speake something of it Theol. The sleights of Sathan in this behalfe are moe and more slie then I or any man else can possibly discouer For who is able to descrie or in sufficient manner to lay open the déepe subtilties and most secret and sinfull suggestions of the Diuell in the hearts of men Hée is so cunning a crafts master this way that none can perfectly trace him His workings in the hearts of men are with such close and hid deceits and most methodicall and craftie conueyances that none can sufficiently finde them out But yet notwithstanding I will béewray so much as I know or can conceiue of his dealings with men that heare the word that he may steale it out of their hearts and make it fruitlesse and vnprofitable First of all hée bestirreth him and laboureth hard to kéepe men fast asléepe in their sinnes that they may haue no care at all of their saluation and therefore disswadeth them from hearing or reading the word at all lest they should bée awaked If this will not preuaile but that they must néeds heare then his craft is to make their hearing vnprofitable by sléepinesse dulnesse by-thoughts conceitednesse and a thousand such like If this will not serue the turne but that the word doth get within them and worke vpon them so as thereby they grow to some knowledge and vnderstanding of the truth then he practiseth another way which is to make them rest themselues vpon their bare knowledge and so become altogether consciencelesse If this will not suffice but that men fall to doing and leaue some sinnes especially the grosse sinnes of the world and doe some good then he perswadeth them to trust to those doings without Christ and to thinke themselues well inough because they doe some good and leaue some euill If this bée not enough but that men attaine vnto the true iustifying faith which apprehendeth Christ and resteth vpen his merits then he deuiseth how to blemish the beauty of their faith and weaken their comfort through many frailties and wants yea grosse downefalles and ranke euils so as they shall bée but spotted and leaprous Christians If this weapon will not worke but that Christians doe ioyne all good vertues with their faith and abundantly shine foorth in all fruits of righteousnesse then he casteth about another way which is to daunt and dampe them with discouragements as pouertie necessity sicknesse reproches contempts persecutions c. If none of all these will doe the déeds but that men constantly beléeue in Christ and patiently and ioyfully endure all afflictions then his last refuge is to blow them vp with gun-powder that is to puffe them vp with a pride of their gifts graces and strength and so to giue them an vtter ouerthrow whilest they doe not walke humbly and giue God the praise of his gifts Thus haue you a little taste of Sathans cunning in making the word vnfruitfull amongst vs. Asune I pray you good sir seeing I am ignorant and vnlearned giue me some particular directions out of the word of Gnd for the good guiding and ordering of my particular actions in such sort as that I may glorifie God in the earth and after this life be glorified of him for euer Theol. It were an infinite thing to enter into all particulars but briefely doe this First séeke God earnestly in his word pray much in all things giue thanks Eschew euil and doe good Feare God and kéepe his Commandements reforme your selfe and your houshold loue vertue and vertuous men kéepe company with the godly and auoid the society of the wicked Liue soberly iustly and holily in the present euil world Speake alwais graciously ◠beware of filthy communication Recompense to no man euill for euill but recompense euill with good Be curteous and pitifull towards all men Take héed of swearing cursing and banning Beware of anger wrath and bitternesse Praise your friend openly reprooue him secretly Speake no euill of them that are absent nor of the dead Speake euill of no man speake alwaies the best or at least not the worst Reuerence Gods name and kéepe his Sabbaths Auoid all the signes of condemnation and labour after all the signes of saluation Aboue all things take héed of sin for that is the very cutthroat of the soule and bane of all goodnesse Tremble therefore and sinne not For if you sinne marke what followeth Sixe great dangers in sinne God seeth His Angels beare witnesse The conscience pricketh Death threatneth The Diuell accuseth Hell deuoureth You sée then that sinne is no scarcrow or iesting matter Euery sin that a man commiteth is as a thorne thrust déepe into the soule which will not be got out againe but with many a sigh and many a sorrowfull oh oh Euery sinne is written with a pen of iron and the point of a diamond vpon the conscience and shall in the last day when the bookes shall be opened accuse vs and giue in euidence against vs. If a man commit sinne with pleasure the pleasure passeth away but the conscience and sting of the sinne abideth and tormenteth deadly but if a man doe well though with labour and painfulnesse the paine passeth away yet the conscience of well dooing remaineth with much comfort But the best end of sinne is alwaies repentance if not in this life then with woe and alas when it is too late Therefore take héed in time take héed I say of sinne Six most hurtfull effects of sinne Sinne hardneth the heart Sinne gnaweth the conscience Sinne fighteth against the soule Sinne bringeth foorth death Sinne maketh ashamed Sinne procureth all plagues of bodie and soule Behold therefore the euil effects of sin For this cause Zophar the Naamathite speaketh very wisely to Iob saying When thou shalt lift thy face out of thy sinne thou shalt be strong and shalt not feare thou shalt forget all sorrow thou shalt temember it as the waters that are past Where Zophar plainly sheweth that the auoiding of sinne is our strength and the committing of it our weakening According to that of Salomon The way of the Lord is the strength of the vpright man Therefore walke in the way of God and take héed of the waies of sinne For God punisheth euery sinne his way some one way and some another and no sinne can escape vnpunished For because God is iust therfore he must néeds punish sinne in all men though in diuers manners as the wicked in their owne persons the godly in Christ Beware of it therefore and flatter not your selfe in your sinnes Remember how euery disobedience and euery transgression hath had a iust recompence of reward God hath in all ages matched the causes with the effect that is sinne with the punishment of sinne The Isralites for breaking the first commandement in making other Gods were often smitten by the hand of God Nadab and Abihu the sons of Aaron for the breach of the second commandement in offering strange
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
presence of God Secondly that it is an eternall fellowship with the diuell and his angels Thirdly it is a féeling of the horrible wrath of God which shall seize vpon body and soule shall feed on them as fire deth vpon pitch and brimstone for euer The scriptures do note the extremity of it in calling it a lake that burneth with fire brimstone for euer in saying there shal be weeping gnashing of teeth in affirming that their worme dieth not meaning the worme that gnaweth their cōscience or their torment of conscience the fire neuer goeth out in tearming it Tophet which is deepe and large the burning thereof is fire and much wood and that the breath of the Lord as a riuer of brimstone doth kindle it All these things hée terrible to our senses and yet can they not fully expresse the thing as it is indéed For no heart can conceiue or tongue expresse the greatnesse and extreamity of the torments of hell As the ioyes of heauen neuer entred into the heart of man no more did the torments of hell All the torments and troubles that fall vpon men in this life are but as sparkles of the fornace of Gods totall wrath All fires are but as it were pictures of fire in comparison of hell fire For as one writeth Hell fire is so extreamely hot that it wil burne vp a man seuen mile before he come at if Yet the reprobates being alwaies in it shall neuer be consumed of it As the Salamander is alwaies in the fire and neuer consumeth so the wicked shall be alwaies in the fire of hell neuer consume For hell is a death alwaies liuing an end alwaies beginning It is a grieuous thing to a man that is very sick to lie vpon a featherbed how much more vpon a hot gridiron but how most of all to burne alwaies in hell fire neuer be consumed An other extreamity of it consisseth in this that the torments of hell are vniuersall that is in euery memberat once head eies tongue téeth throat stomacke backe belly heart sides c. All punishments of this life are particular For some are pained in their head some in their backe some in their stomacke c. Yet some particular paines are such as a man would not suffer to gaine all the world But for a man to be tormented in all parts at once what sight more lamentable who could but take pity of a dog in the stréet in that case Thus then wée sée that the extremity of Hell torments is greater then can be conceiued or vttered For who can vtter that which is incomprehensible We can go no further in comprehending that which is incomprehensible then to know it to be incomprehensible Phila. As you haue shewed vs the extremitie of Hell torments so now proceed to the perpetuity Theol. The Scriptures do set forth the perpetuity of hell torments in saying they are for euer The wicked shall be cast into the lake that burneth with fire and brimstone for euer The fire neuer goeth out When as many hundred thousand yéeres are expired as there be stones by the Sea side yet still there be so many more to come For that which hath no end can neuer come to an end If all the Arithmeticians in the world were set a worke to do nothing but number all the daies of their life euen the greatest numbers that they could possibly set down and should in the end adde all their numbers together yet could they neuer come any thing néere to that length of time wherein the wicked shal be tormented If the whole circumference of the heauens were writtē about with figures of Arithmeticke from the East to the West and from the West to the East againe yet could it not containe that infinite time and innumerable yéeres wherein all vnbeléeuers shal suffer eternall torture For in things infinite time hath no place For time is the measure of those things which are subiect to measure Therefore because Hell torments are infinite they cannot be measured by any time neither can that which is