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
people In thine appointed time we pray thee giue him a deadly downe-fall Beat downe all his power and authority daily more and more giue free passage to thy Gospell in al kingdoms that Babylon may fall and neuer rise vp againe The more the fauorites and adherents of Rome labour to vphold their Idolatrous kingdome the more let it fall downe euen as Dagon before the presence of thine Arke Poure downe the vials of the fulnesse of thy wrath vpon the kingdome of the beast and let their riches wealth credite and authority dry vp euery day more and more as the riuer Euphrates Let it pity thee O Father to see thine owne spouse sit as a deformed and forlorne woman heere below weeping and mourning with her haire about her necke hauing lost all her beauty and comlinesse cheere her vp deare Father glad her with the ioie of thy countenance and so decke her and trimme her vp that thou maiest delight in her as a Bridegroome in his Bride Specially we intreat thee to haue mercy vpon thy Church in this land intend good vnto vs and not euill giue vs not ouer into the hands of the cruell Spaniard as our sinnes haue deserued Scatter we pray thee O Lord the deuises and breake the plots of all such as haue plotted the ouerthrow vtter subuersion of this church and common-wealth Blesse this Church more and more with the continuance of true Religion amongst vs. For thy great names sake and infinite mercies sake deale gratiously and fauourablie with vs our posteritie Turne from vs that vengeance which is due to vs for our sins For thou seest how iniquitie preuaileth and the wicked goe away with the goale Atheisme ouerspreadeth euery where and Popery seemeth to get a head againe Now therfore deare Father we most humbly beseech thee to take order speedily for the remedying repressing of these manifold disorders and grieuous enormities that are amongst vs. Be intreated of thy poore children to be good to this English Nation Heare the cries of thine elect heare the mourning of them that mourne in Sion Let the cries of thy children cry downe all the cries of the sins of the land and be reconciled vnto vs in the multitude of thy compassions that so thou maiest still continue a most mercifull protector of this thine English vineyard Wee pray thee good Father shew speciall mercy to our most Noble and gratious King Iames thine annointed seruant blesse him and keepe him in all his waies Blesse his gouernment vnto vs. Let thine Angels encampe about him and let thy holy hand be alwaies ouer him keepe him from treasons and deliuer him from the treacheries of his enemies giue him to see what belongeth vnto his peace and giue him a heart earnestlybent to set vpon the practise of the same giue him all graces necessary for his peace and necessary for his saluation continue his gouernment peaceable and prosperous amongst vs as thon hast made him the breath of our nostrils and a gratious instrument for the sauing of many thousand soules so let his owne soule be saued in the day of thy Son Christ Blesse his Maiesties most honorable priuy Counsellors giue such good successe vnto all their Counsels and policies in matters of state that we may leade a quiet and peaceable life in all godlinesse honesty Blesse all the Nobility worke in them a care to glorifie thy name in their places make them faithfull to thee and faithfull to the Land Direct with thy good spirit all such as beare the sword of Iustice that they may draw it out to punish the wicked and to defend the godly and that they may with all good care and conscience discharge the duties of their places Increase the number of faithfull and zealous Ministers in this church Send thy Gospel to those places where it is not and blesse it where it is Remember them in thy mercy O Lord that are vnder any crosse or affliction whatsoeuer be comfortable vnto them heale vp their wounds binde vp their sores put all their teares into thy bottle and make their bedde in all their sorrowes and put such a good ende to all their troubles that they may redounde to thy glory and the furtherance of their owne saluation In the meane time giue them patience and constancy to beare whatsoeuer it shall please thy mercifull hand to lay vpon them Last of all in a word we pray thee blesse magistracy ministery and commonalty Blesse all thy people doe good to all that are true and vpright in their hearts And so deare Father we doe commit and commend our selues our soules and bodies into thy hands for this day and the rest of our life praying thee to take care and charge of vs keepe vs from all euill watch ouer vs for our good let thine Angels encampe about vs let thy holy hand be ouer vs keepe vs in all our waies that we may liue to thy praise and glory heere in earth keeping faith and a good conscience in all our actions that after this life we may be crowned of thee for euer in thy kingdome Grant these things good father to vs here present to all thine absent praying thee in speciall fauor to remember our friends kinsfolks in the flesh all our good neighbours welwillers all those forwhom we are bound to pray by nature by deserts or any duty whatsoeuer for Iesus Christs sake our onely mediator to whom with thee and the holy Ghost be giuen all praise and glory both now and for euermore Amen An Euening Praier to be vsed in priuate families OEternall God and our most louing and deare Father wethy vnwoorthy children doe héere fall downe at the foote of thy great Maiesty acknowledging from our harts that we are altogether vnworthy to come néere thée or to look towards thée because thou art a God of infinite glory and we are most vile and abhominable sinners such as were conceiued borne in sinne and corruption such as haue inherited our fathers corruptions and also haue actually transgressed all thy holy statutes and lawes both in thought words déeds before weknew thée and since secretly and openly with our selues with others our particular sinnes are moe then can be numbred for who knoweth how often he offendeth But this we must needs confesse against our selues that our hearts are full of pride couetousnesse and the loue of this world full ofwrath anger and impatiencie full of lying dissembling and deceiuing full of vanity hardnesse and prophanenesse full of infidelity distrust and selfe-loue full of lust vncleannes and all adhominable desires yea our harts are the very sinkes of sinne and dunghils of all filthinesse And besides all this we doe omit the good things we should doe for there are in vs great wants of faith of loue of zeale of patience of contentment and of euery good grace so as thou hast iust cause to procéed to sentence of iudgement
Pride goeth before destruction and an high mind before the fall Wherein he sheweth that pride is the forerunner of some deadly down-fall either by disgracing or displacing For it is an old and true Prouerbe Pride will haue a fall And oftentimes when men are most lifted vp then are they néerest vnto it as the examples of Haman Nabuchadnezzar and Herod do plainely declare When the Milt swelleth the rest of the body pineth away Euen so when the heart is puft vp with pride the whole man is in danger of destruction Moreouer the holy ghost saith The Lord will destroy the house of the proud Iob saith of such kinde of men The sparke of his fire shall not shine feare shall dwell in his house and Brimstone shall be scattered vpon his habitation And in another place he saith The fire which is not blown shal deuoure him Me thinketh therefore if there were any sparke of grace in vs these terrible spéeches of the holy ghost might serue to humble vs and pull downe our pride especially sith the Scriptures doe affirme that God resisteth the proud and setteth himselfe exprofesso against them therfore wo vnto them for if God take against a man who can reclaim him for he doth whatsoeuer he wil. Phil. But tell me I pray you when you speake against pride what pride it is that you meane Theol. I meane all pride both that which is inward in the heart that also which breaketh out in mēs forheads I mean that which apparantly sheweth it self in mens words works Phila. Do you mean also pride of mens gifts Theo. Yes surely for there is no pride worse or more dangerous then that Beware saith one of spiritual pride as to be proud of our lerning wit knowledge reading writings sermons praiers godlines policy valor strength riches honor birth beauty authority For God hath not giuen such gifts vnto men to the end they should make sale-ware of them and set them a sunshining to behold seking only themselues with their gifts the vaine praise of the multitude and applause of the people so robbing God of his honor and proudly arrogating to themselues that which is due vnto God which is the praise of his gifts But he hath giuen his gifts to an other end namely that we should vse them to his glory and the good of others either in church or common-wealth especially of those which doe most concerne vs. Phila. Yet