could I haue done more to my vineyard that I haue not done vnto it But to come néerer to your question I denie that God hath created the most part of men onely and solely vnto perdition as the proper end which he did aime at in creating them but hée hath created all things for the praise of his glorie as it is written Hee hath created all things for himselfe and the wicked also for the euill day Then it followeth that the cause and end why the wicked were created neither was nor is the onely destruction of his creature but his owne praise and glorie that that onely might appeare and shine foorth in all his works Yet certeins it is that God for iust causes albeit vnknowen and hidde to vs hath reiected a great part of men The causes I say of reprobation are hid in the eternall counsell of God and knowen to his godly wisdome only They are secret and hid from vs reserued in his eternall wisdome to be reuealed at the glorious appearing of our Lord Jesus His iudgements saith the Scripture are as a great deepe and his wayes past finding out It is as possible for vs to comprehend the Ocean sea in a little dish as to comprehend the reason of Gods counsell in this behalfe Antile What reason iustice or equitie is there that sentence of death should be passed vpon men before they be borne and before they haue done good or euill Theol. I tolde you before that we can neuer comprehend the reason of Gods procéeding in this behalfe yet we must know that his will is the rule of righteousnesse and must be vnto vs in stead of a thousand reasons For whatsoeuer God willeth in as much as hée willeth it is to be holden iust We cannot conceiue the reason of many naturall things and things subiect to sense as the motion of the celestiall bodies their vnconceiueable swiftnesse their matter and substance their magnitude altitude and latitude We can not thorowly finde out the causes of the thunder lightning windes earth-quakes ebbing and flowing of the sea and many other things vnder the Sunne how then can we possibly ascend vp into the priuy chamber and counsell-house of God to sift and search out the bottome of Gods secrets which no wit or reach of man can any way attaine vnto Let vs therefore learne in Gods feare to reuerence that which we can not in this life comprehend This one thing I must say vnto you that whatsoeuer God decréeth yet doth he execute no man till he haue ten thousand times deserued it For betwixt the decrée and the execution thereof commeth sinne in vs and most iust causes of condemnation Antil If God haue decreed mens destruction what can they do withall who can resist his will why then is he angrie with vs For all things must needs come to passe according to his decree and determination Theol. First I answer you with the Apostle O man who art thou which pleadest against God! Shall the thing formed say to him that formed it Why hast thou made mee thus Hath not the Potter power of the clay to make of the same lumpe one vessell to honour and another to dishonour Moreouer I answer That Gods decrée doth not enforce the will of man but it worketh and mooueth of it selfe It hath in it selfe the beginning of euill motion and sinneth willingly Therefore though the decrée of God imposeth a necessitie vpon all secondarie causes so as they must néeds be framed and disposed according to the same yet no coaction or constraint for they are all carried with their voluntarie motion Euen as we sée the plumbe of a clocke being the first moouer doth cause all the other whéeles to mooue but not to mooue this way or that way for in that they mooue some one way and some another it is of themselues I meane of their owne frame So Gods decrée doth mooue all secondarie causes but not take away their owne proper motion For God is the authour of euerie action but not of any euill in any action As the soule of man is the originall cause of all motion in man as the Philosophers dispute but yet not of lame and impotent motion for that is from another cause to wit some defect in the bodie So I say Gods decrée is the root and first cause of motion but not of defectiue motion That is from our selues Likewise that a bell soundeth the cause is in him that ringeth it but that it iarreth the cause is in it selfe Againe that an instrument soundeth is in him that plaieth vpon it but that it iarreth is in it selfe that is in it owne want of tuning So then to shut vp this point all instruments and middle causes are so mooued of God being the first moouer that he alwayes doth well holily and iustly in his moouing But the instruments mooued are caried in contrary motions according to their owne nature and frame If they be good they are caried vnto that which is good but if they be euill they are caried vnto euill So that according to the double beginning of motion and will there is a double and diuers worke and effect Antile But from whence commeth it that man of himselfe that is of his owne free motion doth will that which is euill Theol. From the fall of Adam whereby his will was corrupted Antile What was the cause of Adams fall Theol. The Diuell and the deprauation of his owne will Antil How could his will encline vnto euill it being made good and he being made good Theol. He and his will were made good yet mutably good For to be immutably good is proper only to God And Adam did so stand that he might fall as the euent declared Antile Was not the decree of God the cause of Adams fall Theol. No but the voluntarie inclination of his will vnto euill For Adams will was neither forced nor by any violence of Gods purpose compelled to consent but he of frée will and ready minde left God and ioined with the Diuell Thus then I do determine that Adam sinned necessarily if you respect the decree or euent but if you respect the first moouer and inherent cause which was his owne will then he sinned voluntarily and contingently For the decree of God did not take away his will or the contingencie thereof but only order and dispose it Therefore as a learned writer sayth Volens peccauit motu He sinned willingly and of his owne motion And therefore no euill is to be attributed vnto God or his decree Antile How then do you conceiue and consider of the purpose of God in all these things Theol. Thus That God decreed with himselfe vno actu at once That there should be a world That Adam should be created perfect That he should fall of himselfe That all should fall with him That he would saue some of the lost race That he would do it of mercy through
