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
THE PLAINE MANS Path-way to Heauen Wherein euery man may cleerely see whether he shall be saued or damned Set forth Dialogue-wise for the better vnderstanding of the simple By ARTHVR DENT Preacher of the word of God at South-Shoobery in Essex The ninth Impression Corrected and amended with a Table of all the principall matters and three Prayers necessarie to be vsed in priuate families hereunto added ZEPH. 3. 5. Euery morning the Lord bringeth his iudgement to light he faileth not but the wicked will not learne to be ashamed LONDON Printed for EDVV. BISHOP and are to be solde in Pauls Church-yard at the signe of the Brasen Serpent 1607. THE CONTENTS of this Dialogue FIrst it sheweth mans misery in nature with the meanes of recouery Secondly it sharply inueigheth against the iniquity of the time and common corruption of the world Thirdly it sheweth the markes of the children of God and of the Reprobates with the apparant signes of saluation and damnation Fourthly it declareth how hard a thing it is to enter into life and how few shall enter Fiftly it laieth open the ignorance of the world with the obiections of the same Last of all it publisheth and proclaimeth the sweet promises of the Gospel with the abundant mercies of God to all that repent beleeue and truly turne vnto him To the right Worshipfull Sir IVLIVS CAESAR Knight one of the Masters of the Requests to the Kings Maiestie Iudge of the high Court of Admiraltie and Master of S. Catherines A. D. wisheth all good things in Christ Iesus HAuing finished Right worshipfull and made ready for the Presse this little Dialogue I bethought me sith the common maner of all that write any bookes in this age is to dedicát the same to one or to other of great place to whom I might dedicate these my poore labours At last I did resolue with my selfe none to be more fit then your worship both in regard of some affinity in the flesh as also because of those manifold good parts wherewith the Almighty hath endued you Hauing therefore none other thing to present your worship withall in token of a thankfull heart for your curtesies shewed towards me behold I doe heere send vnto you this third fruite of my labours now published Most humbly beseeching you to take it in good worth not weighing the value of the thing which is of no value but the simple and good minde and meaning of the giuer This worke doth sharply reproue and euict the world of sinne and therefore is like to find many deadly enemies which with cruell hatred will most eagerly pursue it vnto death Zoilus also and his fellowes I know will bitterly carpe at it Therefore it flieth vnto your Worship for protection and humbly desireth to take Sanctuary vnder your wings Wherefore I humbly intreat you to take vpon you the patronage and defence of it that by your meanes it may be deliuered both from the calumnious obloquies of euill disposed persons and also from the worlds malignity so as it may take no iniury And concerning this little volume the summe of the matter of it you shall finde in the Epistle to the Reader As concerning the manner heere is no great matter in learning wit arte eloquence or ingenious inuention for I haue heerein specially respected the ignorant and vulgar sort whose edification I doe chiefely aime at yet somewhat there is which may concern the learned giue them some contentment Whatsoeuer it be I leaue it with your Worship beseeching you to giue it entertainement And so I doe most humbly take my leaue commending both your selfe your good wife and your whole family to the mercifull protection of the euerliuing God From South-Shoobery in Essex April 10. Anno Dom. 1601. Your Worships to command in the Lord ARTHVR DENT THE EPISTLE TO the Reader GEntle Reader seeing my little Sermon of Repentance some few yeeres since published hath beene so well accepted of I haue for thy further good published this Dialogue being the third fruit of my labour wishing to it the like successe that God thereby may haue the glory and thou who art the Reader comfort I haue in one part of this Dialogue produced some of the ancient writers and some of the wise Heathen also to testifie vpon their oath in their owne language and to beare witnesse of the vglinesse of some vices which we in this age make light of which I wish may not be offensiue to any In other parts of this worke I do in a manner relinquish them But in this case I haue in my weake iudgement thought them to be of some good vse to shew forth thus much that if we doe not in time repent forsake our sinnes seeke after God both the auncient Christian fathers whose eies saw not that we see nor their eares heard that we heare yea the very Heathen also shall rise vp in iudgement against vs. Let none therefore stumble at it But if any doe let them remember I am in a Dialogue not in a Sermon I write to all of all sorts I speake not to some few of one sort But that which is done herein is not much more then that of the Apostle As some of your own Poets haue said Act. 17. which is warrantable One thing deare Christian I pray thee let me beg of thee to wit that thou wouldest not reade two or three leaues of this Booke and so cast it from thee but that thou wouldest reade it throughout euen to the end For I do assure thee if there be any thing in it worth the reading it is bestowed in the latter part thereof and most of all towards