with faith in those that heard it And again Heb. â— 1â— They could not enter in because of unbeliefe Here we sâ—e that unbeliefe did bar 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 unbeliefe doth barre out thousands of us For many will beleeve nothing but their owne fantasies They will not beleeve the Word of God especially when it is contrary to their lusts and likings profits and pleasures Though things be manifestly proved to their faces and both the Chapter and the Verse shewed them yet will they not beleeve or though they say they beleeve yet will they never goe about the practice 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 yee they will say nay and so give God the lye Some againe will say If all be true that the Preachers say then God help us Thus you see how infidelity doth bar men out of Heaven and cast them into Hell Phil. Let us heare of the second gate which is Presumption of Gods mercy Theol. This is set downe in the 29. Chapter of Deuteronomie where the Lord saith thus When a man heareth the words of this curse and yet flattereth himselfe in his heart saying I shall have peace although I walke according to the stubbornnesse of mine owne heart thus adding drunkenness to thirst that is one sinne to anotâ—er the Lord will not be mercifull unto him but the wrath of the Lord and his jealousie shall smoake against that man and every curse that is written in this booke shall light upon him and the Lord shall put out his name from under Heaven Here we see how the mighty God doth thunder downe upon such as goe-on in their sins presuming of his mercie and saying in their hearts If I may have but a Lord have mercy upon mee three houres before death I care not But it is just with God when these three houres come to shut them up in blindnesse and hardnesse of heart as a just plagne for their presumption Therefore the Prophet David seeing the grievousnesse of this sinne prayeth to be delivered from it Psal 19. Keep me O Lord saith he from presumptuous sins let them not reigne over mee Let all men therefore take hood of presumptuous sins For though God be full of mercy yet will hee shew no mercy to them that presume of his mercy But they shall once know to their cost that justice goeth from him as well as mercy Phil. Let us come to the third gate which is the Example of the multitude Theol. This is proved in the 23. of Exodus verse 22. where the Lord saith flatly Thou shalt not follow a multitude to do evill In another place the Lord saith Levit. 18.3 After the doing of the Land of Egypt wherein ye dwelt shall ye not doe and after the manner of the Land of Canaan whither I will bring you shall ye 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 Jeremie The word that thou hast spoken unto us in the name of the Lord wee will not heare but we will do whatsoever goeth out of our mouth and we will do as we have done both we and our Fathers our Kings and our Princes in the Cities of Judah and the streets of Jerusalem Jer. 44.16 Note here how they doe altogether refuse the Word of the Lord and how they follow the example of the multitude Wee see in these our dayes by lamentable experience how thousands are violently carried downe the stream and for defence of it some will say Do as the most men do and the fewest will speak ill of you Which is a very wicked speech For if we will follow the course of the most we shall have the reward of the most which is eternall perdition Let us therefore take heed of bending with the sway for the sway of the world doth weigh down all things that can be spoken out of the Word of God and openeth a very wide passage into hell Phil. Proceed to the fourth gate into hell which is the Long custome of sinne Theol. This is noted by the Prophet Jeremy to be a very dangerous thing For hee saith Jer. 13.23 Can the Black moore change his skin or the Leopard his spots Then may yee also doe good which are accustomed to doe evill Noting thereby that it is as hard a matter to leave an old custome of sinne as to wash a Black-moore white or to change the spots of a Leopard which because they are naturall is most impossible So when men through custome have made swearing lying adultery and drunkennesse as it were naturall unto them oh how hard it is to leave them For custome maketh another nature and taketh away all sense and feeling of sin Phil. Let us heare of the fifth gate which is the Long escaping of punishment Theol. This is avouched by the Wise man in these words Ecclâ—s 8.11 Because sentence against an evill worke is not executed speedily therefore the hearts of the children of men are set in them to doe evill Where hee sheweth that one cause why men are so hardened in their sinnes is because God winketh at them and letteth them alone not punishing them immediatly after they have sinned For if God should forthwith strike downe one and raine fire and brimstone upon another and cause the earth to swallow up a third then men would feare indeed But it hath beene shewed before that God taketh not that course but though he meet with some in this life yet he lets thousands escape and that makes them more bold thinking they shall never come to their answer even as an old theefe 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 heed For as the Proverb saith Though the Pitcher goeth long to the Well yet at last it cometh 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 see 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 Phil. Let us come to the sixth gate which is the Hope of long life Theol. This is affirmed by our Lord Iesus concerning that rich worldling who when hee felt the world come in upon him with full streame said he would pull dâ—wne his barnes and build greater and say to his soule Soule thou hast much goods laid up for many yeares Luke 12.19 live at ease eat drinke and take thy pastime But our Saviour calleth him
lusts and fleshly delights and that is the cause why you are deafe on this care I will therefore adde a word or two more out of the Oracles of God to that which hath beene spoken Pro. 6.31 〈◊〉 The wise King saith Hee that committeth adultery with women destroyeth his owne soule and so is accessâ—ry to his owne death which is no small matter For we use 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 heavie against him that the Divell 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 upon 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 ever Now the holy Ghost saith The adulterer doth such an act giveth such a venture and willingly murthereth himselfe Oh therefore woe unto him that ever hee was borne for sure it is that the great Crowner of heaven that crowns whom hee will crowne shall one day sit upon it and give judgement Moreover as the adulterer sinneth against his soule so also hee sinneth against his bodie after a speciall manner 1 Cor 6.13 as witnesseth the Apostle Also hee sinneth against his goods and outward estate as the holy man Job testifieth saying Job 5â— 12 Adulterie is a fire that devoureth to destruction and it will root out all our increase Furthermore hee sinneth against his name Prov. 6.33 For the Adulterer shall finde a wound and dishonour and his reproach shall never be put away Item hee sinneth against his wife who is his companion Mâ—â—â— 14 15. and the wife of his covenant And God saith in the same place Let none trespasse against the wife of his youth keep your selves in your spirit and transgresse not Last of all hee sinneth against his children and posterity as the Lord said to David Because thou hast despised mee 2 Sâ—â— 12 1â— and done this therefore the sword shall never depart from thy house Behold I will raise up evill against thee out of thine owne house Now therefore to conclude this point wee may see how many deadly wounds men make themselves by committing of adulterie They wound themselves in their soules they wound themselves in their bodies they wound themselves in their goods they wound themselves in their names they wound themselves in their wives and in their children What man except hee were stark mad would thrust in himselfe in so many places at once The Adulterer with his one sinne of adultery maketh all these deadly wounds in himselfe and it is an hundred to one hee will never get them cured but will die and bleed to death of them Lo thus you see the dangerous quality and condition of this sin Shall wee now therefore make light of it Shall wee say It is but a trick of youth Shall wee smooth over the matter with sweet words when the holy Ghost maketh it so hainous and capitall Shall wee make nothing of that which draweth downe Gods wrath upon the soule body goods name wife and children That were an intolerable blindnesse and most extreme hardnesse of heart An ancient Writer hath long agoe passed sentence upon us Basil in Epist who make so light of this sinne for saith hee Adultery is the very hook of the Divell whereby hee draweth us to destruction And another godly Father saith Gregor that adultery is like a furnace whose mouth is gluttony the flame pride the sparkles filthy words the smoak an ill name the ashes poverty and the end shame And so wee plainly see that howsoever wee regard not this sinne but flatter our selves in it yet those whose eyes the Lord hath opened have in all ages condemned it as most flagitious and horrible yea the very Heathen wil rise up in judgment against us who have spoken and written many things against this filthy and beastly vice Phil. Now indeed you have sufficiently branded the vice of adultery and laid out the uglinesse thereof that all men may behold it stark naked and abhorre it If any man notwithstanding all this will venture upon it hee may be said to be a most desperate monster For what doth hee 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 look for Let all men therefore in time take heed to themselves and to their own soules as they will answer it at their uttermost perill at the dreadfull day of judgement when the secrets of all hearts shall bee disclosed But now one thing resteth to wit that you should shew us the speciall roots and causes of adultery Theol. There be five speciall causes of it The first is our naturall corruption for the very spawne and seed of all sinne is our corrupt nature and this of all other is a most inherent sinne as witnesseth the Apostle James saying James 1.15 When lust hath concâ—ived it bringeth forth sinne and sin when it is perfected bringeth forth death The second is gluttony and fulnesse of bread for when men have filled their bellies and crammed their paunches as full of good cheere wine and strong drinke as their skinnes can hold what are they meete for or what minde they else but adultery and uncleannesse And therefore well saith one Great nourishment and grosse food is the shop of lust The Heathen Poet could skill to say Sine Cerere Baccho sâ—igeâ— Venus without meat and drinke lust waxeth cold And to this effect the wise King saith Prov 23 â— 35 that their eyes shall behold strange women whose hearts are set upon wine and belly cheere And therefore he adviseth all men not to looke upon the wine when it appeareth red when it sheweth his colour in the cup or stirreth very kindly and that for feare of this after-clap An ancient writer saith to the same purpose Gregoriâ—s Nâ—â—â—anâ— Hee that delicately pampereth his belly and yet would overcome the spirit of fornication is like to him that will quench a flame of fire with oyle Therefore to close up this point sure it is though men pray heare and read much and be otherwise well disposed yet except they be abstemious in diet they will bee much troubled with lust The third cause of adultery is Idlenesse for when men are lazie luskish and idle having nothing to doe they lye wide open to adultery and lust creepeth into them Some Historiographers write the Crab-fish is very desirous to eate Oysters but because shee cannot perforce open them shee watcheth her time when they open themselves unto the sun after the tide and then shee putreth in her claw and pulleth out the Oyster Even so Satan watcheth