we see commonly men of greatest gifts are most proud Theol. True indéed For the finest cloth is soonest stained And as wormes ingender sooner in soft and tender wood than in that which is more hard and knotty and as moths do bréed sooner in fine wool then in course flocks Euen so pride and vaine-glory doe sooner assault an excellent and rare man in all kinde of knowledge vertue then an other of meaner gifts And therefore pride is said to spring out of the ashes of all vertues For men will be proud because they are wise learned godly patient humble c. Pride therefore may very fitly be compared to the crab-stock speins which grow out of the root of the very best apple-trée Therefore to say the truth this is one of the last engines and weapons which the diuell vseth for the ouerthrowing of Gods owne children euen to blow them vp with pride as it were with gunpowder For as we sée it come to passe in the siedge of strong holdes when no battery or force of shot will preuaile the last remedy and policy is to vndermine it and blow it vp with traines of gun-powder so when Sathan can no way preuaile against some excellent seruants of God his last deuice is to blow them vp with pride as it were with gunpowder Phila. I see it is a speciall grace of God for men of great gifts to be humble minded he is an old man of a thousand which excelling in gifts doth excel in humility the more gifts he hath the more humbly he walketh not contemning others but esteeming them better then himselfe For commonly we are the woorse for Gods gifts because we haue not the right vse of them and againe because they ingender so much proud flesh in vs that we had need daily to be corzied Therefore God sheweth great fauour mercy to that man whom he humbleth and taketh downe by any afflictions or infirmities whatsoeuer For otherwise it is sure proud flesh would altogether ouergrow vs. Theol. You haue spoken the truth for the Apostle himselfe confesseth that he was tempted and troubled this way had like to haue béene puffed vp out of measure with the abundance of his reuelations but that God in great mercy sent him a cooler and a rebater to wit a pricke in the flesh which he calleth the messenger of sathan whereby the Lord cured him of his pride And euen so doth he cure many of vs of our pride by throwing vs to sathan leauing vs to our selues and giuing vs ouer to commit some grosse euill euen to fal downe and breake our neckes and all to the end he may humble vs tame vs and pull down our pride which he séeth we are heart-sicke of It is good for vs therefore to be humble in the abundance of graces that we be not proud of that which we haue or that which we haue done For humility in sinne is better then pride in well doing Phila. Heerein surely appeareth the great wisdome and mercy of God that he so gratiously wringeth good out of euill and turneth our afflictious infirmities fals and downe-fals to his glory and our good Theo. It is most true For euen as of the flesh of a Uiper is made a soueraigne medicine to cure those which are stung of a Uiper and as Physitians expell poison with poison so God according to his maruellous wisdome doth of the infirmities which remaine in vs after regeneration cure other more dangerous diseases as pride vaine-glory and presumption Oh blessed therefore be his name for euer which thus mercifully causeth all things to worke together for the good of his owne people of whom these things are specially to be vnderstood Phila. Is there no cause why men of great gifts should glory in their gifts Theo. No surely none at all For the Apostle saith Who separateth thee And what hast thou that thou hast not receiued If thou hast receiued it why boastest thou as though thou haddest not receiued it Where the Apostle plainely sheweth that no man is to be proud of his gifts because they are none of his own he hath but receiued them to vse We count him worthy to be laughed at as a foole who hauing borrowed braue apparell of others as a silke gown a satten doublet a chaine of gold veluet bréeches c. should proudly iet in the stréets in them as if they were his owne Euen so they are worthy to be Chronicled for fooles which are proud of good gifts which are none of
iust cause of mourning wéeping and lamentation because such abhomination is committed in Israel Dauids eies gushed out with riuers of téeres because men kept not Gods lawes and an horrible feare came vpon him because men forsooke the law of God Ieremy did sigh in secret wishing that his head were ful of water his eies a fountaine of téeres because of the sins of the people Nehemiah mourned for the transgressiō of Gods people Lots iust soule was vexed with the vncleane conuersation of the Sodomites shall we mourn nothing at all for these things shall we be no whit grieued for the pride of our land shall we shed no téeres for such horrible intolerable abhomination They are odious in the sight of God and men the aire stinketh of them It is Gods maruellous patience that the diuel doth not carry them away quicke and rid the earth of them or that fire brimstone doth not come downe from heauen consume them Antil You are too hot in these matters of attire you make more of them then there is cause Asune I conne him thanke Gods blessing on his heart I shall loue him the better while I know him because he is so earnest against such shamefull and detestable pride Is it not a shame that women professing true Religion should make themselues such pictures puppets and peacockes as they doe And yet I heare few preachers in the pulpit speake against it Antil I maruell you should be so earnest in matters of apparell You know well enough that apparell is an indifferent thing and that Religion and the kingdome of God doth not consist in these things Theol. I know right well that apparell in it owne nature is a thing indifferent but lewd wanton immodest and offensiue apparell is not indifferent For all such abuse taketh away the indifferency of them and maketh them sinfull and euill by circumstance For otherwise why should the Lord threaten by his Prophet that he would visit the Princes and the Kings children and all such as were clothed with strange apparell that is the fashions of other countries Zeph. chap. 1. 8. Againe why should the Lord so plague the proud dames and minsing minions of Ierusalem for their pride and vanity in attire if there were no euill in such kinde of abuse the Lord saith thus in the third of Esay against those braue gallant dames Because the daughters of Zion are haughty and walke with stretched-out neckes and with wandring eies walking and minsing as they go and make a tinkling with their feet therefore shall the Lord make the heads of the daughters of Zion bald and the Lord shall discouer their secret parts In that day shall the Lord take away the ornament of the slippers and the calles and the round tires the sweet bals and the bracelets and the bonnets the tiers of the head and the stops the head-bands and the tablets the ear-rings the rings and the mufflers the costly apparell and the vailes and the wimples and the crisping pinnes and the glasses and the fine linnen and the hoods and the lawnes And in stead of sweete sauour there shall be stinke and in stead of a girdle a rent and in stead of dressing of the haire baldnesse and in stead of a Stomacher a girding of Sacke-cloth and burning in steade of beautie Then shall her gates mourne and lament and shee being desolate shall sit vpon the ground Thus we sée how terrible the Lord threatneth the gallant dames of Ierusalem for their excessiue and abhominable pride And this may wel be a Mirrour for the proud minions of our age which assuredly may well feare the Lord will bring some such iudgement vpon them as hée did vpon the daughters of Ierusalem For their sin is as great in this kinde as was the daughters of Zion and God is the same God now that he was then to punish it Antile Tush neuer speake so much of these matters of apparell For we must doe as others doe and follow the fashion or else wee shall not be esteemed Theol. If you follow them not you shall be more estéemed of God of his Angels Saints and all good men As for all others if you estéeme them more then these you shew what you are Antil Well for all that say you what you will pride is in the heart and not in the apparell For one may be proud of plaine apparell as well as of costly And some are as proud of their falling bands and little sets as others are of their great ruffes Theol. You speake foolishly For how know you that can you iudge mens hearts inward affections Can you say when mens and womens apparell is sober modest and Christian-like that they haue proud hearts are proud of that attire You goe very farre indéed to iudge the heart You ought to iudge charitably of such as goe soberly and modestly attired euen that their heart is according to their attire As for you we may rather thinke your heart is vaine light and foolish because your attire doth strongly argue it And as the Prophet saith The triall of your countenance testifieth against you you declare your sinnes as SODOME and hide them not Antile I pray you then set downe some rules for apparell out of the Scripture Theol. I may well set downe what I will but surely most men and women will do what they list For verily it may be thought that many of this age haue forsworn God his word al goodnesse For they are come to this point let God say what he will they will do what they list For as the Prophet saith They haue made a couenant with Hell and with death and are growen to an agreement Esay 28. 