Ale-houses gaming rioting and lewd company Would to God therefore that both these kind of publike persons would cast off idlenesse and slouth and with diligence faithfulnesse care and conscience performe the duties of their places For it is an excellent thing for any to be a good man in his place As a good Magistrate that ruleth well that gouerneth wisely which fauoureth good men and good causes and defendeth them which also setteth himselfe against bad men and bad causes and punisheth them sharpely and seuerely which moreouer maintaineth vertue euen of a very loue he beareth vnto it in his heart and punisheth vice of a very zeale and hatred against it and not for his credit only or to please some or because he must needs doe it and can doe no lesse or for any such sinister respect but euen of a loue to God a care of his glory a conscience of dutie and a feruent zeale against sinne So likewise it is a notable thing for a Minister to be a good man in his place to bée studious in the law of God diligent and painfull in preaching and that of a loue to God a zeale of his glorie déepe pity and compassion toward the soules of the people séeking by all meanes possible to winne them vnto God carrying himselfe in all his actions amongst them wisely religiously vnblameably and in offensiuely So againe it is a worthy thing to be a good rich man which doth much good with this riches which kéepeth a good house relieueth the poore ministreth to the necessity of the Saints and giueth chéerefully and with discretion where néed is So also it is a commendable thing to be a good neighbour or a good Townes man by whom a man may liue quietly peaceably ioyfully and comfortably And lastly to be a good poore man that is humble lowly duetifull painefull ready to helpe and ready to please Oh I say this is a most excellent and glorions thing when euery man kéepeth his standing his range and his ranke when all men with care and conscience performe the duties of their places when the husband doth the duty of an husband and the wife of a wife when the father doth the duety of a Father and the child of a child when the Master doth the duty of a Master and the seruantof a seruant when euery man setteth God before his eies in doing those things which especially belong vnto him For héerein consisteth the honor of God the glory of the Prince the crowne of the Church the fortresse of the Common-wealth the safety of Cities the strength of kingdomes and the very preseruation of all things Antil You haue said well in some things But yet I doe not see but that rich men and women may liue idlely sith they haue enough where withall to maintaine it For may not a man doe with his owne what he list Theol. No verily For you may not take your owne knife and cut your owne throat with it neither may you take your owne are and kill your owne childe with it Therefore that reason is naught Albeit therefore wealthy men women haue great plenty of all things so as they néed not to labour yet let them bée profitably emploied some other way Let them exercise themselues in one good thing or other If they can finde nothing to doe let them giue themselues much to priuate praiers and reading of the scriptures that they may be able to instruct and exhort others Or else let Ladies and Gentlewomen doe as that good woman Dorcas did that is buy cloth cut it out work it sewe it make shirtes smockes coates and garments and giue them to the poore when they haue so done For it is said of Dorcas that shee was a woman full of good workes and almes-deeds which shee did She was a mercifull and tender hearted woman she was the poore mans friend she clothed the poore and naked shée knew it was a sacrifice acceptable to God Oh that the wealthy women of our land would follow the example of Dorcas But alas these daies bring foorth few Dorcasses Phila. As you haue shewed vs the causes of the former euils so now I pray you shew the causes of this also Theol. The causes of Idlenesse are Euill examples Bad education Liuing out of calling Phila. Shew vs also the remedies Theol. The remedies are Good education Labour in youth Good examples Diligence in a lawfull calling Phila. Now then let vs come to the last signe of condemnation which is oppression And I beseech you good sir speake your minde of it our of the Scriptures Theol. It is so infinite a matter that I know not where to begin or where to make an end of it It is a bottomlesse sinke of most grieuous enormities I shall enter into a Labyrinth where I shall not know now to get out againe But sith you are desirous to heare something of it this I say that it is a most cruell monster a bloody vice a most vgly and hidious fiend of hell The Scriptures in very many places do cry out vpon it arraigning it adiudging it and condemning it downe to hell They doe also thunder and lighten vpon all those which are stained and corrupted with this vice calling them by such names and giuing them such titles as are taken from the effects of this sinne and most fit for oppressours as namely that they grinde the faces of the poore that they plucke off their skinnes from them and their flesh from their bones that they eate them vp as they eate bread These are they which striue to deuoure all like sauage beasts to get the whole earth into their hands either by hooke or by crooke by right or by wrong by oppression fraud and violence These Caterpillers and Cormorants of the earth are like vnto the Whale-fish which swalloweth vp quick other little fishes They are like the Lion that deuoureth other beasts They are like the Falcon which seizeth plumeth and prayeth vpon other fowles These gréedy Wolues deuoure all and swallow vp the poore of the Land Therfore the Prophets of God do thunder out many great woes against them First the Prophet Esay saith Wo vnto them that ioine house to house and field to field till there be no place for the poore to dwell in that they may be placed by themselues in the middest of the earth Secondly the Prophet Ieremy saith Woe vnto him that buildeth his house by vnrighteousnesse and his chambers without equity Thirdly the Prophet Micah saith Wo vnto them that couet fields and take them by violence and so oppresse a man and his house euen a man and his heritage Fourthly the Prophet Abacuc crieth out saying Woe vnto him that buildeth a Towne with bloud and erecteth a City by iniquity S. Iames also most terribly threatneth these kind of men saying Goe to now you rich men weepe and howle for your miseries that shall come vpon you Your
you sée how the stones and timber of your houses shall descant vpon you And howseeuer you put on your brazen brows harden your hearts against these threatnings of the most terrible God and Lord of hosts yet one day you shall spite of your hearts will ye nill ye be brought forth vnto iudgement you shall once come to your reckoning you shall at last be apprehended conuented and arraigned at the bar of Gods tribunall seat before the great Judge of all the world Then sentence shall passe against you euen that most dreadfull sentence Goe ye cursed into hell-fire there to bee tormented with the Diuell and his Angels for euer O then woe woe vnto you For what shall it profit a man to winne the whole world and lose his owne soule saith our Lord Jesus Surely euen as much as if one should winne a farthing and lose an hundered thousand pound For if hée shall be cast into Hell-fire which hath not giuen of his owne goods righteously gotten as our Sauiour auoucheth where then shall hée be cast that hath stollen other mens goods And if he shal be damned that hath not clothed the naked what shall become of him that hath made naked them that were clothed Oh therefore repent in time O ye cruell oppressors séeke the Lord whilest he may be found call vpon him while he is néere lay aside your sauage cruelty visit the fatherlesse and widow in their distresse deale your bread to the hungry helpe them to their right which suffer wrong deale mercifully with your tenants racke not your rents any more pinch not the poore soules for whom Christ died pittie them I say but pinch them not deale kindly friendly with them remember your great accounts consider the shortnesse of your daies and the vanitie of your life rent your hearts and not your clothes Turne vnto the Lord with all your heart with wéeping fasting and mourning