THE PLAIN-MANS PATH-VVAY TO HEAVEN Wherin every man may clearly see whether he shall be saved or damned Set forth Dialogue-wise for the better understanding of the simple By Arthur Dent Preacher of the Word of God at South-Shoobery in Essex The six and twentieth Edition Corrected and amended With a Table of all the principall matters and three prayers necessary to be used in private families hereunto added Zephaniah 3.5 Every morning the Lord bringeth his judgment to light he faileth not but the wicked will not learn to be ashamed LONDON Printed by Ja. Young for G. Lathum in Pauls Church-yard at the signe of the Bishops-head 1643. To the Right Worshipful Sir Julius Caesar Knight one of the Masters of the Request to the Kings Majesty Judge of the high Court of Admiralty and Master of St. Katherins A.D. wisheth all good things in Christ Jesus HAving finished Right Worshipfull and made ready for the Presse this little Dialogue I bethought me sith the common manner of all that write any books in this age is to dedicate the same to one or other of great place to whom I might dedicate thâ—se my poor labours At last I did resolve with my self none to be more fit then your Worship boâ—h in regard of some affinity in the flesh as also because of those manifold good parts wherewith the Almighty hath endued you Having therefore none other thing to present your Worship withall in token of a thankefull heart for your courtesies shewed towards mee behold I doe here send unto you this third fruit of my labours 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 giver This work doth sharply reprove and evict the world of sin and therefore is like to find many deadly enemies which with cruell hatred will most eagerly pursue it unto death Zoilus also and his fellows I know will bitterly carp at it therefore it slieth unto your Worship for protection and humbly desireth to take sanctuary under your wings Wherefore I humble intreat you to take upon you the patronage and defence of it that by your means it may be delivered both from the calumnious obloquies of evill disposed persons and also from the worlds malignity so as it may take no injury And concerning this little volume the sum of the matter of it you shall find it in the Epistle to the Reader As concerning the maner here is no great matter of learning wit art eloquence or ingenious invention for I have herein specially respected the ignorant and vulgar sort whose edification I doe chiefly aime at yet somewhat there is which may concern the learned and give them some contentment Whatsoever it be I leave it with your Worship beseeching you to give it entertainment And so I doe most humbly take my leave commending both your selfe your good wife and your whole family to the mercifull protection of the everliving God From South-Shoobery in Essex April 10. An. Dom. 1601. Your W ps to command in the Lord ARTHUR DENT The Epistle to the Reader GEntle Reader seeing my little Sermon of Repentance some few yeeres since published hath been so well accepted of I have for thy further good published this Dialogue being the third fruit of my labour wishing it the like successe that God thereby may have the glory thou who are the Reader comfort I have in one part of this Dialogue produced some of the ancient Writers and some of the wise Heathen also to testifie upon their oath in their own language and to bear witnesse of the ouglinesse of some vices which we in this age make light of which I wish may not be offensive to any In other parts of this work I do in a manner relinquish them But in this case I have in my weake judgement thought them to be of some good use to shew forth thus much That if we doe not in time repent forsake our sinnes and seek after God both the ancient Christian Fathers whose eys saw not that we see nor their ears heard what we hear yea the very Heathen also shall rise up in judgment against us Let none therefore stumble at it But if any man do let him remember I am in a Dialogue not in a Sermon I write to all of all sorts I speak not of some few of one sort But that which is done herein is not much more then that of the Apostle As some of your owne Poets have said Acts 17. which is warrantable One thing dear Christian I pray thee let me beg of thee to wit that thou wouldest not read two or three leaves of this book and so cast it from thee but that thou wouldest read it throughout even to the end For I doe 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 therfore at the harshnesse of the beginning but look for smoother matter in the midst and most smooth in the perclose wind up of all For this Dialogue hath in it not the nature of a Tragedy which is begun with joy and ended with sorrow but a Comedy which is begun with sorrow ended with joy This book meddleth not at all with any controversies in the Church or any thing in the state Ecclesiasticall but onely entreth into a controversie with Sathan and sin It is contrived into six principall heads First it sheweth mans misery in nature with the means of recovery Secondly it sharply inveigheth against the iniquity of the time common corruptions of the world Thirdly it sheweth the marks of the children of God and of the reprobates together with the apparent signs of Salvation and Damnation Fourthly it declareth how hard a thing it is to enter into life and how few shall enter Fifthly it layeth open the ignorance of the world with the objections 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 beleeve and truely turn unto him The Author of all blessing give a blessing unto it The God of peace which brought againe from the dead our Lord Jesus the great Shepherd of the sheep through the bloud of the everlasting Covenant make us perfect in all good works sanctifie us thorowout amend all our imperfections and keepe us blamelesse untill the day of his most glorious appearing Amen Thine in the Lord A. D. The Contents of this Dialogue FIrst it sheweth mans misery by nature with the means of recovery Secondly it sharply inveigheth against the iniquity of the time and common corruptions of the world Thirdly it sh weth the marks of the children of God and of the reprobates with the apparent signs of Salvation and Damnation Fourthly it declareth how hard a thing it is to enter into life and
how few shall enter Fifthly it layeth open the ignorance of the world with the objections 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 beleeve and truly turn unto him THE PLAIN-MANS PATH-WAY TO HEAVEN Interlocutors Theologus a Divine Philagathus an Honest man Asunetus an Ignorant man Antilegon a Caviller Philagathus WEll met good master Theologus Theol. What mine old friend Philagathus I am glad to see you in good health Phil. Are you walking Sir here all alone in this pleasant meadow Theol Yea for I take some pleasure at this time of the yeer to walk abroad in the fields for my recreation both to take the fresh air and to hear the sweet singing of birds Phil. Indeed Sir it is very comfoâ—â—â—ble especially now in this pleaâ—â—â—â— moneth of May and thanks be to God hitherto wee have had a very forward spring and as kindly a season as came this seven yeer Theol. God doth abound towards us in mercies Oh that wee could abound towards him in thanks-giving Phil. I pray you Sir what a clock hold you it Theol. I take it to bee a little past one for I came but even now from dinner Phil. But behold yonder come two men towards us what be they I pray you Theol. They be a couple of neighbours of the next Parish the one of them is called Asunetus who in very deed is a very ignorant man in Gods matters and the other is called Antilegon a notable Atheist and caviller against all goodnesse Phil. If they be such it were good for us to take some occasion to speak of matters of religion it may be wee shall doe them some good Theol. You have made a good motion I like it well If therefore you will minister some matter and move some questions I will be ready to answer in the best sort I can Phil. But stay Si lo here they come â—â—on us Theol. Welcome good neighbours welcome How do you Asunetus and you Antilegon Asun Well God be thanked and we are glad to see your Mastership in good health Theol. What make both of you here at this time of the day There is some occasion I am sure draweth you this way Asun Indeed Sir we have some little businesse for we came to talk with one of your Parish about a Cow wee should buy of him Theol. Hath my neighbour a Cow to sell Antil Wee are told hee hath a very good one to sell but I am affraid at this time of the yeer wee shall find dear ware of her Theol. How dear What doe you thinke a very good Cow may bee worth Antil A good Cow indeed at thâ—â— time of the yeer is worth very neer four pound which is a great price Theol. It is a very great price indeed Phil. I pray you M. Theologus leave off this talking of kinâ— and worldly matters and let us enter into some speech of matters of religion whereby we may doe good and take good one of another Theol. You say well But it may be these mens businesse requireth haste so as they cannot stay Asun No Sit wee are in no great haste wee can stay two or three houres for the dayes are long if we dispatch our businesse by night it will serve our turn well enough Theol. Then if it will please you to walk to yonder Oak tree there is a goodly arbour and handsome seats where wee may all sit in the shadow and confer of heavenly matters Asun With a good will Sir Phil. Come then let us go Asun This is a goodly arbour indeed and here be handsome seats Theol. Sit you all downe I pray you Now friend Philagathus if you have any questions to move of matters of Religion wee are all ready to hear you Phil. It may be these men are somewhat ignorant of the very principles of Religion and therefore I think it not amisse to begin there and so to make way for further matters Theol. I pray you do so then Phil. First then I demand of you in what state all men are born by nature Theol. In the state of condemnation as appeareth Ephes 2.3 Wee are by nature the children of wrath as well as others And againe it is written Behold I was borne in iniquity and in sin hath my mother conceived mee Psal 51.5 Phil. Is it every mans case Are not Dukes and Nobles Lords and Ladies and the great Potentates of the earth exempted from it Theol. No surely it is the common case of all both high and low rich and poor as it is written What is man that he should be clean and hee that is born of a woman that he should be just Phil. From whence cometh it that all men are born in so wofull a case Theol. From the fall of Adam who thereby hath not onely wrapt himselfe but all his posterity in extreme and unspeakable misery as the Apostle saith By one mans disobedience many were made sinners And By the offence of one the fault came on all men to condemnation Rom. 5.1 Phil. What reason is there that we all should thus be punished for another mans offence Theol. Because wee were then all in him and are now all of him that is wee are so descended out of his loins that of him wee have not only received our naturall and corrupt bodies but also by propagation have inherited his foul corruptions as it were by hereditary right Phil. But for as much as some have dreamed that Adam by his fall hurt himselfe onely and not his posterity and that wee have his corruption derived unto us by imitation and not by propagation therefore I pray you shew this more plainly Theol. Even as great personages by committing of treason doe not only hurt themselves but also staine their bloud and disgrace their posterity for the children of such Nobles are dis-inherited whose bloud is attainted till they be restored again by Act of Parliament Even so our bloud being attainted by Adams transgression we can inherit nothing of right till we be restored by Christ Phil. Doth this hereditary infection and contagion over-spread our whole nature Theol. Yes truly it is universall extending it selfe throughout the whole man both soule and body both reason understanding will and affections Ephes 2.1 Col. 1.2 3.2 for the Scriptures avouch that wee are dead in sinnes and trespasses Phil. How understand you that Theol. Not of the deadnesse of the body or the naturall faculties of the soule but of the spirituall faculties Phil. Did Adam then lose his nature and destroy it by his fall or is our nature taken away by his fall Theol. Not so our nature was corrupted thereby but not destroied for still there remaineth in our nature reason understanding will and affections and we are not as a blocke or a stocke but by Adams disobedience we are blemished maimed and spoiled of all ability to
many will say As long as they be neither whore nor thiefe nor spotted with such like grosse sinnes they trust in God they shall be saved Theol. They erre not knowing the Scriptures For many thousands are in great danger of losing their souls for ever which are free from such notorious and horrible vices nay many which in the world are counted good honest men good true dealers good neighbours and good towns-men Asun I pray you Sir give mee leave a little I have heard all your speech hitherto and I like reasonable well of it but now I can forbear no longer my conscience urgeth mee to speak For mee thinks you goe too far you goo beyond your learning in this that you condemn good neighbours and good towns-men You say many such men are in danger of losing their souls but I will never beleeve it while I live For if such men be not saved I cannot tell who shall Theol. But you must learn to know out of the Scriptures that all outward honesty and righteousnesse without the true knowledge and inward feeling of God availeth not to eternall life As our Saviour Christ saith Matth. 12. