of the Gospel amongst vs for the death of thy sonne al that happinesse which we haue thereby also because thou hast chosen vs to life before we were and that of thy meere goodnes vndeserued fauor towards vs hast called vs in thine appointed time iustified vs by thy grace sanctified vs by thy spirit adopted vs to be thine own childrē heirs apparant to the great crown O Lord open our eies euery day more more to see and consider of thy great marueilous loue to vs in all these things that by the due consideration therof our harts may be drawne yet neerer vnto thee euen more to loue thee feare thee obey thee that as thou art enlarged towards vs in mercy so we may be enlarged towards thee in thanksgiuing as thou doest abound towards vs in goodnes so we may aboūd towards thee in obedience loue And sith deere father thou art neuer weary of doing vs good notwithstanding all our vnworthines naughtines therefore let the consideration of thy great mercy fatherly kindnesse towards vs euen as it were force our hearts and compell vs to come into thy most glorious presence with new songs of thankesgiuing in our mouths We pray thee O most mercifull God to forgiue vs all our vnthankfulnes vnkindnes prophannes great abusing of all thy mercies specially our abuse contempt of thy Gospel together with al other the sins of our life which we confesse are innumerable mo then can be reckoned vp both in omission of good things commission of euill We most humbly intreat thee to set thē all ouer to the reckning which thy son Christ hath made vp for them vpō his crosse neuer to lay any of them to our charge but freely forget all forgiue all Naile downe all our sins iniquities to the Crosse of Christ bury them in his death bathe them in his blood hide them in his wounds let them neuer rise vp in iudgement against vs. Set vs free of the miseries that are vpō vs for sin keep back the iudgements to come both of soule body goods and good name Be reconciled vnto vs in thy deere son concerning all matters past not once remembring or repeating vnto vs our old abhominable iniquities but accept vs as righteous in him imputing his righteosnes to vs our sins to him Let his righteousnes satisfie thy iustice for all our vnrighteousnes his obedience for our disobedience his perfection for our imperfection Moreouer we humbly beseech thy good maiesty to giue vs the true sight feling of our manifold sins that we may not be blinded in them through delight or hardned in them through custom as the reprobates are but that we may be euen weary of them much grieued for them labouring and striuing by al possible means to get out of them Good Father touch our harts with true repentance for all sin Let vs not take any delight or pleasure in any sin but howsoeuer we fal throgh frailty as we fall often yet let vs neuer fall finally let vs neuer lie downe in sin nor continue in sin but let vs get vpon our feete againe turne to thee with all our hearts seeke thee whilest thou maiest be found whilest thou doest offer grace and mercy vnto vs. O Lord encrease in vs that true and liuely faith whereby we may lay sure hold on thy sonne Christ rest vpon his merits altogether Giue vs faith assuredly to belieue all the great and precious promises made in the Gospell and strengthen vs from aboue to walke and abound in all the true sound fruits of faith Let vs walke not after the flesh but after the spirit Let vs feele the power of thy sons death killing sinne in our mortall bodies and the power of his resurrection raising vs vp to newnesse of life Let vs grow daily in the sanctification of the spirit and the mortification of the flesh Let vs liue holily iustly and soberly in this present euill world shewing foorth the vertues of thee in all our particular actions that we may adorne our most holy profession and shine as lights in the middest of a crooked and froward generation amongst whom we liue being gaineful to all by our liues conuersations offensiue to none To this end we pray thee fill vs with thy spirit and all spirituall graces as loue wisedome patience contentment meekenesse humility temperancy chastity kindnesse and affability and stirre vs vp to vse praier and watchfulnesse reading meditation in thy law and all other good meanes whereby wee may grow and abound in all heauenly vertues Blesse vs in the vse of the meanes from day to day make vs such as thou wouldest haue vs to be and such as we desire to be working in vs both will and deede purpose and power For thou O Lord art all in all thou wilt haue mercy vpon whom thou wilt haue mercy and whom thou wilt thou hardenest Haue mercy vpon vs therefore deere Father and neuer leaue vs to our selues nor to our owne wils lusts and desires but assist vs with thy good spirit that we may continue to the end in a righteous course that so at length we may be receiued into glorie and be partakers of that immortall crowne which thou hast laid