you would teach me And as you haue shewed me the meanes whereby the new birth is wrought so now shew mee the certaine signes and tokens thereof whereby all men may certainly know that they are sanctified regenerate and shall be saued Theol. There be eight infallible notes and tokens of a regenerate minde which may well be tearmed the eight signes of saluation and they are these A loue to the children of God A delight in his word Often and feruent prayer Zeale of Gods glory Deniall of our selues Patient bearing of the crosse with profit and comfort Faithfulnesse in our calling Honest iust and conscionable dealing in all our actions amongst men Phila. Now that you haue shewed vs the euident signes of mans saluation shew vs also the signes of condemnation Theol. The contraries vnto these are manifest signes of damnation No loue to the childen of God No delight in his word Seldome and cold praiers Coldnesse in Gods matters Trusting to our selues Impatience vnder the Crosse Vnfaithfulnesse in our calling Vnhonest and vnconscionable dealing Phila. No doubt if a man be infected with these they be shrewd signes that a man is extreamly soule-sick and in a very dangerous case But are there not yet more euident and apparant signes of condemnation then these Theol. Yes verily There be nine very cleare and manifest signes of a mans condemnation Phila. I pray you let me heare what they be Theol. Pride Whoredome Couetousnesse Contempt of the Gospell Swearing Lying Drunkennesse Idlenesse Oppression Phila. These be grosse things indeed Theol. They may not vnfitly be termed the nine Beelzebubs of the world and he that hath these signes vpon him is in a most wofull case Phila. What if a man be infected with some two or three of these Theol. Whosoeuer is infected with thrée of them is in great danger of losing his soule For all these be deadly venome and ranke poison to the soule and either the thrée first or the thrée last or the middle thrée are enough to poison the soule and sting it to death Nay to say the truth a man were as good gripe a toad and handle a snake as meddle with any one of these Phila. Is euery one of them so dangerous Theol. Questionlesse For they be the very Plague-sores of the soule If any man haue a Plague-sore vpon his body we vse to say Gods tokens are vpon him Lord haue mercy on him So we may truly say if any man be thorowly and totally infected at the heart with any one of these Gods tokens are vpon his soule Lord haue mercy on him Phila. Many do not thinke these to be such dangerous matters as you make them many there be which make light of them Theol. True indéed For the most part of men are altogether shut vp in blindnesse and hardnesse of heart hauing neither sight nor féeling of their sinnes and therefore make light of them thinking there is no such danger Phila. It is most certaine that men are giuen to lessen and extenuate their sins or else to hide them and dawbe them ouer with many cunning shifts and vaine excuses For men are euer readie to take couert and will writhe and wreath like snakes to hide their sins yea if it were possible to make sinne no sinne to make vertue vice and vice vertue Therefore I pray you lay open vnto me out of the scriptures the grieuousnesse and vglinesse of their sinnes Theol. The stinking filthines of these sins is so great and horrible that no tongue or pen of man is sufficient fully to manifest and lay open the same according to the proper nature and being thereof yet notwithstanding I wil do my indeuour to lay them open in some measure that all men may the more loath them Phila. I pray you then first of all beginne with Pride Theol. You say well For that indéed may well stand in the fore-front sith it is a masterdiuell and the master pocke of the soule Phila. Shew mee out of the Scriptures that pride is so grieuous and loathsome Theol. SALOMON saith Euery one that is proud in heart is abhomination to the Lord. Which plainely sheweth that God doth detest and abhorre proud men And is it not a fearfull thing think you to be abhorred of God And in the same Chapter vers 18. he saith
his word commandeth heauen and earth and the sea All creatures must be obedient to his will and subiect to his ordinance This is the cause why all things both in heauen earth and the sea do kéepe their immutable and vnuariable courses times and seasons euen because he hath charged them so to doe And they must of necessity alwaies at all times and for euer obey for the creatures must obey the Creator This act of Parliament was made the first wéeke of the world and neuer since was or can be repealed Phila. But to call you backe againe to the point we had in hand resolue me I pray you of this Whether many of the deare children of God do not in this life sometimes want outward things and are brought into great distresse Theol. Yes certainly For Eliah did want was in distresse Paul did want was in many distresses The holy Christians mentioned in the Hebrewes did want and were in maruellous distresses Many of Gods deare ones haue in all ages wanted and at this day also doe want and are greatly distressed But this is a most infallible truth that howsoeuer Gods children may want be low brought yet they are neuer vtterly forsaken but are holpen euen in greatest extremities yea when all things are desperate and brought euen to the last cast To this point most notably speaketh the Apostle saying Wee are afflicted on euery side but yet we despaire not we are persecuted but not forsaken cast downe but wee perish not The Prophet Ieremie also saith The Lord will not forsake for euer but though hee send affliction yet will be haue compassion according to the multitude of his mercies For hee doth not punish willingly or from his heart nor afflict the children of men The kingly Prophet saith Surely the Lord will not faile his people neither will hee forsake his inheritance The Lord himselfe saith For a moment in mine anger I hid my face from thee but with euerlasting mercy haue I had compassion on thee So then we may fully assure our selues and euen write of it as a most vndoubted and sealed truth that Gods children shall neuer be vtterly forsaken in their troubles Phila. Sith the care and prouidence of God is so great for his children as you haue largely declared what then I pray you is the cause why God suffereth his to bee brought into so many troubles and necessities Theol. Their profit and benefit is the cause and not their hurt For he loueth them when he smiteth them Hée fauoureth them when hée séemeth to be most against them He aymeth at their good when he séemeth to bée most angry with them He woundeth them that hée may heale them He presseth them that he may ease them He maketh them cry that afterward they may laugh He alwaies meaneth well vnto them he neuer meaneth hurt He is most constant in his loue towards them If he bring them into necessities it is but for the triall of their faith loue patience and diligence in prayer If he cast them into the fire it is not to consume them but to purge and refine them If he bring them into great dangers it is but to make them call vpon him more earnestly for helpe and deliuerance He presseth vs that we might cry we crie that we may be heard we are heard that we might be deliuered So that héere is no hurt done we are worse scared then hurt Euen as a mother when her childe is wayward threatneth to throw it to the Wolfe or scareth it with some pocar or bul-begger to make it cling more vnto her and bée quiet So the Lord oftentimes sheweth vs the terrible faces of troubles and dangers to make vs cleane and cling faster vnto him and also to teach vs to esteeme better of his gifts when wée enioy them and to be more thankfull for them as health wealth peace liberty safety c. So then still we sée here is nothing meant on Gods part but good As it is written All things worke together for good to them that loue God For euen the afflictions of Gods children are so sanctified vnto them by the spirit that thereby they are made partakers of Gods holinesse Thereby they inioy the quiet fruit of righteousnesse Thereby they attaine vnto a greater measure of ioy in the holy ghost Therby the world is crucified to them and they to the world Thereby they are made conformable to Christs death Thereby they are kept from the condemnation of the world Therby they learne experience patience hope c. So that all things considered Gods children are no losers by their afflictions but gainers It is better for them to haue them then to be without them they are very good for them For when Gods children are chastised it is as it should bée For to them the crosse is mercy and losse is gaine Afflictions are their schooling and aduersity their best Uniuersity It is good for me saith the holy man of God that I haue beene afflicted that I might learne thy statutes By his afflictions therefore hée learned much and became a good scholar in Gods booke and well séene in his Statutes and Lawes Hée grew to great wisedome and iudgement by his chastisments All things turned about in Gods mercifull prouidence to his euerlasting comfort For I say againe and againe that all things tend to the good of Gods chosen people And therefore that estate which GOD will haue his children to bée in is alwaies best for them Because hée who can best discerne what is best séeth it to bée best for them whether it bée sicknesse or health pouerty or plenty prison or liberty prosperity or aduersity For sometimes sicknesse is better for vs then health and pouerty then plenty Are therefore the children of God sicke it is best for them Are they poore it is best for them Are they in any trouble it is best for them because their good Father will turne it to the best Hee will oftentimes cut vs short of our lusts and desires because hée seeth wée will bane our selues with them Hée in fatherly care will take the knife from vs because hée séeth wée will hurt our selues with it He will kéepe vs short of health and wealth because hée knoweth wee will bée the worse for them He will not giue vs too much ease and prosperity in this world for he knoweth it will poison vs. He will not allow vs continuall rest like standing pondes for then he knoweth we will gather scum and filth He dealeth fatherly and mercifully with vs in all things euen then seeking our greatest good when we thinke he doth vs most harme And to speake all in a word hée bringeth vs into troubles and straits to this end especially that he may heare of vs. For he right wel knoweth our nature he is wel acquainted with our disposition He knoweth we will not come at him but when we stand in neede of