the conclusion Be not discouraged therefore at the harshnesse of the beginning but looke for smoother matter in the middest and most smooth in the perclose and wind-vp of all For this Dialogue hath in it not the nature of a Tragedy which is begunne with ioy and ended with sorrow but of a Comedie which is begun with sorrow and ended with ioy This booke medleth not at all with any controuerfies in the Church or any thing in the state Ecclesiasticall but onely entreth into a controuersie with Sathan and sinne It is contriued into six principall heads First it sheweth mans misery in nature with the meanes of recouery Secondly it sharpely inueigheth against the iniquity of the time and common corruptions of the world Thirdly it sheweth the markes of the children of God and of the Reprobates together with the apparant signes of saluation and damnation Fourthly it declareth how hard a thing it is to enter into life and how few shall enter Fiftly it laieth open the ignorance of the world with the obiections of the same Last of all it publisheth and proclaimeth the sweet promises of the Gospell with the abundant mercy of God to all that repent beleeue and truely turne vnto him The Authour of all blessing giue a blessing vnto it The God of peace which brought againe
an harlot drop as an honie-combe the roofe of her mouth is fofter then oile yet her latter end is bitter as worm-wood and as sharpe as a two edged sword All these prudent speeches of the holy Ghost doe most euidently shew vnto vs what a feareful thing it is to commit whoredome and so to fall into the hands of whores and harlots Therefore Iob saith of the wicked Their soule dieth in youth and their life among the whore-mongers Phila. You haue very well shewed out of Gods booke the great danger of whoredome and adultery And it is greatly to be lamented that men in this age make so light of it as they doe and that it is so common a vice nay that some alas with griefe I speake it doe professe it liue by it and prostitute themselues wholly vnto it Theol. Such men and women may iustlie feare the plaguing hand of God for the Lord saith by his Prophet Though I fed them to the full yet they commited adultery and assembled themselues by companies in harlots houses They rose vp in the morning like fed horses euery man neigheth after his neighbours wife Shall I not visit for these things saith the Lord Shall not my soule be auenged on such a nation as this Phila. Me thinketh if men were not altogether hardned in this sinne and euen past feeling and past grace this threatning and thundring of God himselfe from heauen should terrifie them Theol. A man would thinke so indéede but now we may take vp the old complaint of the Prophet I hearkened and heard and loe no man spake aright no man repented him of his euill saying What haue I done Euery one turned to their race as the horse rusheth into the battell Antile Tush whoredome is but a tricke of youth and wee see all men haue their imperfections Theol. You speake prophanely and wickedly For shall wee count that but a trick of youth for the which the Lord smote thrée and twenty thousand of his owne people in one day Shall we count that but a trick of youth for the which the Lord threatned Dauid his owne seruant that the sword should neuer depart from his house Shall we count that but a trick of youth for the which Hamor and Shechem the father and the sonne and many other both men women and children were cruelly murdred by Simeon and Leui the sonnes of Iacob Shall we count that but a trieke of youth for the which the Lord slew Hophni and Phineas the two sonnes of Eli the Priest in the battell of the Philistines Shall we thus set all at six and seuen and make light of such horrible villanies Doth not the seueritie of the punishments shew the greatnesse of the sinne Doth not the Apostle say These things came vpon them for our ensamples vpon whom the ends of the world are come and yet you passe it ouer with a tush and a tricke of youth as if God were to be dallied with No no be not deceiued God is not mocked They which will not be mooued now in hearing shall one day be crushed in pieces in féeling And they which now call whordome a tricke of youth shall one day howle and crie yell and yelpe for such trickes with woe and alas that euer they were borne Antil Oh sir you must beare with youth youth you know is fraile and youth will be youthfull when you haue said all that you can Theol. Yes but God doth allow no more libertie vnto youth then vnto age but bindeth all vpon paine of death to the obedience of his commandements The Apostle saith Let yoong men be sober minded Dauid saith Wherewith shall a yoong man cleanse his way In taking heede thereto according to thy worde The wise man saith Remember thy Creator in the dayes of thy youth And further addeth that if they will needes follow their lusts their pleasures and their owne swinge yet in the end he will bring them to iudgement arraigne them condemne them and tame them in hell fire well enough Phila. Yet we see men are so violently carried after their lust and so desperately bent that they will haue the present sweet and pleasure of sin come of it what will Come sicknesse come death come hell come damnation they are at a point they will pay the highest price for their lustes They will purchase their pleasures with the losse of their soules Oh wofull purchase O damnable pleasures Theol. Swéet