vp for all that loue thee and truely call vpon thee Further we entreat thee O heauenly father to giue vs all things necessary for this life as foode raiment health peace liberty and such freedome from those manifold miseries which we lie open vnto euery day as thou seest meete Blesse vnto vs all the meanes which thou hast put into our hands for the sustenance of this fraile life Blesse our stocke and store corne and cattell trades occupations and all the works of our hands for thy blessing only maketh rich and it bringeth no sorrows with it Giue vs therfore such a competency and sufficiency of these outward blessings as thou in thy heauenly wisdome seest most needfull for vs. Moreouer we humbly beseech thee most louing Father in great mercy to looke downe from heauen vpon thy whole Church and euery member of it Be fauourable vnto Sion and build vp the wals of Ierusalem Behold with the eye of pity the great ruines and desolations of thy Church Heale vp the wounds make vp the breaches thereof in all Nations Regard it as thine owne flocke tender it as thine owne family dresse it as thine owne vineyard loue it as thine owne spouse Think thoughts of peace to it alwaies look vpon it in deepe compassion Blesse it with thy grace guide it with thy spirit defend it alwaies with thy mighty power scatter the deuises confound the counsels ouerthrow the forces of all that fight against it Specially we intreate thee deare Father to set thy self against that antichrist of Rome that man of perdition which setteth himselfe against thee and against all thy
away himselfe for euer Now the holy Ghost saith the Adulterer doth such an act giueth such a venture and willingly murthereth himselfe Oh therefore woe vnto him that euer he was borne For sure it is that great Crowner of heauen that crownes whom hée will crowne shal one day sit vpon it and giue iudgement Moreouer as the Adulterer sinneth against his soule so also he sinneth against his bodie after a speciall manner as witnesseth the Apostle Also he sinneth against his goods and outward estate as the holy man Iob testifieth saying Adulterie is a fire that deuoureth to destruction and it will roote out all our encrease Furthermore he sinneth against his name For the Adulterer shall finde a wound and dishonour and his reproch shall neuer be put away Item he sinneth against his wife who is his companion and the wife of his couenant And God saith in the same place Let none trespasse against the wife of his youth keepe your selues in your spirit and transgresse not Last of all he sinneth against his children and posteritie as the Lord said to Dauid Because thou hast despised me and done this therefore the sword shall neuer depart from thy house Beholde I will raise vp euill against thee out of thine owne house Now therefore to conclude this point we may sée how many deadly wounds men make in themselues by committing of adultery They wound themselues in their soules They wound themselues in their bodies They wound themselues in their goods They wound themselues in their names They wound themselues in their wiues and in their children What man except he were stark mad would thrust in himselfe in so many places at once The adulterer with his owne sin of adulterie maketh all these deadly wounds in himselfe And it is a hundred to one he will neuer get them cured but will die and bléed to death of them Lo thus you sée the dangerous quality and condition of this sin Shall we now therfore make light of it Shall we say it is but a tricke of youth Shal we smooth ouer the matter with swéet words when the holy Ghost maketh it so hainous and capitall Shal we make nothing of that which draweth downe Gods wrath vpon the soule body goods name wife and children That were an intolerable blindnesse and most extreame hardnesse of heart An ancient writer hath long agoe passed sentence vpon vs who make so light of this sin for saith he Adultery is the very hooke of the diuell whereby he draweth vs to destruction And another godly Father saith that Adulterie is like a furnace whose mouth is gluttonie the flame pride the sparkles filthy words the smoke an euill name the ashes pouertie and the end shame And so wée plainly sée that howsoeuer wée regard not this sinne but flatter our selues in it yet those whose eies the Lord hath opened haue in all ages condemned it as most flagitious and horrible yea the very Heathen will rise vp in iudgment against vs who haue spoken and written many things against this filthy beastly vice Phila. Now indeede you haue sufficiently branded the vice of adulterie and laid out the vglinesse thereof that all men may behold it starke naked and abhorre it If any man notwithstanding all this will venture vpon it hee may be saide to be a most desperate monster For what doth he else but as it were put his finger into the Lions mouth and as it were take the beare by the tooth and they may