infinite be diminished For if you subtract from that which is infinite ten thousand thousand millions of milions yet it is thereby nothing diminished or made lesse Put case a man should once in an hundred thousand yéeres take a spooneful of water out of the great Ocean Sea how long would it be ere hée had so emptied it Yet shall a man sooner empty the Sea by taking out a spoonfull once in a hundred thousand yéeres then the damned soule shall haue any ease Therfore a certain writer saith If a damned soule might be tormented in Hell but a thousand yeeres and then haue ease there were some comfort in it sor then there would be hope it would come to an end but saith he this word euer killeth the hart Oh consider this yée that forget God! O yée carnall worldlings thinke on this in time For if you will not now be moued in hearing you shal be thē crushed in péeces in feeling What auaileth it to liue in all possible pleasures and carnall delights héere for some 60. yéeres and then to suffer this eternall torment What shal it profit a man to win the whole world lose his soule they be more then mad which will hazard their soules for a little profit and a few stinking pleasures But this is the nature of men they will haue the present swéet come of it what wil though they pay neuer so deare for it though they goe to the highest price though hey lose their soules for it Oh the vnspeakeable blindnes madnes of the men of this world The diuell hath put out their eies therfore leadeth them whither he list For who cannot lead a blind man whither he list Nahash the Ammonite would make no couenant with the Israelites but vpon condition that he might put out all their right eies So the diuel doth couenāt with al the wicked to put out both their eies that he may lead them directly into Hell Phila. Now sir a word or two more of the remedilesnesse of hell fire Theol. The scriptures do affirme that as the torments of hel are extreme so they are without all hope of remedy as it is written A man can by no meanes redeeme his brother he can not giue his ransome vnto God so precious is the redemption of the soule and the continuance for euer To this purpose Abraham said to the rich man being in hell torments Betwixt you and vs there is a great gulfe set so that they which would goe from hence to you cannot neither can they come from thence to vs. Our Lord Jesus also saith What shall a man giue for the recompence of his soule Where our Sauiour doth plainely affirme that there is no ransome or recompence though neuer so great to be giuen for a damned soule For the soule being in Hell can neuer be released it is
from the dead our Lord Iesus the great sheepeheard of the sheepe through the blood of the euerlasting couenant make vs perfect in all good workes sanctifie vs throughout amend all our imperfections and keepe vs blamelesse vntill the day of his most glorious appearing Amen Thine in the Lord A. D. The plaine mans path-way to Heauen Interlocutors Theologus a Diuine Philagathus an honest man Asunetus an ignorant man Antilegon a cauiller Philagathus WEll met good Master Theologus Theol. What mine old friend Philagathus I am glad to see you in good health Phila. Are you walking Sir heere all alone in this pleasant meadow Theol. Yea for I take some pleasure at this time of the yeere to walke abroad in the fieldes for my recreation both to take the fresh aire and to heare the swéet singing of birds Phila. Indeed Sir it is very comfortable especially now in this pleasant moneth of May and thanks be to God hitherto we haue had a very forward spring and as kindly a season as came this seuen yeeres Theo. God doth abound towards vs in mercies oh that we could abound towards him in thanksgiuing Phil. I pray you sir what a clocke hold you it Theol. I take it to be a little past one for I came but euen now from dinner Phila. But behold yonder commeth two men towards vs What be they I pray you Theolog. They be a couple of neighbours of the next Parish the one of them is called Asunetus who in very déed is a very ignorant man in Gods matters and the other is called Antilegon a notable Atheist and cauiller against all goodnesse Phila. If they be such it were good for vs to take some occasion to speake of matters of religion it may be we shall doe them some good Theol. You haue made a good motion I like it well If therefore you will minister some matter and mooue some questions I will bée readie to answer in the best sort I can Phi. But stay sir lo heere they come vpon vs. Theol. Welcome neighbours welcome How do you Asunetus and you Antilegon Asune Well God be thanked and we are glad to see your mastership in good health Theol. What make both of you héere at this time of the day There is some occasion I am sure draweth you this way Asune Indeed sir we haue some little busines for we came to talke with one of your parish about a Cow we should buy of him Theol. Hath my neighbour a Cow to sell Antilegon We are told he hath a very good one to sell but I am afrayd at this time of the yeare we shall finde deare ware of her Theol. How deare What doe you thinke a very good Cow may be worth Antile A good Cow indeed at this time of the yere is worth very nere foure pound which is a great price Theol. It is a very great price indéed Phila. I pray you M. Theologus leaue off this talking of kine and worldly matters and let vs enter into some speech of matters of religion whereby we may doe good and take good one of another Theol. You say well but it may be these mens businesse requireth haste so as they can not stay Asune No sir we are in no great haste we can stay two or three houres for the dayes are long if we dispatch our businesse by night it will serue our turne well enough Theol. Then if it will please you to walke to yonder Oke trée there is a goodly Arbour and handsome seats where wée may all sit in the shadow and conferre of heauenly matters Asune With a good will Sir Phila. Come then let vs goe Asune This is a goodly Arbour indeed and heere be handsome seats Theol. Sit you all downe I pray you Now friend Philagathus if you haue any questions to moue of matters of Religion we are all readie to heare you Phila. It may be these men are somewhat ignorant of the very principles of Religion and therefore I thinke it not amisse to begin there and so to make way for further metters Theol. I pray you do so then Phila. First then I demand of you in what state all men are borne by nature Theol. In the state of condemnation as appeareth Ephe. 2. 3. We are by nature the children of wrath as well as others And againe it is written Behold I was borne in iniquitie and in sin hath my mother conceiued me Phila. Is it euery mans case Are not Dukes and Nobles Lords and Ladies and the great Potentates of the earth exempted from it Theol. No surely it is the common case of all both high and low rich and poore as it is written What is man that hee should bee cleane and he that is borne of a woman that he should be iust Philaga From whence commeth it that all men are borne in so wofull a case Theol. From the fall of Adam who thereby hath not onely wrapt himselfe but all his posterity in extreame and vnspeakeable misery as the Apostle saith By one mans disobedience many were made sinners and by the offence of one the fault came on all men to condemnation Phi. What reason is there that we all should thus be punished for an other mans offence Theol. Because we were then all in him and are now all of him that is we are so descended out of his loynes that of him we haue not only receiued our naturall and corrupt bodies but also by propagation haue inherited his foule corruptions as it were by hereditary right Phila. But forasmuch as some haue dreamed that Adam by his fall hurt himselfe only and not his posterity and that we haue his corruption deriued vnto vs by imitation and not by propagation therefore I pray you shew this more plainely Theol. Euen as great personages by committing of treason doe not onely hurt themselues but also staine their blood and disgrace their posteritie for the children of such Nobles are disinherited whose blood is attainted till they be restored againe by act of Parliament Euen so our blood being attainted by Adams transgression we can inherit nothing of right till wee be restored by Christ Philaga Doeth this hereditarie infection and contagion ouer-spread our whole nature Theol. Yes truely it is vniuersall extending it selfe thorowout the whole man both soule and body both reason vnderstanding will and affections for the Scriptures auouch that wée are dead in sinnes and trespasses Phila. How vnderstand you that Theol. Not of the deadnesse of the bodie or the naturall faculties of the soule but of the spirituall faculties Phila. Did Adam then lose his nature and destroy it by his fall or is our nature taken away by his fall Theol. Not so Our nature was corrupted thereby but not destroyed for still there remaineth in our nature reason vnderstanding will and affections and we are not as a block or a stocke but by Adams disobedience wee are blemished maimed and spoyled of all abilitie to vnderstand