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees ye cannot enter into the kingdom of heaven It is also written that when Paul preached at 〈◊〉 Acts 17.18 many honest men and women did beleeve that iâ— such no were outwardly honest or honest to the word only for they could not be truly and inwardly honest before they did beleeve Therefore you see that this outward honesty câ—vility without the inward regeneration of the spirit avaâ—seth not to eternall life and then consequently all your honest worldly men are in great danger of losing their souls for ever Asun What sound reason can you yeeld why such honest men should be condemned Theol. Because many such are utterly void of all true knowledge of God and his word Nay which is more many of them despise the word of God and hate all the zealous professors of it They esteem Preachers but as pratlers and Sermons as good tales they esteem a Preacher no more then a shoemaker they regard the Scriptures no more then their old shooes What hope is there then I pray you that such men should be saved Doth not the holy Ghost say Hoâ— 2.5 How shall we escape if we neglect so great salvation Asun You go too far you judge too hardly of them Theol. Not a whit For all experience sheweth that they mind dream dote of nothing else day and night but this world this world lands leases grounds and livings kine sheep and how to wax rich All their thoughts words and works are of these such like things And their actions do most manifestly declare that they are of the earth and speak of the earth and there is nothing in them but earth earth As for Sermons they care not how few they hear And for the scriptures they regard them not they read them not they esteem them not worth the while there is nothing more irksome unto them they had rather pill strawes or doe any thing then hear read or conferre of the Scriptures And as the Prophet saith 〈◊〉 8.1 â— The word of the Lord is as a reproach unto them they have no delight in it Phil. I marvell much that such men should live so honestly to the worldward Theol. No marvell at all for many bad men whose hearts are worm-eaten within yet for some outward and carnall respects doe abstaine from the grosse act of sin as some for credit some for shame some for fear of law some for fear of punishment but none for love of God for zeal of conscience or of obedience For it is a sure thing that the wicked may have that spirit which doth represse but not that which doth renew Phil. It seemeth then by your speeches that some which are not regenerate do in some things excell the children of God Theol. Most certain it is that some of them in outward gifts and the outward carriage of themselves doe goe beyond some of the elect Phil. Shew me I pray you in what gifts Theol. In learning discretion justice temperance prudence patience liberality assability kindnesse courtesie good nature c. Phil. Me thinks it should not be possible Theol. Yes truly for some of Gods dear children in whom no doubt the inward work is truely and soundly wrought yet are so troubled and incumbred with a crabbed crooked nature and so clogged with some master sin as some with anger some with pride some with covetousnesse some with lusts some one way and some another all which breaking out in them do so blemish them and their profession that they cannot so shine forth unto men as otherwise no doubt they would and this is their wound their griefe and their heart-smart and that which costeth them many a tear and many a prayer and yet can they not get the fu l victory over them but still they are less in them as a prick in the flesh to humble them Ph. Yet love should cover a multitude of such infirmities in Gods children Theol. It should do so indeed but there is great want of love even in the best and the worst sort espying these infirmities in the godly runne upon them with open mouth and take upon them to condemne them utterly and to judge their hearts saying They be hypocrites dissemblers and there is none worse then they Phil. But do you not think that there be some counterfeits even amongst the greatest professors Theol. Yes no doubt there be alwayes have been some very hypocrites in the Church but we most take heed of judging condemning all for some For it were very much to condemne Christ and his eleven disciples because of one Judas or the whole Primitive Church for one Ananias and Sapphira Phil. But I hope you are of this mind that some regenerate men even in outward gifts and their outward carriage are comparable with many others Theol. Questionlesse very many For they being guided by Gods spirit and upheld by his grace doe walk very uprightly and unblamably towards men Phil. Yet there resteth one scruple for it seemeth very strange unto me that men of so discreet carriage as you speak of and of so many good parts should not be saved It is great pity such men should be damned Theol. It seemeth so unto us indeed but God is only wise And you must note that as there be some infirmities in Gods children which hee correcteth with temporall chastisements and yet rewardeth their faith love and inward service and obedience with eternal life so there be some good things in the wicked and them that are without Christ which God rewardeth with temporall blessings and yet punisheth them eternally for their unbeliefe and hardnesse of heart Phil. Now you have reasonably well satisfied mee touching the doctrine of regeneration and the manifold errours
and deceits that are in it and of it I pray you let us now proceed and first of all tell mee by what means the new birth is wrought Theol By the preaching of the word as the outward meanes 1 Pet. 1 2.3 John 1â— 3 Acts 10.44 Ephes 4.3 and the secret worke of the spirit as the inward means Phil. Many hear the word preached and are nothing the better but rather the worse what I pray you is the cause of that Theol. Mens own incredulity and hardnesse of heart because God in his wrath leaveth them to themselves and depriveth them of his spirit without the which all preaching is in vain For except the spirit doe follow the word into our hearts Act. 16.14 wee can finde no joy taste nor comfort therein Phil. Cannot a man attain unto regeneration and the new birth without the word and the spirit Theol. No verily For they are the instruments and means whereby God doth work it Antil Why may not a man have as good a faith to God-ward that heareth no Sermons as hee that heareth all the Sermons in the world Theol. Why may not he which eateth no meat be as fat and as well liking as hee that eateth all the meat in the world For is not the preaching of the word the food of our souls Antil I like not so much hearing of Sermons and reading of the Scriptures except men could keep them better Theol. Faithfull and honest hearers do therefore hear that they may be more able to observe and do For a man cannot do the will of God before he know it and hee cannot know it without hearing and reading Antil I marvell what good men doe get by gadding to Sermons and poring so much in the Scripture or what are they better then others There are none more full of envie and malice then they They will doe their neighbour a shrewd turn as soon as any body and therefore in mine opinion they be but a company of hypocrites and precise fools Theol. You judge uncharitably Full little doe you know what they feel or what good Gods people get by hearing of the word For the work of the spirit in the hearts of the elect is very secret and altogether hid from the world John â— 8 as it is written The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whither it goeth or whence it cometh so is every man that is born of the spirit And againe The things of God knoweth no man but the spirit of God Amil. Tush tush what needs all this adoâ— If a man say his Lords prayer his ten Commandements and his Beleefe keep them and say no body harme not doe no body harm and doe as hee would be done to have a good faith to God-ward and be a man of Gods beliefe no doubt hee shall be saved without all this running to Sermons and pratling of the Scripture Theol. Now you powr it out indeed you thinke you have spoken wise y. But alas you have bewrayed your great ignorance For you imagine a man may bee saved without the word which is a grosse errour Antil It is no matter say you what you will and all the Preachers in the world besides as long as I serve God and say my prayers duly and truely morning and evening and have a good faith in God and put my whole trust in him and doe my true intent and have a good mind to God-ward and a good meaning although I am not learned yet I hope it will serve the turn for my soules health For that God which made mee must save me It is not you that can save me for all your learning and all your Scriptures Theol. You may very fitly be compared to a sick man who having his brain distempered with heat raveth and speaketh idly he cannot tell what For the holy Ghost saith Pâ—o. 18.9 Hee that turneth away his ear from hearing the law even his prayer shall be abominable And again Prov. 13.15 He that destroyeth the word shall be destroyed So long therefore as you despise Gods word and turn away your ear from hearing his Gospel preached all your prayers your fantasticall serving of God your good meanings and your good intents are to no purpose but most odious and loathsome in the sight of God as it is written My soule hateth your new moons Esa 1.14 and your appointed feasts they are a burthen unto mee I am weary to beare them When you stretch out your hands I will hide mine eye from you and though you make many prayers I will not hear For your hands are full of bloud And again the Lord saith by the same Prophet He that killeth a bullock Esa 66.3 is as if he slâ—w a man hee that sacrificeth a sheep as if hee cut off a dogs neck he that offereth an oblation as if he offered swines bloud hee that remembreth incense as if hee blessed an idol Where you see the Lord telleth you his mind touching thâ—se matters to wit that all your prayers services good meanings c. are abominable unto him so long as you walk in ignorance profanenesse disobedience and contempt of the Gospel For hee saith in the words immediately going before To him will I look even to him that is poor and of a contrite spirit and trembleth at my words Asun I grant indeed for them that are idle and have little to do it is not amisse now and then to hear a Sermon and read the Scriptures but wee have no leasure we must follow our businesse we cannot live by the Scriptures they are not for plain folk they are too high for us wee will not meddle with them They belong to Preachers and Ministers Theol Jâ—â—â— 10. Christ saith My sheep heare my voice and I give unto them eternall life If therefore you refuse to heare the voice of Christ you are none of his sheep neither can you have eternall life And in another place our Lord Iesus saith John 8.47 He that is of God heareth Gods word Ye therefore hear it not because ye are not of God Saint Paul writing to all sorts of men both rich and poore high and low men and women Colos 3.1 young and old exhorteth that the word of Christ may dwell plenteously in them all in all wisdom You see therefore that the Apostle would have all sorts of people that have souls to save to bee well acquainted with the Scriptures Therefore you may as well say you will not meddle with God with Christ nor with everlasting life as to say you will not meddle with the Scriptures Asun Well I cannot read and therefore I cannot tell what Christ or what Saint Paul may say but this I am sure of that God is a good man worshipped might he be hee is mercifull and that we must be saved by our good prayers and good serving of God Theol. You speak foolishly and
it For God is true and all men lyars Hee is faithfull that hath promised His word is more then the faith of a Prince more then ten thousand obligations Why then doe wee not rest upon it why goe wee any further why doe we not take his word why doe wee not depend wholly upon him why are wee still covetous why are we still distrustfull why doe we dissemble and deceive Oh wee of little faith Our Lord Iesus knowing right well the distrustfulnesse of our nature and the deep root it hath in us is not only content to make these great and royall promises unto us which were enough but also strengtheneth and backeth us with many strong reasons to support our weaknesse in this behalfe He therefore bringeth us back to a due consideration of things Consider saith hee the Ravens Luke 12. consider the fowles of the heavens for they neither sow not reap nor carry into barnes and yet God feedeth them they want nothing Consider the lillies how they grow they neither labour nor spinne yet Solomon in all his royalty was not clothed like one of these Oh therefore that wee would consider these Considers Oh that wee would consider that our life is more worth then meat and our bodies then raiment Oh that wee would consider that with all our carking and caring wee can doe no good at all no not so much as add one cubite to our stature Truely truely if wee would deeply ponder these reasons of our Saviour and apply them to our selves they might serve for a bulwark and sure defence against covetousnesse If men would consider how that great King of heaven who hath his way in the whirle-wind Nahum 1.3 and the clouds are the dust of his feet careth for the little Wren and silly Sparrow how hee looketh to them how he tendreth them how hee provideth for them every day both break-fast dinner and supper it might serve to correct our distrustfulnesse For who ever saw these or any other fowle starve for hunger so good a Father and so good a Nurse have they And are not wee much better then they Hath not God more care of us then of them Yes verily a thousand times For he loveth them but for our sakes how much more then doth he love our selves Therefore I say again and againe If wee would consider these things and lay them to heart they would nip covetousnesse on the head and drive it quite out of our hearts Let us consider therefore that God provided for man before man was then how much more will hee provide for man now that hee is Is hee our Father and will hee not provide for us Is he our King and will he not regard us Is hee our shepherd and will hee not look to us Hath hee provided heaven for us and will hee not give us earth Hath hee given us his Sonne Christ and shall hee not with him give us all things Doth hee provide for his enemies and will hee not provide for his friends Doth hee provide for whoremongers and will hee neglect his chosen Doth hee send his rain and cause the sunne to shine upon the unjust and shall hee not upon the just Doth he provide for them which are not of the family and will hee not provide for his owne family Will a man feed his hogges and not care for his servants Or will hee care for his servants and not regard his own children Oh then let us consider these reasons let us remember that our heavenly Father hath as great care for the preservation of his creatures as once hee had for their creation Let us therefore remember that he which giveth the day will provide for us the things of the day Let us remember that God alwayes giveth for sustentation though not for satiety Let us remember Pâ—â—v 10.28 that God will not famish the souls of the righteous Let us remember how God never faileth his For who ever trusted in the Lord and was confounded Phil. What then is the cause that many do want these outward things Theol. The cause is in themselves because they want faith For if wee had faith wee could want nothing For faith feareth no famine as saith an ancient Father Hieron ad Heliodorum Cypr. in oratione Dominica Another saith Forasmuch as all things are Gods hee that hath God can want nothing if himselfe bee not wanting unto God Therefore to have God is to have all things for if we have him our friend wee have enough we need goe no further For hee will make men our friends yea hee will make Angels and all creatures to bee serviceable unto us hee will give them speciall charge to looke to us to guard us and to doe continuall homage unto us Therefore let us make God our friend and then have we done all at once that may concerne our good both for this life and a better But if hee stand not our friend if wee have not him on our side if hee back us not then all other things whatsoever can doe us no good All is not worth a button For August Quid prodest si omnia habes cum tamen qui omnia dedit non habeas What is a man the better though hee have all things and bee without him which is the author of all things Phil. Herein you speak very truly no doubt For we see many have great plenty of outward things but because they have not God they can have no true comfort in them or blessing with them Theol. True indeed For Matth. 