well know what will follow and what they may looke for Let all men therefore in time take heed to themselues and to their owne soules as they will answer it at their vttermost perill at the dreadfull day of iudgement when the secrets of all hearts shal be disclosed But now one thing resteth to wit that you should shew vs the speciall roots and causes of adulterie Theol. There be fiue speciall causes of it The first is our naturall corruption for the verie spawne and séed of all sinne is in our corrupt nature and this of all other is a most inherent sinne as witnesseth the Apostle Iames saying When lust hath conceiued it bringeth foorth sinne and sinne when it is perfected bringeth forth death The second is gluttonie and fulnesse of Bread for when men haue filled their bellies and crammed their paunches as full of good cheare wine and strong drinke as their skins can hold what are they méet for or what mind they else but adulterie and vncleannesse And therfore well saith one Great nourishment and grosse feed it is the shop of lust The Heathen Poet could skill to say Sine Cicere Baccho friget Venus Without meat and drinke lust waxeth colde And to this effect the wise king saith that their eies shall behold strange women whose hearts are set vpon wine and belly-cheare And therefore he aduiseth all men not to looke vpon the wine when it appeareth red when it sheweth his colour in the cup or stirreth very kindely and that for feare of this after-clap An ancient writer saith to the sam purpose Hee that delicately pampereth his belly and yet would ouercome the spirit of fornication is like him that will quench a flame of fire with Oyle Therefore to close vp this point sure it is though men pray heare and read much and be otherwise well disposed yet except they be absteinous in diet they will be much troubled with lust The third cause of adulterie is Idlenesse For when men are lazie luskish and idle hauing nothing to do they lie wide open to adulterie and lust créepeth into them Some Historiographers write the Crab-fish is very desirous to eat Oysters but because she cannot perforee open them she watcheth her time when they open themselues vnto the sun after the tide and then she putteth in her claw and pulleth out the Oyster Euen so sathan watcheth his opportunity against vs that he may infect and breath into vs all filthy lusts and adulterous desires when wée lie open vnto him by idlenesse Wisely therfore to this point said the Gréeke Poet Much rest nourisheth lust And another Poet saith Quaritur agistus quare sit factus adulter In promtu causa est desidiosus erat Slothfull lazinesse is the cause of Adulterie And therefore another saith Eschew idlenesse and cut the sinewes of lust The fourth cause of adultery is wanton apparell which is a ministrelsie that pipes vp a daunce vnto whoredome But of this enough before The fift and last part of adultery is the hope of impunitie or escaping of punishment For many being blinded and hardened by Sathan thinke they shall neuer be called to an account for it And because they can bleare the eies of men and carry this sin so closely vnder a cloud that it shall neuer come to light they thinke all is safe and that God séeth them not And therefore Iob saith The eie of the adulterer waiteth
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
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
heauen and wide gates into hell I pray you therefore proue them out of the Scriptures and lay them forth somewhat more largely Theol. The first which is Infidelity is proued out of the fourth chapter to the Hebrewes where it is written Vnto vs was the Gospell preached as vnto them but the word which they heard profited them not because it was not mixed with faith in those that heard it And againe They could not enter in because of vnbeliefe Héere we sée that vnbeliefe did barre out the old people from entring into the land of promise which was a figure of Gods eternall kingdome And sure it is that the same vnbeliefe doth barre out thousands of vs. For many will beléeue nothing but their owne fansies They will not beléeue the word of God especially when it is contrary to their lustes and likings profits pleasures Though things be manifestly prooued to their faces and both the Chapter and the Uerse shewed them yet will they not beléeue or though they say they beléeue yet will they neuer goe about the practise of any thing but reply against God in all their actions And for the most part when God saith one thing they will say another When God saith yea they will say no and so giue God the lie Some againe will say if all bée true that the Preachers say then God helpe vs. Thus you sée how Infidelity doth barre men out of Heauen and cast them into hell Phila. Let vs heare of the second gate which is Presumption of Gods mercy Theol. This is set downe in the 29. of Deuteronomy where the Lord saith thus When a