all our loue and chearefull obedience towards him For therefore wée loue him and obey him because we know hée hath loued vs first and written our names in the booke of life But on the contrarie the Doctrine of the Papists which would haue men alwaies doubt and feare in a seruile sort is most hellish and vncomfortable For so long as a man holds that what encouragement can he haue to serue God What loue to his Maiestie What hope in the promises What comfort in trouble What patience in aduersity Antil Touching this point I am flat of your minde For I thinke verily a man ought to bee perswaded of his saluation And for mine owne part I make no question of it I hope to bee saued as well as the best of them all I am out of feare for that For I haue such a stedfast faith in God that if there should be but two in the world saued I hope I should be one of them Theol. You are very confident indéed You are perswaded before you know I would your ground were as good as your vaine confidence But who is so bold as blinde Bayard Your hope is but a fancie and as a sick mans dreame You hope you can not tell what You haue no ground for that you say For what hope can you haue to be saued when you walke in no path of saluation What hope can a man haue to come to London spéedily that trauelleth nothing that way but quite contrary What hope can a man haue to reape a good crop of corne that vseth no meanes neither ploweth soweth nor harroweth What hope can a man haue to be fat and well liking of his body that seldome or neuer eateth any meat What hope can a man haue to escape drowning which leapeth into the Sea Euen so what hope can you haue to be saued when you walke nothing that way when you vse no meanes when you doe all things that are contrary vnto the same For alas there is nothing in you of those things which the Scriptures doe affirme must bée in all those that shall be saued There be none of the fore named signes and tokens in you You are ignorant prophane and carelesse God is not worshipped vnder your roofe There is no true feare of God in your selfe nor in your houshold You seldome heare the word preached You content your selfe with an ignorant Minister You haue no praiers in your family no reading no singing of psalmes no instructions exhortations or admonitions or any other Christian exercises You make no conscience of the obseruation of the Sabbaths you vse not the name of God with any reuerence you breake out sometimes into horrible dathes and cursings you make an ordinary matter of swearing by your faith your troth Your wife is irreligious your children dissolute and vngratious your seruants prophane carelesse You are an example in your owne house of al Atheisme and conscienceles behauiour You are a great gamester a rioter a spend-thrift a drinker a common ale-house-haunter an whoore hunter and to conclude giuen to all vice and naughtinesse Now then I pray you tell me or rather let your conscience tell mée what hope you can haue to be saued so long as you walk and continue in this course Doth not S. Iohn saie If wee say wee haue fellowship with him and walke in darkenesse we are liers Doth not the same Apostle auouch that such as say they know God and kéepe not his commandements are liers Againe doth he not say Heth at committeth sin is of the Diuell And whosoeuer doth not righteousnesse is not of God Doth not our Lord Jesus flatly tell the Jewes which bragged that Abraham was their father that they were of their father the diuell because they did his works Doth not the Apostle Paul say His seruants we are to whom we obey whether it be of sin vnto death or of obedience vnto righteousnes Doth not the scripture say Hee that doth righteousnesse is righteous Doth not our Lord Jesus affirme that nor euery one that saith Lord Lord shall enter into the kingdome of heauen but he that doth the will of my father which is in Heauen Therefore I conclude that forasmuch as your whole course is carnall carelesse and dissolute you can haue no warrantable hope to be saued Phila. I doe verily thinke that this mans case which now you haue laied open is the case of thousands Theo. Yea doubtles of thousand thousands the more is the pity Asune Soft and faire sir you are very round indeed Soft fire maketh sweet mault I hope you know wee must be saued by mercy and not by merit If I should doe all my selfe wherefore serueth Christ I hope that which I cannot doe hee will doe for me And I hope to be saued by Iesus Christ as well as the best of you all Theol. Oh now I sée which way the game goeth You would faine make Christ a cloake for your sinnes You will sinne that grace may abound You will sinne frankly and set all vpon Christs score Truely there be many thousands of your minde which hearing of Gods abundant mercie in Christ are thereby made more bold to sin But they shall know one day to their cost what it is so to abuse the mercie of God The Apostle saith The mercy and louing kindnesse of God should leade vs to repentance But we sée it leadeth manie to further hardnesse of heart The Prophet saith With him is mercy that hee may bee feared But many thereby are made more secure and carelesse But to come néerer the marke you say you hope to be saued by Jesus Christ And I answer that if those things be found in you which the Scriptures do auouch to be in all that shall be saued by him then you may haue good confidence and assured hope otherwise not Now the Scriptures do thus determine it and set it downe That if a man bée in Christ and looke to be saued by him he must be indued with these qualities following First he must be a new creature Secondly hee must liue not after the lusts of men but after the will of God Thirdly he must be zealous of good works Fourthly hee must die to sinne and liue to righteousnesse Fiftly he must be holy and vnblameable Sixtly he must so walke as Christ hath walked Seuenthly hee must crucifie the flesh with the affections and lusts Eigthly he must walke not after the flesh but after the spirit Last of all he must serue God in righteousnesse and true holinesse all the daies of his life Loe then what things are required of all that shal be saued by Christ Now therefore if these things be in you in some measure of tenth then your hope is currant sound good otherwise it is nothing worth For in vaine doe men say they hope to be saued by Christ when as they walke dissolutely The reason hereof is because the
heauen and wide gates into hell I pray you therefore proue them out of the Scriptures and lay them forth somewhat more largely Theol. The first which is Infidelity is proued out of the fourth chapter to the Hebrewes where it is written Vnto vs was the Gospell preached as vnto them but the word which they heard profited them not because it was not mixed with faith in those that heard it And againe They could not enter in because of vnbeliefe Héere we sée that vnbeliefe did barre out the old people from entring into the land of promise which was a figure of Gods eternall kingdome And sure it is that the same vnbeliefe doth barre out thousands of vs. For many will beléeue nothing but their owne fansies They will not beléeue the word of God especially when it is contrary to their lustes and likings profits pleasures Though things be manifestly prooued to their faces and both the Chapter and the Uerse shewed them yet will they not beléeue or though they say they beléeue yet will they neuer goe about the practise of any thing but reply against God in all their actions And for the most part when God saith one thing they will say another When God saith yea they will say no and so giue God the lie Some againe will say if all bée true that the Preachers say then God helpe vs. Thus you sée how Infidelity doth barre men out of Heauen and cast them into hell Phila. Let vs heare of the second gate which is Presumption of Gods mercy Theol. This is set downe in the 29. of Deuteronomy where the Lord saith thus When a man heareth the words of this curse and yet flattereth himselfe in his heart saying I shall haue peace although I walke according to the stubbornnesse of mine owne heart thus adding drunkennesse to thirst that is one sinne to another the Lord will not be mercifull vnto him but the wrath of the Lord and his iealousie shall smoake against that man and euery curse that is written in this booke shall light vpon him and the Lord shall put out his name from vnder heauen Héere we sée how the mightie God doth thunder downe vpon such as goe on in their sins presuming of his mercy and saying in their hearts If I may haue but a Lord haue mercy vpon me thrée houres before death I care not But it is iust with God when those thrée hours come to shut them vp in blindnesse and hardnesse of heart as a iust plague for their presumption Therefore the Prophet Dauid seeing the grieuousnesse of this sin praieth to be deliuered from it Keepe me ô Lord saith he from presumptuous sins let them not raigne ouer me Let all men therfore take héed of presumptuous sins For though God be full of mercy yet will he shew no mercy to them that presume of his mercy But they shall once know to their cost that iustice goeth from him as well as mercy Phila. Let vs come to the third gate which is the Example of the multitude Theol. This is prooued in the 23. of Exod. where the Lord saith flatly Thou shalt not follow a multitude to doe euill In another place the Lord saith After the doings of the land of Egypt wherein yee dwelt shall yee not doe and after the manner of the land of Canaan whither I will bring you shall yee not doe neither walke in their ordinances Against this Law did the Children of Israel offend when they said in the stubbornnesse of their heart to the Prophet Ieremy The word that thou hast spoken vnto vs in the name of the Lord wee will not heare But we will doe whatsoeuer goeth out of our owne mouth and we will doe as we haue done both we and our Fathers our Kings and our Princes in the cities of Iudah and in the streets of Ierusalem Note héere how they doe altogether refuse the word of the Lord and how to follow the example of the multitude Wée sée in these our daies by lamentable experience how thousands are violently carried down this streame and for defence of it some will say Doe as the most men doe and the fewest wil speake of you Which is a very wicked speach For if wée will follow the course of the most we shall haue the reward of the most which is eternall perdition Let vs therefore take héed of bending with the sway For the sway of the world doth waigh downe all things that can bée spoken out of the word of God and openeth a very wide passage into Hell Phila. Proceed to the fourth gate into Hell which is the Long custome of sinne Theol. This is noted by the Prophet Ieremy to be a very dangerous thing For he saith Can the blacke More change his skinne or the Leopard his spots then may yee also doe good which are accustomed to doe euill Noting thereby that it is as hard a matter to leaue an old custome of sinne as to wash a black-more white or to change the spots of a Leopard which because they are naturall are most impossible So when men through custom haue made swearing lying adultery and drunkennesse as it were naturall vnto them oh how hard it is to leaue them For custome maketh another nature and taketh away all sense and féeling of sinne Phila. Let vs heare of the fift gate which is the Long escaping of punishment Theol. This is auouched by the wise man in these words Because sentence against an euill worke is not executed speedily therefore the hearts of the children of men are set in them to doe euill Where he sheweth that one cause why men are so hardned in their sinnes is because God winketh at them and letteth them alone not punishing them immediately after they haue sinned For if God should forthwith strike downe one and raine fire and brimstone vpon another and cause the earth to swallow vp the third then men would feare indéed But it hath béene shewed before that God taketh not that course but though he méet with some in this life yet he lets thousands escape and that makes them more bold thinking they shall neuer come to their answer Euen as an olde théefe which hath a long time escaped both prison and gallowes thinkes he shall alwaies so escape and therefore goeth boldly on in his thefts But let men take héed For as the prouerbe saith Though the pitcher goeth long to the well yet at last it commeth broken home So though men escape long yet they shall not escape alwaies For there will come a day of reckoning a day that will pay it home for all Thus you sée how impunity leadeth numbers to destruction That is when men are let alone and neither smitten by the hand of God nor punished by the law of the Magistrate Phila. Let vs come to the sixt gate which is the Hope of long life Theol. This is affirmed by our Lord Iesus concerning that rich worldling who
