brought to the gallows, and have confessed on the ladder that ill company has
who are wise in their own eyes, and prudent in their own sight," Isa. 5:21. Again, let them hearken to the counsel of God, which says, "Trust to the Lord with all your heart, but lean not to your own wisdom. Be not wise in your own eyes; but fear God and depart from evil," Prov. 3:5. These silly conceited fools think that because they have the measure of this life, and can cunningly compass the things of this world, and go through stitch with them, therefore they can compass heaven also by their fine wits and deep devices; but, alas! poor wretches, they are greatly and grossly deceived; "For the wisdom of the world is foolishness with God; and he catches the wise in their own craftiness," 1 Cor. 3:19. And again the Lord says, "I will destroy the wisdom of the wise, and will cast away the understanding of the prudent," 1 Cor. 1:19. Let not these men, therefore, stand too much in their own light: let them not trust to their own policies; for they are all but as an ice of one night's freezing, which will deceive those who trust to it. Let them, therefore, become fools themselves, that God may make them wise. Let them deny themselves, that God may acknowledge them; let them be humbled in themselves, that God may exalt them. For assuredly, there is no use after this life, of the exquisite wisdom of the flesh; it all ends when we end. For how dies the wise man? even as dies the fool, says the Holy Spirit, Eccles. 2:16; and where all worldly wisdom ends, there all heavenly wisdom begins. Thus, therefore, we see what a wide gate into hell conceit is, and how many enter in thereat,
Phil. Now, let us understand of the eighth gate into hell, which is ill company.
Theol. The Spirit of God, foreseeing the great danger of this, and knowing how ready we are to be carried away with ill company, gives us most earnest warning to take heed of it as a most dangerous thing. "Enter not (says he) in the way of the wicked; and walk not in the way of evil men. Avoid it, go not by it, turn from it, and pass by," Prov. 4:14, 15. The reason of it is yielded in another place, where it is said, "A companion of fools shall be destroyed," 13. 20. Let men, therefore, take heed of ill company; for many by it have been brought to the gallows, and have confessed on the ladder that ill company has brought them to it, and therefore have admonished all by their example to take heed, and beware of, lewd company. Moreover, the scriptures says, "He that follows vain companions shall be filled with poverty," Prov. 28: 19; and again, in the same chapter, "He that keeps company with banqueters, shames his father." Let us, therefore, with David say, "I am a companion of all those who fear God and keep his commandments," Psalm 119:63. And, on the contrary, let us say with him, "I have not haunted with vain persons. neither kept company with the dissemblers. I hate the assembly of the evil, and have not companied with the wicked," Psalm 26:4. Let us, therefore, by David's example, shun the
company of the wicked; for as a man is so is his company. It is the surest note to discern a man by; for, as all unlike things are unsociable, so all like things are sociable. Herein let us beware we deceive not ourselves with vain words, and an opinion of our own strength; as if we were as strong as Christ, and could not be drawn away with any company. No, no; we are more apt to be drawn than to draw: to be drawn to evil by others, than to draw others to good; therefore, God says by his prophet, Jeremiah, 15:19, "Let them return to you, but return not you to them." Undoubtedly, he is an odd man that is not made worse with ill company, For can a man touch pitch and not be defiled therewith? Can a man carry coals in his bosom and not be burnt? Daily and sad experience shows that many of those who think themselves strong, are this way most grievously disgraced. Let a man think, therefore, he never abandons evil, till he 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, on admonitions and some inward prickings of their own conscience, leave their sins until they have new provocations, and until they come amongst their old wild companions and sin companions; and then are they carried back again to their old bias, and return to their folly as a dog returns to his vomit. For we see some, which otherwise are of good natures and dispositions, most pitifully and violently carried away with ill company; for even as green wood of itself is unapt to burn, yet being laid on the fire with a great deal of dry wood, it burns as fast as the rest; so many toward youths, which of themselves are not so prone to evil as others, yet with this violent stream and blustering tempest of 01 company, are carried clean away.
Phil. Let us come to the last gate, which is the evil example of ministers.
Theol. It grieves me, and I am almost ashamed to speak of this point; for is it not a woeful and sad thing that any such should be found amongst the sons of Levi? Is it not a shameful thing that the ministers of Christ should be of a scandalous conversation? for if the eye be dark, how great is the darkness? If they are examples of all evil to the flock, which should be patterns, lights, and examples of all goodness, must it not needs strengthen the hands of the wicked, so as they cannot return from their wickedness? But this is an old disease and evil sickness which has always been in the church. The prophet Jeremiah most grievously complains of it in his time, and says, 23:14, that "from the prophets of Jerusalem is wickedness gone forth into all the land; for both the prophet and the priest do wickedly. I have seen, (says he) in the prophets of Jerusalem, filthiness; they commit adultery, and walk in lies; they strengthen also the hands of the wicked, that none can re turn from his wickedness; they are all to me as Sodom, and the inhabitants of it as
Gomorrah." And in the ninth verse of the same chapter, he shows that it was no pleasure or joy to him so publicly to reprove them; but that he did it with exceeding grief, as being forced thereunto, both in regard of God's glory, and the good of his church. His words are these, "my heart breaks within me, because of the prophets; and all my bones shake." Moreover, in the same chapter is set down how the Lord would feed them with wormwood, and make them drink the water of gall, and sundry other ways plague them for their flatteries, seductions, corrupt doctrine, and evil example of life.