man heareth the words of this curse and yet flattereth himselfe in his heart saying I shall haue peace although I walke according to the stubbornnesse of mine owne heart thus adding drunkennesse to thirst that is one sinne to another the Lord will not be mercifull vnto him but the wrath of the Lord and his iealousie shall smoake against that man and euery curse that is written in this booke shall light vpon him and the Lord shall put out his name from vnder heauen Héere we sée how the mightie God doth thunder downe vpon such as goe on in their sins presuming of his mercy and saying in their hearts If I may haue but a Lord haue mercy vpon me thrée houres before death I care not But it is iust with God when those thrée hours come to shut them vp in blindnesse and hardnesse of heart as a iust plague for their presumption Therefore the Prophet Dauid seeing the grieuousnesse of this sin praieth to be deliuered from it Keepe me ô Lord saith he from presumptuous sins let them not raigne ouer me Let all men therfore take héed of presumptuous sins For though God be full of mercy yet will he shew no mercy to them that presume of his mercy But they shall once know to their cost that iustice goeth from him as well as mercy Phila. Let vs come to the third gate which is the Example of the multitude Theol. This is prooued in the 23. of Exod. where the Lord saith flatly Thou shalt not follow a multitude to doe euill In another place the Lord saith After the doings of the land of Egypt wherein yee dwelt shall yee not doe and after the manner of the land of Canaan whither I will bring you shall yee not doe neither walke in their ordinances Against this Law did the Children of Israel offend when they said in the stubbornnesse of their heart to the Prophet Ieremy The word that thou hast spoken vnto vs in the name of the Lord wee will not heare But we will doe whatsoeuer goeth out of our owne mouth and we will doe as we haue done both we and our Fathers our Kings and our Princes in the cities of Iudah and in the streets of Ierusalem Note héere how they doe altogether refuse the word of the Lord and how to follow the example of the multitude Wée sée in these our daies by lamentable experience how thousands are violently carried down this streame and for defence of it some will say Doe as the most men doe and the fewest wil speake of you Which is a very wicked speach For if wée will follow the course of the most we shall haue the reward of the most which is eternall perdition Let vs therefore take héed of bending with the sway For the sway of the world doth waigh downe all things that can bée spoken out of the word of God and openeth a very wide passage into Hell Phila. Proceed to the fourth gate into Hell which is the Long custome of sinne Theol. This is noted by the Prophet Ieremy to be a very dangerous thing For he saith Can the blacke More change his skinne or the Leopard his spots then may yee also doe good which are accustomed to doe euill Noting thereby that it is as hard a matter to leaue an old custome of sinne as to wash a black-more white or to change the spots of a Leopard which because they are naturall are most impossible So when men through custom haue made swearing lying adultery and drunkennesse as it were naturall vnto them oh how hard it is to leaue them For custome maketh another nature and taketh away all sense and féeling of sinne Phila. Let vs heare of the fift gate which is the Long escaping of punishment Theol. This is auouched by the wise man in these words Because sentence against an euill worke is not executed speedily therefore the hearts of the children of men are set in them to doe euill Where he sheweth that one cause why men are so hardned in their sinnes is because God winketh at them and letteth them alone not punishing them immediately after they haue sinned For if God should forthwith strike downe one and raine fire and brimstone vpon another and cause the earth to swallow vp the third then men would feare indéed But it hath béene shewed before that God taketh not that course but though he méet with some in this life yet he lets thousands escape and that makes them more bold thinking they shall neuer come to their answer Euen as an olde théefe which hath a long time escaped both prison and gallowes thinkes he shall alwaies so escape and therefore goeth boldly on in his thefts But let men take héed For as the prouerbe saith Though the pitcher goeth long to the well yet at last it commeth broken home So though men escape long yet they shall not escape alwaies For there will come a day of reckoning a day that will pay it home for all Thus you sée how impunity leadeth numbers to destruction That is when men are let alone and neither smitten by the hand of God nor punished by the law of the Magistrate Phila. Let vs come to the sixt gate which is the Hope of long life Theol. This is affirmed by our Lord Iesus concerning that rich worldling who