apparell 49 51 Whooredome and the dangers thereof 54 Excuses of whooredome 56 The fearefull effects of whooredome 60 The punishment of whooredome 56 57 The causes of whooredome 63 Remedies against whooredome 67 Couetousnesse what ibid. Couetousnesse wherein it doth consist 68 Foure notes to discerne the inward couetousnesse of the heart by 69 The euill effects of couetousnesse 71 The vanitie of this world and all worldly things 76 Excuses of couetousnesse 90 Remedies against couetousnesse 97 Gods prouidence for his children in the things of this life 98 For the things of this life Gods blessing is all in all 104 Outward meanes alone do not vphold vs. ibid. 105 Gods children sometimes are brought to great distresse 108 Gods children alwaies sure to be deliuered out of trouble 113 The great priuiledges of Gods children 116 Contempt of the Gospell a grieuous sinne 120 Contempt of the Gospell punished 121 Contempt of the Gospell the sinne of this age 122 Contempt of the Gospell a foresigne of wrath to the Land 130 Swearing and the punishments thereof 138 Excuses for swearing 146 Causes of swearing 149 Remedies against swearing ibid. Lying flattering and dissembling 150 Punishments for lying 158. 159 Excuses of lying 160 Causes of lying 161 Remedies against lying ibid. Drunkennesse and all the euill effects thereof 163 Excuses of drunkennesse 167 Causes of drunkennesse 167 Remedies for drunkennesse 168 Idlenesse and the wofull effects thereof 174 Causes of Idlenesse 179 Remedies against Idlenesse 179 Oppression a most horrible sinne 180 Many woes denounced against oppressours 181 Sundry kinds of Oppression 182. 183 Causes of Oppression 197 Remedies of Oppression 197 Sinne hurteth men in their bodies goods and name ibid. Sinne bringeth great danger to the whole Land 205 Nine predictions of wrath to the Land 210 The praiers and teares of the faithfull keepe backe the wrath of God from the Land 213 Praiers of the elect of great force 214 The wicked fare the better for Gods children 220 The best course to preuent Gods iudgements and to keepe backe his wrath from our Land 224 Tenne speciall things concerning the continuance of our peace 230 Nine signes of a found soule 232 Saint Peters eight markes of saluation ibid. Seuen infallible tokens of saluation 223 Assurance of saluation in this life prooued 352 Obiections against the assurance of saluation answered 237. The ground-worke of our saluation 241 Some doubts may stand with the assurance of faith 242 It is no presumption to bee perswaded of our saluation 244 The wicked cannot be assured of their saluation 245 The security of saluation which the wicked bragge of is vaine 247 Nine things required of all that shall be saued by Christ 250 Many say they hope to be saued by Christ but few can giue a reason why Christ died for them particularly and by name 252 Few shall be saued proued by scriptures reasons and examples 256 But few euen in the visible Church shall be saued 262 Obiections against the small number of the elect answered 263 Obiections of Atheists and vnbeleeuers answered 264 Reading of the Scriptures much commended 272 Deferring of repentance dangerous 277 God no authour of mans condemnation but himselfe 278 Obiections against predestination answered 279. 280 Gods decree no cause of Adams fall 283 The decree of reprobation prooued 284 Prescience in God what 285 The decree of election prooued 286 The first mouiue of election is in God himselfe 287 Fore-seene faith and fore-seene works no motiues of saluation ibid. Faith dependeth vpon election not election vpon faith 288 A reason yeelded why there is no end of cauilling and obiecting against the truth 292 Nine barres out of heauen 293 Nine gates into hell 294 The ignorance of the world 301 The answers of ignorant men to the grounds of religion 319 The meanes to get out of ignorance 322 Ignorance a most dangerous thing 323. 324 The charge of Ministers exceeding waightie and most carefully to be looked vnto 328 What is the best course for Ministers to take to bring the people out of ignorance 331 What is the best course for the people to take that they may be brought out of the bondage of sinne and captiuitie of Satan 333 Preaching a matter of absolute necessitie vnto eternal life 337 Without preaching the people are in great danger of losing their soules 336 Sathans cunning in frustrating the hearing of the Word and making all preaching vtterly vnprofitable 339 The Preachers counsell to the ignorant man 341 Six great dangers in sinne 342 Six most fearefull euents of sinne 343 God in all ages hath seuerely punished the transgressers of his law 344 Euery sinne though neuer so little in our eies is hainous and capitall because it is against a person of infinite maiestie 346 Nine profitable considerations 346 If men would leaue words and fall to doing great good would come of it 348 Nine things much to be thought vpon 350 The description of Christs comming to iudgement 351 The terror the suddennesse the end the maner and the vse of Christs second comming described 352 353 The torments of hell with the extremitie perpetuitie and remedilesnesse thereof described 361 The ignorant man vpon the hearing of the day of iudgment and hell fire laide open is pricked in his conscience bewaileth his former life repenteth earnestly for his sinne and ignorance and desireth spirituall Physicke and comfort of the Preacher 374 The Preacher ministreth vnto him much spiritual comfort and doth in ample manner laie open vnto him all the sweete promises of the Gospell and the infinite mercy of God in Christ to all true penitent and broken hearted sinners 375 The ignorant man being afflicted in his conscience is exceedingly comforted with the hearing of Gods abundant mercy preached vnto him and thereupon doth gather great inward peace conuerteth vnto God with all his heart and doth exceedingly blesse God for the Preachers counsell 391 FINIS A Morning prayer to be vsed in priuate families O Lord our God and heauenlie Father we thy vnwoorthy children doe heere come into thy most holy and heauenly presence to giue thee praise and glory for all thy great mercies and manifold blessings towards vs especially for that thou hast preserued vs this night past from all the dangers and feares thereof hast giuen vs quiet rest to our bodies and brought vs now safely to the beginning of this day dost now afresh renew all thy mercies vpon vs as the Eagle reneweth her bill giuing vs all things abundantly to enioy as foode raiment health peace libertie and freedome from many miseries diseases casualties and calamities which we are subiect vnto in this life euery minute of an houre and not onely so but also for vouchsafeing vnto vs many good things not onely for necessitie but euen for delight also But aboue all deare Father we praise thy name for the blessings of a better life specially for thy most holy word and sacraments and all the good we enioy thereby for the continuance
land and discharge it of all the horrible sinnes thereof Drowne them O Lord in thy infinite mercy through Christ as it were in a bottomlesse gulfe that they may neuer rise vp in iudgement against vs. For although our sins be excéeding many and fearefull yet thy mercy is farre greater For thou art infinite in mercy but we cannot be infinite in sinning Giue vs not ouer into the hands of the Idolaters left they should blaspheme thy name and say Where is their God in whom they trusted But rather deare Father take vs into thine owne hands and correct vs according to thy wisedome for with thée is mercy and déepe compassion Moreouer we most hartily beséech thy good Maiesty to blesse our most gratious King Iames and to shew much mercy to him in all things Guid him in thy feare and kéepe him in all his waies working in his soule vnfained sorrow for sinue true faith in the promises a great care to please thée in all things and to discharge the duties of his high place in all zeale of thy glory and faithfulnesse towards thy Maiesty that as thou hast crowned him héere in earth so hée spending his daies héere below in thy feare may after this life be crowned of thée for euer in the Heauens Wée béeseech thee also to blesse his Maiesties most henorable priuy Counsellors Counsell them from aboue let them take aduise of thée in all things that they may both consult and resolue of such courses as may be most for thy glory the good of the Church and the peace of this our Common-wealth Blesse the Nobility and all the Magistrates in the Land giuing them al grace to execute iudgement and iustice and to maintaine truth and equity Blesse all the faithfull Ministers of the Gospell increase the number of them increase thy gifts in them and so blesse al their labours in their seueral places and congregations that they all may be instruments of thy hand to inlarge thy Sonnes kingdome and to winne many vnto thee Comfort the comfortlesse with all néedfull comforts Forget none of thine that are in trouble but as their afflions are so let the ioyes and comforts of thy spirit be vnto them and so sanctifie vnto all thine their afflictions and troubles that they may tend to thy glory and their owne good Giue vs thankefull hearts for all thy mercies both spirituall and corporall for thou art very mercifull vnto vs in the things of this life and infinitely more mercifull in the things of a better life Let vs déepely ponder and weigh all thy particular fauours towards vs that by the due consideration thereof our hearts may bée gained yet néerer vnto thée and that