Phil. Most certain it is that the evil example of ministers, and especially of preachers, is very dangerous and offensive: for by it thousands are hardened in their sins. For men will say, such a minister and such a preacher does thus and thus, and therefore, why may not we do so too? They are learned, and know the word of God; therefore, if it were evil, I hope they would not do it; for they should be lights to us, and give us good examples; therefore, since they do such things, we cannot tell what to think, or what to say to it, they bring such simple folks as we are into perplexity.
Theol. Oh that I could, with the prophet Jeremiah, quake and shake to think of these matters! Oh that I could mourn as a dove, in penning of it! Oh that I had in the wilderness a cottage, and could with Job be a brother to the dragons, and a companion to the ostriches, whilst I have any thoughts of those things! Oh that I could weep and mourn without sin, before I yield you an answer. For weep indeed I may, but answer I cannot. Alas, with much grief I speak it, all is too true that you say: and herein the people have a vantage against us, if I may call it vantage. But let this be my answer, "If the blind lead the blind, both shall fall into the ditch," Matt. 15:14. Blind guide? and blind people, shall perish together. If because we are wicked they shall be more wicked, then both they and we shall bum in hell-fire together. Then, let them reckon their gains and see what they have got. They have small cause so to triumph over us; for by it 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, look narrow;ly to ourselves, and make straight steps to our feet; for, if we tread never so little awry, we may see how many eyes are on us. Let us, therefore, with David pray continually, "Order my goings, O Lord, that my footsteps slip not. For when my foot slipped, they rejoiced against me." And as for the people, let them follow the example of those which walk blamelessly, as God be thanked, some such there are, and let them fly the examples of such as are offensive. So shall God have more glory, and they more peace in their own hearts. Thus have we heard what a wide gate is opened into hell by the evil example of ministers, and especially of preachers.
THE SIN AND DANGER OF IGNORANCE: WITH THE VAST IMPORTANCE OF THE GOSPEL MINISTRY AS A REMEDY.
Phil. Well, since there are so many bars out of heaven and so many gates into hell, it is a very hard matter to break through all these bars, and so to enter into life; and as hard a matter to miss all these gates and escape hell. He quits him well that can do it.
Theol. True indeed; and as hard a thing as this is, so hard a thing is it for flesh and blood to enter into the kingdom of heaven; and yet most men make light of it, and think it is the easiest matter of a hundred.
Asun. As hard as it is, yet I hope by the grace of God I shall be one of those who shall enter in; for, so long as I do as I would be done to, and say nobody no harm, nor do nobody no harm, God will have mercy on my soul. And I doubt not but my good deeds shall weigh against my evil deeds, and that I shall make even with God at my latter end; for, I thank God for it, I have always lived in his fear, and served him with a true intent; therefore I know that so long as I keep his commandments, and live as my neighbours do, and as a Christian man ought to do, he will not damn my soul.
Theol. Can you then keep God's commandments?
Asun. As near as God will give me grace.
Theol. No, but I ask you whether you keep them or no?
Asun. I say, to keep them as near as I can, I do my true intent. Though I keep them not all, yet I am sure I keep some of them.
Theol. Because you say you keep some of them, I pray you let me be so bold with you as to examine you in the particulars. You know the first commandment is this, "You shall have none other gods in my sight." How can you say you keep this?
Asun. I am out of all fear of it; for I never worshipped any God but one. I am fully persuaded there is but one God.
Theol. What say you to the second commandment? "You shall make to thyself no graven image," &c.
Asun. I never worshipped any images in my life: I defy them. I know they cannot help me, for they are but stocks and stones.
Theol. What say you to the third commandment? which is this, "You shall not take the name of the Lord your God in vain," &c.
Asun. No certainly, I was never counted a swearer in my life, but I have feared God always of a child, and have had a good faith in him ever since I could remember. I would be sorry else.
Theol. What say you then to the fourth commandment? "Remember that you keep holy the Sabbath-day," &c.
Asun. No, for that matter, I keep my church as well as any man in the parish where I dwell, and mind my prayers as well when I am there. I thank God for it, though I say it myself, I have been always well given, and have loved God's word with all my heart; and it does me good to hear the epistles and gospels read every Sunday by our vicar.
Theol. Tell me, what say you to the fifth commandment? which is, "Honour your father and your mother," &c. do you keep this?
Asun. I have always loved and obeyed my father and mother from my heart; I hope there is nobody can accuse me for that, and I am sure if I keep any commandment it is this; for when I was a boy everybody said that I was well behaved, and a good child; therefore, if I should not keep this commandment, it would be a great grief to me, and go as near my heart as anything that came to me this seven years.
Theol. What say you to the sixth commandment? "You shall not kill."
Asun. It were strange if I should not keep that.
Theol. What say you to the seventh? "You shall not commit adultery."
Asun. I thank God for it, I was never given to women; God has always kept me from that, and I hope will so still.
Theol. What say you to the eighth? "You shall not steal."
Asun. I am neither pimp nor thief.