their superiours whereof prayer and instructions are a part Moreouer I demand whether you were neuer angry or no Asune Yes an hundred times in my daies And I thinke there is no body but will be angry at one time or other especially when they haue cause Theol. Then you haue broken the sixt commandemēt which chargeth vs to auoid wrath anger malice desire of reuenge and all such like fore-runners vnto murther Further I aske you whether you did neuer looke vpon a woman with a lust in your heart Asune Yes For I thinke there is no man free from thoughts that way I had thought thoughts had beene freee Theol. No thoughts are not frée before God For God knoweth our thoughts wil punish vs arraigne vs condemne vs for thoughts Men know not thoughts and therefore can make no Lawes against thoughts but because God is priuy to all our most secret thoughts therefore hée hath made Lawes against them and will condemne them Therfore I conclude that if you haue nourished adulterous thoughts in your heart you are guilty of the breach of the seuenth commandement which forbiddeth all secret thoughts and prouocations whatsoeuer to adultery But further I demaund whether you did neuer pilfer purloine and steale some small things from your neighbour as pasture poultry conies apples and such like Asun I cannot cleare my selfe in these things For I had thought they had bin no sinne Theol. Then haue you broken the eight commandement and stand guilty of eternall death For God in this commandement chargeth vs to haue as great care of our neighbours goods as of our owne and not to iniure him any maner of way in thought word or déed Therefore all deceit pilfering oppressing and all vniust dealing with our neighbours goods is héere condemned Moreouer let me aske you whether you did neuer lie or dissemble Asune Yes assuredly Theo. Then haue you broken the ninth commandement wherein God chargeth vs both in witnesse-bearing and all other matters to speake the plaine truth from our heart without lying or dissembling Last of all I demand whether you did neuer in your hart desire somthing that was not your owne as your neighbours house or ground kine or shéepe c. therein bewraying the discontentment of your heart Asune I am as guilty in this as in any thing For God forgiue me I haue often desired and lusted after this and that which was none of mine owne and so haue bewraied my discontentment Theol. Then I perceiue by your owne confession that you are guilty of the breach of all the Commandements Asune I must needs confesse it For I see now more into that matter then euer I did I neuer heard so much before in my life nor was euer asked any such questions as you aske me I had thought many of those things which you asked me had beene no sinnes at all Theol. I could haue conuicted you in a thousand other particulars wherein you doe daily and hourely breake the Law of God But my purpose was onely to giue you a taste of some particular transgressions and there withal some little light by the way into the meaning of the law that thereby you might be brought to some better fight of your selfe and might a little perceiue in what case you stand before God and by that little conceiue a great deale more Asune Well now I doe plainely see that I haue beene deceiued and am not in so good estate before God as I thought I had beene Moreouer I see that thousands are out of the way which thinke they are in a good case before God whereas indeed they are in blindnesse and in their sins But Lord haue mercy vpon vs. I doe now plainely see that I am farre from keeping the commandements and I thinke no man doth keepe them Theol. You may swear it I warrant you For neither S. Paul Dauid or the virgin Mary could euer kéepe any one of the Commandements I am glad you begin to sée into the law of God and to haue some taste that way For as a mans knowledge and insight is into the law so is the knowledge and insight into himself He that hath a déepe insight into the law of God hath also a déepe insight into himselfe He that hath no sight into the law can haue no insight into himselfe For the law is that glasse wherein we do behold the face of our soules before God The Apostle saith By the law commeth the knowledge of sinne Therefore those which are altogether ignorant of the law and neuer behold themselues in this glasse do commit an hundred sinnes a day which they know not of and therefore are not gréeued for them For how can a man be gréeued for that which he knoweth not But now further I pray you giue me leaue to aske you some moe questions of the principles of religion to the end that you knowing and féeling your ignorance may bée humbled therwith bewaile it in time séeke after the true knowledge of God But yet by the way I will aske Antilegon a question or two because I desire to vnderstand what knowledge he hath in the grounds of religion Tell me