4. Man liveth not by bread only saith our Lord Iesus but by every word that proceedeth out of the mouth of God And again heâ— saith Lâ—ke 12. Though a man have abundance yet his life consisteth not in the things that hee hath For without Gods blessing there can bee no sound comfort in any thing Wee see by daily expeâ—ience how the Lord curseth the wicked though they have abundance For some having abundance yet are visited with continuall sicknesses Some having abundance pine away with consumptions Others having abundance dye of surfeiting Others are snatched away by untimely death in the midst of all their jollity Others are visited with great losse both by sea and by land Others are vexed with curst wives and disobedient children Some againe commit murthers and treasons and so lose all at once Others are wasted and consumed by the secret curse of God no man knoweth how Some having great riches are given over to the murtherer some to the thiefe some to the poysoner Therefore the wise King saith There is an evill sicknesse under the sun riches reserved to the owners thereof for their evill Eccl. 5.12 Zophar also the Naamathite saith When the wicked shall have sufficient and enough Job 20.23 hee shall be brought into straits The hand of every troublesome man shall be upon him When hee shall fill his belly God will send upon him his fierce wrath
which hee shall rain upon him in stead of his meat Thus then it is cleere that mans life and good estate dependeth not upon the abundance of outward things but onely upon the blessing and providence of God Prov. 10.12 For his blessing onely maketh rich and it doth bring no sorrow with it Psal 37.16 For better is a little to the just then great abundance to many of the wicked Prov. 25.26 Better is a little with the fear of the Lord then great treasure and trouble therewith Better is a little with righteousnesse Prov. 16.8 then great revenues without equity Thus then I conclude this point Man liveth not by bread but by a blessing on bread not by outward means but by a blessing upon meanes For how can bread being a dead thing and having no life in it selfe give life to others Phil. I do not well understand the meaning of these words By every word that proceedeth out of the mouth of God Theol. Thereby is meant the decree ordinance and providence of God which upholdeth all things even the whole order of nature For the Scripture saith Hee spake Psal 33.9 and it was done hee commanded and they were created In which words wee plainly see that God doth but speake and it is done hee doth command and all creatures are preserved For God doth all things 〈◊〉 a word Hee created all with his word hee preserveth all with his word hee speaketh and it is done His words are words of power and authority Whatsoever he saith whatsoever hee calleth for it must be done presently without any delay there is no withstanding of him Hee calleth for famine and behold famine Hee calleth for plenty and behold plenty Hee calleth for pestilence and behold pestilence He calleth for the sword and behold the sword All Angels all men all beasts all fishes all fowls all creatures whatsoever must obey him and be at his beck He is the greatest commander his word commandeth heaven and earth and the sea All creatures must bee obedient to his will and subject to his ordinance This is the cause why all things both in heaven earth and the sea doe keep their immutable and unvariable courses times and seasons even because hee hath charged them so to doe And they must of necessity alwayes at all times and for ever obey for the creatures must obey the Creator This â—ct of Parliament was made the first week of the world and never since was or can be repealed Phil. But to call you back againe to the point wee had in hand Resolve mee I pray you of this whether many of the deare children of God doe not in this life sometimes want outward things and are brought into great distresse Theol. 1 Kiâ—g 17. Yes certainely For Elijah did want 2 Câ—r â— 8 2 Cor. 11.25 and was in distresse Paul did want and was in many distresses The holy Christians mentioned in the Hebrewes did want Heb. 1â— 3â— and were in marvellous distresses Many of Gods dear ones have in all ages wanted and at this day also doe want and are greatly distressed But this is a most infallible truth that howsoever Gods children may want and be low brought yet they are never utterly forsaken but are holpen even in greatest extreâ—iâ—ie yea when all things are desperate and brought even to the last cast To this point most notably speaketh the Apostle saying 1 Cor 4.8 We are affl cted on every side but yet wee despaire not wee are persecuted but not forsaken cast downe but wee perish not The Prophet Jeremie also saith Lâ—â— 3. The Lord will not forsake for ever but though hee send affliction yet will hee have compassion according to the multitude of his mercies For hee doth not punish willingly or from his heart nor afflict the children of men The kingly Prophet saith Psal 94.4 Surely the Lord will not fail his people neither will hee forsake his inheritance The Lord himself saith For a moment in mine anger I hid my face from thee Iâ—a â—5 8 but with everlasting mercy have I had compassion on thee So then wee may fully assure our selves and even write of it as a most undoubted and sealed truth that Gods children shall never be utterly forsaken in their troubles Phil. Sith the care and providence of God is so great for his children as you have largely declared what then I pray you is the cause why God suffereth his to bee brought into so many troubles and necessities Theol. Their profit and benefit is the cause and not their hurt For he loveth them when hee smiteth them Hee favoureth them when he seemeth to be most against them Hee aimeth at their good when hee seemeth to bee most angry with them He woundeth them that hee may heale them Hee presseth them that hee may ease them Hee maketh them cry that afterward they may laugh Hee alwaies meaneth well unto them hee never meaneth hurt Hee is most constant in his love towards them If he bring them into necessities it is but for the triall of their faith love patience and diligence in prayer If he cast them into the fire it is not to consume them but to purge and refine them If he bring them into great dangers it is but to make them call upon him more earnestly for help and deliverance He presseth us that wee might cry wee cry that wee may be heard wee are heard that we might be delivered So that here is no hurt done we are worse scared than hurt Even as a mother when her childe is way-ward threateneth to throw it to the Wolfe or scareth it with some poker or bul-begger to make it cling more unto her and be quiet So the Lord oftentimes sheweth us the terrible faces of troubles and dangers to make us cleave and cling faster unto him and also to teach us to esteeme better of his gifts when wee enjoy them and to bee more thankfull for them as health wealth peace liberty safety c. So then still we see here is nothing meant on Gods part but good as it is written Rom. 5. All things worke together for good to them that love God For Heb. 12 10. Heb. 12.14 even the afflictions of Gods children are so sanctified unto them by the Spirit 1 Thes 1.6 that thereby they are made partakers of the holinesse of God Gal. 6.14 Phil 3.10 Thereby they enjoy the quiet fruit of righteousnesse Thereby they attaine unto a greater measure of joy in the holy Ghost 2 Cor. 11.32 Thereby the world is crucified to them and they to the world Rom. 5.3 4. Thereby they are made conformable to the death of Christ Thereby they are kept from the condemnation of the world Thereby they learne experience patience hope c. So that all things considered Gods children are no losers by their afflictions but gainers It is better for them to have them than to
fearfull manner plague the earth with warres bloud-sheddings tumults dearth famine and pestilence which are all signified by the red horse the black horse and the pale horse which did appeare at the opening of the second third and fourth seale So likewise undoubtedly God will severely punish all injuries wrongs and contempts done to his faithfull Embassadors as appeareth Revel 11.5 where it is set downe That If any would hurt the two witnesses with their two olives and two candlesticks whereby is signified the faithfull Preachers of the Gospel with all their spirituall treasures and heavenly light fire should proceed out of their mouthes and devoure their adversaries that is The fire of Gods wrath should consume all that had oppressed them either by mocks flouts railing slanders imprisonment or any other kinde of indignity Of this wee have a plaine example or two in the Scripture First we read how fire came downe from heaven and consumed the contemptuous Captaine and his fifty 2 Kin. 1.10 at the threatning and calling for of Eliah Secondly how two Beares came out of the Forrest 2 Kin. 2.23 and tare in pieces two and forty yonkers which mocked Elisha the Prophet of God calling him bald-head bald-head So then by these examples it is manifest that howsoever the Lord may winke at these things for a time and make as though hee saw them not yet the time will come when hee will raine fire and brimstone upon all the scoffers of his faithfull ministers and contemners of his Gospel All this is plainly declared in the first chapter of the Proverbs of Solomon where is shewed how the wisedome of God even Iesus Christ the highest wisedome doth cry aloud all abroad in the world and manifest himselfe in the open streets but yet is contemned of wicked worldlings and scoffing fools Therefore saith Christ Prov. 1.24 Because I have called and yee refused I have stretched out my hand but none would regard yee have hated knowledge and despised all my counsell therefore I will laugh at your destruction and mock when your feare cometh upon you like a sudden desolation and your destruction like a whirl-winde Then shall they call upon mee but I will not answer they shall seeke mee early but they shall not find me Here then wee see his terrible wrath and vengeance threatned from heaven against all profane contemners of Christ and his everlasting Gospel or any of the faithful â—â—â—â—â—shers and proclaimers therto â—â—â—â—hold therefore yee despisers and wonder consider well what will become of you in the end Do not think that the most just God will alwayes put it up at your hands that yee should so manifestly contemne both his word and the most zealous Preachers and Professors thereof No no assure your selves hee will bee even with you at last Hee will smite you both fideling and overthwart hee will dogge you and pursue you with his judgements and never leave following the chase with you till hee hath destroyed you and consumed you from off the face of the earth For remember I pray you what hee saith in Deuteronomie Deut. 32.41 42. If I whet my glittering sword and mine hand take hold of judgement I will execute vengeance on mine enemies and I will reward them that hate mee I will make mine arrowes drunke with bloud and my sword shall eat the flesh of mine adversaries Phil. Truely Sir we may justly feare that for our great contempt of the Gospel and generall coldnesse both in the profession and practice thereof God will take it from us and give it to a people that will bring forth the fruit thereof Theol. Wee may well feare indeed lest for our sinnes especially our loathing of the heavenly Manna the Lord remove our candlesticke take away our silver trumpets let us no more heare the sweet bels of Aaron cause all vision to faile and our Sabbaths to cease and bring upon us that most grievous and sore famine of not hearing the word of the Lord Amos 8. spoken of by Amos the Prophet Then shall our Halcion dayes and golden yeares be turned into weeping mourning and lamentation God for his infinite mercy sake turne it away