Theol. What say you to the ninth? "You shall not bear false witness," &c.
Asv/n. I defy all false witness-bearing from my heart.
Theol. What say you to the last? "You shall not covet," &c.
Asun. I thank God for it, I never coveted any man's goods but my own.
Theol. Now, I perceive you are a wonderful man; you can keep all the commandments. You are like that blind ruler which said to Christ, Matt. xix. 20, "All these things have I kept from my youth." I perceive now, indeed, that it is no marvel though you make so light of preaching, for you have no need of it: you are whole, you need not the physician; you feel no misery, and therefore you care not for mercy; for where misery is not felt, there mercy is not regarded; but I see you need no Saviour.
Asun. You say not well in that: I need a Saviour, and it is my Lord Jesus that must save me, for he made me.
Theol. What! need you a Saviour since you are no sinner?
Asun. Yes, believe me, I am a sinner; we are all sinners; there is no man but he sinns.
Theol. How can you be a sinner since you keep all the commandments?
Asun. Yes, I am a sinner for all that.
Theol. Can you both be a sinner and be without sin too? for the one who keeps the commandments is without sin! which you say you do. But I see how the case stands, that a great number of such ignorant and sottish men as you are will in general say you are sinners, because your conscience tells you so; but when it comes to particulars, you know not how you sin, nor wherein. I pray you, therefore, let me lead you through the commandments again, and deal with you in particulars, that I may bring you to the sight of your sin. How say you, therefore, do you on your knees, every morning and evening, give God thanks for his particular mercies, and manifold favours towards you? And do you call much on him privately, and much also with your family? Answer me, plainly and simply.
Asun. I cannot say so.
Theol. Then you have broken the first commandment, which charges us to give God his due worship, whereof prayer and thanksgiving are a part; so then, here, at the very entrance, you are found guilty. Further, I demand of you whether you never had any by-thoughts in your prayers, and your heart has not been on other matters, even then while you were in prayer.
Asun. I cannot deny that: for it is a very hard matter to pray without bythoughts.
Theol. Then, by your own confession, you have broken the second commandment, which commands the right manner of God's worship; that is, that as we must worship God, so we must do it in faith, love, zeal, and pure affections. So that here you are guilty also, because when you pray your mind is of other matters, and you do it not in sincerity and truth. Further, I demand of you whether you never swore by your faith, or truth, or by our lady, St. Mary, and such other oaths?
Asun. Yes, by St. Mary have I; I must confess it.
Theol. We need no further witness. Your very answer proves it, for your answer is an oath; therefore, here also you are guilty, because you swear by idols. Further, I demand of you whether you ever travelled to fairs on the Sabbathday, or make bargains on that day, or take journeys, or talk of worldly matters, neglecting holy duties?
Asun. Yes, God forgive me, I have.
Theol. Then you are guilty of the breach of the fourth commandment, which charges us, on pain of death, to spend the Sabbath-day in holy and religious duties, both publicly and privately. Further, I demand whether you instruct your wife, children, and servants in the true knowledge of God, and pray with them or no?
Asun. I am sure you would have me speak the truth; I must needs confess I do not, neither am I able to do it.
.Theol. Then you are guilty of the breach of the fifth commandment, which commands all duties of superiors to inferiors, and of inferiors towards their
superiors, whereof prayer and instructions are apart. Moreover, I demand whether you were never angry or no?
Asun. Yes, a hundred times in my days. And I think there is nobody but will be angry at one time or other, especially when they have cause.
Theol. Then you have broken the sixth commandment, which charges us to avoid wrath, anger, malice, desire of revenge, and all such like forerunners to murder. Further, I ask you whether you ever looked on a woman with a lust in your heart?
Asun. Yes, for I think there is no man free from thoughts that way. I had thought thoughts had been free.
Theol. No, thoughts are not free before God; for God knows our thoughts, and will punish us, arraign us, and condemn us for thoughts. Men know not thoughts, and therefore can make no laws against thoughts; but because God is privy to all our most secret thoughts, therefore he has made laws against them, and will condemn them. Therefore, I conclude that if you have nourished adulterous thoughts in your heart you are guilty of the breach of the seventh commandment, which forbids all secret thoughts and provocations to adultery. But further, I demand whether you ever pilfered, purloined or stole some small things from your neighbour: as pasture, poultry, conies, apples, and such like?
Asuii. I cannot clear myself in these things, for I had thought they were no sin.
Theol. Then have you broken the eighth commandment, and stand guilty of eternal death; for God in his commandment charges us to have as great care of our neighbour's goods as of our own; and not to injure him in any manner of way, in thought, word, or deed; therefore, all deceit, pilfering, oppressing, and all unjust dealing with our neighbour's goods, is here condemned. Moreover, let me ask you whether you ever lied, or deceived?
Asun. Yes, assuredly.
Theol. Then you have broken the ninth commandment, wherein God charges us, both in witness-bearing and all other matters, to speak the plain truth from our heart, without lying or dissembling. Last of all, I demand whether you did never in your heart desire something that was not your own: as your neighbour's house, or ground, kine, or sheep, &c. thus displaying the discontentment of your heart?