therefore Antilegon what was the reason why Christ was conceiued by the holy Ghost Antil I could answer you but I will not What authority haue you to examine me Shew your Commission When I see your warrant I wil answer you In the meane time you haue nothing to doe to examine me Meddle with that you haue to doe withall Theol. I perceiue you are not only ignorant but wilfull and obstinate and refuse all instructions Therefore I will leaue you to God and to your galled conscience But I pray you Asunetus answer that question What thinke you what is the reason that Christ was conceiued by the holy Ghost Asune Beleeue me Sir that is an hard question You may aske a wise man that question For I cannot answer it Theo. What say you then to this Who was Christs mother Asune Mary Sir that was our blessed Lady Theol. What was Pontius Pilate Asun I am somwhat ignorant I am not book-learned but if you will haue my simple opinion I thinke it was the diuell For none but the diuell would put our sweet Sauiour to death Theo. What is the holy Catholicke Church which you say you doe beléeue Asune The Communion of Saints the forgiuenesse of sinnes Theol. What doe you pray for when you say Thy Kingdome come Asune I do pray that God would send vs all of his grace that we may serue him do as we ought to do keepe vs in a good mind to God ward and to haue him much in our mind For som God blesse vs haue nothing but the diuell in their minde they do nothing a Gods name Theol. What is a Sacrament Asune The Lords Supper Theol. How many Sacraments be there Asune Two Theol. Which be they Asune Bread and Wine Theo. What is the principall end
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
fire vpon Gods Altar were consumed with fire He that blasphemed and transgressed the third commandement was stoned to death He that brake the fourth commandement in gathering sticks vpon the Sabbath was likewise stoned Absolon transgressing the fift Commandement was hanged in his owne haire Cain transgressing the sixt in flaying his brother Abel was branded with the marke of Gods wrath Sichem the sonne of Hamor transgressing the seuenth in defiling Dina the daughter of Iacob was slaine by Simeon and Leui the sons of Iacob Achan sinning against the eight Commandement in stealing the wedge of Gold and the Babylonish garment was stoned to death Ananias Sapphira sinning against the ninth commandement in liing and dissembling were suddenly smitten with death Ahab transgressing the tenth commandement in ceueting and discententment was deuoured of dogges Or if you will haue originall sinne therein onely forbidden then infants are therefore punished with death Thus we sée there is no dallying with God but if we sin we are as sure to beierkt for it as the coat is on our backe Therfore let vs not deceiue our selues nor make light of sin For sin is no scar-bugge and we shall one day finde it so And howsoeuer we make light of some sins yet in very déed all sinne is odious in the sight of God yea all sin is hainous and capital in this respect that it is against a person of infinite being it is against God himselfe it is against the highest Maiesty For the greatnesse of the person offended doth enhaunce and increase the greatnesse of the sinne As for example If a man raile at a Justice of peace hée shall be stocked if hée raile being the sonnes of idlenesse will step short in the end of that they looked for For the spirit saith The sluggard lusteth but his soule hath nought We must therefore leaue bare words and come to déeds For our Lord Iesus saith Not euery one that saith Lord Lord shall enter into the kingdome of heauen but he that doth the will of my father which is in heauen Where wée sée Christ in plaine tearmes doth exclude out of his kingdome all those whose Religion consisteth onely in good words and smooth spéeches but make no conscience to practise the Commandements of God Dauid hauing made some good preparation for the building of the Temple and perceiuing his sonne Salomon to haue stuffe and prouision enough to perfectt and finish it doth most wisely incourage him to the worke in these words Vp and be doing and the Lord shall be with thee Oh that men would follow this counsell of Dauid That they would vp and bée dooing And not sit still and doe nothing that they would leaue words and countenances and set vpon the practise of Gods Law and study with all care and conscience to bée obedient to his will Then assuredly God would be with them and blesse them and much good would come of it For the Scripture saith In all labour there is profit or increase but the talke of the lips onely bringeth want Phila. Most mens minds are so wholly drowned in the loue of this world that they haue no heart to obey God nor any delight in his commandements Theo. The greatest part of men are like vnto the Gadarens which estéemed their Swine more then Christ As wée sée in these our daies how