from us Phil. Amen Amen and let us all pray earnestly night and day that those fearfull judgments may according to Gods infinite mercy bee held backe which our sinnes doe continually cry for and that his most glorious Gospel may bee continued to us and our posterity even yet with greater successe Asun No doubt it is a very great sin to despise the word of God and I think there is none so bad that will doe it For wee ought to love Gods word God forbid else He that loveth not Gods word it is pity he liveth Theol. These are but words of course It is an easie matter to speak good words and very many will say as you say But both you and they in your practice doe plainly shew that you make no reckoning of it you esteeme it no more than a dish-clout I thinke if the matter were well tryed you have scant a Bible in your house But though you have one it is manifest that you seldome reade therein with any care or conscienâ—e and as seldome heare the word preached How else could you be so ignorant as you are Asun I grant that I and some others are somewhat negligent in the hearing and reading of the word of God but you cannot say therefore wee do contemne it Theol. Yes verily your continuall negligence and carelesnesse doth argue a plaine contempt Sure it is you have no appetite nor stomack to the holy word of God You had rather do any thing than either reade or meditate in it it is irksome unto you you read not two chapters in a weeke All holy exercises of religion are most bitter and tedious unto you they are as vinegar to your teeth and smoake to your eyes The immoderate love of this world and of vanity hath took away your appetite from all heavenly things And whereas you shift it off with negligence as though that would excuse you the Apostle hits you home when he saith How shall we escape if wee neglect so great salvation Reb. â— 3 Marke that he saith If we neglect Antil Belike you think men have nothing else to do but to reade the Scriptures and hear Sermons Theol. I do not say so I do not say you should doe nothing else For God doth allow you with a good conscience and in his feare to follow the workes of your calling as hath beene said before But this I condemn in you and many others that you will give no time to private prayers reading and meditation in Gods word neither morning nor evening neither before your busines nor after And although you have often vacant time enough yet you will rather bestow it in vanity and idle pratling and gossipping than in any good exercise of Religion Which doth plainely shew that you neither delight in
God letteth them alone a while and deferreth their punishment For the longer God deferreth the more terrible will his strokes bee when they come The longer an arrow is held in the bow the stronger will be the shot when it cometh forth Though God have leaden feet and cometh slowly to execute wrath yet hath hee an iron hand and will strike deadly when hee cometh Though God giveth the wicked security for a time saith Job yet his eyes are fixed upon all their waies Job 24.23 And in another place hee saith Job 21.30 The wicked are reserved unto the day of destruction and they shall bee brought forth unto the day of wrath So then the holy man Job plainely affirmeth that the state and condition of all the rich and wealthy worldlings is as the condition of an Oxe that is fatted up against the day of slaughter Job 21.13 For hee saith They spend their dayes in wealth and suddenly goe downe to hell But now I pray you nominate the oathes which are so rife and common amongst us Theol. There bee six oathes which are of all other most rife and common in every mans month and they be these By my faith Six common oaths By my troth By our Lady By S. Mary By God As God shall judge me For you cannot lightly talke with a man but he will flash out some one of these in his ordinary speech Asun Do you count it so great a matter for a man to swear by his faith or his troth Theol. Yes indeed do I. For our faith and our troth are the most precious Iewels wee have Shall wee then lay them to gage for every word we speake it sheweth we are of small credit nay very bankrupts For who but a bankrupt will lay the best Iewell in his house to pledge for every smal trifle Asun I know a man that will never swear but by Cock or Py or Mouse-foot I hope you will not say these be oathes For he is as honest a man as ever brake bread You shall not hear an oath come out of his mouth Theol. I do not thinke hee is so honest a man as you make him For it is no small sinne to sweare by creatures The Lord saith by the Prophet Jeremy They have forsaken mee Jer. 5.7 and sworne by them that are no gods So then to sweare by creatures is to forsake God and I trow you will not say he is an honest man which forsaketh God Asun I do not beleeve that to swear by small things is a forsaking of God Theol. You and such as you are will beleeve no more of the Word of God than will stand with your fantasie But whatsoever you beleeve or beleeve not the Word of God standeth sure and no jot of it shall ever bee proved false But this I wiâ—l say unto you because you think it so small a matter to sweare by Creatures That the more vile and base the thing is which you sweare by the greater is the oath bicause you ascribe that unto a base creature which is onely proper to God namely to know our hearts and bee a discerner of secret things For whatsoever a man sweareth by hee calleth it as a witnesse unto his conscience that he speaketh the truth and lyeth not which thing onely belongeth unto God And therefore in swearing by creatures we do robbe God of his honour Therefore to sweare by the crosse of the money or by bread or by mouse foote or the fire which they call Gods Angel or any such like is a robbing of God of his honour and an ascribing of that to the creature which is proper only to the Creator Asun What say you then to them that sweare by the Masse and by the Rood Theol. Their sinne is as great as the other For it is an hainous thing to sweare by Idols as St. Mary our Lady by the Masse by the Rood c. The Prophet Amos saith Amos â—8 4 They that sweare by the sinne of Samaria and that say Thy God O Dan liveth even they shall fall and never rise up againe To sweare by the sinne of Samaria is to sweare by Idols for Samaria was full of Idols Moreover the Lord threatneth by the Prophet Zephanie Zeph. 1.5 That he will cut off them that sweare by the Lord and by Malcham or by their King For the Idolaters called their Idoll Molech their King Asun Seeing you condemne both swearing by creatures and swearing by Idols what then must we sweare by You would have us sweare by nothing belike Theol. In our ordinary communication wee must not sweare at all either by one thing or another but as our Lord teacheth us our communication must be Yea yea Nay nay For whatsoever is more than these Mat. 5.37 commeth of evill And S. James saith James 5.22 Before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your Yea be Yea and your Nay Nay lest you fall into condemnation Antil It seemeth you are an Anabaptist You condemne all swearing you will have no swearing at all Theol. Not so for though I condemne swearing by creatures swearing by Idols and vaine swearing yet I do allow of swearing before a Magistrate and privately also in matters of weight and importance for the further bolting out of the truth This is warranted from Gods own mouth where he saith Thou shalt swear The Lord liveth in truth Jer. 2. in judgement and in righteousnesse And in these cases onely the name of God is to bee sworn by as it is written Thou shalt fear the Lord thy God Deuâ—â—â— 20 and thou shalt serve him and shalt cleave unto him and shalt swear by his Name Asun May wee not sweare by God in our common talke Theol. At no hand For that is to take the name of God in vaine which you know is forbidden And one of the wise heathen could say thus When an oath is laid upon thee Isocr ad Dem. undertake it for two causes either to deliver thy selfe from some grievous crime and accusation or else to preserve thy friends from danger So then that Heathen man in common talke will not allow any oath much lesse to sweare by God Phocilid Another saith Avoid an oath though thou sweare truly So then we see vain swearing condemned even by Heathens Asun Yea but for all that wee must swear men will not beleeve us else Theol. Neither yet will they beleeve you any whit the more for your swearing For it doth manifestly appeare that thousands make no conscience at all of it They make no more conscience of it than of cracking of nuts and therefore what wise man will beleeve them though they sweare never so much But if you would make conscience alwayes to speak the truth from your heart without any oathes at all you shall be better beleeved of all honest and wise men than
is added because there was no truth nor mercy nor knowledge of God in the Land By swearing lying killing stealing and whoring they breake out and bloud toucheth bloud Therefore shall the Land mourn and every one that dwelleth therein shall be cut off Here then wee see what it is that will incense God against us and cause us all to mourne So likewise the Lord threatneth by his Prophet Amos that for the cruelty and oppression of the poore he would plague the whole Land Amos 3.8 Shall not the Land tremble for this saith the Lord and every one mourne that dwells therein Againe the Lord saith by the Prophet Jeremy Jer. 7.19 1. Doe they provoke mee to anger and not themselves to the confusion of their owne faces Therefore thus saith the Lord Behold mine anâ—â—r and my wrath shall be poured upon this place upon man and beast upon the trees of the field and upon the fruit of the ground and it shall burne and not be quenched Jer. 2â— 5 Againe the Lord saith If yee will not heare these words I sweare by my selfe saith the Lord that this house shall be waste and I will prepare destroyers against thee every one with his weapons and they shall cut downe thy chiefe Cedar-trees and cast them into the fire Likewise the Lord threatneth by his Prophet Ezekiel Ezek. 5.7 saying Because you have not walked in my Statutes nor kept my Judgements therefore behold I even I come against thee and will execute judgement in the midst of thee even in the sight of the Nations and I will doe in thee that I never did before neither will I doe any more the like because of all thine abominations For in the midst of thee the fathers shall eat their sons and the sons shall eat their fathers Againe by the same Prophet the Lord saith Ezek. 7.23 27. The Land is full of the Judgement of bloud and the Citie full of crueltie Wherefore I will bring the most wicked of the Heathen and they shall possesse their houses I will also make the pompe of the mighty to cease and the holy places shall be defiled When destruction cometh they shall seeke peace and not have it Calamity shall come upon calamity and rumour upon rumour Then shall they seek a vision of the Prophet but the Law shall perish from the Priest and counsell from the Ancient The King shall mourne and the Prince shall be clothed with desolation and the hands of the people in the Land shall be troubled I will do unto them according unto their waies and according unto their judgement I will judge them and they shall know that I am the Lord. Last of all the Lord saith by his Prophet Jeremy Heare O earth Behold Jer. 4.19 I will cause a plague to come upon this people even the fruit of their owne imaginations because they have not taken heed to my words and to my Law but cast it off Almost innumerable places to this purpose are to be found in the writings of the Prophets but theâ— may suffice to prove the maine point to wit that the just God doth punish whole nations and kingdomes for the sins and rebellions thereof Phil. Sith all these sins for the which the Lord did execute such universall punishments upon his owne people doe abound and over-flow in the Land may wee not justly feare some great plague to fall upon us And the rather because our transgressions doe increase daily and grow to a full height and ripenesse so as it seems the harvest of Gods vengeance draweth neere and approacheth Theol. We may indeed justly feare and tremble For if God spared not the Angels that sinned how shall hee spare us If he spared not his owne people what can we looke for If he spared not the naturall branches how shall hee spare us that are wilde by nature Are we better then they Can we looke to be spared when they are punished Are not our sinnes as many and as great as theirs Doth not the same cause bring forth the same effect Is the Arme of the Lord shortned Or is not God the same just God to punish sin now that hee was then Yes yes assuredly And therefore we have great cause to mourne and lament to quake and tremble because there is a naked sword of vengeance hanging over our heads Thus did Jeremy Jer. 4.19 Amos 5.6 Hab. 3.16 thus did Amos thus did Habakkuk when they plainly saw the imminent wrath of God approaching upon the people of Israel and Judah Phil. I thinke wee may the rather doubt and feare because the punishment of these fore-named vices is neglected by the Magistrate For commonly when they that beare the sword of Justice doe not draw it out to punish notorious offendors and malefactors the Lord himselfe will take the matter into his owne hands and be revenged in his owne person which is most dreadfull and dangerous For Hâ—b 10 3â— it is a fearfull thing to fall into the hands of the living God Theol. You have spoken a truth For if those which are Gods Deputies and Vicegerents in the earth doe their duties faithfully in punishing vice and maintaining vertue in smiting the wicked and favouring the godly then assuredly evill shall be taken out of Israel Gods wrath prevented and his judgements intercepted as it is written Psal 109.32 Phineas stood up and executed judgement and the plague was stayed But if they for feare favour affection gaine flatterie bribery or any other sinister respect will be too sparing and remisse in punishing of grosse offenders and be rather ready to smite the righteous then doe they exceedingly provoke Gods wrath against the Land and against themselves Phil. One thing I do greatly lament that there be either none at all or very slender censures either by the Civill or Ecclesiasticall authority for divers of these fore-named vices as pride covetousnesse oppression lying idlenesse swearing c. Theol. It is a thing to be lamented indeed For where doe we see a proud man punished a covetous man punished an oppressor punished a swearer punished a lyer punished an idle person punished Now because they know they cannot or shall not be punished therefore they are altogether hardened and imboldened in their sins as the Wise man saith Because sentence against an evill worke is not executed speedily therefore the hearts of the children of men are fully set in them to do evill Phil. One thing I doe much muse at wherein also I desire to be further satisfied viz. what is the cause that under so godly a Prince so many good lawes and so much good preaching and teaching there should notwithstanding be such an excesse and over-flowing of sin in all estates Theol. The causes hereof are divers and manifold But I will nominate foure especiall ones in my judgement The first is mans naturall corruption which is so strong as almost nothing can bridle it The second is ill presidents and