Asun. I am as guilty in this as in any thing, for, God forgive me, I have often desired and lusted after this and that, which was none of my own, and so have revealed my discontentment.
Theol. Then I perceive, by your own confession, that you are guilty of the breach of all the commandments.
Asun. I must confess it; for I see now more into that than ever I did. I never heard so much before in my life, nor was ever asked any such questions as you ask me. I had thought many of those things you asked me were not sins at all.
Theol. I could have convicted you in a thousand other particulars, wherein you daily and hourly break the law of God. But my purpose was only to give you a taste of some particular transgressions, and with that some little light by the way into the meaning of the law, that by it you might be brought to some better sight of yourself, and might a little perceive in what case you stand before God; and by that little conceive a great deal more.
Asun. Well, now I plainly see that I have been deceived, and am not in so good estate before God as I thought I had been. Moreover, I see that thousands are out of the way which think they are in a good case before God; whereas, indeed, they are in blindness and in their sins. But, Lord have mercy on us, I now plainly see that I am far from keeping the commandments; and I think no man keeps them.
Theol. You may take your oath of that, I war rant you; for neither Saint Paul, David, or the virgin Mary, could ever keep any one of the commandments. I am glad you begin to see into the law of God, and to have some taste that way; for, as a man's knowledge and insight is into the law, so is the knowledge and insight into himself. He that has a deep insight into the law of God, has also a deep insight into himself. He that has no sight into the law, can have no insight into himself; for the law is that glass wherein we behold the face of our souls before God. The apostle says, Rom. 3:20, "By the law Comes the knowledge of sin;" therefore, those which are altogether ignorant of the law, and never behold themselves in this glass, commit an hundred sins a day, which they know not of; and therefore are not grieved for them; for how can a man be grieved for what he knows not? but now further, I pray you, give me leave to ask you some more questions of the principles of religion, to the end that you, knowing and feeling your ignorance, may be humbled therewith, bewail it in time, and seek after the true know ledge of God. But yet, by the way, I will ask
Antilegon a question or two; because I desire to understand what knowledge he has in the grounds of religion. Tell me, therefore, Antilegon, what was the reason why Christ was conceived by the Holy Ghost?
Antil. I could answer you, but I will not; what authority have you to examine me? show your commission; when I see your warrant I will answer you; in the meantime you have no right to examine me; mind your own business.
Theol. I perceive you are not only ignorant, but wilful and obstinate, and refuse all instructions; therefore I will leave you to God, and to your galled conscience; but, I pray you, Asunetus, answer that question: what think you, what is the reason that Christ was conceived by the' Holy Spirit?
Asun. Believe me, sir, that is an hard question; you may ask a wise man that question, for I cannot answer it.
Theol. What say you then to this, who was Christ's mother?
Asun. Mary, sir; that was our blessed lady.
Theol. What was Pontius Pilate?
Asun. I am somewhat ignorant, I am not book-learned; but if you will have my simple opinion, I think it was the devil; for none but the devil would put our sweet Saviour to death.
Theol. What is the holy catholic church, which you say you do believe?
Asun. The communion of saints, the forgiveness of sins.
Theol. What do you pray for when you say "your kingdom come?"
Asun. I pray that God would send all us of his grace, that we may serve him, and do as we ought to do, and keep us in a good mind towards God, and to have him much in our mind; for some, God bless us, have nothing but the devil in their mind: they do nothing in God's name.
Theol. What is a Sacrament?
Asun. The Lord's Supper.
Theol. How many sacraments are there?
Asun. Two.
Theol. Which are they?
Asun. Bread and wine,
Theol. What is the principle end of your coming to receive the sacrament?
Asun. To receive my Maker.
Theol. What is the principal use of a sacrament?
Asun. The body and blood of Christ.
Theol. What profit and comfort have you by a sacrament?
Asun. In token that Christ died for us.
Theol. I can but pity you for your ignorance; for it is exceeding gross and palpable. Your answers are to no purpose, and reveal a wonderful blindness and senselessness 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 to you the sense and meaning of the articles of the faith, the Lord's prayer, and the sacraments, and all the other grounds of Christian religion.
Asun. What course would you wish me to take, that I may come out of ignorance, and attain to 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 catechisms, and other good books; and especially Farel's Grounds of Religion, and works of the two worthy servants of God, Master Gyffard and Master Perkins, and other men's that have done great service to the church, and for whom thousands are bound to give God thanks. If you take this course, you shall by God's grace, within a short time, grow to some good measure of know ledge, in all the main grounds of Christian religion.
Phil. I had not thought any man had been so ignorant as I now perceive this man is.
Theol. Yes, truly; there are thousands in his case; and I 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 sheep, purchasing of lands, taking of leases, or any other matter under the sun, you should have found him very ripe and ready in his answers.
Theol. I am so persuaded too; for let a man talk with worldly men of worldly matters, and their answer is comes easily. They will talk very freshly with you of such matters, if it be all the day long; for they have a deep insight into earthly things, and 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 God's matters, as of faith, repentance, regeneration, &c., you shall find them the truest dullards and dunces in the world; for, when speech is had of these things, they are so befogged that they cannot tell where they go, nor what they say.
Phil. In my judgement, such men's case is very pitiful and dangerous. And so is this man's case also, if God does not very speedily pull him out of it.