preuent Gods wrath with a sacrifice of téeres pacifie his anger with the calues of your lips and with a contrite spirit be gréeued for that which is past and amend that which is to come stand it out no more at the swords point against God For it will not boot you to striue he is too strong for you Your only wisdom is to come in Come in therfore come in ye rebellious generation submit your selues to the great King humble your selues vnder his mighty hand cast downe your swords and targets yéeld vnto your God So shall you escape the vengeance to come so shall God accept you haue mercy vpon you receiue you to fauor grant you a generall pardon for all your rebellions and admit you into the number of his faithfull and loyall subiects Phila. I doe conceiue by diuers speeches which you haue alledged that goods gotten by oppression and cruelty will neuer prosper long For oppressors coine their mony vpon their neighbours skins How then can it be blessed Theol. You haue spoken a truth For as it hath béen shewed before that those goods which are gotten by swearing and lying are cursed so all these that are gotten by oppression and violence are more cursed Therefore the Lord saith by his Prophet Ieremie as the Partrich gathereth the yong which shee hath not brought foorth so he that gathereth riches and not by right shall leaue them in the midst of his daies and at his end shall bee a foole and his name shall be written in the earth Phila. Would to God our Magistrates and Gouernours would take speedy order for the remedying of these things and for the redressing of such grieuous enormities as are amongst vs or that they themselues woulde step in and deliuer the oppressed from the hand of the oppressor Theol. Iob was an excellent man for such matters For it is said of him That he brake the iawes of the vnrighteous man and pluckt the prey out of his teeth Where we sée how Iob was a meanes to deliuer the innocent and to pull the Lambe out of the Lions clawes Moreeuer it is written of him in the same chapter that the blessing of him that was ready to perish came vpon him and that hée caused the widowes heart to reioyce that he was the eie to the blind the féet to the lame and the father to the poore and when he knew not the cause hée sought it out diligently Oh what a notable man was this Oh that we had many Iobs in these daies Wise Salomon doth most grauely aduise vs all to follow Iobs example in this behalfe Deliuer saith he them that are oppressed and drawne to death For shouldest thou withdraw thy self from them which go downe to the slaughter would to God that this holy counsell were well weighed and practised amongst vs Phila. I maruell much with what face these cruell oppressors can come before God in his holy Temple to pray and offer vp their sacrifices vnto him For we see many of them though they haue such foule hands and foule hearts as wee haue heard yet for all that will most impudently presume to come to the church and pray or at least when they are laide in their beds a nights and halfe asleepe then wil they tumble ouer their praiers or be pattering some Pater nosters Theol. Alas alas poore soules all that they do in matters of Gods worship is but hypocrisie dissimulation For in truth they care not for God they loue him but from the téeth outward their mouths are with him but their heart goeth after couetousnesse and their hands are full of blood And therefore God doth both abhorre them and their prayers For saith he Though they stretch out their hands yet will I hide mine eyes from them and though they make many prayers yet will I not heare them For their hands are full of blood Moreouer the holy Ghost saith He that turneth away his eare from hearing the Law euen his praier is abhominable Dauid saith If I regard wickednes in my heart God will not heare my praier Our Lord Iesus also affirmeth that God heareth not sinners that is stubburne and carelesse sinners So then we may cléerely sée by all these testimonies of holy writ what account God maketh of the praiers of oppressors and all other prophane vngodly men namely that hée doth hate them and abhorre them as most loathsome and odious in his sight Phila. Now in conclusion shew vs the causes of oppression Theol. The causes are these Crueltie Couetousnesse Hard-heartednesse An euill conscience The Diuell Phila. Let vs heare also of the remedies Theol. The remedies are these Pitie Contentation Tender affections A good conscience Much prayer Phila. Now sir as you haue at large vttered your mind concerning these grosse corruptions of the world and haue plainely and euidently proued them to be the deadly poison of the soule so also I pray you satisfie vs in this whether they be not hurtfull also to the body
they haue a thousand eies vpon them euery day and that not onely gazing vpon them but also prying very narrowly into them to spie out the least moat that they may make a mountaine of it For as in a cleane white paper one little spot is soone espied but in a péece of browne paper twenty great blurs are scant discerned euen so in Noble men Judges Magistrates Justices Preachers and Professors the least spot or specke is soone seene into but amongst the baser sort and most grosse liuers almost nothing is espied or regarded Phila. Sith the eies of all men are bent and fixed vpon such men as are of some note therefore they had neede verie heedfully to looke to their steps that they may take away all aduantage from them that seeke aduantage Theol. Yes verily And furthermore they had néed to pray with Dauid alwaies Direct my steps O Lord in thy word and let none iniquitie haue dominion ouer mee And againe Order my doings that my footsteps slippe not vphold mee in mine integritie For if such men bée neuer so little giuen to swearing to lying to drinke or to women it is espied by and by and therewithall their credit is cracked their fame ouer-cast their glory eclipsed and the date of their good name presently expired Phila. Now as you haue shewed what great hurt these sinnes doe bring vpon our soule bodies goods and name so also I pray you shew what danger they doe bring vpon the whole land Theol. Questionlesse they doe pull downe the wrath of God vpon vs all and giue him iust cause to breake all in péeces and vtterly to subuert ouerthrow the good estate both of church and Common-wealth yea to make a finall consumption and desolation of all For they be the very fire-brands of Gods wrath and as it were touch-wood to kindle his anger and indignation vpon vs. For the Apostle saith For such things commeth the wrath of God vpon the children of disodedience Phila. Declare vnto vs out of the Scriptures how the Lord in former times hath punished whole Nations and Kingdomes for these and such like sinnes Theol. In the fourth of Hosea the Lord telleth his people that hée hath a controuersie with the inhabitants of the Land and the reason is added because there was no truth nor mercy nor knowledge of God in the Land By swearing lying killing stealing and whoring they breake out and blood toucheth blood Therefore shall the land mourne and euery one that dwelleth therein shall be cut off Héere then we sée what it is that wil incense God against vs and cause vs all to mourne So likewise the Lord threatneth by his Prophet Amos that for the cruelty and oppression of the poore hée would plague the whole land Shall not the land tremble for this sayth the Lord and euerie