many make more account of their kine and shéepe then of the most glorious Gospell of Christ They highly estéeme dung and contemne Pearle They are carefull for trifles and regard not the things of greatest moment And therefore may very fitly be compared to a man who hauing his wife and children very sicke doth vtterly neglect them and is altogether carefull for the curing of his hogs eares Phila. We are somewhat digressed from the matter we had in hand I pray you therefore if you haue any more matter of good counsell to giue vnto Asunetus that you would presently deliuer it Theol. I haue little more to say saue onely I would aduise him often to remember and much to muse of these nine things The euill he hath committed The good he hath omitted The time he hath mispent The shortnesse of this life The vanity of this world The excellency of the world to come Death then the which nothing is more terrible The day of iudgement then the which nothing is more fearefull Hell fire then the which nothing is more intolerable Phila. This is short and sweet indeed You haue touched some of these points before in this our conference But I am very desirous to heare somewhat more of the two last which yet haue not beene touched Theol. Sith you are desirous I will briefely deliuer vnto you that which I haue receiued from the Lord. First concerning the day of iudgement I find in the volume of Gods booke that it shal be very terrible and dreadfull For The sonne of man shall come in the clouds of heauen with power and great glory S. Peter saith The day of the Lord shal come as a thiefe in the night In the which the heauens shall passe away with a noise the elements shall melt with heat the earth with the works that are therein shall be burnt vp The Apostle telleth vs that at the comming of Christ all the whole world shall bée of a light fire and that all castels towers goodly buildings gold siluer veluets silkes and all the glittering hue glory and beauty of this world shall be consumed to powder and ashes For he saith plainly The heauens and the earth which are now are reserued vnto fire against the day of iudgemēt and of the destruction of vngodly men Moreouer he doth strongly prooue that as the world was once destroied by water so the second time in the end thereof it shall be destroied by fire The Apostle Paul doth witnesse the same thing For he saith Christ shal come from heauen with all his mighty Angels in flaming fire And in another place he noteth the terrour of his comming to iudgement saying He shall come with a shout with the voice of the Archangel the trumpet of God We sée by experience that the comming of mortall Princes to any place is with great pompe glory They haue great traines and troupes behind them and before them They are accompanied with many Nobles goodly Lords and gallant Ladies doe attend vpon them The Sword-bearer Trumpetters and harbengers go before many flaunting and stately personages follow after Now then if the comming of mortall Princes be so pompous and glorious how much more glorious shall the comming of the sonne of man be in whose sight all mortal princes are but dust The Scriptures doe affirme that his second comming vnto iudgement shall be with such resplendent and vnspeakeable glory that euen the most excellent creatures shall blush at it For the Sunne shall be darkened the Moone shall not giue her light
presence of God Secondly that it is an eternall fellowship with the diuell and his angels Thirdly it is a féeling of the horrible wrath of God which shall seize vpon body and soule shall feed on them as fire deth vpon pitch and brimstone for euer The scriptures do note the extremity of it in calling it a lake that burneth with fire brimstone for euer in saying there shal be weeping gnashing of teeth in affirming that their worme dieth not meaning the worme that gnaweth their cōscience or their torment of conscience the fire neuer goeth out in tearming it Tophet which is deepe and large the burning thereof is fire and much wood and that the breath of the Lord as a riuer of brimstone doth kindle it All these things hée terrible to our senses and yet can they not fully expresse the thing as it is indéed For no heart can conceiue or tongue expresse the greatnesse and extreamity of the torments of hell As the ioyes of heauen neuer entred into the heart of man no more did the torments of hell All the torments and troubles that fall vpon men in this life are but as sparkles of the fornace of Gods totall wrath All fires are but as it were pictures of fire in comparison of hell fire For as one writeth Hell fire is so extreamely hot that it wil burne vp a man seuen mile before he come at if Yet the reprobates being alwaies in it shall neuer be consumed of it As the Salamander is alwaies in the fire and neuer consumeth so the wicked shall be alwaies in the fire of hell neuer consume For hell is a death alwaies