impenitent sinner the carefull and the carelesse sinner the sinner whose sins are not imputed and the sinner whose sins are imputed the sinner that shall be saved and the sinner that shall be damned For it is one thing to sin of frailty another thing to live in it dwell in it and trade in it and as the holy Ghost speaketh to suck it in as the fish sucketh water Esay 5.18 and to draw it unto us with cart-ropes and cords of vanity To conclude therefore there is as great difference betwixt a sinner and a sinner as betwixt light and darknesse For though Gods children be sinners in respect of the remnants of sin within them yet the Scriptures call them just and righteous because they are justified by Christ and sanctified by his grace and holy Spirit And for this cause it is that S. John saith Hee that is borne of God sinneth not 1 John 4.6 Antil What I pray you did you never sin Theol. Yes and what then what are you the better Antil You Preachers cannot agree amongst your selves one saith one thing and another saith another thing so that you bring the ignorant people into a mammering and they know not on which hand to take Theol. The Preachers God be thanked agree very well together in all the main grounds of Religion and principall points of salvation But if they dissent in some other matters you are to trie the spirits whether they be of God or no. You must trie all things and keep that which is good Antil How can plaine and simple men trie the spirits and doctrines of the Preachers Theol. Yes For the Apostle saith The spirituall man discerneth all things 1 Cor. 2.15 And S. John saith to the holy Christians 1 John 2.26 You have received an ointment from that holy One and know all things that is all things necessary to salvation Those therefore which have the Spirit of God can judge and discerne of doctrines whether they be of God or no. Antil I am not book-learned and therefore I cannot judge of such matters As for hearing of Sermons I have no leisure to goe to them I have somewhat else to doe Let them that are bookish and heare so many Sermons judge of such matters For I will not meddle with them they belong not unto me Theol. Yet for all that you ought to reade the Scriptures and heare the Word of God preached that you may be able to discerne betwixt truth and falshood in matters of Religion Antil Belike you thinke none can be saved without preaching and that all men stand bound to frequent Sermons but I am not of your mind in that Theol. Our Lord Iesus saith My sheep heare my voice John 10.2 And againe hee saith â—â—hn 8.47 Hee that is of God heareth Gods Word Ye therefore heare it not because yee are not of God You see therefore how Christ Iesus maketh it a speciall note of Gods children to heare his Word preached Antil But I thinke we may serve God well enough without a Preacher For Preachers are but men and what can they doe A Preacher is a good man so long as he is in the Pulpit but if hee be out of the Pulpit hee is but as another man Theol. You speak contemptuously of Gods messengers and of Gods sacred ordinance But the Apostle doth fully answer your objection saying Faith comes by hearing Rom. 10. and hearing by the Word of God and how can they heare without a Preacher In which words the Apostle tels you flatly that you caâ—â—â—ver have faith nor serve God aright without Preaching Antil When you have preached all that you can you can make the Word of God no better then it is and some put in and put out what they list The Scriptures are but mens inventions and they made the Scriptures Theol. We preach not to make the Word better but to make you better As for putting in and putting out it is a meere untruth And whereas you say The Scriptures were made by men it is blasphemy once to think it and you are worthy to receive your answer at Tiburne Antil Now I see you are hot I perceive for all your godlinesse you will be angry Theol. I take it to be no sin to be angry against sin For your sin is very great and who can beare it Antil All this while you speake much for preaching but you say nothing for prayer I think there is as much need of prayer as preaching For I find in the Scriptures Pray continually but I find not Preach continually Theol. No man denieth but that Prayer is most needfull alwaies to be joyned unto Preaching and all other holy exercises for it is the hand-maid to all But yet we preferre Preaching above it because Preaching is both the director and whet-stone of Prayer yea it steereth us aright in all spirituall actions and services whatsoever without the which we can keep no certaine course but are ever ready to erre on this hand or that Now whereas you say you find Pray continually but not Preach continually you might if you were not wilfully blind find also Preach continually For the Apostle saith to Timothy 2 Tim. 3.1 Be instant preach the Word in season and out of season that is alwaies as time and occasion shall serve Antil You extoll preaching but you say nothing for reading I beleeve you condemne reading Theol. Doth hee that highly commendeth gold condemne silver I doe ingenuously confesse that both publike and private reading of the Scriptures is very necessary and profitable and would to God it were more used then it is for it is of singular use both to encrease knowledge and judgement and also to make us more sir to heare the Word preached For such men as are altogether ignorant of the History of the Bible can heare the Word with small comfort Phil. It seemes that this man neither regards the one not the other because for ought that I can see hee cares not greatly if the Scriptures were burnt Antil Oh sirrah you speak very malapertly you may speake when you are bidden Who made you a Judge You are one of his Disciples and that maketh you to speak of his side Phil. No Sir I hope I am Christs Disciple and no mans But assuredly I cannot hold my peace at your vile cavilling and most blasphemous speeches Antil I cry you mercy Sir you seeme to be one of these Scripture-men you are of the Spirit you are so full of it that it runneth out at your nostrils Phil. You do plainly shew your self to be a scoffing Ismaelite Antil And you doe plainly shew your selfe to be one of the folk of God which know their seats in heaven Phil. I pray God be mercifull unto you and give you a better heart For I see you are in the gall of bitternesse and in the bond of iniquity Antil You thinke there is none good but such as your selfe and such as can please
but returne not thou unto them Vndoubtedly hee is an odde man that is not made worse with ill company For can a man touch pitch and not be defiled therewith Can a man carrie coales in his bosome and not be burnt Daily and lamentable experience sheweth that many of them which thinke themselves strong are this way most grievously smutted Let a man thinke therefore hee never abandoneth evill till hee abandon ill company For no good is concluded in this Parliament For ill company is the suburbs of hell Furthermore it is to be observed that some upon admonitions and some inward compunctions of their owne conscience do leave their sinnes untill they have new provocations and untill they come amongst their old copesmates and sin-companions and then are they carried backe againe to their old byas and returne to their folly as a dog returneth to his vomit For we see some which otherwise are of good natures and dispositions most pitifully and violently carried away with ill company Pro. 26.11 For even as gréen wood of it selfe is unapt to burne yet being laid on the fire with a great deale of seare wood it burneth as fast as the rest So many toward youths which of themselves are not so prone unto evill as others yet with this violent streame and blustering tempest of ill company are carried away Phil. Let us come to the last gate which is the Evill examples of Ministers Theol. It grieveth me and I am almost asham'd to speak of this point for is it not a wofull and lamentable thing that any such should be found amongst the sons of Levi Is it not a curse that the Ministers of Christ should be of a scandalous conversation For if the eye be darke how great is the darknesse If they be examples of all evill to the flocke which should be patternes lights and examples of all goodnesse must it not needs strengthen the hands of the wicked so as they cannot returne from their wickednesse But this is an old disease and evill sicknesse which hath alwayes been in the Church The Prophet Jeremy doth most grievously complaine of it in his time Jer. 23.24 and saith That from the Prophets of Jerusalem is wickednesse gone forth into all the Land For both the Prophet and the Priest doe wickedly I have seen saith he in the Prophets of Jerusalem filthinesse They commit adultery and walke in lies they strengthen also the hands of the wicked that none can returne from his wickednesse they are all unto mee as Sodome and the inhabitants thereof as Gomorrah And in the ninth verse of the same Chapter he sheweth that it was no pleasure or joy unto him so publikely to reprove them but that he did it with exceeding griefe as being forced thereunto both in regard of Gods glory and the good of the Church His words are these Mine heart breaketh within mee because of the Prophets and all my bones shake Moreover in the same Chapter is set downe how the Lord would feed them with wormwood and make them drinke the water of gall and sundry other wayes plague them for their flatteries seducements corrupt doctrine and evill example of life Phil. Most certaine it is that the evill example of Ministers and especially of Preachers is very dangerous and offensive for thereby thousands are hardened in their sinnes For men will say Such a Minister and such a Preacher doth thus and thus and therefore why may not we doe so too They are learned and know the Word of God therefore if it were evill I hope they would not doe it for they should be lights unto us and give us good examples Therefore sith they doe such things wee cannot tell what to thinke or what to say to the matter they bring such simple folke as wee are into a mammering Theol. Oh that I could with the Prophet Jeremy quake and shake to thinke of these matters Oh that I could mourn as a Dove in penning of it Oh that I had in the wildernesse a cottage and could with Job be a brother to the Dragons and a companion to the Ostriches whilest I have any thoughts of these things Oh that I could weep and mourne without sin before I yeeld you an answer For weep indeed I may but answer I cannot Alas with much griefe I speake it all is too true that you say and herein the people have a vantage against us if I may call it a vantage But let this be my answer If the blind lead the blind both shall fall into the ditch Mat. 13.14 Blind guides and blind people shall perish together If because we are wicked they will be more wicked then both they and we shall burne in hell fire together Then let them reckon their gaines and see what they have got They have small cause to triumph over us for thereby their market is never a whit amended Let them take this for answer And let us that are the Ministers of Christ and Preachers of the Gospel looke narrowly to our selves and make straight steps to our feet for if we tread never so little awry we may see how many eyes are upon us Let us therefore with David pray continually Order my goings O Lord that my foot-steps slip not for when my foot slipped they rejoyced against mee And as for the people let them follow the examples of those which walke unblameably as God be thanked some such there be and let them flye the examples of such as are offensive So shall God have more glory and they more peace in their owne hearts Thus have we heard what a wide gate is opened into Hell by the evill example of Ministers and especially of Preachers Phil. Well sith there be so many bars out of Heaven and so many gates into Hell it is a very hard matter to break thorow all these bars and to enter into life and as hard a matter to misse all these gates and to escape Hell He quits him well that can doe it Theol. True indeed And as hard a thing as that is so hard a thing is it for flesh and bloud to enter into the Kingdome of Heaven And yet most men make light of it and thinke it is the easiest matter of an hundred Asun As hard as it is yet I hope by the grace of God I shall be one of them that shall enter in For so long as I doe as I would be done to and say no body no harme nor do no body no harme God will have mercy on my soule And I doubt not but my good deeds shal weigh against my evill deeds and that I shall make even with God at my later end For I thank God for it I have alwaies lived in hâ—s feare and served him with a true intent Therefore I know that so long as I keep his commandements live as my neighbours doe and as a Christian man ought to do he will not damn my soule Theol. Can you then keep