Theol. Very true; for God says, Hosea 4:6, "My people perish for want of knowledge." Our Lord Jesus says that ignorance is the cause of all errors: "you err, says he, not knowing the scripture, nor the power of God," Matt. 22:29. The apostle says that ignorance alienates us from the life of God; for, says he, "The Gentiles were darkened in the cogitation, being strangers from the life of God, through the ignorance that is in them," Eph. 4:18. So then, it is clear that ignorance is not the mother of devotion, as the papists assert; but it is the mother of error, death, and destruction, as the scriptures affirms. Our Lord, foreseeing the great danger of ignorance, how by it thousands are carried headlong into hell, admonishes all men to search the scriptures, John 5:39, which testify of him; that so they might get out of the most dangerous gulf of ignorance, where multitudes have fallen into. Therefore, the noble men of Berea are commended by the Holy Spirit, Acts 17:11, because they received the word with all readiness; and searched the scriptures daily, whether those things were so. Oh therefore, that men would earnestly seek after the know ledge of God in time, and, as the prophet says, "Seek the Lord while he may be found; call on him whilst he is near," Isa. 4:6.
Phil. I see that all ignorance in matters of faith is dangerous; but I think wilful ignorance is of all others most dangerous.
Theol. Wilful ignorance, no doubt, is a plain prognostication, and demonstrative argument of eternal death; for it is a most horrible and fearful thing for men to refuse instructions, despise counsels, harden their hearts, stop their ears, and close up their eyes against God. This is the very upshot of our decay.
Phil. I pray you, what do you call hardness of heart?
Theol. A hard heart is what is neither moved with God's mercies, nor scared with his judgements; neither fears the law, nor regards the gospel; neither is helped by threatening, nor softened by chastening; which is ungrateful for God's benefits, and disobedient to his counsels; made cruel by his rods, and dissolute by his favours; shameless in filthiness, and fearless to perils; rude to men and reckless to God; forgetful of things past, negligent in things present, and improvident in things to come.
Phil. Lay forth yet more plainly the state of ignorant and hard-hearted men; and show how sad it is. . Theol. If a man be outwardly blind we pity him, and say, there goes a poor blind man; but if he is both blind and deaf, do we not more pity him? and say, oh, in how miserable a case is that man! but if he is both blind, deaf, and dumb, do we not most of all pity him? and say, oh, that man is in a most woeful taking, and in a most pitiful plight! How much more then are they to be pitied, which, as concerning their souls, are both blind, deaf, and dumb? for the diseases of the soul are far more dangerous, and more to be pitied than those of the body. Would it not pity a man's heart to see a poor sheep in a lion's mouth, whilst he tears him, rents him, and pulls him in pieces? Even such is the case of ignorant men in the claws of the devil; for the devil has them under him, rides them at his pleasure, and tears their souls in pieces! Oh, that we had eyes to see these things, hearts to feel them, and affections to be thoroughly moved with them, even to mourning and tears.
Phil. Few think that ignorant men are in so woeful case as you speak of; for they think that 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 master's will, and do it not, they shall be beaten with many blows; but now, being ignorant, they think all is safe.
Theol. God willed his people to offer sacrifice for their sins of ignorance, Lev. 4; therefore, ignorance is a sin, and excuses no man: and as for the state of their
souls before God, it is most miserable; if we could see into their souls as we see their bodies; for, assuredly, there are multitudes which ruffle it out in velvets and silks, and most brave and glittering outsides, but inwardly are full of filthiness and sin; they have fine and delicate bodies, but most ugly, dark, and filthy souls. If a man could see into their souls as he does into their bodies, he would stop his nose at the stink of them; for they smell rank of sin in the nostrils of God, his angels, and all good men.
Phil. Then I perceive by your speech that the case of all ignorant and profane men is fearful in the sight of God, and that all good men are to pity them, and pray for them.
Theol. If two blind and deaf men should walk in a beaten path that leads to a great deep pond wherein they are likely to be drowned, if they go forward, and two men afar off should whoop to them, and will then not go forward least they be drowned; yet they neither seeing any man, nor hearing any man, go forward and are drowned: would not this be a sad sight? Even so it is with all the ignorant, blind, and deaf souls of the world: for they cast no perils, but walk on boldly to destruction; and though the preachers of the gospel whoop never so loud to them, or give them never so many warnings and caveats to take heed; yet they, being inwardly blind, see nothing; and spiritually deaf, hear no thing; and therefore go on forward in their sins and ignorance, till they suddenly fall into the pit of hell. Put case also, two great armies should' pitch in a field, and fight a main battle on a plain, and that some man should stand on the top of a mountain hard by, and behold all, and should see with his own eyes how thousands and ten thousands went to wreck, and fell down on every side as thick as hail, the whole plain swimming in blood; and should also hear the groaning of soldiers wounded, and the sorrowful sighs and groaning of many captains and colonels giving up the spirit; would not this be a most woeful sight? Even so, when we clearly see Satan wound and murder thousand thousands souls, is it not a far more tragic and sad sight? and ought it not even to kill our hearts to behold it? but, alas! men have no eyes to see into these things; and yet certain it is, that Satan continually, and in most fearful manner, massacres innumerable souls. Thus have I showed you the woeful estate of profane and ignorant men.