meat will haue sower sawce and a dramme of pleasure a pound of a sorrow Such cursed catifes shal at last pay a deare shot for their pleasures Such desperate wretches shall one day know to their euerlasting woe what it is to prouoke God to sin with so high an hand against him They shall well know in spight of their hearts that vengeance is prepared for the wicked and that there is a God that iudgeth the earth Let al men therfore take héed in time For whoremongers and Adulterers God will iudge And the Apostle saith flatly That whoremongers and Adulterers shall not inherit the kingdome of God Let therefore no fornicator or vncleane person bee found amongst vs as was Esau But let vs abstain from fleshly lusts which fight against the soule And let euery one know how to possesse his vessell in holinesse and honour and nor in the lust of concupiscence as the Gentiles which know not God 1. Thess 4. 5. Héerein let vs consider the wise spéech of an ancient Father Sinne while it is in dooing ministreth some pleasure but when it is committed the short pleasure thereof vanisheth awaie and long sorrow commeth in stead of it Neither let vs héere reiect the saying of a wise Heathen Shunne pleasure for feare of smart Sowre things follow sweet and ioy heauinesse Antile Yet for all this you shall not make me beleeue that whoredome is so hainous a mattter You make more of it then it is Theol. True indéed For you and such as you are will beléeue nothing against your lusts and fleshly delights and that is the cause why you are deafe on this eare I will therfore adde a word or two more out of the oracles of God to that which hath vin spoken The wise king saith He that committeth Adulterie with women destroieth his owne soule and so is accessarie to his owne death which is no small matter For wée vse to say if a man hang himselfe drowne himselfe or any manner of way make away himselfe that he was cursed of God that Gods hand was heauie against him that the diuell ought him a shame and now he hath paid it him And all the countrey rings of such a strange accident when and where it falleth out and the Crowner of the Countrey doth sit vpon it How much more may all the world wonder at this that a man should destroy his owne soule and wittingly and willingly cast
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
all our loue and chearefull obedience towards him For therefore wée loue him and obey him because we know hée hath loued vs first and written our names in the booke of life But on the contrarie the Doctrine of the Papists which would haue men alwaies doubt and feare in a seruile sort is most hellish and vncomfortable For so long as a man holds that what encouragement can he haue to serue God What loue to his Maiestie What hope in the promises What comfort in trouble What patience in aduersity Antil Touching this point I am flat of your minde For I thinke verily a man ought to bee perswaded of his saluation And for mine owne part I make no question of it I hope to bee saued as well as the best of them all I am out of feare for that For I haue such a stedfast faith in God that if there should be but two in the world saued I hope I should be one of them Theol. You are very confident indéed You are perswaded before you know I would your ground were as good as your vaine confidence But who is so bold as blinde Bayard Your hope is but a fancie and as a sick mans dreame You hope you can not tell what You haue no ground for that you say For what hope can you haue to be saued when you walke in no path of saluation What hope can a man haue to come to London spéedily that trauelleth nothing that way but quite contrary What hope can a man haue to reape a good crop of corne that vseth no meanes neither ploweth soweth nor harroweth What hope can a man haue to be fat and well liking of his body that seldome or neuer eateth any meat What hope can a man haue to escape drowning which leapeth into the Sea Euen so what hope can you haue to be saued when you walke nothing that way when you vse no meanes when you doe all things that are contrary vnto the same For alas there is nothing in you of those things which the Scriptures doe affirme must bée in all those that shall be saued There be none of the fore named signes and tokens in you You are ignorant prophane and carelesse God is not worshipped vnder your roofe There is no true feare of God in your selfe nor in your houshold You seldome heare the word preached You content your selfe with an ignorant Minister You haue no praiers in your family no reading no singing of psalmes no instructions exhortations or admonitions or any other Christian exercises You make no conscience of the obseruation of the Sabbaths you vse not the name of God with any reuerence you breake out sometimes into horrible dathes and cursings you make an ordinary matter of swearing by your faith your troth Your wife is irreligious your children dissolute and vngratious your seruants prophane carelesse You are an example in your owne house of al Atheisme and conscienceles behauiour You are a great gamester a rioter a spend-thrift a drinker a common ale-house-haunter an whoore hunter and to conclude giuen to all vice and naughtinesse Now then I pray you tell me or rather let your conscience tell mée what hope you can haue to be saued so long as you walk and continue in this course Doth not S. Iohn saie If wee say wee haue fellowship with him