15. And I doe verily thinke if God himselfe should come downe from Heauen in his owne person and disswade men and women from this vanitie of apparell yet would they still vse it as it were in despite of God and as it were to anger him the more For they are so extraordinarily enamoured and so immoderately delighted with it and do so continually and altogether dote on it and are so wood mad of it that they will haue it though men and angels and all the world say nay nay which is more though they should go to the diuel quicke with it And therfore it is but lost labour to speake against it preach against it or write against it It is but euen to plough the sea or knocke at a deafe mans doore for there is no hope of any reformation Onely this we gaine that the world is reprooued and conuicted of sinne and these things shall stand in record against them in the last day so that they may say they had a faire warning and that there was a Prophet amongst them Philaga Yet for all this I pray you set vs downe some directions and rules out of Gods holy booke concerning attire For albeit some bee very bad and
for the twi-light and saith None eie shall see me And in another place How shall God know can he iudge thorow the darke cloud But verily verily though the adulterer doe neuer so closely and cunningly conuey his sin vnder a canopie yet the time will come when it shall be disclosed to his eternall shame For God will bring euery worke to iudgement with euery secret thought whether it be good or euill For he hath set our most secret sins in the light of his countenance And hee will lighten the things that are hid in darknesse and make the counsels of the heart manifest For this cause Iob saith When I sinne thou watchest me and wilt not purge me from my sinne Phila. Now you haue shewed vs the causes of adultery I pray you shew vs the remedies Theol. There be six remedies for adultery which no doubt will greatly preuaile if they be well practised Phila. Which be they Theol. Labour Abstinence Temperance Praier Restraint of senses Shunning of womens company and all occasions whatsoeuer Phila. Well sir now you haue waded deepe enough in the second signe of damnation I pray you let vs proceed to the third which is couetousnesse And as you haue laid naked the two former so I pray you strip this starke naked also that all men may see what an vgly monster it is and therefore hate it and abhorre it Theol. I would willingly satisfie your mind but in this point I shall neuer do it sufficiently For no heart can conceiue or tongue sufficiently vtter the loathsomnesse of this vice For Couetousnesse is the foulest fiend blackest diuell of all the rest It is euen great Beelzebub himselfe Therefore I shall neuer be able fully to describe it vnto you but yet I will do what I can to strip it and whip it starke naked And howsoeuer that men of this earth and blind worldlings take it to be most swéet beautifull and amiable and therefore do embrace it entertaine it and welcome it as though there were some happinesse in it yet I hope when I haue shewed them the face thereof in a glasse euen the true glasse of Gods word they will be no more in such loue but quite out of conceit with it I will therefore hold out this glasse to them Saint Paul to Timothy brandeth this sinne in the forehead and boareth it in the eares that all men may know it and auoid it when hée saith Couetousnesse is the root of all euill Our Lord Iesus also giueth vs a watch-word to take héed of it saying Take heed and beware of couetousnesse As if he should say touch it not come not neare it it is the very breath of the diuell it is present death and the very rats-bane of the soule The Apostle laieth out the great danger of this sinne and doth excéedingly grime the face of it when he saith that the end of all such as minde earthly things is damnation Let all carnal worldlings and muckish minded men lay this to heart and consider well of it lest they say one day had I wist Phila. Good sir lay open vnto vs the true nature of Couetousnesse and what it is that we may more perfectly discerne it Theol. Couetousnesse is an immoderate desire of hauing Phila. I hope you doe not thinke frugality thriftinesse and good husbandry to be couetousnesse Theol. Nothing lesse For they be things commanded being done in the feare of God and with a good conscience Phila. Doe you not thinke it lawfull also for men to doe their wordly businesse and to vse faithfulnesse and diligence in their callings that they may prouide for themselues and their families Theol. Yes no doubt And the rather if they doe these things with calling vpon God for a blessing vpon the works of their hands and vse praier thanksgiuing before after their labor taking héed all the day long of the common corruptions of the world as swearing cursing lying dissembling deceiuing gréedy getting c. Phila. Wherein I pray you doth couetousnesse especially consist Theol. In the gréedy desire of the mind For we may lawfully doe the works of our calling and play the good husbands and good huswiues but we must take héed that distrustfulnes and inward gréedinesse of the world doe not catch our hearts For then are we set on fire and vtterly vndone Phila. Sith couetousnesse is especially of the heart how may we know certainely when the heart is infected Theol. There be foure speciall signes of the hearts infection Phil. Which be they Theo. The first is an eager and sharp set desire of getting Therefore the holy Ghost saith He that hasteth to be rich shall not be vnpunished And againe An heritage is hastily gotten at the beginning but the end thereof shall not be blessed The Heathen man also saith No man can be both iustly and hastily rich The second is a pinching and niggardly kéeping of our owne that is when men being able to giue will hardly part with any thing though it be to neuer so holy and good vse And when at last with much adoe for shame they giue somthing it commeth heauily from them God wot and scantly The third is the neglect of holy duties that is when mens minds are so taken vp with the loue of earthly things that they begin to slacke and coole in matters of Gods worship The fourth and last is a trusting in riches and staying vpon them as though our liues were maintained by them or did consist onely in them which thing our Lord Jesus flatly denieth saying Though a man haue abundance yet his life consisteth not in the things that hee hath Luke 12. 15. These then are foure euident signes and tokens whereby we may certainly discerne that meus harts and intrailes are infected with couetousnesse Phila. You haue very well satisfied vs in this point Now let vs vnderstand the originall causes of Couetousnesse Theol. There be two speciall causes of Couetousnesse The one is the ignorance and distrust of Gods prouidence The other is the want of tasting and féeling of heauenly things For till men taste better things they will make much of these till they feele heauen they will loue earth til they be religious they will be couetous Therfore the cause is soone espied why men are so sharpe set vpon these outward things and doe so admire riches worldly pompe pleasures and treasures Because they know no better they neuer had taste or feeling of those things which are eternall Phila. Now as you haue shewed vs the causes of Couetousnesse so let vs also heare of the effects Theol. If I once enter into this I shall bée entar gled and wound vp in a maze where I know not how to get out againe For the euill effects of this vice are so many and so great that I know not almost where to begin or where to end Notwithstanding I will enter into it get out
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