one mourne that dwelleth therein Againe the Lord sayeth by his Prophet Ieremie Doe they prouoke mee to anger and not themselues to the confusion of their owne faces Therefore thus sayth the Lord Behold mine anger and my wrath shall bee powred vpon this place vpon man and beast vpon the tree of the field and vpon the fruit of the ground and it shall burne and not be quenched Againe the Lord saith If yee will not heare these words I swear by my selfe saith the Lord that this house shall be waste and I will prepare destroyers against thee euery one with his weapons and they shall cut downe thy chiefe Cedar trees and cast them in the fire Likewise the Lord threateneth by his Prophet Ezechiel saying Because yee haue not walked in my statutes nor kept my iudgements therefore behold I euen I come against thee and will execute iudgement in the middest of thee euen in the sight of Nations and I will doe in thee that I neuer did before neither will I doe any more the like because of all thine abhominations For in the middest of thee the fathers shall eat their sonnes and the sonnes shall eate their fathers Againe by the same Prophet the Lord saith The land is full of the iudgement of blood and the citie full of crueltie Wherefore I will bring the most wicked of the Heathen and they shall possesse their houses I will also make the pompe of the mighty to cease and the holy places shall be defiled When destruction commeth they shall seeke peace and not haue it Calamity shall come vpon calamitie and rumour vpon rumour Then shall they seeke a vision of the Prophet but the law shall perish from the Priests and counsell from the auncient The King shall mourne and the Prince shall be clothed with desolation and the hands of the people in the land shall bee troubled I will doe vnto them according to their waies and according to their iudgements will I iudge them and they shall know that I am the Lord. Last of all the Lord saith by his Prophet Heare O earth behold I will cause a plague to come vpon this people euen the sruit of their owne imaginations because they haue not taken heed to my words nor to my Law but cast it off Almost innumerable places to this purpose are to be found in the writings of the prophets but these may suffice to prooue the maine point to wit that the iust God doth punish whole nations and kingdomes for the sinnes and rebellions thereof Phila. Sith all these sinnes for the which the Lord did execute such vniuersall punishments vpon his owne people doe abound and ouerflow in this land may wee not iustly feare some great plague to fall vpon vs and the rather because our transgressions doe increase daily and grow to a full height and ripenesse so as it seemeth the haruest of Gods vengeance draweth neere and approacheth Theol. We may indéed iustly feare and tremble For if God spared not the Angels that sinned how shall he spare vs If he spared not his owne people what can wée looke for If hée spared not the naturall braunches how shall hée spare vs which are wilde by nature Are we better then they Can we looke to bée spared when they were punished Are not our sinnes as many and as great as theirs Doth not the same cause bring forth the same effect Is the arme of the Lord shortned Or is not God the same iust God to punish sinne now that he was then Yes yes assuredly And therefore wée haue great cause to mourne and lament to quake and tremble because there is a naked sword of vengeance hanging ouer our heads Thus did Ieremie thus did Amos thus did Abacuck when they plainely saw the imminent wrath of God approching vpon the people of Israel and Iudah Phila. I thinke we may the rather doubt and feare because the punishment of these forenamed vices is neglected by the Magistrate For commonly when they that beare the sword of Iustice doe not draw it out to punish notorious offenders and malefactours the Lord himselfe
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
apparell 49 51 Whooredome and the dangers thereof 54 Excuses of whooredome 56 The fearefull effects of whooredome 60 The punishment of whooredome 56 57 The causes of whooredome 63 Remedies against whooredome 67 Couetousnesse what ibid. Couetousnesse wherein it doth consist 68 Foure notes to discerne the inward couetousnesse of the heart by 69 The euill effects of couetousnesse 71 The vanitie of this world and all worldly things 76 Excuses of couetousnesse 90 Remedies against couetousnesse 97 Gods prouidence for his children in the things of this life 98 For the things of this life Gods blessing is all in all 104 Outward meanes alone do not vphold vs. ibid. 105 Gods children sometimes are brought to great distresse 108 Gods children alwaies sure to be deliuered out of trouble 113 The great priuiledges of Gods children 116 Contempt of the Gospell a grieuous sinne 120 Contempt of the Gospell punished 121 Contempt of the Gospell the sinne of this age 122 Contempt of the Gospell a foresigne of wrath to the Land 130 Swearing and the punishments thereof 138 Excuses for swearing 146 Causes of swearing 149 Remedies against swearing ibid. Lying flattering and dissembling 150 Punishments for lying 158. 159 Excuses of lying 160 Causes of lying 161 Remedies against lying ibid. Drunkennesse and all the euill effects thereof 163 Excuses of drunkennesse 167 Causes of drunkennesse 167 Remedies for drunkennesse 168 Idlenesse and the wofull effects thereof 174 Causes of Idlenesse 179 Remedies against Idlenesse 179 Oppression a most horrible sinne 180 Many woes denounced against oppressours 181 Sundry kinds of Oppression 182. 183 Causes of Oppression 197 Remedies of Oppression 197 Sinne hurteth men in their bodies goods and name ibid. Sinne bringeth great danger to the whole Land 205 Nine predictions of wrath to the Land 210 The praiers and teares of the faithfull keepe backe the wrath of God from the Land 213 Praiers of the elect of great force 214 The wicked fare the better for Gods children 220 The best course to preuent Gods iudgements and to keepe backe his wrath from our Land 224 Tenne speciall things concerning the continuance of our peace 230 Nine signes of a found soule 232 Saint Peters eight markes of saluation ibid. Seuen infallible tokens of saluation 223 Assurance of saluation in this life prooued 352 Obiections against the assurance of saluation answered 237. The ground-worke of our saluation 241 Some doubts may stand with the assurance of faith 242 It is no presumption to bee perswaded of our saluation 244 The wicked cannot be assured of their saluation 245 The security of saluation which the wicked bragge of is vaine 247 Nine things required of all that shall be saued by Christ 250 Many say they hope to be saued by Christ but few can giue a reason why Christ died for them particularly and by name 252 Few shall be saued proued by scriptures reasons and examples 256 But few euen in the visible Church shall be saued 262 Obiections against the small number of the elect answered 263 Obiections of Atheists and vnbeleeuers answered 264 Reading of the Scriptures much commended 272 Deferring of repentance dangerous 277 God no authour of mans condemnation but himselfe 278 Obiections against predestination answered 279. 