aright or to will and doe aright As it is written Wee are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God And againe It is God which worketh in you both the will and the deed euen of his good pleasure And as concerning the other point S. Iames saith That all men are made after the similitude of God meaning therby that there remaine some reliques and parts of Gods Image euen in the most wicked men as reason vnderstanding c. so that our nature was not wholly destroyed Phila. Then you thinke there be some sparks and remnants left in vs still of that excellent Image of God which was in our first creation Theol. I thinke so indéed and it may plainly appeare vnto vs in the wise spéeches and writings of Heathen Poets and Philosophers in all which wée may as by certaine ruines perceiue what was the excellent frame and building of mans creation Phil. Can a man please God in any thing which he doth so long as he continueth in the state of nature Theol. No not in any thing for till wée be in the state of grace euen our best actions are sinfull as preaching prayer almes déeds c. As it is written Who can bring a cleane thing out of that which is vncleane Iob. 14. 4. The Apostle also saith They which are in the flesh cannot please God that is such as are still in their naturall corruption And our Lord Jesus himselfe saith Doe men gather Grapes of thornes or Figges of thistles Meaning thereby that méere naturall men can bring foorth no fruites acceptable to God Phila. This is a very harsh and hard saying I pray you for my further instruction make it more plaine Theol. Men in the state of nature may doe those things which of themselues are good but they doe vtterly faile in the manner of doing them they do them not as they should be done that is in faith loue zeale conscience of obedience c. neither yet with any chéerefulnesse delight or feeling but euen as it were forcing themselues to doe the outward actions Thus did Cain sacrifice the Pharisies pray Ananias and Sapphira giue almes and the Jewes offer vp their oblations and burnt offerings Phila. Haue men any true sight or liuely and sound feeling of this misery and wofull estate so long as they be meerely naturall Theol. No surely but are altogether blinded and hardened in it being nothing desirous to come out of it but doe greatly please themselues in it and can hardly bée perswaded that they are in any such wofull case as appeareth plainely in the example of that ruler who being commanded or rather required of our Sauiour Christ to kéep the commandements answered All these haue I kept from my youth And againe although the Church of Laodicea was wretched miserable poore blind and naked yet she thought her selfe rich encreased with goods and wanting nothing It followeth then that so long as men are in the state of nature they haue no true sight and féeling of their misery Phila. Do you not thinke that all men being meerely naturall are vnder the curse of the Law Theol. Yea certainly and not only so but also vnder the very tyranny and dominion of Satan though they know it not see it not féele it not or perceiue it not for all that are not in Christ are vnder the curse of the law and the power of darknesse and the diuel as appeareth Ephes 2. 2. where the diuell is called the prince that ruleth in the aire euen the spirit that now worketh in the children of disobedience In another place he is called the god of this world who blindeth the eies of all vnbeléeuers And againe it is said that all men naturally are in his snare being taken captiue of him at his wil. Phila. Few will be perswaded of that they will say they defie the diuell and thanke God they were neuer troubled with him Theol. Their hot words do nothing amend the matter for the diuell is no more driuen away with words then with holy water but he sitteth in the tongues and mouthes nay possesseth the very hearts and intrals of thousands which say they defie him and are not troubled with him as appeareth manifestly by their particular acttions and the whole course of their life Phila. Me thinkes if the diuell do so inwardly possesle the hearts and consciences of men they should haue some sight and feeling of it Theol. The working of the Diuell in mens soules being an inuisible spirit is with such vnconceiuable sleight and crafty conueiance that men in the estate of nature cannot possibly féele it or perceiue it for how can a blind man sée or a dead man féele Phila. Shew this more plainely Theol. Euen as a crafty Juggler doth so prestigiate and blinde mens outward senses by the delusions of Sathan that they thinke they sée that which they sée not and féele that which they féele not Euen so the diuell doth so delude and bewitch our inward senses the naturall faculties of our soules that we hauing a mist cast before our eies thinke we are that which wée are not sée that which wée sée not and féele that which wée féele not For the déepe cunning of Sathan lieth in this that hée can giue vs our deaths wound and wée shall neuer know who hurt vs. Phila. Few will beleeue this to be true Theol. True indéed for few will beléeue the Scriptures few will beléeue this because few féele it where it is not felt it can hardly be beléeued only the elect do féele it and therefore only the elect do beléeue it As for all others they are the very prentises and bond-slaues of the diuell which is a thousand times worse then to be a galley-slaue Phil. How long do men continue in this wofull state of nature being vnder the curse of the law and the very slauery of Sathan and sinne Theol. Till they be regenerate and borne againe and so brought into the state of grace as our Lord Jesus saith Except a man be borne againe he cannot see the kingdome of God Phila. Do not many die and depart this life before they be borne againe and consequently before they be brought into the state of grace Theol. Yes no doubt thousands for many liue fortie or thréescore yeares in this world and in the end die and goe out of this life before they knowe wherefore they came into it as it is written My people perish for want of knowledge Phila. What may we thinke of such Theol. I quake to speake what I thinke for surely I doe not sée how such can be saued I speake not now of infants and children whereof some no doubt are saued by vertue of the promise couenant through the election of grace Phil. It seemeth then that you thinke none can be saued but those only which are borne againe Theol. I thinke
so indéed Phil. I pray you tell me what that same regeneration and new birth is whereof you speake Theol. It is a renewing and repairing of the corrupted and decayed estate of our soules As it is written Be ye changed by the renewing of your minde And againe Be renewed in the spirit of your minde Phila. Explaine this more fully Theol. Euen as the wild Oliue retaineth his old nature till it be grafted into the swéet Oliue but afterward is partaker of a new nature so we til we be grafted into Christ retain our old nature but afterward are turned into a new nature as it is written If any man be in Christ he is a new creature Phila. I vnderstand not what you say Theol. You must know this that as there is a naturall birth of the whole man so there is also a spirituall birth of the whole man Phila. How is that Theol. When as the naturall faculties of the soule as reason vnderstanding will and affections and the members of the body also are so sanctified purged and rectified by grace that we vnderstand wil and desire that which is good Phila. Can not a man will and desire that which is good before he be borne againe Theol. No more then a dead man can desire the good things of this life For mans will is not frée to consent vnto good till it be enlarged by grace and an vnregenerate man doth sinne necessarilie though not by constraint For mans will is frée from constraint for it sinneth of it selfe but not from thrasdome vnto sin Phila. You speake as if a man could do no other thing but sinne till the new worke be wrought in him Theol. That is mine opinion indéed for a man his flesh are all one til he be regenerate they agrée together like man wife they ioine together in all euill they liue and die together for when the flesh perisheth the man perisheth Phila. Is not this regeneration a changing or rather a destroying of humane nature Theol. Nothing lesse It is neither an abolishing nor changing of the substance of bodie or soule or any of the faculties thereof but only a rectifying and repairing of them by remoouing the corruption Phila. Is then our naturall corruption so purged and quite remoued by the power of grace as that it remaineth not at all in vs but that we are wholly freed of it Theol. Not so For the reliques and remnants of our old nature which the Scripture calleth the old man doe hang about vs and dwell in vs euen vntill our dying day as it is plainly prooued in the ten last verses of the seuenth to the Romanes Phila. Then you affirme that this new man or new worke of grace and regeneration is vnperfect in this life Theol. Yea. For the new creature or new worke of grace can neuer be fullie fashioned in this life but is alwayes in fashioning And as our faith and knowledge in this life are vnperfect so is our regeneration and sanctification Phila. You said before that the regeneration or new birth is of the whole man which speech seemeth to imply that the new worke of grace is entire and perfect Theol. You mistake the matter For although the new birth is vniuersall and of the whole man yet it is not entire perfect pure and without mixture of corruption For it is written The flesh lusteth against the spirit and the spirit against the flesh The Apostle also prayeth that the Thessalonians may be sanctified thorowout in spirit soule and bodie Phila. This seemeth very obscure I pray you make it more plaine Theol. You must note this that the new worke and the old flesh and spirit grace and corruption are so intermingledly ioyned together in all the faculties of the soule and body as that the one doth euer fight against the other Phila. But tell me I pray you how you vnderstand this intermingling of grace and corruption in the soule Do you mean that grace is placed in one part of the soule and corruption in another so as they be sundred in place Theol. No that is not my meaning but this that they be ioyned and mingled together as I said in and thorowout the whole man For the minde or vnderstanding part is not one part flesh and another part spirit but the whole minde is flesh and the whole minde is spirit partly one and partly another The same is to be said of the will and affection Phila. I pray you expresse it more plainly Theol. Euen as the ayre in the dawning of the day is not wholly light or whollie darke as at midnight or at noone day neither is it in one part light in another part darke but the whole aire is partly light and partly darke thorowout and as in a vessell of luke-warme water the water it selfe is not only hot nor only colde but heat and colde are mixed together in euery part of the water so is the flesh and the spirit mingled together in the soule of man And this is the cause why these two contrarie qualities fight together Phila. Out of doubt this doctrine of regeneration is a very great mysterie Theol. Yes certainly it is a secret of secrets which the wise of this world cannot cōprehend Phila. Some thinke that courtesie kindnesse good nurture good nature and good education are regeneration and that courteous and good natured men must needs be saued Theol. They are greatly deceiued for these things doe not necessarily accompanie saluation but are to be found in such as are altogether prophane and irreligious yet wée are to loue such good outward qualities and the men in whom wée finde them Phila. What say you then to learning wit and policie are not these things of the essence of religion and prooue a regeneration Theol. No no for they be externall gifts which may be in the most wicked men as in Papists Heathen Poets and Philosophers yet wée are greatly to reuerence learned and wise men although the new and inward worke be not as yet wrought for that is onely of God that is from aboue Phila. The common people doe attribute much to learning and policy for they will say such a man is learned and wise and knoweth the Scripture as well as any of them all and yet he doth not thus and thus Theol. It is one thing to know the History and Letter of the Scriptures and another thing to beléeue and féele the power thereof in the heart which is onely from the sanctifying spirit which none of the wise of this world can haue Phila. It is a common opinion that if a man hold the truth in iudgement be no Papist or heretike but leadeth an honest ciuill life then he must of necessity be saued Theol. That followeth not for many come so far which yet notwithstanding haue not the inward touch Phila. That seemeth strange For many will say As long as they be neither whore nor theefe nor spotted with such