him we care not for him so long as all goeth well with vs. But if we come into distresse or want any thing that we would faine haue then he is sure to heare of vs. As he saith by the Prophet In their affliction they will seeke me early And another Prophet saith Lord in trouble haue they visited thee They powred out a praier when thy chastisement was vpon them So then now I hope you do plainely sée the cause why the Lord bringeth his children into so many troubles and necessities Phila. I doe see it indeed and I am very well satisfied in it But yet let me aske you one thing further Are Gods children alwaies sure to be deliuered out of their troubles Theol. Yes verily and out of doubt so far foorth as God séeth it good for them For it is written Great are the troubles of the righteous but the Lord deliuereth them out of all S. Peter saith The Lord knoweth how to deliuer the godly out of temptation As if hée should say He is beaten in it and well séene and experienced in it so as he can doe it easilie and without any trouble at all It is said of Ioseph being in prison that when his appointed time was come and the counsell of the Lord had tried him the King sent and loosed him the Ruler of the people deliuered him And againe the Scripture saith The righteous cry and the Lord heareth them and deliuereth them out of all their troubles The Angell of the Lord tarrieth round about them that feare him and deliuereth them And in another place the Lord himselfe saith concerning the righteous man Because hee hath loued mee therefore I will deliuer him I will exalt him because he hath knowen my name Hee shall call vpon mee in trouble and I will heare him I will bee with him in trouble I will deliuer him and glorifie him So also saith Eliphas the Temanite He shall deliuer thee in six troubles and in the seuenth the euill shall not touch thee Come my people saith the Lord enter thou into thy Chambers and shut thy doores after thee hide thy selfe for a very little while vntill the indignation passeouer And the Prophet saith Vpon Mount Zion shall be deliuerance and it shall be holy and the house of Iacob shall possesse their hereditary possessions Almost innumerable places of the Scriptures might be alledged to this purpose but these may suffice Therefore let vs know for a certainety that so sure as trouble and affliction are to the Children of God so sure also is deliuerance out of the same As we may write of the one and make reckoning of it as sure as the coat of our backe so may we also in Gods good time write of the other and make full account of it as sure as the Lord is true Abraham was in trouble but deliuered Iob in trouble but deliuered Dauid in great troubles but deliuered The thrée Children in the Furnace but deliuered Daniel in the Lions den but deliuered Ionas in the Whales belly but deliuered Paul in innumerable troubles but yet deliuered out of all Phila. All this being true that you say it followeth that Gods children are chastised only for their good and euermore sure of deliuerance in his appointed time Which thing being so me thinketh there is no cause at all why they should be ouer heauie or too much cast downe in their afflictions Theol. Assuredly there is no cause at all but rather cause why they should reioyce clap their hands and sing care away For can a father forsake his children a sing his subiects a Maister his seruant or a Shéepe heard his shéepe Doth not Iehouah say I will nor leaue thee nor forsake thee Doth not our heauenly Father know wée haue néede of these things Hath not God geuen vs his word that wée shall not want outward things Hath hée not said They shall be cast vpon vs Why then should wee be dismaied Why should wée hang downe our heades Why doe wée not plucke vp our hearts and be of good cheare God is our deare Father he is our best friend hée is our daily Benefactor hée kéepeth vs at his owne costs and charges hée grudgeth vs nothing hée thinketh nothing too much for vs. He loueth vs most dearely he is most chary and tender ouer vs hée cannot endure the winde should blow vpon vs he will haue vs want nothing that is good for vs. If we will eate gold wée shall haue it He hath giuen vs his faithfull promise that as long as wée liue wée shall neuer want Let vs therefore reioice and be merry For Heauen is ours earth is ours God is ours Christ is ours all is ours As the Apostle saith All is yours and you are Christs and Christ is Gods The world clap their hands and crow long before it bée day saying all is theirs but the children of God may say and say truely All is ours For they haue a true title proper interest through Christ in all the creatures Many are their priuiledges great are their prerogatiues They are frée of heauen and frée of earth They are the onely frée Denisens of the world Christ hath purchased them their fréedome Christ hath made them frée and therefore they are frée indéed They are frée from sinne frée from hell frée from damnation They are at peace with God men Angels They are at peace with themselues They are at peace with all creatures They are yong Princes Angels fellowes descended of the highest house of the bloud royall of heauen states of Paradise and heires apparent to the immortall Crowne Therefore God hath commanded his Angels to guard them being such yong Princes as they are yea he hath giuen a very straight charge to all his creatures to look to them to sée to them that they want nothing that they take us hurt so teasous so chary so tender is he of thē The angels must cōfort Iacob The whale must rescue Ionas The rauens must féed Elias The Sun and Moone must stay for Ioshua The Sea must diuide it selfe that Moses and his people may passe thorow The fire must not burne the thrée children The Lions may not deuoure Daniel All the creatures must change their nature rather then Gods children should not be holpen and deliuered Oh therefore how great is the happinesse of Gods chosen Who can expresse it who can vtter it They know not their owne happinesse it is hid from them Afflictions doe cloud it troubles doe ouershadow it crosses doe dim it and there is an interposition of the earth betwixt their sight and it But this is most certain and sure that the best is behind with the children of God all the swéet is to come Their happines doth not appeare in this world Their life is hid with Christ in God When Christ shall appeare then shall they also appeare with him in glorie It doth not
fire when it will be too late to repent Phila. What may be the cause of this so often and great swearing for surely it is no inherent and in-bred sinne in our nature as some of the other sinnes be Theol. No verily But these thrée I iudge to be the cause of it Custome Want of admonition Want of punishment Phila. What then are the remedies for it Theol. The remedies are these Disuse Praier Friendly admonition Some sharpe Law Phila. Well Sir now we haue heard enough of swearing I pray you proceed to the next signe of damnation which is lying Theol. Swearing and lying be of very néere kindred For he that is a common swearer is for the most part a common lier also For hee that maketh no conscience of swearing will make no conscience of lying And as the Lord hateth the one so also he hateth the other And as he punisheth the one so he will punish the other Therefore Salomon saith Lying lips are an abhomination vnto the Lord. Saint Iohn saith Without shall be dogges enchanters whoore-mongers murtherers and whosoeuer loueth or maketh lies Againe the same holy man of God saith that liers shall haue their part and portion in the lake which burneth with fire and brimstone which is the second death Phila. These scriptures which you alleadge doe manifestly declare that God abhorreth liers and hath reserued great torments for them Therefore the princely Prophet Dauid saith that he would banish all liers out of his house He that telleth lies saith he shal not remaine in my sight A lying tongue is one of the sixe things which God doth hate and his soule abhorre Yet for al this we see the lamentable experience how many haue euen taught their tongues to lie as the Prophet saith and there is no trueth in their lips This vice is almost as common as swearing For it is hard to finde a man that will speake the truth the whole truth and nothing but the truth from his heart in simplicity and plainnesse at all times in all places and amongst all persons without all glozing or dissembling either for feare gaine flattery men-pleasing hiding of faults or any sinister respect whatsoeuer Where I say is this man to be found I would fain see him I would faine looke vpon such a man It would doe my heart good to behold him I would reioyce to set mine eyes vpon such a man Theo. Such a man as you speake of is hardly to be found among the sonnes of men They be blacke Swans in the earth they be white crowes they be rare birds For there be very few that will speake the truth from their heart yet some such I hope there be But for the most part amongst the greater sort lying dissembling and fraud do beare all the sway There is no truth no honesty no conscience no simplicity no plaine dealing amongst men in these most corrupt times Faith and truth are parted cleane away And as the kingly prophet saith The faithfull are failed from among the children of men They speake deceitfully euery one with his neighbour flattering with their lippes and speake with a double heart Men now adayes studie the Arte of lying flattering fawning glosing and dissembling they haue a heart and a heart They haue hony in their mouth and gall in their heart Their tongues are as soft as butter and oile but their hearts are full of bitternesse poison and wormwood They are full of outward courtesie and