280 Gods decree no cause of Adams fall 283 The decree of reprobation prooued 284 Prescience in God what 285 The decree of election prooued 286 The first mouiue of election is in God himselfe 287 Fore-seene faith and fore-seene works no motiues of saluation ibid. Faith dependeth vpon election not election vpon faith 288 A reason yeelded why there is no end of cauilling and obiecting against the truth 292 Nine barres out of heauen 293 Nine gates into hell 294 The ignorance of the world 301 The answers of ignorant men to the grounds of religion 319 The meanes to get out of ignorance 322 Ignorance a most dangerous thing 323. 324 The charge of Ministers exceeding waightie and most carefully to be looked vnto 328 What is the best course for Ministers to take to bring the people out of ignorance 331 What is the best course for the people to take that they may be brought out of the bondage of sinne and captiuitie of Satan 333 Preaching a matter of absolute necessitie vnto eternal life 337 Without preaching the people are in great danger of losing their soules 336 Sathans cunning in frustrating the hearing of the Word and making all preaching vtterly vnprofitable 339 The Preachers counsell to the ignorant man 341 Six great dangers in sinne 342 Six most fearefull euents of sinne 343 God in all ages hath seuerely punished the transgressers of his law 344 Euery sinne though neuer so little in our eies is hainous and capitall because it is against a person of infinite maiestie 346 Nine profitable considerations 346 If men would leaue words and fall to doing great good would come of it 348 Nine things much to be thought vpon 350 The description of Christs comming to iudgement 351 The terror the suddennesse the end the maner and the vse of Christs second comming described 352 353 The torments of hell with the extremitie perpetuitie and remedilesnesse thereof described 361 The ignorant man vpon the hearing of the day of iudgment and hell fire laide open is pricked in his conscience bewaileth his former life repenteth earnestly for his sinne and ignorance and desireth spirituall Physicke and comfort of the Preacher 374 The Preacher ministreth vnto him much spiritual comfort and doth in ample manner laie open vnto him all the sweete promises of the Gospell and the infinite mercy of God in Christ to all true penitent and broken hearted sinners 375 The ignorant man being afflicted in his conscience is exceedingly comforted with the hearing of Gods abundant mercy preached vnto him and thereupon doth gather great inward peace conuerteth vnto God with all his heart and doth exceedingly blesse God for the Preachers counsell 391 FINIS A Morning prayer to be vsed in priuate families O Lord our God and heauenlie Father we thy vnwoorthy children doe heere come into thy most holy and heauenly presence to giue thee praise and glory for all thy great mercies and manifold blessings towards vs especially for that thou hast preserued vs this night past from all the dangers and feares thereof hast giuen vs quiet rest to our bodies and brought vs now safely to the beginning of this day dost now afresh renew all thy mercies vpon vs as the Eagle reneweth her bill giuing vs all things abundantly to enioy as foode raiment health peace libertie and freedome from many miseries diseases casualties and calamities which we are subiect vnto in this life euery minute of an houre and not onely so but also for vouchsafeing vnto vs many good things not onely for necessitie but euen for delight also But aboue all deare Father we praise thy name for the blessings of a better life specially for thy most holy word and sacraments and all the good we enioy thereby for the continuance
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
how I can Phila. If you doe but giue vs some taste of them it shall suffice Theol. Then will I briefly dispatch things in order And first of all I reason from the wordes of the Apostle before alleadged that if couetousnes and the loue of meny be the root of all euill then it is the root of idelatry the root of murther the root of theft the root of lying the root of swearing the root of symony the root of bribery the root of vsury the root of lawing the root of all contentions in the Church and the root of all brabling and brawling in the Common weaith Moreouer it spreadeth far néere it dwelleth in euery house in euery towne in euery city it prieth into euery corner it creepeth into euery heart it anoieth our Physitians it infecteth our Diuines it choaketh our Lawyers it woundeth our Farmers it baneth our Gentlemen it murthereth our trades-men it be witcheth our Merchants it stingeth our mariners Oh couetousnes couetousnes it is the poison of al things the wound of Christianitie the bane of all goodnesse For couetousnesse marres all it marreth all euery where in all places in all degrées amongst all persons It marreth marriages for it coupleth young to old and old to young It marreth hospitality it marreth all good house-kéeping it marreth almes déeds it marreth Religion it marreth Professors it marreth Ministers it marreth magistrats it marreth all things And therefore what sinne so grieuous what euill so odious what vice so enormous as this For this cause it was pretily said of one that all other vices are but Factors to Couetousnes and serue for Porters to fetch and bring in her liuing She maketh symonie her drudge bribery her drudge vsury her drudge deceit her drudge swearing her drudge lying her drudge O what a diuell incarnate is this that setteth so many vices a worke and hath so many Factors and vnderlings to serue her turne Are they not in a prety case thinke you that are infected with this sin Oh they are in a most miserable case It had béene good they had neuer béene borne For being aliue they are dead dead I meane in their soules For Couetousnes is soules poyson and soules bane Couetousnes is the strongest poison to the soule that is It is a confection of all the Spiders Toades Snakes Adders Scorpions Basiliskes and all other the most venemous vermine of the whole world If the diuell can get vs to take downe but one penny-weight of it it is enough he desires no more For presently we fal down stark dead Therefore the Apostle saith They that will be rich he meaneth in all haste by hooke or by crooke fall into temptations and snares and into many foolish and noisome lusts which drowne men in destruction and perdition For as Couetousnesse is ranke poison to the soule so the Apostle compareth it to the déepe gulfe wherein thousands are drowned And therefore he addeth in the same place But thou O man of God flie these things In which words he doth most grauely aduise all the Ministers of the word of God to take héed of it For as it is dangerous to all men so it is most dangerous and offensiue in the preachers of the Gospell Phila. Indeede it must needs be graunted that Couetousnesse is a very grieuous sinne yea euen a monster with seuen heads Yet for all that wee see in this our iron age how many of all sorts are infected with it and how few will giue any thing to any holy vse Most men now adayes haue nothing to spare for Christ nothing for his Gospell nothing for his Church nothing for the poore children of God and needy members of Christ Christ is a little beholden vnto them for they will do nothing for him no not so much as speake a good word in his cause or the cause of his poore Saints Euery little thing with them is too much for God and good men For when they come to giuing vnto holy and necessary vses then they will sticke at a penny and scotch at a great and euery thing is too much But to bestow vpon themselues nothing