their own Therefore the Prophet Ieremy saith Thus sayth the Lord Let not the wise man glory in his wisedome nor the strong man in his strength neither the rich man in his riches but let him that glorieth glorie in this that he vnderstandeth and knoweth me To this point also wel saith the Heathen Poet No man can escape the punishment of pride therefore in greatest prosperitie be not pussed vp Phil. Yet it is a world to see how proud surly haughty stately insolent and thrasonicall some be because of their gifts they thinke they touch the clouds with their heads and that the earth doth not bear them they take themselues to be petty Angels or some wonderful wights They contemne and disdame all others which haue not the like gifts They do contemptuously ouerlooke them as a lion should ouerlooke a mouse a king a begger or as wee say in a prouerbe As the diuel ouer-looked Lincolne Theol. Oh proud dust Oh haughty worms meat If they would bring their hearts before God and their consciences thoughts and affections to be iudged by this Law it would soone coole them and take them downe well enough they should sée their wants and imperfections to be so great that they indéed should haue no more cause to boast of their gifts then the black-more hath of his whitenesse because his téeth are white The holy Ghost cuts al our combes and pulleth downe all pride of flesh when he saith How small a thing doth man vnderstand of God! Phila. I pray you let vs proceed to speake of the outward and grosse pride of the World and first of all tell me what you thinke of pride in apparrell Theol. I thinke it to be a vanitie of all vanities and a folly of all follies For to be proud of apparrell is as if a théefe should be proud of his halter a begger of his clouts a child of his gay or a foole of his bable Phila. Yet wee see how proud many especially women be of such bables For when they haue spent a good part of the day in tricking and trimming pricking and pinning pranking and pouncing girding and lacing and brauing vp themselues in most exquisite manner then out they come into the streetes with their Pedlers shop vpon their backe and cary their crests very high taking themselues to be little Angels or at least somewhat more then other women Whereupon they doe so exceedingly swell with pride that it is to be feared they will burst with it as they walke in the streetes And truely we may thinke the very stones in the street the beames in the houses doe quake and wonder at their monstrous intolerable and excessiue pride For it seemeth that they are altogether a lumpe of pride a masse of pride euen altogether made of pride and nothing else but pride pride The. You séeme to be very hot in the matter Asune Marry Sir I like him the better for the world was neuer so full of pride as it is now adayes Theol. Alas alas indéed who can hold his peace at the pride of this age What a thing is it that flesh and blood wormes-meat dust and ashes durt and dung should so braue it out with their trim clouts and that in the sight of God angels and men For the time wil come when both they and al their gay clouts shal be buried in a graue yea as Iob saith The graue shall be their house and they shall make their bed in the darke And then shall they say to corruption Thou art my Father and to the worme Thou art my Mother and my sister What then shal it auaile thē thus to haue ruffled it out in all their brauery when as suddenly they shal go downe to destruction What did it profit the rich man to be sumptuously cloathed fare deliciously euery day when his body was buried in the dust his soule in hel fire Asune I pray you Sir what say you to these great ruffes which are borne vp with supporters and rebatoes as it were with post and raile Theol. What should I say but God be mercifull vnto vs. For such things do draw downe the wrath vengeance of God vpon vs al as the Apostle saith For such things sake the wrath of God cōmeth vpon the children of disobedience And truly truly we may wel feare that God wil plague vs for our abhominable pride Asune What say you then to these doubled and redoubled ruffes which are now in common vse strouting fardingales long locks fore-tufts shag-haire and al these new fashions which are deuised and taken vp euery day Theol. I say they are farre from that plainnesse simplicitie and modesty which hath béen in former ages our fore-fathers knew no such things It is recorded of William Rufus sometime King of this Land that when his Chamberlaine on a time brought him a new paire of hose he demaunded of him what they cost who answered thrée shillings Whereat the King being somewhat mooued commaunded him to prepare him a paire of a marke If Kings were then thought to excéed that bestowed a Marke vpon a paire of hose what is it to be thought of many meane men in these our daies yea such as haue no liuing and are searse of any good calling which bestow as much vpon one paire as the King did vpon two when he was thought most of all to excéed But alas alas we haue passed all bounds of modesty and measure there is no hoe with vs. Our land is too heauy of this sinne For the pride of all Nations and the follies of all Countries are vpon vs how shall we beare them And as for these new fashions the more new they be the more foolish and ridiculous are they For with our new fashions we are growen cleane out of fashion If we had as many fashions of our bodies as we haue of our attire we should haue as many fashions as fingers and toes But vaine men and women doe apparently shew their vaine minds by following so greedily such vain toies and fashions Asune It was neuer good world since starching and steeling buskes and whale-bones supporters and rebatoes full moones and hobby-horses painting and dying with selling of fauour and complexion came to be in vse For since these came in couetousnesse oppression and deceit haue increased For how else should pride be mainteined And sure it is within these thirty yeeres these things were not knowen nor heard of And what say you then to painting of faces laying open of naked breasts dying of haire wearing of periwigs and other haire coronets and top-gallants And what say you to our artificiall women which will be better then God hath made them They like not his handy worke they will mend it and haue other complexion other faces other haire other bones other breasts and other bellies then God made them Theol. This I say that you and I and all the Lords people haue great and
an harlot drop as an honie-combe the roofe of her mouth is fofter then oile yet her latter end is bitter as worm-wood and as sharpe as a two edged sword All these prudent speeches of the holy Ghost doe most euidently shew vnto vs what a feareful thing it is to commit whoredome and so to fall into the hands of whores and harlots Therefore Iob saith of the wicked Their soule dieth in youth and their life among the whore-mongers Phila. You haue very well shewed out of Gods booke the great danger of whoredome and adultery And it is greatly to be lamented that men in this age make so light of it as they doe and that it is so common a vice nay that some alas with griefe I speake it doe professe it liue by it and prostitute themselues wholly vnto it Theol. Such men and women may iustlie feare the plaguing hand of God for the Lord saith by his Prophet Though I fed them to the full yet they commited adultery and assembled themselues by companies in harlots houses They rose vp in the morning like fed horses euery man neigheth after his neighbours wife Shall I not visit for these things saith the Lord Shall not my soule be auenged on such a nation as this Phila. Me thinketh if men were not altogether hardned in this sinne and euen past feeling and past grace this threatning and thundring of God himselfe from heauen should terrifie them Theol. A man would thinke so indéede but now we may take vp the old complaint of the Prophet I hearkened and heard and loe no man spake aright no man repented him of his euill saying What haue I done Euery one turned to their race as the horse rusheth into the battell Antile Tush whoredome is but a tricke of youth and wee see all men haue their imperfections Theol. You speake prophanely and wickedly For shall wee count that but a trick of youth for the which the Lord smote thrée and twenty thousand of his owne people in one day Shall we count that but a trick of youth for the which the Lord threatned Dauid his owne seruant that the sword should neuer depart from his house Shall we count that but a trick of youth for the which Hamor and Shechem the father and the sonne and many other both men women and children were cruelly murdred by Simeon and Leui the sonnes of Iacob Shall we count that but a trieke of youth for the which the Lord slew Hophni and Phineas the two sonnes of Eli the Priest in the battell of the Philistines Shall we thus set all at six and seuen and make light of such horrible villanies Doth not the seueritie of the punishments shew the greatnesse of the sinne Doth not the Apostle say These things came vpon them for our ensamples vpon whom the ends of the world are come and yet you passe it ouer with a tush and a tricke of youth as if God were to be dallied with No no be not deceiued God is not mocked They which will not be mooued now in hearing shall one day be crushed in pieces in féeling And they which now call whordome a tricke of youth shall one day howle and crie yell and yelpe for such trickes with woe and alas that euer they were borne Antil Oh sir you must beare with youth youth you know is fraile and youth will be youthfull when you haue said all that you can Theol. Yes but God doth allow no more libertie