therefore wée may both loue and obey thée because thou art so kinde and louing vnto vs that euen thy loue towards vs may draw our loue towards thée and that because mercy is with thée thou maiest bée feared Grant these things good Father and all other néedefull graces for our soules or bodies or any of thine throughout the whole world for Jesus Christs sake In whose name we further call vpon thée as hée hath taught vs in his Gospell saying Our Father which art in Heauen c. A praier to be vsed at any time by one alone priuately O Lord my God and heauenly Father I thy most vnworthy childe doe héere in thy sight fréely confesse that I am a most sinnefull creature and damnable transgressor of all thy holy Lawes and Commandements that as I was borne and bred in finne and stained in the wombe so haue I continually brought foorth the corrupt vgly fruits of that infection contagion wherein I was first conceiued both in thoughts words works If I should goe about to reckon vp my particular offences I know not where to begin or where to make an end For they are mo then the haires of my head yea farre moe then I can possibly féele or know For who knoweth the height and depth of his corruption who knoweth how oft he offendeth Thou onely O Lord knowest my sins who knowest my heart nothing is hid from thée thou knowest what I haue béene what I am yea my conscience doth accuse mée of many gréeuous euils and I doe daily féele by woful experience how frail I am how prone to euill how vntoward to all goodnesse My minde is ful of vanity my hartfull of prophanenes mine affections full of deadnesse dulnesse drowzinesse in matters of thy worship seruice Yea my whole soule is full of spirituall blindenesse hardnesse vnprofitablenes coldnesse and security And in very déed I am altogether a lumpe of sin a masse of all misery therefore I haue forfaited thy fauour incurred thy high displeasure haue giuen thée iust cause to frown vpon me to giue me ouer leaue me to mine owne corrupt will and affections But O my déere father I haue learned from thy mouth that thou art a God full of mercy flow to wrath of great compassion kindnesse towards all such as grone vnder the burden of their sinnes Therefore extend thy great mercy towards me poore sinner and giue me a generall pardon for all mine offences whatsoeuer seale it in the bloud of thy sonne and seale it to my conscience by thy spirit assuring me more and more of thy loue fauour towards me that thou art a reconciled father vnto me Grant that I may in all time to come loue thée much because much is giuen and of very loue feare thée and obey thée O Lord increase my faith that I may stedfastly beléeue all the promises of the Gospel made in thy son Christ rest vpon them altogether Enable me to bring foorth the sound fruits of faith and repentance in all my particular actions Fill my soule full of ioy and peace in beléeuing Fill me full of inward comfort and spirituall strength against all temptatious giue me yet a greater féeling of thy loue manifold mercies towards me worke in my soule a loue of thy Maiesty a zeale of thy glory an hatred of euill and a desire of all good things Giue me victory ouer those sins which thou knowest are strongest in me Let me once at last make a conquest of the world and the flesh Mortifie in me whatsoeuer is carnall sanctifie me throughout by thy spirit knit my heart to thée for euer that I may feare thy name renue in mée the image of thy sonne Christ daily more and more Giue me a delight in the reading and meditation of thy word Let me reioyce in the publike ministery thereof Let me loue and reuerence all the faithfull Ministers of thy Gospell Sanctifie their doctrines to my conscience seale them in my soule write them in my hart giue me a soft and melting heart that I may tremble at thy words and be alwaies much affected with godly sermons Let not my sinnes hold backe thy mercies from me nor mine vnworthines stop the passage
Pride goeth before destruction and an high mind before the fall Wherein he sheweth that pride is the forerunner of some deadly down-fall either by disgracing or displacing For it is an old and true Prouerbe Pride will haue a fall And oftentimes when men are most lifted vp then are they néerest vnto it as the examples of Haman Nabuchadnezzar and Herod do plainely declare When the Milt swelleth the rest of the body pineth away Euen so when the heart is puft vp with pride the whole man is in danger of destruction Moreouer the holy ghost saith The Lord will destroy the house of the proud Iob saith of such kinde of men The sparke of his fire shall not shine feare shall dwell in his house and Brimstone shall be scattered vpon his habitation And in another place he saith The fire which is not blown shal deuoure him Me thinketh therefore if there were any sparke of grace in vs these terrible spéeches of the holy ghost might serue to humble vs and pull downe our pride especially sith the Scriptures doe affirme that God resisteth the proud and setteth himselfe exprofesso against them therfore wo vnto them for if God take against a man who can reclaim him for he doth whatsoeuer he wil. Phil. But tell me I pray you when you speake against pride what pride it is that you meane Theol. I meane all pride both that which is inward in the heart that also which breaketh out in mēs forheads I mean that which apparantly sheweth it self in mens words works Phila. Do you mean also pride of mens gifts Theo. Yes surely for there is no pride worse or more dangerous then that Beware saith one of spiritual pride as to be proud of our lerning wit knowledge reading writings sermons praiers godlines policy valor strength riches honor birth beauty authority For God hath not giuen such gifts vnto men to the end they should make sale-ware of them and set them a sunshining to behold seking only themselues with their gifts the vaine praise of the multitude and applause of the people so robbing God of his honor and proudly arrogating to themselues that which is due vnto God which is the praise of his gifts But he hath giuen his gifts to an other end namely that we should vse them to his glory and the good of others either in church or common-wealth especially of those which doe most concerne vs. Phila. Yet we see commonly men of greatest gifts are most proud Theol. True indéed For the finest cloth is soonest stained And as wormes ingender sooner in soft and tender wood than in that which is more hard and knotty and as moths do bréed sooner in fine wool then in course flocks Euen so pride and vaine-glory doe sooner assault an excellent and rare man in all kinde of knowledge vertue then an other of meaner gifts And therefore pride is said to spring out of the ashes of all vertues For men will be proud because they are wise learned godly patient humble c. Pride therefore may very fitly be compared to the crab-stock speins which grow out of the root of the very best apple-trée Therefore to say the truth this is one of the last engines and weapons which the diuell vseth for the ouerthrowing of Gods owne children euen to blow them vp with pride as it were with gunpowder For as we sée it come to passe in the siedge of strong holdes when no battery or force of shot will preuaile the last remedy and policy is to vndermine it and blow it vp with traines of gun-powder so when Sathan can no way preuaile against some excellent seruants of God his last deuice is to blow them vp with pride as it were with gunpowder Phila. I see it is a speciall grace of God for men of great gifts to be humble minded he is an old man of a thousand which excelling in gifts doth excel in humility the more gifts he hath the more humbly he walketh not contemning others but esteeming them better then himselfe For commonly we are the woorse for Gods gifts because we haue not the right vse of them and againe because they ingender so much proud flesh in vs that we had need daily to be corzied Therefore God sheweth great fauour mercy to that man whom he humbleth and taketh downe by any afflictions or infirmities whatsoeuer For otherwise it is sure proud flesh would altogether ouergrow vs. Theol. You haue spoken the truth for the Apostle himselfe confesseth that he was tempted and troubled this way had like to haue béene puffed vp out of measure with the abundance of his reuelations but that God in great mercy sent him a cooler and a rebater to wit a pricke in the flesh which he calleth the messenger of sathan whereby the Lord cured him of his pride And euen so doth he cure many of vs of our pride by throwing vs to sathan leauing vs to our selues and giuing vs ouer to commit some grosse euill euen to fal downe and breake our neckes and all to the end he may humble vs tame vs and pull down our pride which he séeth we are heart-sicke of It is good for vs therefore to be humble in the abundance of graces that we be not proud of that which we haue or that which we haue done For humility in sinne is better then pride in well doing Phila. Heerein surely appeareth the great wisdome and mercy of God that he so gratiously wringeth good out of euill and turneth our afflictious infirmities fals and downe-fals to his glory and our good Theo. It is most true For euen as of the flesh of a Uiper is made a soueraigne medicine to cure those which are stung of a Uiper and as Physitians expell poison with poison so God according to his maruellous wisdome doth of the infirmities which remaine in vs after regeneration cure other more dangerous diseases as pride vaine-glory and presumption Oh blessed therefore be his name for euer which thus mercifully causeth all things to worke together for the good of his owne people of whom these things are specially to be vnderstood Phila. Is there no cause why men of great gifts should glory in their gifts Theo. No surely none at all For the Apostle saith Who separateth thee And what hast thou that thou hast not receiued If thou hast receiued it why boastest thou as though thou haddest not receiued it Where the Apostle plainely sheweth that no man is to be proud of his gifts because they are none of his own he hath but receiued them to vse We count him worthy to be laughed at as a foole who hauing borrowed braue apparell of others as a silke gown a satten doublet a chaine of gold veluet bréeches c. should proudly iet in the stréets in them as if they were his owne Euen so they are worthy to be Chronicled for fooles which are proud of good gifts which are none of