and walke in darkenesse we are liers Doth not the same Apostle auouch that such as say they know God and kéepe not his commandements are liers Againe doth he not say Heth at committeth sin is of the Diuell And whosoeuer doth not righteousnesse is not of God Doth not our Lord Jesus flatly tell the Jewes which bragged that Abraham was their father that they were of their father the diuell because they did his works Doth not the Apostle Paul say His seruants we are to whom we obey whether it be of sin vnto death or of obedience vnto righteousnes Doth not the scripture say Hee that doth righteousnesse is righteous Doth not our Lord Jesus affirme that nor euery one that saith Lord Lord shall enter into the kingdome of heauen but he that doth the will of my father which is in Heauen Therefore I conclude that forasmuch as your whole course is carnall carelesse and dissolute you can haue no warrantable hope to be saued Phila. I doe verily thinke that this mans case which now you haue laied open is the case of thousands Theo. Yea doubtles of thousand thousands the more is the pity Asune Soft and faire sir you are very round indeed Soft fire maketh sweet mault I hope you know wee must be saued by mercy and not by merit If I should doe all my selfe wherefore serueth Christ I hope that which I cannot doe hee will doe for me And I hope to be saued by Iesus Christ as well as the best of you all Theol. Oh now I sée which way the game goeth You would faine make Christ a cloake for your sinnes You will sinne that grace may abound You will sinne frankly and set all vpon Christs score Truely there be many thousands of your minde which hearing of Gods abundant mercie in Christ are thereby made more bold to sin But they shall know one day to their cost what it is so to abuse the mercie of God The Apostle saith The mercy and louing kindnesse of God should leade vs to repentance But we sée it leadeth manie to further hardnesse of heart The Prophet saith With him is mercy that hee may bee feared But many thereby are made more secure and carelesse But to come néerer the marke you say you hope to be saued by Jesus Christ And I answer that if those things be found in you which the Scriptures do auouch to be in all that shall be saued by him then you may haue good confidence and assured hope otherwise not Now the Scriptures do thus determine it and set it downe That if a man bée in Christ and looke to be saued by him he must be indued with these qualities following First he must be a new creature Secondly hee must liue not after the lusts of men but after the will of God Thirdly he must be zealous of good works Fourthly hee must die to sinne and liue to righteousnesse Fiftly he must be holy and vnblameable Sixtly he must so walke as Christ hath walked Seuenthly hee must crucifie the flesh with the affections and lusts Eigthly he must walke not after the flesh but after the spirit Last of all he must serue God in righteousnesse and true holinesse all the daies of his life Loe then what things are required of all that shal be saued by Christ Now therefore if these things be in you in some measure of tenth then your hope is currant sound good otherwise it is nothing worth For in vaine doe men say they hope to be saued by Christ when as they walke dissolutely The reason hereof is because the
heauen and wide gates into hell I pray you therefore proue them out of the Scriptures and lay them forth somewhat more largely Theol. The first which is Infidelity is proued out of the fourth chapter to the Hebrewes where it is written Vnto vs was the Gospell preached as vnto them but the word which they heard profited them not because it was not mixed with faith in those that heard it And againe They could not enter in because of vnbeliefe Héere we sée that vnbeliefe did barre out the old people from entring into the land of promise which was a figure of Gods eternall kingdome And sure it is that the same vnbeliefe doth barre out thousands of vs. For many will beléeue nothing but their owne fansies They will not beléeue the word of God especially when it is contrary to their lustes and likings profits pleasures Though things be manifestly prooued to their faces and both the Chapter and the Uerse shewed them yet will they not beléeue or though they say they beléeue yet will they neuer goe about the practise of any thing but reply against God in all their actions And for the most part when God saith one thing they will say another When God saith yea they will say no and so giue God the lie Some againe will say if all bée true that the Preachers say then God helpe vs. Thus you sée how Infidelity doth barre men out of Heauen and cast them into hell Phila. Let vs heare of the second gate which is Presumption of Gods mercy Theol. This is set downe in the 29. of Deuteronomy where the Lord saith thus When a man heareth the words of this curse and yet flattereth himselfe in his heart saying I shall haue peace although I walke according to the stubbornnesse of mine owne heart thus adding drunkennesse to thirst that is one sinne to another the Lord will not be mercifull vnto him but the wrath of the Lord and his iealousie shall smoake against that man and euery curse that is written in this booke shall light vpon him and the Lord shall put out his name from vnder heauen Héere we sée how the mightie God doth thunder downe vpon such as goe on in their sins presuming of his mercy