vnto youth then vnto age but bindeth all vpon paine of death to the obedience of his commandements The Apostle saith Let yoong men be sober minded Dauid saith Wherewith shall a yoong man cleanse his way In taking heede thereto according to thy worde The wise man saith Remember thy Creator in the dayes of thy youth And further addeth that if they will needes follow their lusts their pleasures and their owne swinge yet in the end he will bring them to iudgement arraigne them condemne them and tame them in hell fire well enough Phila. Yet we see men are so violently carried after their lust and so desperately bent that they will haue the present sweet and pleasure of sin come of it what will Come sicknesse come death come hell come damnation they are at a point they will pay the highest price for their lustes They will purchase their pleasures with the losse of their soules Oh wofull purchase O damnable pleasures Theol. Swéet meat will haue sower sawce and a dramme of pleasure a pound of a sorrow Such cursed catifes shal at last pay a deare shot for their pleasures Such desperate wretches shall one day know to their euerlasting woe what it is to prouoke God to sin with so high an hand against him They shall well know in spight of their hearts that vengeance is prepared for the wicked and that there is a God that iudgeth the earth Let al men therfore take héed in time For whoremongers and Adulterers God will iudge And the Apostle saith flatly That whoremongers and Adulterers shall not inherit the kingdome of God Let therefore no fornicator or vncleane person bee found amongst vs as was Esau But let vs abstain from fleshly lusts which fight against the soule And let euery one know how to possesse his vessell in holinesse and honour and nor in the lust of concupiscence as the Gentiles which know not God 1. Thess 4. 5. Héerein let vs consider the wise spéech of an ancient Father Sinne while it is in dooing ministreth some pleasure but when it is committed the short pleasure thereof vanisheth awaie and long sorrow commeth in stead of it Neither let vs héere reiect the saying of a wise Heathen Shunne pleasure for feare of smart Sowre things follow sweet and ioy heauinesse Antile Yet for all this you shall not make me beleeue that whoredome is so hainous a mattter You make more of it then it is Theol. True indéed For you and such as you are will beléeue nothing against your lusts and fleshly delights and that is the cause why you are deafe on this eare I will therfore adde a word or two more out of the oracles of God to that which hath vin spoken The wise king saith He that committeth Adulterie with women destroieth his owne soule and so is accessarie to his owne death which is no small matter For wée vse to say if a man hang himselfe drowne himselfe or any manner of way make away himselfe that he was cursed of God that Gods hand was heauie against him that the diuell ought him a shame and now he hath paid it him And all the countrey rings of such a strange accident when and where it falleth out and the Crowner of the Countrey doth sit vpon it How much more may all the world wonder at this that a man should destroy his owne soule and wittingly and willingly cast
gold and siluer is cankered and the rust of them shall bee a witnesse against you and shall eat your flesh as it were fire Lastly S. Paul saith flatly that extortioners shall not inherit the kingdome of God Thus we sée how many fearefull woes and threats are denounced from heauen against these pestilent cut-throats of the earth Phila. And all little enough For they are steeped in their sinne and the staine of it is so soked into them as it will hardly euer be washed out True it is that you said that these cruell oppressing bloud-suckers are the most pernicious and pestilent vermine that creepeth vpon the face of the earth and yet I thinke there were neuer moe of them then in these daies For now the wicked world is full of such as doe sundry waies bite pinch and nip the poore as we see by euery daies lamentable experience but you can speake more of it then I. Therefore I pray you lay open the sundry kinds of oppression vsed in these daies Theol. There is oppression by vsury Oppression by bribery Oppression by racking of rents Oppression by taking excessiue fines Oppression in bargaining Oppression in letting of leases Oppression in letting of houses Oppression in letting of grounds Oppression in binding poore men to vnreasonable couenants Oppression in thrusting poore men out of their houses Oppression in hiring poore mens houses ouer their heads Oppression in taking of fées Oppression by Lawyers Oppression by Church Officers Oppression by engrossers Oppression by forestallers Oppression of the Church Oppression of the Ministery Oppression of the poore Oppression of widowes Oppression of Orphanes And thus we see how all swarmes with Oppressions and nothing but Oppressions Oppressions Phila. In truth this is a most cruell and oppressing age wherein we liue yea a very iron age It seemeth that the great ones minde nothing else they are altogether set vpon oppression they dote and dreame of it they finde sweet in it and therefore they are mad of it As Salomon saith Oppression maketh a wiseman mad It seemeth therefore that this vice is of such maruellous force that it can bereaue men of their wits and make men starke mad of getting goods by hooke or by crooke they care not how nor from whom so they haue it Yet no doubt the most wise God hath enacted many good lawes for the suppressing of this euill and doth threaten the execution of them in his owne person and especially his Law doth prouide for the safetie of the poore the fatherlesse the widow and the stranger But you M. Theologus can repeat the statutes better then I because you are a professed Diuine Therefore I pray you let vs heare them from you Theol. In the 22. Chapter of Exodus God made this law following You shall not trouble any widow or fatherlesse childe if thou vex or trouble such and so hee call and crie vnto me I will surely heare his crie Then shall my wrath be kindled and I will kill you with the sword and your wiues shall be widowes and your children fatherlesse Againe he saith Thou shalt not oppresse an hired seruant that is needy and poore but thou shalt giue him his hire for his day neither shall the Sunne goe downe vpon it for he is poore and therewith sustaineth his life lest hee crie against thee vnto the Lord and it be sinne vnto thee Moreouer the Lord saith Thou shalt doe no iniury to a stranger for yee were strangers in the land of Egypt And God himselfe threatneth that he will be a swift witnesse against those which kéepe backe the hirelinges wages and vex the widow and the fatherlesse The Apostle saith Let no man oppresse or defraud his brother in any matters For the Lord is an auenger of all such things Salomon also saith If in a country thou feest the oppression of the poore and the defrauding of iustice and iudgement be not astonied at the matter for hee that is higher then the highest regardeth and there be higher then they Eccles 5. 7. All these holy statutes and lawes enacted and prouided against oppressors doe plainely shew what care the Lord hath for his poore distressed and desolate people Phila. But these oppressing hel-hounds are such as care for nothing No Law of the Almighty can bridle them nothing can feare them nothing can restraine them They haue made a couenant with Hell and death They are frozen in the dregs they are past feeling And as Iob saith These are they that abhorre the light they know not the waies thereof neither continue in the pathes thereof Their hearts are as hard as the Adamant Nothing can mooue them nothing can worke vpon them There is great crying out euery where of the stone in the reines which indeed is a great torment to the bodie but there is no complaining of the stone in the heart I meane a stonie heart which is the sorest disease that possibly can fall into the soule of man and yet in these times it groweth very rife For mens hearts are as hard as brasse and as the neather Milstone as the Scripture speaketh For many especially of these vnmercifull and oppressing tyrants say in their hearts God will do neither good nor euill Therefore they put the euil day far from them and approch vnto the seat of iniquity They are at ease in Zion they lie vpon beds of Iuory and stretch themselues vpon their beds and eat the lambes of the flocke and the calues out of the stall They sing to the sound of the viall they inuent instruments of musicke like Dauid They drink wine in bowles and no man is sory for the affliction of Ioseph that is the troubles of Gods people The Prophet Esay also complaineth of these kind of men saying They regard not the work of the Lord neither consider the work of his hands And another Prophet saith they say in their harts God hath forgotten he hideth away his face and will neuer see They are so proud that they seeke not for God They think alwaies there is no God his iudgements are far out of their sight Their waies alwaies prosper and therefore they say in their hearts Tush we shall neuer be moued nor come in danger Theol. You haue spoken very well touching the stéelinesse and hardnes of these mens harts who are so vnmerciful to their poor neighbors that almost none can liue by them They do so disturbe disquiet al things that poore men can dwell in no rest by them Therefore truly saith the wise king A mightie man molesteth all both hireth the foole hireth those that passe by But the poore man speaketh with prayers that is by the way of entreatie and supplications For the poore are afraid of them They quake when they sée them as the beasts quake at the roaring of the Lion Many poore Farmers poore Husband men poore Heards poore Labourers poore widowes and hirelings doe