members must be sutable to the head But Christ our head is holy therfore we his members must be holy also as it is written Be ye holy for I am holy Otherwise if we will ioine prophane vnholy members to our holy head Christ then we make Christ a monster As if a man should ioyne vnto the head of a Lion the necke of a Beare the body of a Wolfe and the legges of a Foxe were it not a monstrous thing would it not make a monstrous creature Euen such a thing doe they goe about which would haue Swearers Drunkards Whoremongers and such like to be the members of Christ and to haue life and saluation by him But sith you doe so much presume of Christ I pray you let mée aske you a question Antil What is that Theol. How doe you know that Christ died for you particularly and by name Antile Christ died for all men and therefore for me Theol. But all men shall not bée saued by Christ How therefore doe you know that you are one of them that haue speciall interest in Christ and shall be saued by his death Antil This I know that we are all sinners and cannot be saued by any other then by Christ Theol. Answer directly to my question How doe you know in your selfe and for your selfe that you are one of the Elect and one of those for whom Christ died Antil I know it by my good faith in God because I put my whole trust in him and in none other Theol. But how know you that you haue faith or how shall a man know his faith Antile I know it by this that I haue alwaies had as good a meaning and as good a faith to Godward as any man of my calling and that is not booke-learned I haue alwaies feared God with all my heart and serued him with my praiers Theol. Tush now you goe about the bush and houer in the aire Answer me to the point How doe you know certainely and assuredly that Christ died for you particularly by name Antil You would make a man mad You put me out of my faith you driue mee from Christ But if you go about to driue mee from Christ I will neuer beleeue you For I know wee must be saued onely by him Theo. I go not about to driue you frō Christ but to driue you to Christ For how can I driue you from Christ seeing you neuer came néere him How can I driue you out of Christ séeing you were neuer in him But this is it that deceiueth you many others that you think you beléeue in Christ because you say you beléeue in Christ As though faith consisted in words or as though a man had faith because he saith so If euery one that saith he hath faith therefore hath faith euery one that saith he beléeueth in Christ doth therefore beléeue then who wil not haue faith who will not beléeue But in very déed your faith and the faith of many others is nothing else but a méere imagination But all this while you haue not answered my questiō touching your particular knowledge of Christ Antile I can answer you no otherwise then I haue answered you And I thinke I haue answered you sufficiently Theol. No no you faulter in your spéech your answer is not worth a button you speake you wot not what you are altogether befogd and benighted in this question But if there were in your heart the true knowledge liuely féeling of God then I am sure you would haue yéelded another and a better answer Then you would haue spoken something from the sense and féeling of your owne heart from the worke of Gods grace within you but because you can yéeld no sound reason that Christ died for you particularly and by name therefore I suspect you are none of them which haue proper interest in him and in whom his death taketh effect indéed Phila. I thinke this question would grauell a great number and few there be that can answer it aright Theol. It is most certaine I doe know it by lamentable experience that not one of an hundred can soundly and sufficiently answer this question none indéed but only those in whom the new worke is wrought do by the inward worke of the spirit féele Christ to be theirs I haue talked with some which are both witty sensible and learned who notwithstanding when they haue been broght to this very point and issue haue stucke sore at it staggred very much And howsoeuer they might by wit and learning shuffle it ouer and in a plundred sort speake reason yet had they no feeling of that which they said and therfore no assurance and consequently as good neuer a whit as neuer the better It is the sanctifying spirit that giueth féeling in this point And therefore without the féeling of the operation of the same spirit it can neuer be soundly answered Thus then I doe close vp this whole matter As the vinebrauch cannot liue and bring forth fruit except it abide in the Ume no more can wée except we abide in Christ and be truely grafted into him by a liuely faith None can haue any benefit by him but they only which dwel in him None can liue by Christ but they which are changed into Christ None are partakers of his body but they which are in his body None can be saued by Christ crucified but they which are crucified with Christ None can liue with him béeing dead but those which die with him béeing aliue Therefore let vs root down-ward in mortification that we may shoot vpward in sanctification Let vs die to sinne that we may liue to righteousnesse Let vs die while we are aliue that we may liue when we are dead Asune If none can be saued by Christ but onely those which are so qualified as you speake of then Lord haue mercy vpon vs then the way to heauen is very straight indeed and few at all shall be saued For there be few such in the world Theo. You are no whit therein deceiued For when all comes to all it is most certaine that few shal be saued Which thing I wil shew vnto you both by scripture reason and examples Asune First then let vs heare it proued by the scriptures Theo. Our Lord Jesus saith Enter in at the straight gate For it is the wide gate and broad way that leadeth to destruction and many there be which goe in thereat because the gate is strait and the way narrow that leadeth vnto life few there be that find it Againe he saith Many are called but few are chosen In another place we read of a certaine man which came to our sauiour Christ asked him of purpose whether few should be saued To whō our Lord Jesus answered thus Striue to enter in at the straight gate For many I say vnto you will seeke to enter in and shall not be able In which answer
cauilling and most blasphemous speeches Antile I crie you mercie sir You seeme to be one of these Scripture-men you are all of the spirit you are so full of it that it runneth out at your nostrils Phila. You doe plainely shew your selfe to be ascoffing Ismaelite Antil And you doe plainly shew your selfe to be one of these folke of God whieh know their seats in heauen Phila. I pray God be mercifull vnto you and giue you a better heart For I see you are in the gall of bitternesse and in the bond of iniquitie Antil You thinke there is none good but such as your selfe and such as can please your humour You will forsooth be all pure But by God there be a company of pure knaues of you Theo. Nay now you doe manifestly shew of of what spirit you are For you both sweare and raile with one breath Antile God forgiue me Why did he anger me then There be a company of such controllers as he in the world that no body can be quiet for them Theol. I perceiue a little thing will anger you sith you will be angry with him for speaking the truth Antil What hath he to doe with me He is more busie then needs Why doth he say I am in a bad case I will not come to him to learne my duty If I haue faults he shall not answer for them I shall answer for mine owne faults and euery fat shall stand on his owne bottome Let him meddle with that he hath to doe withall Theo. You are too impatient you take matters at the worst We ought friendly and in loue to admonish one another for we must haue a care one of anothers saluation I dare say for him that he speaketh both of loue and compassion towards you Antil I care not for such loue Let him keepe it to himselfe What doth hee thinke of mee Doth he suppose that I haue not a soule to saue as well as hee or that I haue no care of my saluation I would he should know that I haue as great care for my saluation as he though I make no such outward shewes For all is not gold that glistereth I haue as good a meaning as he though I cannot vtter it Theol. These words might well bée spared I hope you will bée pacified and amend your life and draw néerer to God héere after Antile Truly Sir you may thinke of me what you please But I assure you I haue more care that way then all the world wonders at I thanke God for it I say my praiers euery night when I am in my bed And if good praiers will do vs no good God helpe vs. I haue alwaies serued God duely and truely and had him in my minde I do as I would be done to I keepe my Church and tend my praiers while I am there And I hope I am not so bad as this fellow would make me I am sure if I be bad I am not the worst in the world there be as bad as I. If I goe to hell I shall haue fellowes and make as good shift as others Theol. You thinke you haue spoken wisely but I like not your answer For your words smell strongly both of ignorance pride and vnbeliefe For first you iustifie your selfe in your faithles and ignorant worshiping of God And secondly you iustifie your selfe by comparison with others because others are as bad as you and you are not the worst in the world Antile Now I know you speake of ill will For you neuer had any good opinion of me Theol. I would I could haue as good an opinion of you as I desire and that I might sée that wrought in you which might draw my loue and liking towards you And as for ill wil the Lord knoweth I beare you none I desire your conuersion and saluation with my whole heart And I would thinke my selfe happie if I might saue your soule with the losse of my right arme Antile I hope I may repent For the scripture saith At what time soeuer a sinner doth repent God will haue mercy on him Therefore if I may haue space and grace and time to repent before death and to aske God forgiuenesse and say my praiers and cry God mercie I hope I shall doe well enough Theol. You speake as though repentance were in your power and at your commandement and that you can put it into your owne heart when you list and that makes you and many others presume of it thrée houres before death But you must know that repentance is the rare gift of God and it is giuen but to a few For God will know him well that hée bestoweth repentance vpon sith it is proper onely to the Elect. It is no word matter It is not attained without many feruent praiers much hearing reading and meditating in the word of God It is not so easie a matter to come by as the world iudgeth It is not found but of them that seeke it diligently and begge it earnestly It is no ordinarie thrée houres matter Crie God mercie a little for fashion will not doe it Coursarie saying of a few prayers a little before death auaileth not For though true repentance be neuer too late yet late repentance is seldome true Héerein delayes are dangerous for the longer we deferre it the woorse is our case The further a naile is driuen in with an hammer the harder it is to get out againe The longer a disease is let runne the harder it is to cure The déeper a trée is rooted the harder it is to plucke vp againe The longer we deferre the time of our repentance the harder it will be to repent and therefore it is dangerous driuing it off to the last cast For an ancient Father sayth We reade but of one that repented at the last that no man should presume and yet of one that none might despaire Well then to conclude this point I would haue you to know that the present time is alwayes the time of repentance For time past can not be recouered and time to come is vncerteine Antile Sir in mine opinion you haue vttered some very dangerous things and such as were enough to driue a man to despaire Theol. What be they I pray you Antile There be diuers things But one thing doth most of all sticke in my stomacke and that is the small number that shall be sa ued as you say But I can hardly be perswaded that God made so many thousands to cast them away when he hath done Do you thinke that God hath made vs to condemne vs Will you make him to be the authour of condemnation Theol. Nothing lesse For God is not the cause of mens condemnation but themselues For euery mans destruction commeth of himselfe as it is written O Israel thy destruction is of thy selfe As for God he doth in great mercie vse all possible meanes to saue soules as hée sayth by the Prophet What