liuing an end alwaies beginning It is a grieuous thing to a man that is very sick to lie vpon a featherbed how much more vpon a hot gridiron but how most of all to burne alwaies in hell fire neuer be consumed An other extreamity of it consisseth in this that the torments of hell are vniuersall that is in euery memberat once head eies tongue téeth throat stomacke backe belly heart sides c. All punishments of this life are particular For some are pained in their head some in their backe some in their stomacke c. Yet some particular paines are such as a man would not suffer to gaine all the world But for a man to be tormented in all parts at once what sight more lamentable who could but take pity of a dog in the stréet in that case Thus then wée sée that the extremity of Hell torments is greater then can be conceiued or vttered For who can vtter that which is incomprehensible We can go no further in comprehending that which is incomprehensible then to know it to be incomprehensible Phila. As you haue shewed vs the extremitie of Hell torments so now proceed to the perpetuity Theol. The Scriptures do set forth the perpetuity of hell torments in saying they are for euer The wicked shall be cast into the lake that burneth with fire and brimstone for euer The fire neuer goeth out When as many hundred thousand yéeres are expired as there be stones by the Sea side yet still there be so many more to come For that which hath no end can neuer come to an end If all the Arithmeticians in the world were set a worke to do nothing but number all the daies of their life euen the greatest numbers that they could possibly set down and should in the end adde all their numbers together yet could they neuer come any thing néere to that length of time wherein the wicked shal be tormented If the whole circumference of the heauens were writtē about with figures of Arithmeticke from the East to the West and from the West to the East againe yet could it not containe that infinite time and innumerable yéeres wherein all vnbeléeuers shal suffer eternall torture For in things infinite time hath no place For time is the measure of those things which are subiect to measure Therefore because Hell torments are infinite they cannot be measured by any time neither can that which is infinite be diminished For if you subtract from that which is infinite ten thousand thousand millions of milions yet it is thereby nothing diminished or made lesse Put case a man should once in an hundred thousand yéeres take a spooneful of water out of the great Ocean Sea how long would it be ere hée had so emptied it Yet shall a man sooner empty the Sea by taking out a spoonfull once in a hundred thousand yéeres then the damned soule shall haue any ease Therfore a certain writer saith If a damned soule might be tormented in Hell but a thousand yeeres and then haue ease there were some comfort in it sor then there would be hope it would come to an end but saith he this word euer killeth the hart Oh consider this yée that forget God! O yée carnall worldlings thinke on this in time For if you will not now be moued in hearing you shal be thē crushed in péeces in feeling What auaileth it to liue in all possible pleasures and carnall delights héere for some 60. yéeres and then to suffer this eternall torment What shal it profit a man to win the whole world lose his soule they be more then mad which will hazard their soules for a little profit and a few stinking pleasures But this is the nature of men they will haue the present swéet come of it what wil though they pay neuer so deare for it though they goe to the highest price though hey lose their soules for it Oh the vnspeakeable blindnes madnes of the men of this world The diuell hath put out their eies therfore leadeth them whither he list For who cannot lead a blind man whither he list Nahash the Ammonite would make no couenant with the Israelites but vpon condition that he might put out all their right eies So the diuel doth couenāt with al the wicked to put out both their eies that he may lead them directly into Hell Phila. Now sir a word or two more of the remedilesnesse of hell fire Theol. The scriptures do affirme that as the torments of hel are extreme so they are without all hope of remedy as it is written A man can by no meanes redeeme his brother he can not giue his ransome vnto God so precious is the redemption of the soule and the continuance for euer To this purpose Abraham said to the rich man being in hell torments Betwixt you and vs there is a great gulfe set so that they which would goe from hence to you cannot neither can they come from thence to vs. Our Lord Jesus also saith What shall a man giue for the recompence of his soule Where our Sauiour doth plainely affirme that there is no ransome or recompence though neuer so great to be giuen for a damned soule For the soule being in Hell can neuer be released it is