great blissings vnto our children and posterity from age to age from generation to generation Phila. You haue fully answered my question and well satisfied me therin out of the scriptures yet I pray you giue me leaue to adde one thing vnto that which you haue at large set downe The Lord saith by the Prophet Amos that for their sinnes and rebellions hee had giuen them cleannesse of teeth that is dearth and scarcitie and yet they did not turne vnto him Also hee with-held the raine from them and punished them with drought and yet they did not turne vnto him Moreouer hee smote their Corne their great Gardens their Orchards Vineyardes Figtrees and Oliue-trees with blasting and mildeaw and the Palmer-worme did deuoure them and yet they did not returne vnto him Last of all hee smote them with pestilence and with the sword and ouerthrew them as he ouerthrew Sodome and Gomorrah and they were as a fire-brand pluckt out of the burning yet for all this they did not turne vnto him Yee haue not turned vnto mee saith the Lord. But now to come to the point Out of this I gather that if wee multiply our transgressions God will multiply his plagues vpon vs but on the contrary if wee would vnfainedly turne vnto the Lord our God with all our hearts all plagues should bee staied all dangers preuented and no euill should fall vpon vs. For because they would not turne therefore hee smote them If therefore they had turned hee would not haue smote them But now I pray you briefely conclude this point and declare in few words what it is that doth most materially concerne our peace and publike good Theol. These fewe then briefly I take to be the things which belong to our peace Let Salomon execute Ioab and Shemei Let Iohn and Eliah slay the Priests and Prophets of Baal Let Aaron and Eleazar minister before the Lord faithfully Let Ionas be cast out of the ship Let Moses stand fast in the gap and not let downe his hand Let Iosuah succed him Let Cornelius feare God with all his household Let Tabitha be full of good workes and almes-deeds Let Deborah iudge long in Israel prosper and be victorious Let vs all pray that the light of Israel may not be quenched And this I take to be the summe of all that belongeth to our peace Phila. The summe of all our conference hitherto as I remember may be reduced vnto these few heads First mans naturall corruption hath beene laide open Secondly the horrible fruites thereof Thirdly their euill effects and workings both against our soules and bodies goods name and the whole land Lastly the remedies of all Now therefore I would grow to some conclusion of that which you touched by the way and made some mention of namely the signes of saluation and damnation and declare vnto vs plainely whether the state of a mans soule before God may not by certaine signes and tokens bee certainely discerned euen in this life Theol. Besides those which before haue béene mentioned wée may adde these nine following Reuerence of Gods name Keeping of his Sabbaths Truth Sobrietie Industrie Compassion Humility Chastity Contentation Phila. These indeede I grant are very good signes but yet all of them are not certaine For some of them may be in the Reprobats Theol. What say you then to Saint Peters signes which are set downe in the first chapter of his second Epistle which are these eight Faith Vertue Knowledge Temperance Patience Godlinesse Brotherly kindenesse Loue. Saint Peter saith If these bee in vs and abound they will make vs neither idle nor vnfruitefull in the knowledge of our Lord Iesus Which is as much as if hée had said they will make vs sound and sincere Professors of the Gospell Phila. All these I grant are exceeding good signes and euidences of a mans saluation but yet some of them may deceiue and an hole may bee picked in some of these euidences I would therefore heare of some such demonstratiue and infallible euidences as no Lawyer can finde fault with For I hold that good Diuines can as perfectly iudge of the assurances and euidences of mens saluation as the best Lawyer can iudge of the assurances and euidences whereby men hold their lands and liuings Theol. You haue spoken truely in that And would to God all the Lords people would bring foorth the euidences of their saluation that wée might discerne of them Phila. Set downe then which be the most certaine and infallible euidences of a mans saluation against the which no exception can bee taken Theol. I iudge these to be most sound and infallible Assured faith in the promises Sinceritie of heart The spirit of adoption Sound Regeneration and Sanctification Inward peace Groundednesse in the truth Continuance to the end Phila. Now you come neare the quicke indeed For in my iudgement none of these can be found truely in any reprobat Therefore I thinke no Diuine can take exception against any of these Theo. No I assure you no more then a Lawyer can finde fault with the Tenure of mens lands and fee-simples when as both the Title is good strong by the law and the euidences thereof are sealed subscribed deliuered conueied and sufficient witnesse vpon the same and all other signes and ceremonies in the deliuering and taking possession thereof according to strickt law obserued For if a man haue these forenamed euidences of his saluation sure it is his Title and interest to heauen is good by the law of Moses and the Prophets I meane the word of God God himselfe subscribeth to them Jesus Christ deliuereth them as his owne déede the holy Ghost sealeth vnto them yea the three great witnesses which beare record in the earth that is water blood and the spirit doe all witnesse the same Phila. Now you haue very fully satisfied me touching this point And one thing more I do gather out of all your speech to wit that you doe thinke a man may be assured of his saluation euen in this life Theol. I doe thinke so indéed For he that knoweth not in this life that he shall be saued shall neuer be saued after this life For S. Iohn saith Now are we made the sonnes of God Phila. But because many doubt of this and the Papists doe altogether denie it therefore I pray you confirme it vnto vs out of the Scriptures Theol. The Apostle saith We know that if our earthly house of this Tabernacle bee destroied wee haue a building giuen vs of God that is an house not made with hands but eternall in the heauens Marke that he saith both he and the rest of Gods people did certainely know that heauen was prouided for them For the spirit of adoption beareth witnes with our spirits that we are the children of God And againe the same Apostle saith From henceforth is laid vp for me the crowne of righteousnesse which the Lord the righteous Iudge shall
giue mee at that day not to mee onely but to all them that loue his appearing Héere we sée that he knew there was a crowne prepared for him and for all the elect And the same spirit which did assure it vnto Paul doth assure it also to all the children of God For they all haue the same spirit though not in the same measure S. Iohn saith also Hereby we are sure we know him If we keepe his Commandements In-which words S. Iohn telleth vs thus much that if we doe vnfeinedly endeuour to obey God there is in vs the true knowledge and feare of God and consequently wée are sure we shall be saued S. Peter saith Giue all diligence to make your calling and election sure Wherefore should the Apostle exhort vs to make our election sure if none could be sure of it In the second to the Ephesians the Apostle saith flatly that in Christ Iesus we doe already sit together in the heauenly places His meaning is not that we are there already in possession but we are as sure of it as if we were there already The reasons hereof are these Christ our head is in possession Therefore he will draw al his members vnto him as he himselfe saith Secondly we are as sure of the thing which we hope for as of that which we haue But we are sure of that which we haue which is the worke of grace Therefore we are sure of that wée looke for which is the crowne of glory Many other places of the holy Scriptures might be alleadged to this purpose but I suppose these may suffice Phila. As you haue shewed this by the Scriptures So also shew it yet more plainely by euident reason out of the same Theol. How can a man in truth call God his Father when he saith Our Father wich art in Heauen and yet doubt whether he be his Father or no For if God indeed be our Father and we his children how can we perish how can we be damned will a father condemne his owne children or shall the children of God be condemned No no. There is no condemnation to them that are in Christ Iesus And who can lay any thing to the charge of Gods elect It is God that iustifieth who can condemne It is therefore most certaine and sure that all such as doe in truth call God their Father and haue God for their Father shall be saued Againe how can a man say in truth and féeling that he beléeueth the forgiuenesse of sin and yet doubt whether he shall be saued For if he be fully perswaded that his sinnes are forgiuen what letteth why he should not be saued Moreouer as certainly as we know that wée are called iustified and sanctified so certainely wée know we shall be glorified But we know the one certainely and therefore the other Asune I will neuer beleeue that any man can certainely know in this world whether hee shall bee saued or damned but all men must hope well and be of a good beliefe Theol. Nay we must goe further then hope well We may not venture our saluation vpon vncertaine hopes As if a man should hope it would be a faire day to morrow but hée cannot certainely tell No no. We must in this case being of such infinite importance as it is grow to some certainety and full resolution Wée sée worldly men will be loath to hold their lands and leases vncertainely hauing nothing to shew for them They will not stand to the courtesie of their land-lords nor rest vpon their good willes They will not stay vpon vncertaine hope No they are wiser then so For the children of this world are wiser in their generation then the children of light They will be sure to haue something to shew They will haue it vnder seale They will not stay vpon the words and promises of the most honest men and best Land-lords They cannot bée quiet till they haue it in white and blacke with sound counsell vpon their Title and euery way made as sure vnto them as any Law of the Land can make it Are then the children of this world so wise in these inferiour things and shall not wée bée as wise in matters of tenne thousand times more importance Are they so wise for earth and shall not wée bée as wise for Heauen Are they so wise for their bodies and shall not we be as wise for our soules Shall we hold the state of our immortall inheritance by hope well and haue no writings nor euidences no seals no witnesses nor any thing to shew for it Alas this is a weake Tenure a broken title a simple hold indéed Asune Yet for all that a man cannot be certaine Theol. Yes S. Iohn telleth vs we may bée certaine For he saith Heereby we know wee dwell in him and he in vs because he hath giuen vs of his spirit He saith not we hope but we know certainly For he that hath the spirit of God knoweth certainly he hath it and he that hath faith knoweth that he hath faith he that shall be saued knoweth hée shall be saued For God doth not worke so darkely in mens