of your comming to receiue the Sacrament Asune To receiue my maker Theol. What is the principall vse of a Sacrament Asune The body and bloud of Christ Theol. What profit and comfort haue you by a Sacrament Asune In token that Christ died for vs. Theol. I can but pitie you for your ignorance for it is excéeding grosse and palpable Your answers are to no purpose and bewray a wonderful blindnesse and senselesnesse in matters of Religion I am sory that now I haue not time and leasure to let you sée your folly extreame ignorance as also to lay open vnto you the sense and meaning of the Articles of the faith the Lords prayer and the Sacraments al other the grounds of Christian Religion Asune What course would you wish me to take that I may come out of ignorance and attaine vnto the true knowledge of God Theol. Surely I would wish you to be diligent in hearing of Sermons and reading the Scriptures with praier and humility Also that you would peruse Catechismes and other good bookes and especially Viâ—els grounds of Religion and the workes of the two worthy seruants of God Master Gyffard and Master Perkins and other mens that haue done great seruice to the Church and for whom thousands are bound to giue God thanks If you take this course you shall by Gods grace within a short time grow to some good measure of knowledge in all the maine grounds of Christian religion Phila. I had not thought any man had beene so ignorant as I now perceiue this man is Theo. Yes verily there be thousands in his case And I doe know by experience that many will vse the very same answers or at least very little differing Phila. I warrant you if you had questioned with him of kine or sheepe purchasing of lands taking of Leases or any other matter vnder the sunne you should haue found him very ripe and ready in his answers Theol. I am so perswaded too For let a man talke with worldly men of worldly matters and their answer is neuer to seeke They will talke very freshly with you of such matters if it be all the day long For they haue a déepe insight into earthly things and doe wholly delight to talke of them being neuer weary For it is their ioy their meate and their drinke But come once to talke with them of Gods matters as of faith repentance regeneration c. you shall finde them the veriest dullards dunces in the world For when spéech is had of these things they are so befogged that they can not tell where they are nor what they say Phil. In my iudgement such mens case is very pitifull and dangerous And so is this mans case also if God doe not very speedily pull him out of it Theol. Questionles For God saith My people perish for want of knowledge Our Lord Jesus saith that ignorance is the cause of all errours Yee erre saith he not knowing the scriptures The Apostle saith that ignorance doth alienate vs from the life of God For saith he The gentiles were darkened in their cogitation being strangers from the life of God through the ignorance that is in them So then it is cleare that ignorance is not the mother of deuotion as the Papists doe auouch but it is the mother of errour death and destruction as the Scripture affirmeth Our Lord foreséeing the great danger of ignorance how thereby thousands are carried headlong into Hell doth admonish al men to search the Scriptures which do testifie of him that so they might get out of the most dangerous gulfe of ignorance wherein multitudes are implunged Therefore the Noble men of Berea are commended by the holy Ghost because they receiued the word with all readinesse and searched the Scriptures daily whether those things were so Oh therefore that men would earnestly séeke after the knowledge of God in time and as the Prophet saith Seeke the Lord whilest he may be found call vpon him whilest he is neere Phila. I do see that all ignorance in matters of faith is dangerous but I thinke wilfull ignorance is of all other most dangerous Theol. Wilfull ignorance no doubt is a plaine prognostication and demonstratiue argument of eternal death For it is a most horrible and feareful thing for men to refuse instructions despise counsels harden their hearts stop their eares and close vp their eies against God This is the very vp-shot of our decay Phila. I pray you what call you hardnesse of heart Theol. An heard heart is that which is neither mooued with Gods mercies nor scared with his iudgements neither feareth the law nor regardeth the Gospel neither is holpen by threatnings nor softned by chastenings which is vnthankful for Gods benefits and disobedient to his counsels made cruell by his roddes and dissolute by his fauours vnshamefast to filthinesse and fearelesse to perils vncurteous to men and retchlesse to God forgetfull of things past negligent in things present and improuident in things to come Phila. Lay foorth yet more plainely the state of ignorant and hard hearted men and shew how lamentable it is Theol. If a man be outwardly blind we do pity him and say There goeth a poore blinde man but if he be both blind and deafe doe wée not more pity him and say Oh in how miserable a case is that man But if he bée both blinde deafe and dumbe doe we not most of all pity him and say Oh that man is in a most wofull taking and in a most pittifull plight How much more then are they to be pitied which as concerning their soules are both blinde deafe and dumbe For the diseases of the soule are far more dangerous and more to be pittied then those of the body Would it not pitty a mans heart to see a poore shéepe in a Lions mouth whilest he teareth him renteth him pulleth out his guts Euen such is the case of ignorant men in the clawes of the diuell For the diuell hath them vnder him rideth them at his pleasure and teareth their soules in péeces the gronings of souldiers wounded the doleful sighes and gronings of many Captaines and Coronels giuing vp the ghost were not this a most wofull spectacle Euen so when wée doe clearely sée Sathan wound and murther thousand thousands soules is it not a farre more tragicall lamentable sight and ought it not euen to kill our hearts to behold it But alas men haue no eies to sée into these things And yet certaine it is that Sathan doth continually and in most fearefull maner massacre innumerable soules Thus haue I shewed you the wofull estate of prophane and ignorant men Phila. If it be so you that be Ministers and Preachers of the Gospell haue taken vpon you the cure and charge of soules haue need to looke about you and to doe what in you lieth to saue soules as good shepheards in great pittie and compassion to labour to
art faire thou art all faire my loue there is no spot in thee Marke that he calleth his Church faire all faire and without spot not because she was so in herself but because she was made so in him And assuredly the eternall God beholding her in his son doth so estéeme and account of her For as hée that beholdeth any thing thorough a red glasse doth take it to be red as is the colour of the glasse so God the Father beholding vs in his son doth take vs to bée of the same nature and quality that he is that is perfectly righteous For this cause it is that he loueth vs setteth his heart vpon vs and will not be remooued from vs. For his loue to his children is alwaies one and the same although we haue not alwaies the like sight and féeling of it As the Moone is alwaies the same in substance and quantity though sometime it séemeth vnto vs to be wasted into a very small scantling Let vs know then to our great comfort that the loue of God towards vs in his deare sonne is constant and alwaies alike and that he wil not discountenance vs or shake vs off for some infirmities no nor yet for many infirmities for the merciful God doth accept of his children because their generall care is good and the vniuersall Tenor of their life tendeth vnto righteousuesse howsoeuer they may greatly faile in many particular actions Two or thrée fits of an Ague do not prooue a diseased body nor two or thrée good daies a sound body euen so some few infirmities doe not argue a wicked man nor two or thrée good actions a good man but we must haue an eye to the certaine and settled course of a mans life Euen as men are truely said to walke in a way when they goe in it although sometimes they trip and stumble so Gods children doe walke in the way of righteousnes although sometimes they stumble and step out of it or sometimes be violently haled out of it by theeues For Sathan and the violence of our lusts doe often hale vs out of the way but we must get into it againe as soone as we are escaped Now then to conclude draw to an end sith God is so infinitely mercifull and constant in his mercy sith such great and precious promises are made to vs in Christ sith the Lord doth not regard our infirmities when our harts are with him Therefore O Asunetus be of good chéere let nothing trouble you feare not the assaults of the Diuell regard not his temptations for assuredly your sinnes are forgiuen Christ is yours heauen is yours and all the promises of life and saluation belong vnto you so as you néed not to doubt you cannot miscarry your name is written in the booke of life Asune I am greatly comforted and cheared vp with your words your preaching of the Gospell and laying open of Gods abundant mercy in Christ and of the promises do exceedingly reuiue me and euen as it were put new life into me they are as Sacke and Sugar vnto my soule and more sweete then the hony and the hony combe they are as Physicke to my sicke soule and as oyntment to my spirituall wounds I doe now beginne to see what misery is in man and what mercy is in God And I know by wofull experience that where misery is not felt there mercy is not regarded but now it hath pleased God to giue me some feeling of mine owne wretchednesse and misery and yet with good comfort in his mercy For I thanke God for it I begin now to grow to some perswasion that the promises doe belong vnto me my sins are forgiuen and that I am one of them that shall be saued Theol. I doe greatly