of your coming to receive the Sacrament Asun To receive my Maker Theol. What is the principall use of a Sacrament Asun The body and bloud of Christ Theol. What profit and comfort have you by a Sacrament Asun In token that Christ died for us Theol. I can but pitty you for your ignorance for it is exceeding grosse and palpable Your answers are to no purpose and bewray a wonderfull blindenesse and senselesnesse in matters of Religion I am sorry that now I have not time and leisure to let you see your folly and extreme ignorance as also to lay open unto you the sense and meaning of the Articles of the Faith the Lords prayer and the Sacraments and all other the grounds of Christian Religion Asun What course would you wish me to take that I may come out of ignorance and attaine unto the true knowledge of God Theol. Surely I would wish you to be diligent in hearing of Sermons and reading the Scriptures with prayer and humility Also that you would peruse Catechismes and other good bookes and especially Virels grounds of Religion and the workes of the two worthy servants of God Master Giffard and Master Perkins and other mens that have done great service to the Church and for whom thousands are bound to give God thankes If you take this course you shall by Gods grace within a short time grow to some good measure of knowledge in all the main grounds of Christian Religion Phil. I had not thought any man had beene so ignorant as I now perceive this man is Theol. Yes verily there be thousands in his case And I doe know by experience that many will use the very same answers or at least very little differing Phil. I warrant you if you had questioned with him of kine or sheepe purchasing of land taking of leases or any other matters under the Sun you should have found him very ripe and ready in his answers Theol. I am so perswaded too For let a man talke with worldly men of worldly matters and their answer is never to seeke They will talke very freshly with you of such matters if it be all the day long For they have a deep in-sight into earthly things doe wholly delight to talk of them being never weary For it is their joy their meat and their drink But come once to talk with them of Gods matters as of faith repentance regeneration c. you shall find them the veriest dullards and dunces in the world For when speech is had of these things they are so bâ—fogged that they cannot tell where they are nor what they say Phil. In my judgement such mens case is very pitifull and dangerous and so is this mans case also if God doe not very speedily pull him out of it Theol. Questionlesse For God saith 〈…〉 My people perish for want of knowledge Our Lord Iesus saith that ignorance is the cause of all errours Mat. â—2 15. Ye erre saith he not knowing the Scriptures The Apostle saith that ignorance doth alienate us from the life of God Epâ—â—â— 4 â—8 For saith he the Gentiles were darkened in their cogitation being strangers from the life of God through the ignorance that is in them So then it is cleere that ignorance is not the Mother of devotion as the Papists doe avouch but it is the Mother of errour death and destruction as the Scripture affirmeth Our Lord foreseeing the great danger of ignorance how thereby thousands are carried headlong into hell doth admonish all men to search the Scriptures which doe testifie of him that so they might get out of the most dangerous gulfe of ignorance wherein multitudes are implunged Therefore the Noble men of Berea are commended by the holy Ghost 〈◊〉 17.11 because they received the Word with all readinesse and searched the Scriptures daily whether those things were so Oh therefore that men would earnestly seeke after the knowledge of God in time and as the Prophet saith seeke the Lord whilest he may be found call upon him whilest hee is neere Esay 55.6 Phil. I doe see that all ignorance in matters of faith is dangerous but I thinke wilfull ignorance is of all other most dangerous Theol. Wilfull ignorance no doubt is a plaine prognostication and demonstrative argument of eternall death for it is a most horrible and fearfull thing for men to refuse instruction despise counsell harden their hearts stop their eares and close up their eyes against God This is the very upshot of our decay Phil. I pray you what call you hardnesse of heart Theol. An hard heart is that which is neither moved with Gods mercies nor scared with his judgements neither feareth the Law nor regardeth the Gospel neither is holpen by threatnings nor softened by chastenings whis is unthankfull for Gods benefits and disobedient to his counsels made cruell by his rods and dissolute by his favours unshamefac't to filthinesse and fearlesse to perils uncourteous to men and wretchlesse to God forgetfull of things past negligent in things present and improvident in things to come Phil. Lay forth yet more plainely the state of ignorant and hard-hearted men and shew how lamentable it is Theol. If a man bee outwardly blind wee do pitty him and say There goes a poore blind man but if hee be both blind and deafe doe we not more pity him and say Oh in how miserable a case is that man but if hee be both blind deaf and dumb do we not most of all pity him and say Oh that man is in a most wofull taking and in a most pitifull plight How much more then are they to be pitied which as concerning their souls are both blind deafe and dumb For the diseases of the soule are farre more dangerous and more to be pitied then those of the body Would it not pity a mans heart to see a poore sheepe in a Lions mouth whilest hee teareth him rendeth him and puls out his guts Even such is the case of ignorant men in the clawes of the Divell For the Divell hath them under him rideth them at his pleasure and teareth their soules in pieces Oh that wee had eyes to see these things hearts to feele them and affections to be throughly moved with them even unto mourning and teares Phil. Few doe thinke that ignorant men are in so wofull a case as you speake of for they thinke ignorance will excuse them And some will say they are glad they have so little knowledge For if they should have much knowledge of their Masters will and do it not they should be beaten with many stripes but now being ignorant they thinke all is safe Theol. God willed his people to offer sacrifice for their sinnes of ignorance therefore ignorance is a sin and excuseth no man And as for the state of their soules before God it is most miserable if wee could see into their soules as w e see their bodies For assuredly there be multitudes which ruffle it
have the reward of Gods children This is most 〈◊〉 case but they will not doe the workes of Gods children They would have the sweete but they will none of the sowre They would have the Crowns but they will sight never a stroke They would faine come to Canaan but they are loth to travell that long and dangerous way which leadeth unto it Therefore those men being the sons of idlenesse will step short in the end of that they looke for Prov. 1â— 4 For the Spirit saith The sluggard lusts but his soule hath nought Wee must therefore leave bare words and come to deeds For our Lord Iesus saith Mat. 7. â—1 Not every one that saith Lord Lord shall enter into the Kingdome of heaven but hee that doth the will of my Father which is in heaven Where wee see Christ in plaine termes excludes out of his kingdome all those whose Religion consisteth only in good words and smooth speeches but make no conscience to practise the Commandements of God David having made some good preparation for the building of the Temple and perceiving his son Solomon to have stuffe provision enough to perfect and finish it doth most wisely encourage him to the worâ— in these words 1 Câ—â— 12.16 Up and be doing and the Lord shall be with thee Oh that men would follow this counsell of David that they would up and be doing and not fit still and doe nothing that they would leave words and countenances and set upon the practice of Gods Law and study with all care and conscience to be 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 Prov. 14.32 In all labour there is profit or increase but the talke of the lips onely bringeth want Phil. Most mens minds are so wholly drowned in the love of this world that they havâ— no heart to obey God nor any delight in his commandements Theol. The greatest part of men are like to the Gadarens which esteemed their Swine more than Christ As wee see in these our daies how many make more account of their kine and sheepe than of the most glorious Gospel of Christ They highly esteeme 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 having his wife and children very sicke doth utterly neglect them and is altogether carefull for the curing of his hogs eares Phil. Wee are somewhat digressed from the matter wee had in hand I pray you therefore if you have any more matter of good counsell to give to Asunctus that you would presently deliver it Theol. I have little more to say save onely I would advise him often to remember and much to muse on these things The evill he hath committed Nine things much to be thought of The good he hath omitted The time he hath mispent The shortnesse of this life The vanity of this world The excellencie of the world to come Death then the which nothing is more terrible The day of judgement then the which nothing is more fearfull Hell fire then the which nothing is more intolerable Phil. This is short and sweet indeed You have 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 have not been spoken of Theol. Sith you are desirous I will briefly deliver unto you that which I have received from the Lord. First concerning the day of judgement I finde in the volume of Gods booke that it shall be very terrible and breadfull For the Son of man shall come in the clouds of heaven Mat. 24 3â— with power and great glory St. Peter saith 2 Pet. 2.10 The day of the Lord shall come as a theefe in the night in the which the heavens shall passe away with a noise the elements shall melt with heat and the earth with the workes that are therein shall be burnt up The Apostle tells us that at Christs coming the whole world shall be of a light â—â—re and that all castles towers goodly buildings gold silver velvets silkes and all the glittering hue glory and beauty of this world shall be consumed to powder and ashes 2 Pet. 3 7. For hee saith plainly The heavens and the earth which are now are reserved to fire against the day of Judgement and of the destruction of ungodly men Moreover hee strongly proves that as the world was once destroyed by water so the second time in the end thereof it shall be destroyed with fire The Apostle S. Paul witnesseth the same things for he saith 2 Thes â— 1 Christ shall come from Heaven with all his mighty Angâ—â—s in naming fire And in another place he notes the terrour of his coming to Iudgement saying 1 Thes 4.10 Hee shall come with a shout with the voice of the Arch-angel and the Trumpet of God We see by experience that the coming of mortall Princes to any place is with great pomp and glory They have great traines and troups behind them and before them They are accompanied with many Nobles goodly Lords and gallant Ladies doe attend upon them The Sword-bearer Trumpetters and Harbengers goe before many slaunting and stately Personages follow after Now then if the coming of mortall Princes be so pompous and glorious how much more glorious shall the coming of the Sonne of man be in whose sight all mortall Princes are but dust The Scriptures doe affirme that his second coming unto judgement shall be with such resplendent and unspeakable glory that even the most excellent creatures shall blush at it For the Sunne shall â—e darkned 〈◊〉 24.29 the Moone shall not give her light and the Stars shall fall from heaven Meaning thereby that the most glorious and bright-shining Creatures shall be clouded and obscured by the unconceiveable brightnesse of Christs coming Moreover the 〈…〉 Christs coming is noted unto us in this that immediately before it the very Sea shall quake and tremble and in his kinde crie out For it is said that the Sea shall roare and make a noise in most dolefull and lugubrious manner and mens hearts shall faile them for feare Luk. 21.25 and for looking after those things which shall come on the world for the powers of heaven shall be shaken O what shall become of swearers drunkards whoremongers and such like in that day They shall seeke to creepe into an anger-hole to hide their heads They shal then cry Woe and alas that ever they were borne They shall wish that they had never been borne or that their mothers had borne them toads And as it is in the Apocalyps They shall say to the mountaines and rockes Fall on us and hide us from the presence of him that sitteth on the throne and from the wrath of the Lamb. For the great day of