Phil. If it be so, you that be ministers and preachers of the gospel, and have taken on you the cure and charge of souls, have need to look about you, and to do what you can to save souls; and, as good shepherds, in great pity and compassion, to labour to pull them out of the paws of this roaring lion, which goes about continually seeking whom he may devour.
Theol. It stands on us, indeed, very seriously and carefully to look to it, as we will answer it at the dreadful day of judgement; for it is no small matter that we have taken in hand, which is, to care for the flock which Christ has bought with his blood. Would to God therefore that we would leave striving about other matters, and strive together all about this who can pull most out of the kingdom of Satan, sin, and ignorance who can win most souls and who can perform best service to the church. This were a good strife indeed, and would to God that we might once at last with joined forces go about it, and with one heart and hand, join together to build up God's house. If through our own follies the work has been hindered, or any breach made, let us in wisdom and love labour to make it up again. If there has been any declining and coldness, let us now at last revive: let us stir up ourselves, that we may stir up others. Let us be zealous and fervent in spirit, that we may through God's grace put life into others, and rouse up this dead, declining, and cold age wherein we live: so shall God be glorified, his church edified, his saints comforted, his people saved, his throne erected, and the kingdom of the devil overthrown.
Phil. What think you were the best course to effect this which you speak of?
Theol. This is a thing that must be exceedingly laboured in of us which are the ministers and preachers of the gospel. And here is required diligence and, as we say, double diligence; for the people are every where ignorant. Some are stones, altogether incapable of instruction: others are contrary and wilful. Some will receive the doctrine, but not the practice: some again are altogether set on peevishness and criticising. So that a man were better take on him the charge of keeping wolves and bears than the charge of souls; for it is the hardest thing in the world, to reform men's disorders, and to bring them into order; to pull men's souls out of the kingdom of Satan, and to bring them to God. It is as we say, an endless piece of work, an infinite toil, a labour of all labours: I quake to think of it. Tor, men are so obstinate and incorrigible that they will be brought into no order: they will come under no yoke. They will not ruled by God, nor bridled by his word. They will follow their own swing. They will run after their own lusts and pleasures. They will kick and spurn if they are reproved. They will rage and storm if you go about to curb them, and restrain them of their wills, likings, and liberties. They will have their wills, and follow their old fashions, say what you will, and do what you can. Is it not, think you, a busy piece of work, to smooth and square such timber logs, so full of knots and knobs? Is it not a tedious and irksome thing to think on? and would it not kill a man's heart to go about it? for, how hard a thing is it to bring such into frame as are so far out of frame!
Phil. Well sir, you can but do your endeavour, and commit the success to God. You can but plant and water: let God give the increase. You are ministers of the letter, but not of the Spirit. You baptise with water, but not with the Holy Spirit. If you therefore preach diligently, exhort, admonish, and reprove, publicly and privately: studying by all good example of life, and seeking with all good zeal, care, and conscience, to do your utmost to reduce them from their evil ways; I take it, you are discharged, though they remain stubborn and incorrigible; for you know, what the Lord says by his prophet, "If you admonish them and give them warning, then you shall be discharged, and their blood shall be required at their own hands," Ezek. 33.
Tlieol. You have spoken the truth; and, therefore, since some must needs take on them this so great a charge, it will be our best course to labour much with them in catechising and private instructions, and that in most familiar and plain manner, for much good has been done, and is done this way. The ignorant sort must be much laboured on this way: and so, no doubt, much good may be done; "For, in all labour there is profit," Prov. 14:23. Herein, we that are the ministers of Christ must be content to be abased, and to teach the poor ignorant people in most plain manner, asking them many easy questions, and often questioning with them in most plain and loving manner, till we have brought them to some taste and smack of the principles of the Christian religion. We must not be ashamed to use repetitions and tautologies, and tell them one thing twenty times over and over again; here a line, and there a line; here a little, and there a little; precept on precept, as the prophet speak s, Isa. 28:10. I know right well nothing goes more against the stomach of a scholar, and him that is learned indeed, than to do thus. It is as irksome and tedious as to teach ABC: some can, at no hand, endure it. But truly, truly, I find now, after long experience, that if we will do any good to these simple and ignorant souls, we must enter into this course, and we may not be ashamed of it; for, it will be our crown and our glory to win souls, however we are abased. Let us, therefore, be well content to stoop down, that Christ may be exalted. Let us be abased, that God may be honoured. Let us do all things in great love to Christ, who has said, "If you love me, feed, feed, feed my flock," John 21:15-17. Let us, therefore, testify our love to him by feeding his flock. Let us do all things in great love and deep compassion towards the poor souls that go astray. As it is said that our Lord Jesus was moved to pity, and his heart yearned, to see the people as sheep without a shepherd; let it likewise move us thoroughly, and make our hearts bleed, to see so many poor sheep of Christ wandering and straying in the mountains, and wilderness of this world, caught in every bramble, and hanged in every bush, ready to be devoured of the wolf. Thus
have I showed you, what course, in my judgement, is best to be taken, for the delivering of poor ignorant souls out of the captivity of Satan and sin.