is too much Nothing is too much for lust for pleasure for backe bellie and building for cards and dice for whores and harlots for rioting and reuelling for Tauernes and brothel-houses Hundreds and thousands are little enough and too little for their expences this way It is lamentable to consider what masses of mony are spent and bestowed vpon these things But alas alas how heauie an account are they to make in the day of the Lord which so spend their lands liuings and reuenues I quake to thinke what shall become of them at last It were well for them if they might be in no worse case then a Crocodile or a curre dogge Theol. It is most certaine that you say and we all haue great cause to lament it to take vp the old complaint of the Prophet Ieremie saying From the least of them euen vnto the greatest of them euery one is giuen vnto Couetousnesse and from the Prophet euen vnto the Priest they all deale falsly And another Prophet saith they build vp Zion with blood and Ierusalem with iniquitie The heads thereof iudge for rewards and the Priests thereof teach for hire and the Prophets thereof prophecy for mony yet will they leane vpon the Lord and say Is not the Lord amongst vs no euill can come vnto vs. But these holy Prophets and men of God doe fully describe vnto vs the state of our time wherein though all be corrupted yet we beare our selues stoutly vpon God we presume of his fauour because of our outward profession and say in our hearts No euill can come vnto vs. Asune You say very true Sir The world was neuer so set vpon couetousnesse and men were neuer so greedily giuen to the world as now adaies And yet in truth there is no cause why men should be so sharpe set vpon this world For this world is but vanity and all is but pelfe and trash Fie on this mucke Phila. Many such men as you are can skill to giue good words and say Fie on this world al is but vanity and yet for all that in your daily practise you are neuerthelesse set vpon the world nor neuer the more seeke after God You heare the word of God no whit the more you read no whit the more you pray neuer the more which euidently sheweth that all your faire speeches and protestations are nought else but hypocrisie and leazing Your heart is not with God for all this All is but words there is no such feeling in the heart And therefore I may iustly say to you as God himselfe said to his people This people haue said well all that they haue said Oh that there were an heart in them to feare me and keep my commandements Theol. His wordes indéed are good if his heart were according For all things considered there is no
his word commandeth heauen and earth and the sea All creatures must be obedient to his will and subiect to his ordinance This is the cause why all things both in heauen earth and the sea do kéepe their immutable and vnuariable courses times and seasons euen because he hath charged them so to doe And they must of necessity alwaies at all times and for euer obey for the creatures must obey the Creator This act of Parliament was made the first wéeke of the world and neuer since was or can be repealed Phila. But to call you backe againe to the point we had in hand resolue me I pray you of this Whether many of the deare children of God do not in this life sometimes want outward things and are brought into great distresse Theol. Yes certainly For Eliah did want was in distresse Paul did want was in many distresses The holy Christians mentioned in the Hebrewes did want and were in maruellous distresses Many of Gods deare ones haue in all ages wanted and at this day also doe want and are greatly distressed But this is a most infallible truth that howsoeuer Gods children may want be low brought yet they are neuer vtterly forsaken but are holpen euen in greatest extremities yea when all things are desperate and brought euen to the last cast To this point most notably speaketh the Apostle saying Wee are afflicted on euery side but yet we despaire not we are persecuted but not forsaken cast downe but wee perish not The Prophet Ieremie also saith The Lord will not forsake for euer but though hee send affliction yet will be haue compassion according to the multitude of his mercies For hee doth not punish willingly or from his heart nor afflict the children of men The kingly Prophet saith Surely the Lord will not faile his people neither will hee forsake his inheritance The Lord himselfe saith For a moment in mine anger I hid my face from thee but with euerlasting mercy haue I had compassion on thee So then we may fully assure our selues and euen write of it as a most vndoubted and sealed truth that Gods children shall neuer be vtterly forsaken in their troubles Phila. Sith the care and prouidence of God is so great for his children as you haue largely declared what then I pray you is the cause why God suffereth his to bee brought into so many troubles and necessities Theol. Their profit and benefit is the cause and not their hurt For he loueth them when he smiteth them Hée fauoureth them when hée séemeth to be most against them He aymeth at their good when he séemeth to bée most angry with them He woundeth them that hée may heale them He presseth them that he may ease them He maketh them cry that afterward they may laugh He alwaies meaneth well vnto them he neuer meaneth hurt He is most constant in his loue towards them If he bring them into necessities it is but for the triall of their faith loue patience and diligence in prayer If he cast them into the fire it is not to consume them but to purge and refine them If he bring them into great dangers it is but to make them call vpon him more earnestly for helpe and deliuerance He presseth vs that we might cry we crie that we may be heard we are heard that we might be deliuered So that héere is no hurt done we are worse scared then hurt Euen as a mother when her childe is wayward threatneth to throw it to the Wolfe or scareth it with some pocar or bul-begger to make it cling more vnto her and bée quiet So the Lord oftentimes sheweth vs the terrible faces of troubles and dangers to make vs cleane and cling faster vnto him and also to teach vs to esteeme better of his gifts when wée enioy them and to be more thankfull for them as health wealth peace liberty safety c. So then still we sée here is nothing meant on Gods part but good As it is written All things worke together for good to them that loue God For euen the afflictions of Gods children are so sanctified vnto them by the spirit that thereby they are made partakers of Gods holinesse Thereby they inioy the quiet fruit of righteousnesse Thereby they attaine vnto a greater measure of ioy in the holy ghost Therby the world is crucified to them and they to the world Thereby they are made conformable to Christs death Thereby they are kept from the condemnation of the world Therby they learne experience patience hope c. So that all things considered Gods children are no losers by their afflictions but gainers It is better for them to haue them then to be without them they are very good for them For when Gods children are chastised it is as it should bée For to them the crosse is mercy and losse is gaine Afflictions are their schooling and aduersity their best Uniuersity It is good for me saith the holy man of God that I haue beene afflicted that I might learne thy statutes By his afflictions therefore hée learned much and became a good scholar