reioyce that God hath according to his rich mercy wrought this good worke in you I doe from the bottome of my heart giue him the praise and glory of it Happy are you that euer you were borne in whom God hath wrought so gratious a work It is of his high fauour and speciall mercy towards you for it is the only priuiledge and prerogatiue royall of Gods owne children truely to repent and beléeue I beseech God therefore to increase your faith and to fill you full of ioy and peace in beléeuing that you may abound in hope through the power of the holy Ghost Antile The Sunne draweth low Asunetus it is time for you and me to be going Phila. Indeed the night will approach by and by and therefore we must of necessity breake off Theol. Sith it is so wée will héere surcease and goe no further Asune Sir I will now take my leaue of you I can neuer be thankefull enough for all the good instructions and comforts which I haue heard from you this day I hope I shall remember some of them whilest I liue I doe therfore praise God for you and for your counsell and for this day which I hope shall be the first day of my repentance and true conuersion vnto God Theol. The Lord for his infinite mercies sake grant it And I most humbly beséech the Almighty God to establish you with his frée spirit that you may procéed and goe forward in a Christian course vnto the end Phila. I pray you good M. Theologus pardon my boldnesse for you see I haue beene very bold to propound many questions vnto you wherein you haue fully satisfied me to the great ioy and comfort of my soule I doe therefore praise God for you and I hope I shall neuer forget some things which you haue vttered But I will now commend you to God and to the word of his grace which is able to build further Theol. Farewell good Philagathus The Lord blesse you and kéepe you in all your waies and the God of Heauen preserue vs all and continue vs in his feare vnto the end All glory be giuen to God FINIS A Table containing all the principall matters conteined in this Booke and directing to the Page where they are set downe MAns naturall corruption Page 5 Mans misery in nature 6 Mans nature corrupted but not destroied by Adams fall ibid. Some sparkes of Gods Image still remaine after the fall 7 Man in the state of nature cannot doe any thing that pleaseth God ibid. Man naturally neither seeth nor feeleth his miserie 8 Man in nature is vnder the tyrannie of Sathan and curse of the Law 9 Man growne to yeeres liuing and dying in the state of nature perisheth for euer 11 Man continueth cursed till he be borne againe ibid. None can be saued but onely the regenerate 12 Regeneration what ibid. The qualitie of regeneration 13 Remnants of sinne after regeneration 14 Regeneration vnperfect in this life ibid. Meanes of regeneration 23 Eight infallible signes of saluation 30 Eight signes of damnation 31 Nine manifest tokens of damnation ibid. Pride described 33 Pride of gifts condemned 35 Pride in apparell condemned 40 Rules of the world for
of the Gospel amongst vs for the death of thy sonne al that happinesse which we haue thereby also because thou hast chosen vs to life before we were and that of thy meere goodnes vndeserued fauor towards vs hast called vs in thine appointed time iustified vs by thy grace sanctified vs by thy spirit adopted vs to be thine own childrē heirs apparant to the great crown O Lord open our eies euery day more more to see and consider of thy great marueilous loue to vs in all these things that by the due consideration therof our harts may be drawne yet neerer vnto thee euen more to loue thee feare thee obey thee that as thou art enlarged towards vs in mercy so we may be enlarged towards thee in thanksgiuing as thou doest abound towards vs in goodnes so we may aboūd towards thee in obedience loue And sith deere father thou art neuer weary of doing vs good notwithstanding all our vnworthines naughtines therefore let the consideration of thy great mercy fatherly kindnesse towards vs euen as it were force our hearts and compell vs to come into thy most glorious presence with new songs of thankesgiuing in our mouths We pray thee O most mercifull God to forgiue vs all our vnthankfulnes vnkindnes prophannes great abusing of all thy mercies specially our abuse contempt of thy Gospel together with al other the sins of our life which we confesse are innumerable mo then can be reckoned vp both in omission of good things commission of euill We most humbly intreat thee to set thē all ouer to the reckning which thy son Christ hath made vp for them vpō his crosse neuer to lay any of them to our charge but freely forget all forgiue all Naile downe all our sins iniquities to the Crosse of Christ bury them in his death bathe them in his blood hide them in his wounds let them neuer rise vp in iudgement against vs. Set vs free of the miseries that are vpō vs for sin keep back the iudgements to come both of soule body goods and good name Be reconciled vnto vs in thy deere son concerning all matters past not once remembring or repeating vnto vs our old abhominable iniquities but accept vs as righteous in him imputing his righteosnes to vs our sins to him Let his righteousnes satisfie thy iustice for all our vnrighteousnes his obedience for our disobedience his perfection for our imperfection Moreouer we humbly beseech thy good maiesty to giue vs the true sight feling of our manifold sins that we may not be blinded in them through delight or hardned in them through custom as the reprobates are but that we may be euen weary of them much grieued for them labouring and striuing by al possible means to get out of them Good Father touch our harts with true repentance for all sin Let vs not take any delight or pleasure in any sin but howsoeuer we fal throgh frailty as we fall often yet let vs neuer fall finally let vs neuer lie downe in sin nor continue in sin but let vs get vpon our feete againe turne to thee with all our hearts seeke thee whilest thou maiest be found whilest thou doest offer grace and mercy vnto vs. O Lord encrease in vs that true and liuely faith whereby we may lay sure hold on thy sonne Christ rest vpon his merits altogether Giue vs faith assuredly to belieue all the great and precious promises made in the Gospell and strengthen vs from aboue to walke and abound in all the true sound fruits of faith Let vs walke not after the flesh but after the spirit Let vs feele the power of thy sons death killing sinne in our mortall bodies and the power of his resurrection raising vs vp to newnesse of life Let vs grow daily in the sanctification of the spirit and the mortification of the flesh Let vs liue holily iustly and soberly in this present euill world shewing foorth the vertues of thee in all our particular actions that we may adorne our most holy profession and shine as lights in the middest of a crooked and froward generation amongst whom we liue being gaineful to all by our liues conuersations offensiue to none To this end we pray thee fill vs with thy spirit and all spirituall graces as loue wisedome patience contentment meekenesse humility temperancy chastity kindnesse and affability and stirre vs vp to vse praier and watchfulnesse reading meditation in thy law and all other good meanes whereby wee may grow and abound in all heauenly vertues Blesse vs in the vse of the meanes from day to day make vs such as thou wouldest haue vs to be and such as we desire to be working in vs both will and deede purpose and power For thou O Lord art all in all thou wilt haue mercy vpon whom thou wilt haue mercy and whom thou wilt thou hardenest Haue mercy vpon vs therefore deere Father and neuer leaue vs to our selues nor to our owne wils lusts and desires but assist vs with thy good spirit that we may continue to the end in a righteous course that so at length we may be receiued into glorie and be partakers of that immortall crowne which thou hast laid vp for all that loue thee and truely call vpon thee Further we entreat thee O heauenly father to giue vs all things necessary for this life as foode raiment health peace liberty and such freedome from those manifold miseries which we lie open vnto euery day as thou seest meete Blesse vnto vs all the meanes which thou hast put into our hands for the sustenance of this fraile life Blesse our stocke and store corne and cattell trades occupations and all the works of our hands for thy blessing only maketh rich and it bringeth no sorrows with it Giue vs therfore such a competency and sufficiency of these outward blessings as thou in thy heauenly wisdome seest most needfull for vs. Moreouer we humbly beseech thee most louing Father in great mercy to looke downe from heauen vpon thy whole Church and euery member of it Be fauourable vnto Sion and build vp the wals of Ierusalem Behold with the eye of pity the great ruines and desolations of thy Church Heale vp the wounds make vp the breaches thereof in all Nations Regard it as thine owne flocke tender it as thine owne family dresse it as thine owne vineyard loue it as thine owne spouse Think thoughts of peace to it alwaies look vpon it in deepe compassion Blesse it with thy grace guide it with thy spirit defend it alwaies with thy mighty power scatter the deuises confound the counsels ouerthrow the forces of all that fight against it Specially we intreate thee deare Father to set thy self against that antichrist of Rome that man of perdition which setteth himselfe against thee and against all thy