Phil. Now, as you have declared what course is best to be followed of your part, which are the ministers and preachers of the gospel; so I pray you show what is best to be done of us, which are the people of God.
Theol. The best counsel that I can give you, if it were for my life, is to be much exercised in the word of God, both in the hearing, reading, and meditation of it; and also to purchase to yourself the sincere ministry of the gospel, and to make conscience to live under it, esteeming your self happy if you have it, though you want other things; and unhappy if you have it not, though you have all other things. For it is a peerless pearl, an incomparable jewel; for the purchasing whereof, we are advised by our Lord Jesus to sell all that we have, rather than to go without it, Matt. 13. 44. Again, our Saviour Christ gives the same counsel to the church of Laodicea, in these words, "I counsel you to buy of me gold tried by the fire, that you may be rich: and white raiment, that you may be clothed, and that your filthy nakedness do not appear; and anoint your eyes with eyesalve, that you may see," Rev. 3:18; where you see the word of God is compared to most precious gold, whereby we are made spiritually rich; and to glittering attire, with which our naked souls are clothed; and to an eye-salve, with which our spiritual blindness is cured. We are advertised also by Jesus Christ, whose counsel is ever the best, that we should buy these things, whatever they cost us. The same counsel also gives wise Solomon, saying, "Buy the truth, but sell it not," Prov. 23:23. So then you see, the counsel I give you is not my own, but the counsel of Jesus himself, and Solomon the wise; and who can, or who dare, except against their counsel?
Asun. Is your meaning that men must of necessity frequent preaching of the word? will not bare reading serve the turn?
Theol. I told you before that reading is good, profitable, and necessary, but yet it is not sufficient. We must not content ourselves with that only; but we must go further, and get to ourselves the sound preaching of the gospel, as the chief and most principal means which God has ordained and sanctified for the saving of men; as it is plainly set down, 1 Cor. 1:21, "When as the world, by wisdom, knew not God, in the wisdom of God, it pleased God, by the foolishness of preaching, to save those who believe." The meaning of it is that when as men, neither by natural wisdom, nor the contemplation of the creatures, could sufficiently attain to the true knowledge of God the Lord, according to his heavenly and in finite wisdom, thought of another course;
which is to save men by preaching, which the world counts foolishness. And by the way, note that' the preaching of the word is not a thing of human invention; but it is God's own device, and came first out of his wisdom as the best and nearest way to save men's souls. Wise Solomon, also, in the book of the Proverbs, 29:18, tells us that the preaching of God's word, which is called vision, using the word of the prophets, which called their sermons visions, is not a thing that may be spared, or that we may be at choice whether we have it or no; but he makes it to be of absolute necessity to eternal life; for he says, "Where vision fails, the people are left naked." So indeed, it is in the original; but the old translation gives us the sense, thus, "Where the word of God is not preached there the people perish." Then you see that Solomon strikes it dead, in telling us that all those who are without preaching of the word are in exceeding danger of losing their souls. Oh that men could be persuaded of this! Saint Paul also says that faith comes by hearing the word preached; for he says, Rom. 10:14, "How can they hear, without a preacher?" If faith come by hearing the word preached, then I reason thus no preaching, no faith; no faith, no Christ; no Christ, no eternal life, for eternal life is only in him. Let us then put them together, thus: take away the word, take away faith; take away faith, take away Christ; take away Christ, and take away eternal life. So then it follows, take away the word and take away eternal life. Or we may read them backward, thus: if we will have heaven, we must have Christ; if we will have Christ, we must have faith; if we will have faith, we must have the word preached. Then it follows thus: if we will have heaven, we must have the word preached. Then I conclude, that preaching generally, and for the most part, is of absolute necessity to eternal life; as meat is of absolute necessity for the preservation of our bodies; as grass and fodder are of absolute necessity for the upholding of the life of beasts; and water of absolute necessity for the life of fishes. Then, this being so, men are with great care and conscience to hear the gospel preached, to frequent sermons, to resort much to God's house and habitation, where his honour dwells; with David to say, Psalm 27. 4, "One thing have I desired of the Lord, that I will require: even that I may dwell in the house of the Lord, all the days of my life; to behold the beauty of the Lord, and to visit his holy temple." With godly Mary to say, Luke 10:42, "One thing is necessary; and so choose the better part." With the poor cripple of Bethesda, John 5:7, to wait for the moving of the waters by the angel, that his impotency may be cured: I mean that we should tie ourselves to the first moving of the spiritual waters of life, by the preachers of the gospel, that our spiritual impotency may be helped and relieved. For the ministry of the gospel is that golden pipe whereby and where, through the goodness of God, all the sweetness of Christ, and all heavenly graces are derived to us. Which was shadowed in the law by the pomegranates in the skirts of Aaron's garments, and the golden bells between
them round about: that is "a golden bell and a pomegranate; a golden bell and a pomegranate," Exod. 28:34. The golden bells signified the preaching of the gospel, and the pomegranates the sweet savour of Christ's death; noting by it, that the sweet savour of Christ's death, and all the benefits of his passion, should be spread abroad by the preaching of the gospel. Thus you see, that if ever men purpose to be saved, they must make more account of the preaching of the gospel than they have done; and not think, as most men do, that they may be without it, and yet do well enough. And some had as leave be without it as have it; for it only disquiets them, and trouble their consciences; but woe be to such.