in Gods booke and well séene in his Statutes and Lawes Hée grew to great wisedome and iudgement by his chastisments All things turned about in Gods mercifull prouidence to his euerlasting comfort For I say againe and againe that all things tend to the good of Gods chosen people And therefore that estate which GOD will haue his children to bée in is alwaies best for them Because hée who can best discerne what is best séeth it to bée best for them whether it bée sicknesse or health pouerty or plenty prison or liberty prosperity or aduersity For sometimes sicknesse is better for vs then health and pouerty then plenty Are therefore the children of God sicke it is best for them Are they poore it is best for them Are they in any trouble it is best for them because their good Father will turne it to the best Hee will oftentimes cut vs short of our lusts and desires because hée seeth wée will bane our selues with them Hée in fatherly care will take the knife from vs because hée séeth wée will hurt our selues with it He will kéepe vs short of health and wealth because hée knoweth wee will bée the worse for them He will not giue vs too much ease and prosperity in this world for he knoweth it will poison vs. He will not allow vs continuall rest like standing pondes for then he knoweth we will gather scum and filth He dealeth fatherly and mercifully with vs in all things euen then seeking our greatest good when we thinke he doth vs most harme And to speake all in a word hée bringeth vs into troubles and straits to this end especially that he may heare of vs. For he right wel knoweth our nature he is wel acquainted with our disposition He knoweth we will not come at him but when we stand in neede of
and thither neuer so much yet at the last we must be faine to be shut vp in Gods wrath Antile What I pray you do you make it so great a matter if a man be a little ouertakē with drinke now and then There is no man but he hath his faults and the best of vs all may be amended If neighbours meete together now and then at the Ale house and play a game at Maw for a pot of Ale meaning no hurt I take it to be good fellowship and a good meanes to increase loue amongst neighbours and not so hainous a thing as you make it Theol. I sée you would fain make faire weather of it and smooth ouer the matter with swéete words as though there were no such great euill in it But howsoeuer you mince it and blaunch it ouer yet the Apostle saith flatly That drunkards shall not inherite the kingdome of God I thinke this one sentence is enough to amaze and strike thorow the hearts of all drunkards in the world For it is as much in effect as if the Apostle had said All drunkards are notorious Reprobates and hell-hounds branded of Sathan and deuoted to perpetuall destruction and damnation But you say you meane no hurt I answer whatsoeuer you meane your actions are naught and your fellowship as bad For what good meaning can you haue or what good fellowship call you it for poore labouring men artificers and such like to sit idlely all the day long in Tauernes and Ale-houses mispending their time and their money in gaming rioting swearing staring swilling bezzeling bibbing brauling and brabling There is no true fellowship in it it is méere impiety if we may call it impiety for poore mèn to liue idlely dissolutely neglecting their callings while their poore wiues and children sit crying at home for bread being ready to starue to beg or to steale I pray you speake your conscience what good fellowship is there in this Antile Yet for all that there be some which abstaine from Ale-houses and yet are as bad as any other For they will backe-bite and slaunder their neighbours they will doe them a shrewd turne as soone as any other they are enuious they censure vs and disdaine our company Yet we thinke our selues as good as they for all their shewes of holinesse Theol. You speake more then you know or can iustifie against some better then your selfe But if it were so you should but iustifie one sin by another a lesser by a greater which is to no purpose Antile Will you then condemne all good fellowship Theol. No no I doe greatly allow godly and Christian fellowship and acknowledge it to be one of the chiefest comforts we haue in the world I know we are commanded to loue brotherly fellowship But as for your pot-companionship I hate it and abhorre it For it is written He that followeth the idle shall be filled with pouertie And againe He that keepeth company with banquetters shameth his Father And in an other place He that loueth pastime shall be a poore man and hee that loueth Wine and Oyle shall not be rich Phila. Good M. Theologus talke no more with him but let vs draw neere vnto the windevp of this matter and tell vs in a word which be the chiefe causes of Drunkennesse Theol. The causes are these Ill company Ale-houses Idlenesse A wicked humor Phila. Which be the true remedies Theol. The remedies are these Auoiding of ill company Shunning of Ale-houses Labour in our callings A good course of life Phil. Well Sir you haue waded farre enough in this point let vs now come to the eighth signe of condemnation which is idlenesse Theol. Concerning idlenesse this I say briefely that it is the mother of all vice and the stepdame of all vertue yea it is the very veldame of all enormities It is the mother of whoredome the mother of pride the mother of theft the mother of drunkennesse the mother of ignorance the mother of error the mother of pouerty the mother of slandering and back-biting pratling and gossipping brawling scolding quarelling and what not Idlenesse was one of the principall sinnes of Sodome as the Prophet Ezechiel testifieth saying pride fulnesse of bread and abundance of idlenesse was in her and in her daughters Salomon is very plentifull in this matter For saith he the sluggard lusteth and hath nought And againe The sluggard is wiser in his owne conceit then seuen men that can giue a sensible reason That is he taketh himselfe the wisest of many because hée spareth his body when others take paines he saith Yet a little sleepe yet a little slumber yet a little folding of the hands and his pouerty commeth like a traueller that is vnawares and his necessity like an armed man that is strongly Then he foldeth his hands together and eateth his owne flesh For he hideth his hand in his bosome and it wearieth him to put it to his mouth againe In an other place the holy Ghost saith The slothful man will not plough because of winter Therefore he shall begge in sommer and haue nothing Againe the slothfull man is brother to him that is a great waster Moreouer it is said that the sluggard turneth himselfe vpon his bed as the doore doth vpon the hinges That is he kéepeth his bed as if he were fastened to it And because the Spirit will abound in this point it is further written of the slethfull man that he saith An huge Lyon is in the way I shall be slaine in the streets That is when any good matter is in hand as preaching praying reading giuing to the poore c. then hée draweth backe he shrinketh into the shell hée findeth one let or other one excuse or other Then profit and pleasure businesse and idlenesse matters at home and matters abroad company and a thousand occasions will lye in his way as so many Lions to let and hinder him So then we sée how liuely and plentifully the holy Scriptures doe paint out the lazy lubbers of this world and sons of idlenesse which are as hardly drawen to any good thing as a Beare to the stake As for the duties of Religion they goe as liuely and as cheareful about them as a théefe goeth vp the ladder to be executed for his theft Phila. I doe plainely see that this sinne of Idlenesse is a very grosse euill and the root of many vices yet for al that there be a great number which thinke they were borne to liue idlely as many yong Gentlemen and such like which imagine they came into the world for no other purpose but to hunt and hawke card and dice riot and reuell and to spend their daies in pleasure and vanity Againe there be many lazy lozels and luskish youths both in Townes and Villages which doe nothing all the day long but walke in the streetes sit vpon the staules and frequent Tauernes and