ciuility full of court holy water when there is no truth nor plainenesse in their inward affection They will speake you faire when they would cut your throats They will shew you a good countenance when they would eate your heart with garlicke In outward shew they will carry themselues plausibly when their hearts are full of venome malice This viperous brood do but watch their times opportunities till they can get a man vpon the hip and then they will sting him worke their malice vpon him These fauning curs will not barke till they bite They will lurke and lie close til they spie their vantage and then they wil shew themselues in their kinde then they will hoist a man and turne him ouer the perke if they can These men are like the waters which are most déepe where they are most calme like a dangerous rocke hid vnder a calme sea or as the Heathen say like the Syrens song which is the Sailers wrecke like the Fowlers whistle which is the birds death like the hid bait which is the fishes bane like the Harpyes which haue virgins faces and Uultures tallons or like Hyena which speaketh like a friend and deuoureth like a foe or as the Scripture saith like Ioab the captaine of the hoast which spake kindly to Amasa an other Captain kissed him when presently hée stabd him or like vnto the Herodians and Pharisies seruants which came to our Lord Jesus with many fawning insinuations calling him good master telling him that he was the plaine truth that he taught the way of God truely he regarded no mans person and many good morrows and all this géere when as in very déed their purpose was to intangle him in his words and to entrap him that they might catch aduantage against him so cut his throt giue him pap with a hatchet This it is which the wise man saith A man that flattereth his neighbour spreadeth a net for his feet And againe As siluer drosse ouerlaid vpon an earthen pot so are fawning lips and an euill heart And in another place hée saith Hee that beareth hatred will counterfait with his lips but hee laieth vp deceit in his heart When hee shall shew his voice fauourably trust him not For their are seuen abhominations in his heart Hee will couer hatred by deceit but his malice shall be discouered in the congregation In another place he pronounceth a curse vpon all these hollow hearted hypocrites and meale-mouthed flatterers For saith he Vnto him that blesseth his friend with a loud voice betimes in the morning rising vp earely a curse shall be imputed Phila. You haue very well described the conditions of the men of this age which haue faces countenances and tongues but no harts which professe lying and dissembling which say hee cannot liue that cannot dissemble which haue faire faces and false hearts which haue forgotten that plaine honesty is deepe policy Theol. The holy Ghost often in the Prouerbs of Salomon calleth all vnregenerate men fooles or as it is in the Hebrew men without hearts Because they haue no heart to God no heart to his word no heart to his children no heart to godlinesse no heart to any thing that good is They are without an honest heart an vpright heart a plaine heart They are all in words nothing in déeds They promise mountaines and performe mol-hils They will speake well of religion and practise nothing They wil giue faire
and thither neuer so much yet at the last we must be faine to be shut vp in Gods wrath Antile What I pray you do you make it so great a matter if a man be a little ouertakē with drinke now and then There is no man but he hath his faults and the best of vs all may be amended If neighbours meete together now and then at the Ale house and play a game at Maw for a pot of Ale meaning no hurt I take it to be good fellowship and a good meanes to increase loue amongst neighbours and not so hainous a thing as you make it Theol. I sée you would fain make faire weather of it and smooth ouer the matter with swéete words as though there were no such great euill in it But howsoeuer you mince it and blaunch it ouer yet the Apostle saith flatly That drunkards shall not inherite the kingdome of God I thinke this one sentence is enough to amaze and strike thorow the hearts of all drunkards in the world For it is as much in effect as if the Apostle had said All drunkards are notorious Reprobates and hell-hounds branded of Sathan and deuoted to perpetuall destruction and damnation But you say you meane no hurt I answer whatsoeuer you meane your actions are naught and your fellowship as bad For what good meaning can you haue or what good fellowship call you it for poore labouring men artificers and such like to sit idlely all the day long in Tauernes and Ale-houses mispending their time and their money in gaming rioting swearing staring swilling bezzeling bibbing brauling and brabling There is no true fellowship in it it is méere impiety if we may call it impiety for poore mèn to liue idlely dissolutely neglecting their callings while their poore wiues and children sit crying at home for bread being ready to starue to beg or to steale I pray you speake your conscience what good fellowship is there in this Antile Yet for all that there be some which abstaine from Ale-houses and yet are as bad as any other For they will backe-bite and slaunder their neighbours they will doe them a shrewd turne as soone as any other they are enuious they censure vs and disdaine our company Yet we thinke our selues as good as they for all their shewes of holinesse Theol. You speake more then you know or can iustifie against some better then your selfe But if it were so you should but iustifie one sin by another a lesser by a greater which is to no purpose Antile Will you then condemne all good fellowship Theol. No no I doe greatly allow godly and Christian fellowship and acknowledge it to be one of the chiefest comforts we haue in the world I know we are commanded to loue brotherly fellowship But as for your pot-companionship I hate it and abhorre it For it is written He that followeth the idle shall be filled with pouertie And againe He that keepeth company with banquetters shameth his Father And in an other place He that loueth pastime shall be a poore man and hee that loueth Wine and Oyle shall not be rich Phila. Good M. Theologus talke no more with him but let vs draw neere vnto the windevp of this matter and tell vs in a word which be the chiefe causes of Drunkennesse Theol. The causes are these Ill company Ale-houses Idlenesse A wicked humor Phila. Which be the true remedies Theol. The remedies are these Auoiding of ill company Shunning of Ale-houses Labour in our callings A good course of life Phil. Well Sir you haue waded farre enough in this point let vs now come to the eighth signe of condemnation which is idlenesse Theol. Concerning idlenesse this I say briefely that it is the mother of all vice and the stepdame of all vertue yea it is the very veldame of all enormities It is the mother of whoredome the mother of pride the mother of theft the mother of drunkennesse the mother of ignorance the mother of error the mother of pouerty the mother of slandering and back-biting pratling and gossipping brawling scolding quarelling and what not Idlenesse was one of the principall sinnes of Sodome as the Prophet Ezechiel testifieth saying pride fulnesse of bread and abundance of idlenesse was in her and in her daughters Salomon is very plentifull in this matter For saith he the sluggard lusteth and hath nought And againe The sluggard is wiser in his owne conceit then seuen men that can giue a sensible reason That is he taketh himselfe the wisest of many because hée spareth his body when others take paines he saith Yet a little sleepe yet a little slumber yet a little folding of the hands and his pouerty commeth like a traueller that is vnawares and his necessity like an armed man that is strongly Then he foldeth his hands together and eateth his owne flesh For he hideth his hand in his bosome and it wearieth him to put it to his mouth againe In an other place the holy Ghost saith The slothful man will not plough because of winter Therefore he shall begge in sommer and haue nothing Againe the slothfull man is brother to him that is a great waster Moreouer it is said that the sluggard turneth himselfe vpon his bed as the doore doth vpon the hinges That is he kéepeth his bed as if he were fastened to it And because the Spirit will abound in this point it is further written of the slethfull man that he saith An huge Lyon is in the way I shall be slaine in the streets That is when any good matter is in hand as preaching praying reading giuing to the poore c. then hée draweth backe he shrinketh into the shell hée findeth one let or other one excuse or other Then profit and pleasure businesse and idlenesse matters at home and matters abroad company and a thousand occasions will lye in his way as so many Lions to let and hinder him So then we sée how liuely and plentifully the holy Scriptures doe paint out the lazy lubbers of this world and sons of idlenesse which are as hardly drawen to any good thing as a Beare to the stake As for the duties of Religion they goe as liuely and as cheareful about them as a théefe goeth vp the ladder to be executed for his theft Phila. I doe plainely see that this sinne of Idlenesse is a very grosse euill and the root of many vices yet for al that there be a great number which thinke they were borne to liue idlely as many yong Gentlemen and such like which imagine they came into the world for no other purpose but to hunt and hawke card and dice riot and reuell and to spend their daies in pleasure and vanity Againe there be many lazy lozels and luskish youths both in Townes and Villages which doe nothing all the day long but walke in the streetes sit vpon the staules and frequent Tauernes and