and saying in their hearts If I may haue but a Lord haue mercy vpon me thrée houres before death I care not But it is iust with God when those thrée hours come to shut them vp in blindnesse and hardnesse of heart as a iust plague for their presumption Therefore the Prophet Dauid seeing the grieuousnesse of this sin praieth to be deliuered from it Keepe me ô Lord saith he from presumptuous sins let them not raigne ouer me Let all men therfore take héed of presumptuous sins For though God be full of mercy yet will he shew no mercy to them that presume of his mercy But they shall once know to their cost that iustice goeth from him as well as mercy Phila. Let vs come to the third gate which is the Example of the multitude Theol. This is prooued in the 23. of Exod. where the Lord saith flatly Thou shalt not follow a multitude to doe euill In another place the Lord saith After the doings of the land of Egypt wherein yee dwelt shall yee not doe and after the manner of the land of Canaan whither I will bring you shall yee not doe neither walke in their ordinances Against this Law did the Children of Israel offend when they said in the stubbornnesse of their heart to the Prophet Ieremy The word that thou hast spoken vnto vs in the name of the Lord wee will not heare But we will doe whatsoeuer goeth out of our owne mouth and we will doe as we haue done both we and our Fathers our Kings and our Princes in the cities of Iudah and in the streets of Ierusalem Note héere how they doe altogether refuse the word of the Lord and how to follow the example of the multitude Wée sée in these our daies by lamentable experience how thousands are violently carried down this streame and for defence of it some will say Doe as the most men doe and the fewest wil speake of you Which is a very wicked speach For if wée will follow the course of the most we shall haue the reward of the most which is eternall perdition Let vs therefore take héed of bending with the sway For the sway of the world doth waigh downe all things that can bée spoken out of the word of God and openeth a very wide passage into Hell Phila. Proceed to the fourth gate into Hell which is the Long custome of sinne Theol. This is noted by the Prophet Ieremy to be a very dangerous thing For he saith Can the blacke More change his skinne or the Leopard his spots then may yee also doe good which are accustomed to doe euill Noting thereby that it is as hard a matter to leaue an old custome of sinne as to wash a black-more white or to change the spots of a Leopard which because they are naturall are most impossible So when men through custom haue made swearing lying adultery and drunkennesse as it were naturall vnto them oh how hard it is to leaue them For custome maketh another nature and taketh away all sense and féeling of sinne Phila. Let vs heare of the fift gate which is the Long escaping of punishment Theol. This is auouched by the wise man in these words Because sentence against an euill worke is not executed speedily therefore the hearts of the children of men are set in them to doe euill Where he sheweth that one cause why men are so hardned in their sinnes is because God winketh at them and letteth them alone not punishing them immediately after they haue sinned For if God should forthwith strike downe one and raine fire and brimstone vpon another and cause the earth to swallow vp the third then men would feare indéed But it hath béene shewed before that God taketh not that course but though he méet with some in this life yet he lets thousands escape and that makes them more bold thinking they shall neuer come to their answer Euen as an olde théefe which hath a long time escaped both prison and gallowes thinkes he shall alwaies so escape and therefore goeth boldly on in his thefts But let men take héed For as the prouerbe saith Though the pitcher goeth long to the well yet at last it commeth broken home So though men escape long yet they shall not escape alwaies For there will come a day of reckoning a day that will pay it home for all Thus you sée how impunity leadeth numbers to destruction That is when men are let alone and neither smitten by the hand of God nor punished by the law of the Magistrate Phila. Let vs come to the sixt gate which is the Hope of long life Theol. This is affirmed by our Lord Iesus concerning that rich worldling who
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
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
iniquities the chastisement of our peace was vpon him with his stripes we are healed This great Prophet we sée doth plainly affirme that Christ suffered for our sins by his suffering we are saued The Prophet Ieremy testifieth the same thing saying Behold the daies come saith the Lord that I wil raise vnto Dauid a righteous branch a king shall raigne and prosper shall execute iudgment iustice in the earth In his daies Iudah shall be saued Israel shal dwell safely and this is the name wherby they shall call him the Lord our righteousnes This Prophet tumpeth with the other For he saith that Christ is the righteous branch that he is our righteousnes which is al one as if he had said our sins are pardoned only through him through him we are made righteous Moreouer he affirmeth that Iudah Israel that is the Church shall be saued by him The Prophet Zachary that I may speake it with reuerence telleth the same tale word for word Hée auoucheth