hearts by his spirit but that they may easily know whether it be of him or no if they would make a due triall Againe the same Apostle saith He that beleeueth in the Sonne of God hath the witnes in himselfe That is he hath certaine testimonies in his owne conscience that he shall be saued For we must fetch the warrant of our saluation from within our selues euen from the worke of God within vs. For looke how much a man feeleth in himselfe the increase of knowledge obedience godlines so much the more sure hée is that he shall bée saued A mans owne conscience is of great force this way and will not lie or deceiue For so saith the wise man As water sheweth face to face so doth the heart man vnto man That is the mind and conscience of euery man telleth him iustly though not perfectly what he is For the conscience will not lie but accuse or excuse a man being in stead of a thousand witnesses The Apostle also saith No man knoweth the things of man but the spirit of a man that is in him And againe the Scripture saith Mans soule is as it were the candle of the Lord wherby he searcheth all the bowels of the belly So then it is a cleare case that a man must haue recourse to the worke of Gods grace within him euen in his owne soule For thereby he shall be certainely resolued one way or another For euen as Rebecca knew certainely by the striuing and stirring of the twinnes in her wombe that she was conceiued and quicke of child so Gods children know certainly by the motions and stirring of the holy Ghost within them that they haue conceiued Christ and shall vndoubtedly be saued Phila. I pray you let vs come to the ground worke of this
certaintie of saluation and speake somewhat of that Theo. The ground-worke of our saluation is laide in Gods eternall election and in respect thereof it standeth fast and vnmoueable as it is written The foundation of God standeth fast And againe He is faithfull that hath promised though we cannot beleeue yet he abideth faithfull So then as we know it certainely in our selues by the consequents of election so it standeth most firme in respect of God and his eternall and immutable decrée And a thousand infirmities nay all the sinnes in the world nor all the diuels in hell cannot ouerthrow Gods election For our Lord Jesus saith All that the Father hath giuen me shall come vnto me And againe This is the Fathers will that hath sent me that of all which he hath giuen me I should lose nothing but should raise it vp againe at the last day And in another place our Sauiour Christ saith My sheepe heare my voice and I know them and they follow me and I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand My Father which gaue them me is greater then all and none is able to take them out of my Fathers hand Wée ought therefore to be as sure of our saluation as of any other thing which God hath promised or which we are bound to beléeue For to doubt thereof in respect of Gods truth is blasphemous against the immutability of his truth Philag But are there not some doubts at some times euen in the very Elect and in those which are growen to the greatest perswasion Theol. Yes verily For he that neuer doubted neuer beléeued For whosoeuer beléeueth in truth féeleth sometimes doubtings and wauerings Euen as the sound body féeleth many grudgings of diseases which if hée hath not health hée could not féele so the sound soule féeleth some doubtings which if it were not sound it could not so easily féele For wée féele not corruption by corruption but we féele corruption by grace And the more grace we haue the more quicke are we in the féeling of corruption Some men of tender skinnes and quicke féeling will easily féele the lightest feather in softer manner laide vpon the ball of their hands which others of more slow féeling and hard flesh cannot so easily discerne So then it is certaine that although the children of God féele some doubtings at sometimes yet the same doe no whit impeach the certainety of their saluation but rather argue a perfect soundnesse and health of their soules For when such litle grudgings are felt in the soule the childrē of God oppose against them the certaintie of Gods truth and promises and so doe easily ouercome them For the Lords people néed no more to feare them then he that rideth thorow the stréets vpon a lusty gelding with his sword by his side néeds to feare the barking and bawling of a few little curres and whappets Phila. Shew yet more plainly how or in what respects the childe of God may both haue doubtings and yet be fully assured Theol. Euen as a man set in the top of the highest stéeple in the world and so fast bound vnto it that he cannot fall though he would yet when hée looketh downeward hee feareth because mans nature is not acquainted nor accustomed to mount so high in the aire and to behold the earth so farre beneath but when he looketh vpward and perceiueth himselfe fast bound and out of all danger then hée casteth away all feare Euen so when wée looke downeward to our selues wée haue doubts and feares but when wée looke vpward to Christ and the truth of his promises wée féele our selues cocke-sure and cease to doubt any more Phila. Declare vnto vs what is the originall of these doubts and feares and from whence they spring in the children of God Theol. They spring from the imperfection of our regeneration and from that strife which is in the very minde of the elect betwéene faith and infidelity For these two do mightily fight together in the most regenerate and striue to ouer master and ouershadow one another By reason wherof sometimes it commeth to passe through the preuailing of vnbeliefe that the most excellent seruants of God may fal into fits and pangs of despaire as Iob and Dauid in their temptations did And euen in these daies also some of Gods children at sometimes are shrewdly handled this way and brought very lowe euen vnto deaths doore but yet the Lord in great mercie doth recouer them both from totall and finall despaire Onely they are humbled and tried by these sharpe fits for a time and that for their great good For as we vse to say that an Ague in a young man is a signe of health so these burning fits of temptations in the elect for the most part are signes of Gods grace and fauor For if they were not of God the diuell would neuer be so busie with them Phila. Is it not meere presumption and an ouermuch trusting to our selues to bee perswaded of our saluation Theol. Nothing lesse For the ground of this perswasion is not laid in our selues or any thing within vs or without vs but onely in the righteousnesse of Christ and the mercifull promises of God For is it any presumption for vs to beléeue that which God hath promised Christ hath purchased and the holy Ghost hath sealed No verily it is not any presumption but a thing which we all stand bound vnto as we will answere it at the dreadfull day of iudgement As for our selues we do fréely confesse that in Gods sight we are but lumps of sinne and masses of all misery and cannot of our selues mooue hand or foot to the furtherance of our saluation But being iustified by faith we are at peace with God and fully perswaded of his loue and fauour toward vs in Christ Phila. Cannot the Reprobates and vngodly be assured of their saluation Theo. No. For the Prophet saith There is no peace to the wicked Then I reason thus They which haue not the inward peace cannot be assured But the wicked haue not the inward peace Therefore they cannot be assured Stedfast faith in the promises doth assure But the wicked haue not stedfast faith in the promises Therefore they cannot be assured The spirit of adoption doth assure But the wicked haue not the spirit of adoption Therefore they cannot be assured To conclude when a man féeleth in himselfe an euill conscience blindnesse prophanenesse and disobedience he shal in despite of his hart sing this dolefull song I know not whether I shall be saued or damned Phila. Is not the doctrine of the assurance of saluation a most comfortable doctrine Theol. Yes doubtlesse For except a man bée perswaded of the fauour of God and the forgiuenesse of sinnes and consequently of his saluation what comfort can he haue in any thing Besides this the perswasion of Gods loue towards vs is the root of
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
when he felt the world come in vpon him with full streame said he would pull downe his barnes and build greater and say to his soule Soule thou hast much goods laid vp for many years Liue at ease eate drinke and take thy pastime But our Sauiour calleth him foole for flattering himselfe in security and promising vnto himselfe long life Moreouer hée plainely tolde him that the same night hée should make a hellish and miserable end Note I pray you how Jesus Christ the fountaine of all Wisedome calleth this man a foole and yéeldeth a reason thereof to wit because hée gathered riches to himselfe and was not rich in God hee had great care of this life and none at all for that which is to come So then it followeth that all such are right fools indéed and may be Chronicled for fooles how wise soeuer they be taken and reputed in the world which haue much care for their bodies and none for their soules great care for this life and little for that which is to come Well let all such prophane worldlings as dreame and doat of long life and therfore deferre the day of their repentance and conuersion vnto God take héed by this mans example that they reckon not without their Host and be suddenly snatched away in the midst of all their pleasures and iollities as Iob saith Some die in their full strength being in all ease and prosperity Their breasts runne full of milke and their bones run full of marrow Wée sée therefore how dangerous a thing it is for men to flatter and sooth vp themselues with hope of long life Phila. Proceed to the seuenth gate which is Conceitednesse Theol. This is indéed a very broad gate into hell For the Scripture saith Seest thou a man wise in his owne conceit there is more hope of a foole then of such a one And againe The foole is wiser in his owne eies then seuen men that can giue a sensible reason The holy ghost we sée affirmeth that such as are puft vp with an ouer-wéening of their owne gifts are farthest of all other from the kingdome of Heauen For they despise the wisedome of God to their owne destruction They hold scorne to bée taught They will say they know as much as all the Preachers can tell them For what can all the Preachers say more then this We are all sinners we must be saued by Christ Wée must doe as we would be done to There