Ale-houses gaming rioting and lewd company Would to God therefore that both these kind of publike persons would cast off idlenesse and slouth and with diligence faithfulnesse care and conscience performe the duties of their places For it is an excellent thing for any to be a good man in his place As a good Magistrate that ruleth well that gouerneth wisely which fauoureth good men and good causes and defendeth them which also setteth himselfe against bad men and bad causes and punisheth them sharpely and seuerely which moreouer maintaineth vertue euen of a very loue he beareth vnto it in his heart and punisheth vice of a very zeale and hatred against it and not for his credit only or to please some or because he must needs doe it and can doe no lesse or for any such sinister respect but euen of a loue to God a care of his glory a conscience of dutie and a feruent zeale against sinne So likewise it is a notable thing for a Minister to be a good man in his place to bée studious in the law of God diligent and painfull in preaching and that of a loue to God a zeale of his glorie déepe pity and compassion toward the soules of the people séeking by all meanes possible to winne them vnto God carrying himselfe in all his actions amongst them wisely religiously vnblameably and in offensiuely So againe it is a worthy thing to be a good rich man which doth much good with this riches which kéepeth a good house relieueth the poore ministreth to the necessity of the Saints and giueth chéerefully and with discretion where néed is So also it is a commendable thing to be a good neighbour or a good Townes man by whom a man may liue quietly peaceably ioyfully and comfortably And lastly to be a good poore man that is humble lowly duetifull painefull ready to helpe and ready to please Oh I say this is a most excellent and glorions thing when euery man kéepeth his standing his range and his ranke when all men with care and conscience performe the duties of their places when the husband doth the duty of an husband and the wife of a wife when the father doth the duety of a Father and the child of a child when the Master doth the duty of a Master and the seruantof a seruant when euery man setteth God before his eies in doing those things which especially belong vnto him For héerein consisteth the honor of God the glory of the Prince the crowne of the Church the fortresse of the Common-wealth the safety of Cities the strength of kingdomes and the very preseruation of all things Antil You haue said well in some things But yet I doe not see but that rich men and women may liue idlely sith they haue enough where withall to maintaine it For may not a man doe with his owne what he list Theol. No verily For you may not take your owne knife and cut your owne throat with it neither may you take your owne are and kill your owne childe with it Therefore that reason is naught Albeit therefore wealthy men women haue great plenty of all things so as they néed not to labour yet let them bée profitably emploied some other way Let them exercise themselues in one good thing or other If they can finde nothing to doe let them giue themselues much to priuate praiers and reading of the scriptures that they may be able to instruct and exhort others Or else let Ladies and Gentlewomen doe as that good woman Dorcas did that is buy cloth cut it out work it sewe it make shirtes smockes coates and garments and giue them to the poore when they haue so done For it is said of Dorcas that shee was a woman full of good workes and almes-deeds which shee did She was a mercifull and tender hearted woman she was the poore mans friend she clothed the poore and naked shée knew it was a sacrifice acceptable to God Oh that the wealthy women of our land would follow the example of Dorcas But alas these daies bring foorth few Dorcasses Phila. As you haue shewed vs the causes of the former euils so now I pray you shew the causes of this also Theol. The causes of Idlenesse are Euill examples Bad education Liuing out of calling Phila. Shew vs also the remedies Theol. The remedies are Good education Labour in youth Good examples Diligence in a lawfull calling Phila. Now then let vs come to the last signe of condemnation which is oppression And I beseech you good sir speake your minde of it our of the Scriptures Theol. It is so infinite a matter that I know not where to begin or where to make an end of it It is a bottomlesse sinke of most grieuous enormities I shall enter into a Labyrinth where I shall not know now to get out againe But sith you are desirous to heare something of it this I say that it is a most cruell monster a bloody vice a most vgly and hidious fiend of hell The Scriptures in very many places do cry out vpon it arraigning it adiudging it and condemning it downe to hell They doe also thunder and lighten vpon all those which are stained and corrupted with this vice calling them by such names and giuing them such titles as are taken from the effects of this sinne and most fit for oppressours as namely that they grinde the faces of the poore that they plucke off their skinnes from them and their flesh from their bones that they eate them vp as they eate bread These are they which striue to deuoure all like sauage beasts to get the whole earth into their hands either by hooke or by crooke by right or by wrong by oppression fraud and violence These Caterpillers and Cormorants of the earth are like vnto the Whale-fish which swalloweth vp quick other little fishes They are like the Lion that deuoureth other beasts They are like the Falcon which seizeth plumeth and prayeth vpon other fowles These gréedy Wolues deuoure all and swallow vp the poore of the Land Therfore the Prophets of God do thunder out many great woes against them First the Prophet Esay saith Wo vnto them that ioine house to house and field to field till there be no place for the poore to dwell in that they may be placed by themselues in the middest of the earth Secondly the Prophet Ieremy saith Woe vnto him that buildeth his house by vnrighteousnesse and his chambers without equity Thirdly the Prophet Micah saith Wo vnto them that couet fields and take them by violence and so oppresse a man and his house euen a man and his heritage Fourthly the Prophet Abacuc crieth out saying Woe vnto him that buildeth a Towne with bloud and erecteth a City by iniquity S. Iames also most terribly threatneth these kind of men saying Goe to now you rich men weepe and howle for your miseries that shall come vpon you Your
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
his son That he would condemne others for sinne Antile But how doe you prooue the decree of reprobation to wit That God hath determined the destruction of thousands before the world was Theol. The Scripture calleth the reprobates The vessels of wrath prepared to destruction The Scripture sayth God hath not appointed vs vnto wrath Therefore it followeth that some are appointed vnto wrath The Scripture sayth of the reprobates That they were euen ordeined to stumble at the Word The Scripture sayth They were of olde ordeined to this condemnation Antile But how answer you this God willeth not the death of a sinner Therefore hee hath predestinate none to destruction Theol. God willeth not the death of a sinner simply and absolutely as it is the destruction of his creature but as it is a meane to declare his iustice and to set forth his glory Antile God did foresee and foreknow that the wicked would perish through their owne sinne but yet he did not predestinate them vnto it Theol. Gods prescience and foreknowledge cannot be separated from his decrée For whatsoeuer God hath foreséene foreknowen in his eternall counsell he hath determined the same shall come to passe For as it apperteineth to his wisdom to foreknow and foresée all things so doth it apperteine to his power to moderate and rule all things according to his will Antil What do you call prescience in God Theol. Presence in God is that whereby all things abide present before his eies so that to his eternall knowledge nothing is past nothing to come but all things are alwaies present And so are they present that they are not as conceiued imaginations formes and