the same thing with the other two Prophets For he saith In that day a Fountaine shall be opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse The meaning of the prophet is that in the daies of Christs kingdome the fountaine of Gods mercy in Christ should be opened and let out to wash away the sinnes and vncleannesse of the Church So then we sée that these thrée great witnesses doe all agrée in this that through Christ onely wée are washed from our sins and through him onely wée are made righteous Séeing then that eternall life is onely in the sonne therefore he that hath the son hath life Be of good courage therefore O Asunetus for no doubt you haue the son therfore eternal life Feare not your sins for they cannot hurt you For as all the righteousnes of Abraham Isaac and Iacob and all the most righteous men that euer liued vpon the face of the earth if it were yours could doe you no good without Christ so all the sinnes in the world can do you no hurt being in Christ For there is no condemnation to them which are in Christ Iesus Plucke vp a good heart therfore be no more heauy and sadde for if you be found in Christ clothed with his perfect righteousnesse being made yours through faith what can the diuel say to you what can the Law doe They may wel hisse at you but they cannot sting you they may grin at you but they cannot hurt you For who shall lay any thing to the charge of Gods elect It is God that iustifieth who shall condemne It is Christ which is dead or rather which is risen againe who is also at the right hand of God maketh request for vs. Reioice in the Lord therfore againe I say reioice For greater is he that is in you then he that is in the world our Lord Jesus is stronger then all None can plucke you out of his hands he is a strong Mediator he hath conquered all our spiritual enemies he hath ouer come hell death damnation he hath led captiuitie captiue he hath spoiled principalities powers and hath made an open shew of them triumphed ouer them in his crosse He hath most triumphantly said O death I will be thy death O graue I wil be thy destruction O death where is thy sting O hell where is thy victorie Séeing then you haue such a Mediator and high Priest as hath conquered the hellish armie and subdued all infernall power what néed you to doubt what néed you to feare any more Moreouer you are to vnderstand and to be perswaded that Gods mercy is excéeding great towards penitent sinners all such as mourne for their transgressions according as he saith At what time soeuer a sinner doth repent him of his sinnes from the bottome of his heart he will put them all out of his remembrance The Prophet Dauid doth most liuely fully describe vnto vs the mercifull nature of God in the 103. Psalme where he saith The Lord is full of compassion and mercy slow to anger of great kindnes he wil not alwaies chide neither keepe his anger for euer he hath not dealt with vs after our sins nor rewarded vs according to our iniquities For as high as the heauen is aboue the earth so great is his mercy towards those that feare him As far as the East is from the West so far hath he remoued our sins from vs. As a father hath compassion on his children so hath the Lord compassion on them that feare him For he knoweth whereof we be made he remembreth that we are but dust The Historie of the lost sonne doth most notably set foorth the wonderfull mercie of God towards penitent sinners There is shewed how the Lord doth embrace tender make much of such poore sinners as haue broken and contrite hearts for their sinnes for it is saide that when the father saw his repenting sonne a great way off he had compassion on him and ran and fell on his necke and kissed him and cloathed him with the best robe put it on him put a ring on his hand shooes on his féet and caused the fat calfe to be killed for him Euen so the euer lasting father doth reioyce at the conuersion of any of his lost sons Yea there is ioy in the presence of the angels of God for one sinner that conuerteth Moreouer the Lord doth most liuely expresse his merciful nature and disposition in this that he is very loath we should perish willingly cast away our selues Therfore often in the holy scriptures he doth mourne for vs bewaile our wretchednes and taketh vp many pitifull complaints and lamentations for vs saying Oh that my people had hearkned vnto me and Israel had walked in my waies And againe Oh that thou hadst hearkened vnto my commandements then had thy prosperity been as the floud and thy righteousnesse as the waues of the Sea Againe he mourningly complaineth by his Prophet Hosea saying Oh Ephraim what shall I do vnto thee Oh Iudah how shall I entreat thee And in another place What could I doe more vnto my vineyard that I haue not done Mark here how compassionately the Almighty God doth yearn ouer vs and euen as it were blée◠vpon our wounds The Apostle also doth note the rich mercy maruellous loue of God to mākind in this that he doth beséech vs pray vs by the ministers of the gospel that we would be reconciled vnto him The words are these Now then are we embassadors for Christ as though God did beseech you through vs we pray you in Christs sted that you be reconciled vnto God Is it not a strange thing that the omni potent God should fall to intreating of vs poore wretches It is all one as if a King should intreat a begger whom
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