is no more but doe well and haue well c. Alas poore soules they looke aloft they are desperatly hauen vp with conceiptednesse not knowing that they are poore naked blinde miserable These men trust altogether to their owne wit learning policy riches and great reputation in the world And because all men crouch to them and clap their hands at them therefore they swell like Turky Cocks set vp their feathers draw their wings vpon the ground with a kinde of snuffe and disdaine of all men as if they were the onely wights of the world Moreouer when men doe praise them for their gifts soothe them and applaud vnto them then is it a wonder to sée how they streake themselues as though they would forthwith take their flight and mount into the cloudes But let all insolent and conceited men hearken vnto the woe that is pronounced against them by the eternall King of glory saying Woe vnto them that are wise in their owne eyes and prudent in their own sight Againe let them hearken to the counsel of God which saith Trust vnto the Lord with all thy heart but leane not vnto thine owne wisedome Bee not wise in thine owne eies but feare God and depart from euill These silly conceited fooles thinke that because they haue the cast of this life and can cunningly compasse the things of this world and goe through-stich with them therefore they can compasse heauen also by their fine wits and déepe deuices But alas poore wretches they are greatly and grossely deceiued For the wisdome of the world is foolishnesse with God and he catcheth the wise in their owne craftinesse And againe the Lord saith I wil destroy the wisdome of the wise and will cast away the vnderstanding of the prudent Let not these men therefore stand too much in their owne light let them not trust to their owne policies For they are all but as an ice of one nights fréezing which will deceiue them that trust vnto it Let them therefore become fooles in themselues that God may make them wise Let them deny themselues that God may acknowledge them Let them be humbled in themselues that God may exalt them For assuredly there is no vse after this life of the most exquistte wisedome of flesh it all endeth when we end For how dieth the wise man Euen as dieth the foole saith the holy Ghost And where all worldly wisedome endeth there all heauenly wisedome beginneth Thus therefore we sée what a wide gate into hell conceitednesse is and how many enter in thereat Phila. Now let vs vnderstand of the eight gate into hell which is ill company Theol. The spirit of God foreséeing the great danger of this and knowing how ready we are to be carried away with ill company doth giue vs most earnest warning to take héed of it as a most dangerous thing Enter not saith he in the way of the wicked and walke not in the way of euill men Auoid it goe not by it turne from it and passe by The reason héereof is yéelded in another place where it is said A companion of fooles shall be made worse Let men therefore take héede of ill company For many thereby haue béene brought to the gallowes and haue confessed vpon the ladder that ill company hath brought them vnto it and therefore haue admonished all by their example to take héed and beware of lewd company Moreouer the Scripture saith He that followeth vaine companions shall be filled with pouerty And againe in the same Chapter He that keepeth company with banquetters shameth his Father Let vs therefore with Dauid say I am a companion of all them that feare God and keepe his commandements And on the contrary let vs say with him I haue not haunted with vaine persons neither kept company with the dissemblers I hate the assembly of the euill and haue not companied with the wicked Let vs therefore by Dauids example shun the company of the wicked For as a man is so is his company It is the surest note to discern a man by For as al vnlike things are vnsociable so all like things are sociable Herein let vs beware we deceiue not our selues with vaine words and an opinion of our owne strength as if we were as strong as Christ could not be drawne away with any company No no we are more apt to be drawne then to draw to be drawne to euill by others then to draw others
to good Therefore God saith by his prophet Let them returne vnto thee but returne not thou vnto them Undoubtedly he is an odde man that is not made worse with ill companie For can a man touch pitch and not be defiled therewith Can a man carry coales in his bosome and not bée burnt Daily lamentable experience sheweth that many of them which thinke thēselues strong are this way most gréeuously smutted Let a man thinke therefore hée neuer abandoneth euill till hée abandon ill company For no good is concluded in this Parliament For ill company is the suburbes of hell Furthermore it is to be obserued that some vpon admonitions and some inward compunctions of their owne conscience doe leaue their sinnes vntill they haue new prouocations and vntill they come amongst their old copesmates and sinne-companions and then are they carried backe againe to their old bias and returne to their folly as a dog returneth to his vomit For wee sée some which otherwise are of good natures and dispositions most pittifully and violently carried away with ill company For euen as gréene wood of it selfe is vnapt to burne yet being laid on the fire with a great deale of seare wood it burneth as fast as the rest So many toward youthes which of themselues are not so prone vnto euill as others yet with this violent streame and blustering tempest of ill company are carried cleane away Phila. Let vs come to the last gate which is the Euill example of Ministers Theol. It gréeueth me and I am almost ashamed to speake of this point For is it not a wofull and lamentable thing that any such should be found amongst the sons of Leui Is it not a corsey that the Ministers of Christ shuld be of a scandalous conuersation For if the eie be darke how great is the darknesse If they bée examples of all euill to the flocke which should be patterns lights and examples of all goodnesse must it not néeds strengthen the hands of the wicked so as they cannot returne from their wickednesse But this is an old disease euill sicknesse which hath alwaies béene in the church The Prophet Ieremy doth most gréeuously complaine of it in his time saith That from the Prophets of Ierusalem is wickednesse gone foorth into all the land For both the Prophet and the Priest doe wickedly I haue seene saith he in the Prophets of Ierusalem filthines They commit adulterie walke in lies they strengthen also the hands of the wicked that none can returne from his wickednesse they are all vnto me as Sodom and the Inhabitants thereof as Gomorah And in the ninth verse of the same Chap. he sheweth that it was no pleasure or toy vnto him so publikely to reprooue them but that he did it with excéeding griefe as being forced thereunto both in regard of Gods glory the good of his Church His words are these Mine hart breaketh within me because of the prophets and al my bones shake Moreouer in the same Chapter is set downe how the Lord would féed them with wormewood and make them drinke the water of gall and sundry other waies plague them for their flatteries seducements corrupt doctrine and euill example of life Phila. Most certaine it is that the euill example of Ministers and especially of Preachers is very dangerous offensiue for thereby thousands are hardned in their sins For men will say Such a Minister and such a Preacher doth thus and thus and therefore why may not we doe so too They are learned and know the word of God therfore if it were euil I hope they would not doe it For they should be lights to vs and giue vs good examples Therefore sith they do such things we cannot tell what to thinke or what to say to the matter they bring such simple folke as we are into a mammering Theol. Oh that I could with the Prophet Ieremy quake and shake to thinke of these matters Oh that I could mourne as a Doue in penning of it Oh that I had in the wildernesse a cotage and could with Iob be a brother to the Dragons and a companion to the Ostriches whilest I haue any thoughts of those things Oh that I could wéepe mourne without sin before I yéeld you an answer ï For wéepe indéed I may but answer I cannot Alas with much griefe I speake it all is too true that you say And héerein the people haue a vantage against vs if I may call it vantage But let this be mine answer If the blinde leade the blind both shal fall into the ditch Blind guides and blinde people shall perish together If because we are wicked they will be more wicked then both they and we shall burne in hell fire together Then let them recken their gaines and sée what they haue got They haue small cause so to triumph ouer vs. For thereby their market is neuer a whit amended let them take this for answer And let vs that are the Ministers of Christ and Preachers of the Gospell looke narrowly to our selues and make straight steps to our féet For if we tread neuer so little awry we may sée how many eies are vpon vs. Let vs therfore with Dauid pray continually Order my goings O Lord that my footsteps slip not For when my foot slipped they reioyced against me And as for the people let them follow the examples of those which walke vnblameably as God be thanked some such there be and let them flie the examples of such as are offensiue So shall God haue more glory they more peace in their owne hearts Thus haue we heard what a wide gate is opened into hell by the euill example of Ministers and especially of Preachers Phila. Well sith there be so many bars out of heauen and so many gates into hell it is a very hard matter to breake thorow all these barres and so to enter into life and as hard a matter to misse all these gates and to escape hell He quits him well that can doe it Theol. True indéed And as hard a thing as this is so hard a thing is it for flesh and blood to enter into the kingdom of heauen And yet most men make light of it and thinke it is the easiest matter of an hundred Asune As hard as it is yet I hope by the grace of God I shall be one of them that shall enter in For so long as I doe as I would be done to and say no body no harme nor do no body no harme God will haue mercy on my soule And I doubt not but my good deeds shall weigh against my euill deeds and that I shal make euen with God at my latter end For I thanke God for it I haue alwaies liued in his feare serued him with a true intent Therefore I know that so long as I keepe his commandements and liue as my neighbours doe and as a Christian man ought to doe he will