fill you full of joy and peace in beleeveing that you may abound in hope through the power of the holy Ghost Antil The Sunne drawes low Asunetus it is time for you and mee to be going Phil. Indeed the night will approach by and by and therefore we must of necessity break off Theol. Sith it is so wee will here surcease and go no further Asun Sir I will now take my leave of you I can never be thankfull enough for all the good instructions and comforts which I have heard from you this day I hope I shall remember some of them whilest I live I do therefore praise God for you and for your counsell and for this day which I hope shall be the first day of my repentance and true conversion unto God Theol. The Lord for his infinite mercies sake grant it And I most humbly beseech the Almighty God to establish you with his free spirit that you may proceed and go forward in a Christian course unto the end Phil. I pray you good M. Theologus pardon my boldnesse for you see I have been very bold to propound many questions unto you wherein you have fully satisfied me to the great joy and comfort of my soule I do therefore praise God for you and I hope I shall never forget some things you have uttered But I will now commend you to God and to the word of his grace which is able to build us further Theol. Farewell good Philagathus The Lord blesse you and keepe you in all your wayes and the God of heaven preserve us all and continue us in his feare unto the end All glory be given to God A Table containing all the principall matters handled in this Booke and directing to the Page where they are set down MAns naturall corruption pag. 5 Mans misery in nature pag. 6 Mans nature corrupted but not destroyed by Adams fall ibid. Some sparks of Gods image still remain after the fall pag. 7 Man in the state of nature cannot do any thing that pleaseth God pag. 8 Man naturally neither sees nor feeles his misery ibid. Man in nature is under the tyrannie of Satan and curse of the Law pag. 10 Man growne to yeeres living and dying in the state of nature perisheth for ever pag. 12 Man continueth cursed till he be borne againe ibid. None can be saved but onely the Regenerate ibid. Regeneration what pag. 13 The quality of Regeneration pag. 14 Remnants of sin after Regeneration ibid. Regeneration unperfect in this life pag. 15 Meanes of Regeneration pag. 24 Eight infallible signes of salvation pag. 30 Eight signes of damnation pag. 31 Nine manifest tokens of damnation ib. Pride described pag. 33 Pride of gifts condemned pag. 35 Pride in apparell condemned pag. 42 Rules of the Word for apparel pag. 52 53 54 Whoredome and the dangers thereof pag. 58 Excuses of whoredome pag. 59 The fearfull effects of whoredome pag. 60 The punishment of whoredome pag. 61 62 The causes of whoredome pag. 65 66 Remedies against whoredome pag. 69 Covetousnesse what pag. 70 Covetousnesse wherein it doth consist ibid. Foure notes to discerne the inward covetousnesse of the heart by pag. 72 The evill effects of covetousnesse pag. 74 The vanity of this world and all worldly things pag. 77 Excuses of covetousnesse pag. 94 Remedies against covetousness pag. 101 102 Gods providence for his children in the things of this life pag. 103 For the things of this life Gods blessing is all in all pag. 119 Outward meanes alone doe not uphold us pag. 120 Gods children sometimes are brought to great distresse pag. 123 Gods children alwaies sure to be delivered out of trouble pag. 128 The great priviledges of Gods children pag. 129 Contempt of the Gospel a grievous sin pag. 135 136 Contempt of the Gospel punished pag. 137 Contempt of the Gospel the sin of this Age. pag. 138 Contempt of the Gospel a sure signe of wrath to the Land pag. 147 Swearing and the punishment thereof pag. 154 Excuses for swearing pag. 163 Causes of swearing pag. 166 Remedies against swearing pag. 167 Lying flattering and dissembling ibid. Punishments for lying pag. 175 176 Excuses for lying pag. 177 Causes of lying pag. 178 179 Remedies against lying ibid. Drunkennesse and the evil effects thereof pag. 110 181 Excuses of drunkennesse pag. 184 Causes of drunkennesse pag. 185 Remedies of drunkennesse ibid. Idlenesse and the wofull effects thereof pag. 190 Causes of idlenesse pag. 197 Remedies against idlenesse ibid. Oppression a most horrible sin pag. 198 Many woes denounced against oppressours pag. 199 Sundry kinds of oppression pag. 200 201 Causes of oppression pag. 215 Remedies of oppression ibid. Sinne hurts men in their bodies goods and name pag. 216 Sinne brings great danger to the whole Land pag. 224 Nine predictions of wrath to the Land pag. 229 The prayers and teares of the faithfull keep back the wrath of God from the Land pag. 322 323 Prayers of the Elect of great force ibid. The wicked fare the better for Gods children pag. 242 The best course to prevent Gods judgements and to keep backe his wrath from our Land pag. 244 Ten speciall things concerning the continuance of our peace pag. 250 251 Nine signes of a sound soule pag. 252 Saint Peters eight markes of salvation ibid. Seven infallible tokens of salvation pag. 253 Assurance of salvation in this life proved pag. 254 255 Objections against the assurance of salvation answered pag. 259 The ground-worke of our salvation pag. 261 Some doubts may stand with the assurance of faith pag. 262 It is no presumption to be perswaded of our salvation pag. 265 The wicked cannot be assured of their salvation pag. 266 The security of salvation which the wicked brag of is vaine pag. 267 268 Nine things required of all that shall be saved by Christ pag. 271 272 Many say they hope to be saved by Christ but few can give a reason why Christ died for them particularly and by name pag. 273 Few shall be saved proved by Scriptures reasons and examples pag. 277 278 But few even in the visible Church shall be saved pag. 284 Objections against the small number of the Elect answered pag. 285 Objections of Atheists and unbeleevers answered pag. 286 Reading of the Scriptures much commended pag. 294 Deferring of repenting dangerous pag. 299 God no Authour of mans condemnation but himselfe pag. 300 Objections against Predestination answered pag. 301 302 Gods decree no cause of Adams fall pag. 305 The decree of reprobation proved pag. 306 Prescience in God what pag. 307 The decree of election proved pag. 308 The first motive of election is in God himselfe pag. 309 Fore-seen faith and fore-seen workes no motives of salvation ibid. Faith dependeth upon election not election upon faith pag. 311 A reason yeelded why there is no end of cavilling and objecting against the truth pag. 315 Nine bars out of heaven pag. 316 Nine gates into hell ibid. The ignorance of the world pag. 32â—
that they may draw it out to punish the wicked and to defend the godly and that they may with all good care and conscience discharge the duties of their places Increase the number of faithfull and zealous Ministers in this Church Send thy Gospel to those places where it is not and blesse it where it is Remember them in thy mercy O Lord that are under any crosse or affliction whatsoever be comfortable unto them heale up their wounds bind up their sores put all their teares into 〈◊〉 bottle and make their bed in all their sorrowes and put such a good end to all their troubles that they may redound to thy glory and the furtherance of their owne salvation In the meane time give them patience and constancie to beare whatsoever it shall please thy mercifull hand to lay upon them Last of all in a word wee pray theâ— blesse the Magistracie Ministry and Commonalty Blesse all the people doe good to all that are true and upright in their hearts And so deare Father we do commit and command our selves our soules and bodies into thy hands for this day and the rest of our life praying thee to take care and charge of us Keep us from all evill watch over us for our good let thine Angels encamp about us let thy holy hand be over us and keep us in all our waies that we may live to thy praise and glory here on earth keeping faith and a good conscience in all our actions that after this life wee may be crowned of thee for ever in thy Kingdome Grant these things good Father to us here present and to all thine absent praying thee in speciall favour to remember an our friends and kinsfolkes in the flesh all our good neighbours and well-willers and all those for whom wee are bound to pray by nature by deserts or any duty whatsoever for Jesus Christs sake our onely Mediatour to whom with thee and the holy Ghost be given all praise and glory both now and for evermore Amen An Evening Prayer to be used in private Families O Eternall God and our most loving and deare Father wee thy unworthy children do here fall down at the foot of thy great Majesty acknowledging from our hearts that we are altogether unworthy to come neere thee or to look towards thee because thou art a God of infinite glory and wee are most vile abominable sinners such as were conceived and borne in sin and corruption and such as have inherited our Fathers corruptions and also have actually transgressed all thy holy Statutes and Lawes both in thoughts words and deeds before wee knew thee and since secretly and openly with our selves and with others our particular sins are moe then can be numbred for who knoweth how often hee offendeth but this wee must needs confesse against our selves that our hearts are full of pride covetousnesse and the love of this world full of wrath anger and impatience full of lying dissembling and deceiving full of vanity hardnesse and profanenesse full of infidelity distrust and selfe-love full of lust uncleannesse and all abominable desires yea our hearts are the very sinkes of sinne and dunghils of all filthinesse And besides all this we doe omit the good things we should doe for there are in us great wants of faith of love of zeale of patience of contentment and of every good grace so as thou hast just cause to proceed to sentence of judgment against us as most damnable transgressours of all thy holy commandements yea such as are sunk in our rebellions and have many times and often committed high treason against thy Majestie and therefore thou maist justly cast us all downe into Hell fire there to be tormented with Sathan and his Angels for ever And wee have nothing to except against thy Majesty for so doing sith therin thou shouldest deale with us but according to equity and our just deserts Wherefore deare Father wee doe appeale from thy justice to thy mercy most humbly intreating thee to have mercy upon us and freely to forgive us all our sinnes past whatsoever both new and old secret and open knowne and unknowne and that for Jesus Christs sake our onely Mediatour And wee pray thee touch our hearts with true griefe and unfeigned repentance for them that they may be a matter of continuall sorrow and heart-smart unto us so as nothing may grieve us more then this that wee have offended thee beâ—ng our speciall friend and Father Give us therefore deare Father every day more and more sight and feeling of our sinnes with true humiliation under the same Give us also that true and lively faith whereby we may lay sure hold on thy Son Christ and all his merits applying the same to our owne soules so as we may stand fully perswaded that whatsoever hee hath done upon the Crosse hee hath done for us particularly as well as for others Give us faith good Father constantly to beleeve all the sweet promises of the Gospel touching remission of sin and eternall life made in thy Sonne Christ O Lord increase our faith that wee may altogether rest upon thy promises which are all Yea and Amen Yea that wee may settle our selves and all that wee have wholly upon them both our soules bodies goods names wives children and our whole estate knowing that all things depend upon thy promises power and providence and that thy Word doth support and beare up the whole order of nature Moreover we entreat thee O Lord to strengthen us from above to walke in every good way and to bring forth the fruits of true faith in all our particular actions studying to please thee in all things and to be fruitfull in good workes that wee may shew forth unto all men by our good conversation whose children we are and that we may adorne and beautifie our most holy profession by walking in a Christian course and in all the sound fruits and practice of godlinesse and true religion To this end we pray thee sanctifie our hearts by thy Spirit yet more and more sanctifie our soules and bodies and all our corrupt naturall faculties as reason understanding will and affections so as they may be fitted for thy worship and service taking a delight and pleasure therein Stirre us up to use prayer watchfulnesse reading meditation in thy Law and all other good meanes whereby wee may profit in grace and goodnesse from day to day Blesse us in the use of the meanes that we may daily dye to sinne and live to righteousnesse draw us yet neerer unto thee helpe us against our manifold wants Amend our great imperfections renew us inwardly more and more repaire the ruines of our hearts aide us against the remnants of sin Enlarge our hearts to run the way of thy Commandements direct all our steps in thy Word let none iniquity have dominion over us Assist us against our speciall infirmities and master-sins that we may get the victory over them all to thy