will take the matter into his owne hands and bee reuenged in his owne person which is most dreadfull and daungerous For it is a fearefull thing to fall into the handes of the liuing God Theo. You haue spoken a truth For if those which are Gods deputies and vice-gerents in the earth doe their duties faithfully in punishing vice and maintaining vertue in smiting the wicked and fauouring the godly then assuredly euill shall bée taken out of Israel Gods wrath preuented and his iudgments intercepted as it is written Phineas stood vp and executed iudgement and the plague was staied But if they for feare fauour affection gaine flattery bribery or any other sinister respect will be too sparing and remisse in punishing of grosse offenders and be rather ready to smite the righteous then doe they excéedingly prouoke Gods wrath against the land and against themselues Phila. One thing I doe greatly lament that there be either none at all or very slender censurers either by the Ciuill or Ecclesiasticall authority for diuers of these fore-named vices as pride couetousnesse oppression lying idlenesse swearing c. Theol. It is a thing to be lamented indéed For where doe wée sée a proud man punished a couetous man punished an oppressor punished aswearer punished a liar punished an idle person punished Now because they know they cannot or shall not be punished therefore they are altogether hardned and imboldned in their sinnes as the wise man saith Because sentence against an euill worke is not executed speedily therefore the hearts of the children of men are fully set in them to doe euill Phila. One thing I do much muse at wherein also I desire to be further satisfied to wit what is the cause that vnder so godly a prince so many good lawes and so much good preaching and teaching there should notwithstanding be such an excesse and ouerflowing of sin in all estates Theo. The causes héere of are diuers and manifold But I will nominate soure especiall ones in my iudgement The first is mans naturall corruption which is so strong as almost nothing can bridle it The second is ill presidents and externall prouocations to euill The third is the want of teaching in many congregations of the land by reason whereof many know not sinne to be sinne The last reason is the corruption and negligence of some such as are in authority Phila. Doth not this inundation and ouerflowing of sinne with the impunity of the same Prognosticate great wrath against vs Theol. Yes vndoubtedly as hath in part béene shewed before And there he diuers other presages of wrath though not of the same kinde which are these Vnthankefulnesse for the Gospell The abuse of our long peace Our generall security Our secret Idolatries Our ripenesse in all sinne Our abuse of all Gods mercies Our abuse of his long patience The coldnesse of professors Our not profitting by former iudgements as pestilence famine dearth and the shaking of the Sword Phila. This last I take to be a speciall token of approching vengeance that we haue not profited by former warnings Theol. True indéed For it is an ordinary thing with God when men will not profit by milde corrections and common punishments then to lay greater vpon them And when a former trouble doth vs no good we are to feare a finall consuming trouble For so we reade in the Prophecie of Hosea that at the first God was to Ephraim as a moth and to Iudah as rottennesse but afterward when as they profited not by it he was to Ephraim as a Lion and to Iudah as a Lions whelpe So the Lord saith in another place that if they will not come in and yéeld obedience at the first call of his wrath then he will punish them seuen times more But if they continue in their stubbornnesse then he threatneth to bring seuen times more plagues vpon them according to their sins If by all these they would not be reformed but walke stubbornely against him then he threatneth yet seuen times more for their sins and the fourth time yet seuen times more The proofe héereof wée haue in the booke of the Iudges Where we read how the people of Israel for their sins were in subiection to the King of Aram Naharim eight yéeres afterward because they profited nothing by it but returned to their old sinnes therfore they serued Eglon king of Moab eightéene yéeres After that againe for their new sinnes and prouocations the Lord gaue them vp into the hands of Midian seuen yéeres After all this for the renewing of their sins the Lord solde them into the hands of the Philistins and the Amonites which did gréeuously vex and oppresse them for the space of eightéene yéeres Last of all we reade that when neither famine nor pestilence could cause them to returne vnto him then he deliuered them vp to the sword of their enemies and held them in bondage captiuity thréescore and ten yéeres After all this when they were deliuered out of Captiuity and returned home safely to their owne nation and inioyed some good time of peace and rest yet at last they fell to renewing of their sinnes and therfore the Lord plagued them most grieuously by the diuided Gréeke Empire euen by Magog and Egypt Seleucidae and Lagidae and that by the space almost of thrée hundred yéeres And this is it that the Prophet Hosea did foretell that the children of Israel should remaine many daies without a King and without a prince without an offering and without an image without an Ephod and without Teraphim Phila. You haue very largely laide open this last token of vengeance to wit that God at the first doth but beat vs vpon the coat but if we continue in sinne he will whip vs on the bare skinne and if men will not yeeld at the first gentle stroaks then he wil strike harder and harder till he haue broken our stout stomacks and made our great hearts come downe Therefore it is good yeelding at the first for we shall get nothing by our sturdinesse against him We doe but cause him to double his strokes and strike vs both sidelings and ouer-thwart For he cannot indure that we should gruntle against him with stubborne fullennesse But now to the point Sith there are so many presages and foresignes of Gods wrath I pray you shew what it is that staieth the execution and very downefall of the same Theo. The praiers and téeres of the faithfull are the speciall mean that stay the hand of God from striking of vs. For the praiers of the righteous are of great force with him euen able to do all things Saint Iames saith that the prayer of a righteous man auaileth much if it be feruent and bringeth the example of Elias to proue it For saith he Though Elias was a man subiect to the like passions that we be yet was he able by his praiers both to open