motions but all things are alwaies so present before God that he doth behold them in their verity and perfection Antil How can God iustly determine of mens destruction before they haue sinned Theol. This obiection hath béene answered in part before For I told you that God condemneth none but for sinne either originall only or else both original and actual For howsoeuer hée doth in himselfe before all time determine the reprobation of many yet he procéedeth to no execution till there be found in vs both iust deserts and apparant cause Therefore they deale vnsoundly and foolishly which confound the decrée of reprobation with damnation it selfe sith sinne is the cause of the one and onely the will of God of the other Phila. Well Sir sith we are so farre proceeded in this question by the occasion of this mans obiections and cauils I pray you now as you haue spoken much of reprobation and the causes thereof so let vs heare somewhat of election and the causes thereof and shew vs out of the Scriptures that God hath before all worlds chosen some to eternall life Theol. Touching the decrée of Election there are almost none that make any doubt thereof therefore small proofe shall serue for this point Onely I will confirme it by one or two testimonies out of the holy Scriptures First the Apostle saith Blessed be God euen the Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in Heauenly things in Christ as hee hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue You sée the words are very plaine and pregnant for this purpose An other confirmation is taken out of the 8. Chap. to the Romanes in these words Those whom he knew before did he also predestinate to be like to the image of his own Sonne that he might be the first borne of many brethren Phila. Which be the causes of Election Theol. The causes of Election are to be found onely in God himselfe For his eternall election dependeth neither vpon man neither yet vpon any thing that is in man but is purposed in himselfe and established in Christ in whom we are Elected This is fully prooued in these words Who hath predestinated vs to bee adopted through Iesus Christ in himselfe according to the good pleasure of his will to the praise of his glory wherewith he hath made vs freely accepted in his beloued Where wée see the apostle telleth vs that his frée grace and the good pleasure of his will are the first motiues or moouing causes of our Election Phila. But the Papists fetch the first motiue of election out of mans merits and fore-seene works For say they God did fore-see who would repent beleeue and doe well and therefore he made choise of them Theol. But they are greatly deceiued For I say againe and againe that there was nothing in vs which did euer mooue God to set his loue vpon vs and to choose vs vnto life but he euer found the originall cause in himselfe As it is written Hee will haue mercy vpon whom he will haue mercy and whom hee will hee hardneth And againe It is neither in him that willeth nor in him that runneth but in God that sheweth mercie The Lord himselfe also testifieth that hée did choose his people not for any respect in them but onely because hée loued them and bare a speciall fauour vnto them So then it is a certaine truth that Gods eternall predestination excludeth all merits of man and all power of his will thereby to attaine vnto eternall life and that his frée mercy and vndeserued fauour is both the beginning the middest and the end of our saluation That is to say all is of him and nothing of our selues Phila. Whether then doth faith depend vpon election or election vpon faith That is whether did God choose vs because we doe beleeue or whether doe we beleeue because we are chosen Theol. Out of all doubt both faith and all fruits of faith doe depend vpon election For therefore we beléeue because we are elected and not therfore elected because we beléeue As it is written So many as were ordained to euerlasting life beleeued Antil If men be predestinate before they be borne to what purpose serue all precepts admonitions lawes c It forceth not how we liue For neither our godly or vngodly life can alter the purpose of God Theo. This is a very wicked and carnall obiection and sheweth a vile and dissolute minde in them that vse it But I would wish such men to consider the end of our election which is that we should lead a godly life As it is plainely set downe in the first to the Ephesians where the Apostle saith God hath chosen vs before the foundation of the world But to what end that we should line as we lift No no saith he But that we should be holy and vnblameable before him Againe he saith We are perdestinate to bee made like the image of his Sonne that is to be holy and righteous For most certaine it is that we can iudge nothing of predestination but by the consequents that is by our calling iustification and sanctification
cause why men should be so giuen to this world For they must leaue it when they haue done all that they can As we say To day a man to morrow none And as the Apostle saith We brought nothing into this world and it is certaine we shall carry nothing out We must all die we know not how soone why therfore should men set their hearts vpon such vncertaine and deceiuable thinges for all things in this world are more light then a feather more brittle then glasse more fléeting then a shadow more vanishing then smoke more vnconstant then the winde Doubtlesse saith the Prophet Dauid Man walketh in a shadow and disquieteth himselfe in vaine he heapeth vp riches and cannot tell who shall gather them Psalm 39. 6. I wonder therefore that these Moules and Muck-wormes of this earth should so minde these shadowish things and so dote on them as they doe If they were not altogether hardned and blinded by the diuell they would not be so néerely knit to the clod and the peny as they are thinking and alwaies imagining that there is no happinesse but in these things which are but dung and drosse and at last they will giue vs the slip when we thinke our selues most sure of them The wise king who had the greatest experience of these things that euer man had for hée enioyed whatsoeuer this world could affoord vpward and downeward backward and forward yet could find nothing in them but vanity and vexation of spirit Moreouer he flatly auoucheth that all these things riches wealth honour pleasures and treasures will most notably deceiue vs in the end giue vs the slip and be gone For he compareth riches and all the glorie of this world to an Eagle or Hawke which a man holdeth vpon his fist stroketh her maketh of her taketh great delight and pleasure in her and saith he wil not take ten pounds for her yet al on the sudden she taketh her flight and flieth vp into the ayre and he neuer séeth her more nor shée him The wordes of the holy Ghost are these Wilt thou cause thine eyes to flie after them meaning riches Thou mayst but they will not be found For they will make themselues wings like to the Eagle which flieth vp to Heauen From thence wée may learne that though wée set our hearts neuer so much on any thing here below yet at the last it shall be taken from vs or we from it Therefore all worldly men doe but weaue the Spiders webbe and may fitly be compared to the silly Spider who toileth her selfe and laboureth all the weeke long to finish vp her webbe that she may lodge her selfe in it as in her owne house and frée hold But alas at the weeks end a Maid in a moment with one brush of a broome dispessesseth her of her in heritance which she had purchased with great labour and much adoe Euen so when the men of this world haue with much care and trauell purchased great lands and reuenewes and gathered all that they can yet on the sudden death with one stroke of his direfull dart will make them giue vp the ghost and then where are they It was pretily therefore said of a man in the light of nature No man hath euer liued so happily in this life but in his life-time many things haue befallen him for the which he hath wished rather to die then to liue And assuredly I thinke there was neuer any man liued any one day vpon the fare of this earth but some griefe or other either did or iustly might inuade his minde ere night either in the temptations of the world the flesh or the diuell or in regard of soule body goods or name in regard of wife children friends or neighbours in regard of dangers to Prince Estate church or Common wealth in regard of casualties and losses by water by fire by Sea or by land What a life therefore is this that hath not one good day in it Who would desire to dwell long in it For it lieth open euery day to manifold miseries dangers losses casualties reproaches shame infamie pouerty sicknesse diseases collickes agues tooth-ache head-ache backe-ache bone-ache and a thousand calamities Phila. You haue very well described vnto vs the vanitie of this life and that no day is free from one sorrow or other one griefe or other Which thing our Lord Iesus ratifieth in the reason