people In thine appointed time we pray thee giue him a deadly downe-fall Beat downe all his power and authority daily more and more giue free passage to thy Gospell in al kingdoms that Babylon may fall and neuer rise vp againe The more the fauorites and adherents of Rome labour to vphold their Idolatrous kingdome the more let it fall downe euen as Dagon before the presence of thine Arke Poure downe the vials of the fulnesse of thy wrath vpon the kingdome of the beast and let their riches wealth credite and authority dry vp euery day more and more as the riuer Euphrates Let it pity thee O Father to see thine owne spouse sit as a deformed and forlorne woman heere below weeping and mourning with her haire about her necke hauing lost all her beauty and comlinesse cheere her vp deare Father glad her with the ioie of thy countenance and so decke her and trimme her vp that thou maiest delight in her as a Bridegroome in his Bride Specially we intreat thee to haue mercy vpon thy Church in this land intend good vnto vs and not euill giue vs not ouer into the hands of the cruell Spaniard as our sinnes haue deserued Scatter we pray thee O Lord the deuises and breake the plots of all such as haue plotted the ouerthrow vtter subuersion of this church and common-wealth Blesse this Church more and more with the continuance of true Religion amongst vs. For thy great names sake and infinite mercies sake deale gratiously and fauourablie with vs our posteritie Turne from vs that vengeance which is due to vs for our sins For thou seest how iniquitie preuaileth and the wicked goe away with the goale Atheisme ouerspreadeth euery where and Popery seemeth to get a head againe Now therfore deare Father we most humbly beseech thee to take order speedily for the remedying repressing of these manifold disorders and grieuous enormities that are amongst vs. Be intreated of thy poore children to be good to this English Nation Heare the cries of thine elect heare the mourning of them that mourne in Sion Let the cries of thy children cry downe all the cries of the sins of the land and be reconciled vnto vs in the multitude of thy compassions that so thou maiest still continue a most mercifull protector of this thine English vineyard Wee pray thee good Father shew speciall mercy to our most Noble and gratious King Iames thine annointed seruant blesse him and keepe him in all his waies Blesse his gouernment vnto vs. Let thine Angels encampe about him and let thy holy hand be alwaies ouer him keepe him from treasons and deliuer him from the treacheries of his enemies giue him to see what belongeth vnto his peace and giue him a heart earnestlybent to set vpon the practise of the same giue him all graces necessary for his peace and necessary for his saluation continue his gouernment peaceable and prosperous amongst vs as thon hast made him the breath of our nostrils and a gratious instrument for the sauing of many thousand soules so let his owne soule be saued in the day of thy Son Christ Blesse his Maiesties most honorable priuy Counsellors giue such good successe vnto all their Counsels and policies in matters of state that we may leade a quiet and peaceable life in all godlinesse honesty Blesse all the Nobility worke in them a care to glorifie thy name in their places make them faithfull to thee and faithfull to the Land Direct with thy good spirit all such as beare the sword of Iustice that they may draw it out to punish the wicked and to defend the godly and that they may with all good care and conscience discharge the duties of their places Increase the number of faithfull and zealous Ministers in this church Send thy Gospel to those places where it is not and blesse it where it is Remember them in thy mercy O Lord that are vnder any crosse or affliction whatsoeuer be comfortable vnto them heale vp their wounds binde vp their sores put all their teares into thy bottle and make their bedde in all their sorrowes and put such a good ende to all their troubles that they may redounde to thy glory and the furtherance of their owne saluation In the meane time giue them patience and constancy to beare whatsoeuer it shall please thy mercifull hand to lay vpon them Last of all in a word we pray thee blesse magistracy ministery and commonalty Blesse all thy people doe good to all that are true and vpright in their hearts And so deare Father we doe commit and commend our selues our soules and bodies into thy hands for this day and the rest of our life praying thee to take care and charge of vs keepe vs from all euill watch ouer vs for our good let thine Angels encampe about vs let thy holy hand be ouer vs keepe vs in all our waies that we may liue to thy praise and glory heere in earth keeping faith and a good conscience in all our actions that after this life we may be crowned of thee for euer in thy kingdome Grant these things good father to vs here present to all thine absent praying thee in speciall fauor to remember our friends kinsfolks in the flesh all our good neighbours welwillers all those forwhom we are bound to pray by nature by deserts or any duty whatsoeuer for Iesus Christs sake our onely mediator to whom with thee and the holy Ghost be giuen all praise and glory both now and for euermore Amen An Euening Praier to be vsed in priuate families OEternall God and our most louing and deare Father wethy vnwoorthy children doe héere fall downe at the foote of thy great Maiesty acknowledging from our harts that we are altogether vnworthy to come néere thée or to look towards thée because thou art a God of infinite glory and we are most vile and abhominable sinners such as were conceiued borne in sinne and corruption such as haue inherited our fathers corruptions and also haue actually transgressed all thy holy statutes and lawes both in thought words déeds before weknew thée and since secretly and openly with our selues with others our particular sinnes are moe then can be numbred for who knoweth how often he offendeth But this we must needs confesse against our selues that our hearts are full of pride couetousnesse and the loue of this world full ofwrath anger and impatiencie full of lying dissembling and deceiuing full of vanity hardnesse and prophanenesse full of infidelity distrust and selfe-loue full of lust vncleannes and all adhominable desires yea our harts are the very sinkes of sinne and dunghils of all filthinesse And besides all this we doe omit the good things we should doe for there are in vs great wants of faith of loue of zeale of patience of contentment and of euery good grace so as thou hast iust cause to procéed to sentence of iudgement
of thy grace Open mine eies to sée the great wonders of thy law Reueale thy secrets vnto me be open hearted towards me thy vnworthy seruant Hide nothing from me that may make for thy glory the good of my soule Blesse all meanes vnto me which thou vsest for my good Blesse all holy instructions vnto my soule Blesse me at all times both in hearing reading thy word Giue me the right vse of all thy mercies and corrections that I may be the better for them Let me abound in loue to thy children Let my heart be very néerely knit vnto them that where thou louest most there I may loue most also Let me watch pray that I enter not into temptation giue me patience contentment in all things Let me loue thée more more the world lesse lesse So draw my minde vpward that I may despise al transitory things Let me be so rapt rauished with the sight and féeling of heauenly things that I may make a base rekoning of al earthly things Let me vse this world as though I vsed it not Let me vse it but for necessity as meat drink Let me not be carried away with the vaine pleasures and fond delights thereof Good Father worke thy good worke in me neuer leaue me nor forsake me till thou hast brought me to true happinesse Oh deare Father make me faithfull in my calling that I may serue thée in it be alwaies carefull to doe what good I may in any thing Blesse me in my outward estate Blesse my soule body goods and name Blesse all that belongeth vnto me Blesse my goings out commings in Let thy countenance be lifted vp vpon me now alwaies cheare me vp with the ioies comforts of thy spirit make me thankfull for all thy mercies For I must néeds confesse that thou art very kind vnto me in all things For in thée I liue mooue haue my being of thée I haue my welfare good being thou art a daily friend speciall good benefactor vnto me I liue at thy cost charges I hold all of thée in chiefe and I finde that thou art neuer weary of doing me good thy goodnes towards me is vnstanchable Oh I can neuer be thankefull enough vnto thée for all thy mercies both spirituall corporall But in such measure as I am able I praise thy name for all beséeching thee to accept of my thankesgiuing in thy son Christ and to giue me a profitable vse of al thy fauors that thereby my heart may be fully drawne vnto thée giue me O Father to be of such a good nature and disposition that I may be wonne by gentlenesse faire meanes as much as if thou gauest me many lashes Pardon all mine vnthankfulnesse vnkindnesse and great abusing of thy mercies and giue me grace to vse them more to thy glory in all time to come Strengthen me deare Father thus to continue praising glorifying thy name héere vpon earth that after this life I may be crowned of thée for euer in thy kingdome Grant these petitions most mercifull God not onely to me but to all thy déere children throughout the whole world for Jesus Christ sake in whose name I doe further call vpon thée saying as he hath taught me O our Father which art in Heauen c. FINIS Psal 52. 5. Iob 15. 14 Ephes 2. 1. Col. 1. 21. Col. 2. 13. 2. Cor. 3. 5. Phil. 2. 13. Iam. 3. 9. Iob 14. 4. Rom. 8. 8 Mat. 7. 16. Luke 18. 21. 2. Cor. 4. 4. 2. Tim. 2. 26. Iohn 3 3. Rom. 12. 2. Ephes 4. 13. 2. Cor. 5. 17. Gal. 5. 17. Math. 5. Acts 17. 12. Heb. 2. 3. Ier. 6. 10. 1. Pet. 1. 23. Ioh. 15. 3. Act. 10. 44. Ephes 4. 3. Act. 16. 14. Iohn 3. 8. Pro. 28. 9. Pro. 13 13 Esa 1. 14. Isa 66. 3. Iohn 10. Ioh. 8. 47. Col. 3. 16. Pro. 14. 15. Ier. 17. 9. Psa 58. 45. Eight infallible signes of saluation Iohn 3. 3. Iohn 2. 5. â—s 119. 114 â—s 145. 18. Ro. 12. 11. Apo 3. 19 Mat. 16. 24 Iob 1. 28. Eph. 4. 21. Phil. 4. 8. Eight signes of condemnation Nine manifest signes of damnation Pro. 16. 5. Pro. 15. 24 Iob 11. 5 15. Iob 20. 26. Iob 23. 13 2. Cor. 11. 1 Cor. 4. Ier. 9. 23. Theocritus Mat. 16. 14. Iob. 17. 14. Col. 3. 6. Graftons Chron. Ps 11. 9. Iere. 9. 1. Neh. 13. Esay 3. 9. 1. Pet. 3. 3. Pro. 30. 1. Pro 22. 14 Pro. 23. 17 Eccl. 7. 28. Eccl. 7. 28. Pro. 26. 5. Pro. 5. 3. 4. Iob 36. 14. Ier. 5. 8. Ier. 28. 6. 1. Cor. 10. 8. 2. Sam. 12. 10. Genes 24. 25. 1. Sam. 2. 22. 1. Sam. 4. 11. 1. Cor. 10. 11. Tit. 2. 6. Psal 119. 9. Eccl. 12. 1. Heb. 13. 4. 1. Cor. 6. 9. Heb. 12. 1. Pet. 2. Chrysost Math. Isocrates ad Deme. Pro. 6. 32. 1. Cor. 6. 18. Iob 31. 12. Pro. 6. 33. 2. Sam. 12. 10. Basil in Epist Gregor Iam. 1. 15. Est officina Terence Pro. 23. vers 3. vers 33. Gregorius Nazianz Hesiodus Otia si tollas periere cupidinis ar cus Iob 24. 15. Iob 23. 13 Eccl. 12. 24. Psal 91. 8. 1. Cor. 4. 5. Iob 10. Six remedies of adulterie 1. Tim. 6. 10. Luke 12. 15. Phil. 3. 19. Pro. 28. Pro. 20. 21. Demosthenesin Olinth 3. Two causes of Couetousnesse 1. Tim. 2. Ier. 6. 16. Mic. 3. 10. Deut. 5. 28. 1. Tim. 6. Pro. 23. 5. Herodotus Polym Mat. 6. Iob 30. 23. Iud. 4. 21. Leuit. 11. Iam. 4. Sophocles Eccl. 5. 9 Apo. 12 1. Can. 6. 4. Matth. 4. Pro. 14 13. Iob. 27. 20. Iob. 15. 20. Pro. 13. 6. 1. Ioh. 2. 1. Cor. 7. Heb. 13. 5. Ec. 2. 24. Gregorius Nazi Rom. 8. 1. Pet. 4. 18. Pro. 11. 24. Hesiodus Phocillides 1. Tim. 6. 7. Heb. 12. 5. Phil. 4. Cyril in Ioan. 4. Chrysost homil 51. Euripedes 1. Ki. 17. Gen. 21. 15. Exod. 15. 4. Exod. 17. 6. Psal 7. 8. Ps 34. 10. Psal 8. 4. 11. Mat. 6. 33. 1 Pet. 5. 7. Luke 12. Heb. 13. 5. Phil 4. 5. Luk. 12. Nahun 12. Pro. 10. 38. Ierom. ad Heliodorum Cyprian in Oratione dominica August Matth. 4. Luke 12. Iob 20. 22. Pro. 10. 12. Psa 37. 16. Pro. 25. 16. Pro. 16. 8. Psal 33. 9. 1 Reg 17. 2. Cor. 1. 8. 2. Cor. 11. 25. Heb. 11. 36. 2. Cor. 4. 8. Lament 3. Psal 94. 14. Esa 55. 8. Rom. 8. Heb 12. 10. Heb. 12. 14. 1. Thes 1. 6. Gal. 6. 14. Phil. 3. 10. 1 Cor. 11. 32. Rom. 5. 3. 4. Psa 119. 27. Hos 5. 15. Esa 26. 16. Ps 34. 20. 2. Pet. 1. 9. Ps 105. 19. 20. Psal 34. Ps 91. 14. 15. Iob. 5. Esa 16. 20. Obad. 17. Heb. 13. 1. Cor. 3. 22. Gen. 32. 1. Kin. 17. Iona. 2. Ios 10. Exod. 14. Dan. 3. Dan. 6. Col. 3. 3. 4. 1. Ioh. 3. 1. 1. Sam. 3. 48. 2. Sam. 25. 26. Psal 39. Deut.