which he bringeth why men should not distrustfully care for to morow For saith he Sufficient vnto the day is the euill thereof Or as some reade it The day hath enough with his owne griefe Where in hee doth plainely shew that euery day hath his sorrow his euill his griefe and his thwart But I pray you proceed further in this point Theol. This I say further that when men haue swinked and sweat carked cared moiled and turmoiled drudged droiled by night by day by sea and by land with much care and sorrow much labour and griefe to rake together the things of this life yet at last all will away again and we must end where we began For as Iob said Naked wee came into the world and naked we must goe out Iob 1. For euen as a wind-mill beateth it selfe maketh a great noise whisleth and whisketh about from day to day all the yéere long yet at the yéeres end standeth still where it begun being not mooued one foot backward or forward so when men haue blustered and blowen all that they can haue euen run themselues out of breath to scrape vp the commodities of the earth yet at last they must spite of their beards end where they began end with nothing as they began with nothing end with a winding shéet as they began with swadling clouts For what is become of the greatest Monarchs Kings Princes Potentates and Magnificoes that euer the world had Where is Cyrus Darius Xerxes Alexander Caesar Pompey Scipio and Hanniball Where are the valiant Henries and noble Edwards of England Are they not all gone downe to the house of obliuion Are they not all returned to their dust and all their thoughts perish Though they were as Gods yet haue they died as a man are fallen like others Who now careth for them who talketh of them who feareth them who regardeth them do not beggars tread vpon them Yet while they liued they were the Lords of the world they were as terrible as Lions fearefull to all men full of pompe and glorie dignitie and maiestie They plowed vp all things they bare all before them and who but they But now they haue giuen vp the ghost and are as Iob saith gone downe to the house appointed for all the liuing Their pompe is descended with them and all their glorie is buried in the ashes They are now couered vnder a cled cast out into a vault made companions to toades and the wormes do eat them and what is become of their soules is most of all to
against vs as most damnable transgressors of all thy holy commandements yea such as are sunke in our rebellions and haue many times often committed high treason against thy maiesty therefore thou maist iustly cast vs all downe into hell fire there to be tormented with Sathan and his Angels for euer And we haue nothing to except against thy maiesty for so doing sith therein thou shouldest deale with vs but according to equity and our iust deserts Wherfore déere Father we do appeale from thy iustice to thy mercy most humbly intreating thée to haue mercy vpon vs and freely to forgiue vs all our sinnes past whatsoeuer both new and old secret and open knowen and unknowen and thatfor Jesus Christs sake our only mediator And we pray thée touch our hearts with true griefe vnfained repentance for them that they may be a matter of continuall sorrow hart-smart vnto vs so as nothing may grieue vs more then this that wée haue offended thée béeing our speciall friend and Father Giue vs therefore deare Father euery day more and more sight féeling of our sinnes with true humiliation vnder the same Giue vs also that true and liuely faith whereby we may lay sure hold on thy Sonne Christ and all his merits applying the same to our owne soules so as we may stand fully perswaded that whatsoeuer he hath don vpon the crosse he hath done for vs particularly as well as for others Giue vs faith good Father constantly to beléeue all the swéete promises of the Gospell touching remission of sin and eternall life made in thy son Christ O Lord increase our faith that we may altogether rest vpon thy promises which are all yea and Amen Yea that we may settle our selues and all that we haue wholly vpon them both our souls bodies goods name wiues children and our whole estate knowing that all things depend vpon thy promises power and prouidence that thy word doth support and beare vp the whole order of nature Moreouer we intreate thée O Lord to strengthen vs from aboue to walke in euery good way to bring foorth the fruits of true faith in all our particular actions studying to please thée in all things and to be fruitfull in good works that we may shew forth vnto all men by our good conuersation whose children we are and that we may adorne and beautifie our most holy profession by walking in a Christian course and in all the sound fruits practise of godlinesse and true religion To this end we pray thée sanctifie our hearts by thy spirit yet more and more sanctifie our soules and bodies and all our corrupt naturall faculties as reason vnderstanding will and affections so as they may be fitted for thy worship and seruice taking a delight and pleasure therein Stirre vs vp to vse praier watchfulnesse reading and meditation in thy law all other good meanes whereby we may profit in grace goodnes from day to day Blesse vs in the vse of the meanes that we may daily die to sin and liue to righteousnes draw vs yet néerer vnto thée helpe vs against our manifold wants Amend our great imperfections renue vs inwardly more and more repaire the ruines of our hearts aide vs against the remnants of sinne Enlarge our harts to run the way of thy Commandements direct all our steps in thy word let none iniquity haue dominion ouer vs. Assist vs against our speciall infirmities master sins that we may get the victory ouer them all to thy glory and the great peace comfort of our owne consciences Strengthen vs good father by thy grace and holy spirit against the common corruptions of the world as pride whoredome couetousnes contempt of thy Gospel swearing lying dissembling and deceiuing O déere father let vs not be ouercome of these filthy vices nor any other sinfull pleasures and fond delights wherewith thousands are carried headlong to destruction Arm our soules against all the temptations of this world the flesh the diuell that we may ouercome them all through thy helpe kéepe on the right way to life that we may liue in thy feare die in thy fauor that our last daies may be our best daies that we may end in great peace of conscience Furthermore déere father we intreat thée not onely for our selues but for all our good brethren thy déere childreÌ„ scattred ouer the face of the whole earth most humbly beséeching thée to blesse them all to chéere them vp glad them with the ioy of thy countenance both now and alwaies Guide them all in thy feare and kéepe them from euill that they may praise thy name In these dangerous daies and declining times we pray thée O Lord raise vp nursing fathers and nursing mothers vnto thy Church Raise vp also faithfull Pastors that thy cause may be caried forward truth may preuaile Religion may prosper thy name onely may be set vp in the earth thy Sonnes kingdome aduanced and thy will accomplished Set thy selfe against all aduersary power especially that of Rome Antichrist Idolatry and Atheisme curse and crosse all their counsels frustrate their deuises scatter their forces ouerthrow their armies When they are most wise let them be most foolish when they are most strong let them be most weake Let them know that there is no wisedome nor counsell power nor policy against thée the Lord of hostes Let them know that Israel hath a God and that thou which art called Iehouah art the onely ruler ouer all the world Arise therefore O most mighty God and maintaine thine owne cause against all thine enemies smite through all their loines and bow downe their backs yea let them all be confounded and turned backward that beare ill will vnto Sion Let the patient abiding of the righteous be ioy and let the wicked be disappointed of their hope But of all fauour we intreat thée O Lord to shew speciall mercy to thy Church in this Land wherein we liue Continue thy Gospell amongst vs yet with greater successe purge thy house daily more and more take away all things that offend Let this Nation still be a place where thy name may be called vpon an harbour for thy saints Shew mercy to our posterity deare Father and haue â—are of them that thy Gospell may be left vnto them as a most holy inheritance Defend vs against forraine inuasion kéepe out idolatry and Popery from amongst vs. Turne from vs those plagues which our sinnes crie for For the sins of this Land are excéeding great horrible and outragious and giue thée iust cause to make vs spectacles of thy vengeance to all Nations that by how much the more thou hast lifted vs vp in great mercy long peace by so much the more thou shouldest presse vs downe in great wrath and long war Therefore deare father we most humbly intreate thée for thy great names sake for thy infinite mercies sake that thou wouldest be reconciled to this