Phil. Yet we see, where the word is soundly preached there are many bad people; and the reasons of it, in my opinion, are two; the one, that God takes his Holy Spirit from many in hearing the word, so that their hearing is made unfruitful; the other, that the devil has an hundred devices to hinder the effectual working of the word, so as it shall do no good at all, nor take any effect in multitudes of men. But you, master Theologus, can better lay open this matter than 1:I pray you therefore speak something of it.
Theol. The sleights of Satan, in this behalf, are more and more sly than I or any man else, can possibly discover. For who is able to descry, or in sufficient manner, to lay open the deep subtleties, and most secret and sinful suggestions of the devil in the hearts of men: he is so cunning a craftmaster this way that none can perfectly trace him. His workings, in the hearts of men, are with such close and hidden deceits, and most methodical and crafty conveyances, that none can sufficiently find them out; but yet, notwithstanding, I will reveal so much as I know, or can conceive of his dealings with men that hear the word, that he may steal it out of their hearts, and make it fruitless and unprofitable. First of all, he bestirs him and labours hard to keep men fast asleep in their sins, that they may have no care at all of their salvation; and therefore dissuades them from hearing, or reading the word at all, lest they should be awaked. If this will not prevail, but that they must needs hear, then his craft is to make their hearing unprofitable, by sleepiness, dullness, by thoughts, conceit, and a thousand such like. If this will not serve the turn, but that the word gets within them, and works on them, so as by it they grow to some knowledge and understanding of the truth, then he practises another way, which is, to make them rest themselves on their bare knowledge, and so become altogether conscience less. If this will not suffice, but that men fall to doing, and leave some sins, especially the gross sins of the world, and do some good, then he persuades them to trust to those doings without Christ, and to think themselves well enough, because they do some good, and leave some evil.
If this be not enough, but that men attain to the true justifying faith which apprehends Christ, and rests on his merits, then he devises how to blemish the beauty of their faith, and weaken their comfort, through many frailties and wants, yes, gross downfalls, and rank evils: so as they shall be but spotted and leprous Christians. If this weapon will not work, but that Christians join all good virtues with their faith, and abundantly shine forth in all fruits of righteousness,then he casts about another way: which is, to daunt and damp them with discouragements: as poverty, necessity, sickness, reproaches, con tempts, persecutions, &c. If none of all these will do the deed, but that men constantly believe in Christ, and patiently and joyfully endure all afflictions, then his last refuge is to blow them up with gunpowder: that is to puff them up with a pride of their gifts, graces, and strength, and so to give them an utter overthrow while they do not walk humbly, and give God the praise of his gifts. Thus have you a little taste of Satan's cunning, in making the word unfruitful amongst us.
Asun. I pray you, good sir, seeing I am ignorant and unlearned, give me some particular directions out of the word of God, for the good guiding and ordering of my particular actions, in such sorts as that I may glorify God in the earth, and after this life be glorified of him for ever.
Theol. It were an infinite thing to enter into all particulars; but briefly do this: first, seek God earnestly in his word; pray much; in all things give thanks; refuse evil, and do good; fear God, and keep his commandments; reform yourself, and your household; love virtue, and virtuous men; keep company with the godly, and avoid the society of the wicked. Live soberly, justly, and holily, in the present evil world. Speak always graciously, and beware of filthy communications. Recompense to no man evil for evil; but recompense evil with good. Be courteous and pitiful towards all men. Take heed of swearing, cursing, and banning. Beware of anger, wrath, and bitterness. Praise your friend openly; re prove him secretly. Speak no evil of those who are absent, nor of the dead. Speak evil of no man; speak always the best, or at least, not the worst. Reverence God's name, and keep his Sabbaths. Avoid all the signs of condemnation, and labour after all the signs of salvation. Above all things, take heed of sin, for that is the very cut throat of the soul, and bane of all goodness. Tremble therefore, and sin not. For if you sin, mark what follows; God sees, his angels bear witness; the conscience pricks; death smites, if not in this life, then with woe, and alas! when it is too late: therefore take heed in time; take heed, I say, of sin. Sin hardens the heart, Heb. 3:13; sin gnaws the conscience, 1 Sam. 25:31; sin fights against the soul, 1 Peter 2:11; sin brings forth death, James 1:15; sin makes ashamed, Rom. 6:21; sin procures all plagues of body
and soul, Deut. 28: Behold, therefore, the evil effects of sin: for this cause, Zophar, the Naamathite, speaks very wisely to Job, saying, 11:15, "When you shall lift your face out of your sin, you shall be strong, and shall not fear; you shall forget all sorrow; you shall remember it as the waters that are past;" where Zophar plainly shows that the avoiding of sin is our strength, and the committing of it our weakening; according to that of Solomon, Prov. 10:29, "The way of the Lord is the strength of the upright man." Therefore, walk in the way of God, and take heed of the ways of sin; for God punishes every sin his way; some one way, and some another; and no sin can escape unpunished; for because God is just, therefore he must needs punish sin in all men, though in divers manners: as the wicked, in their own persons; the godly, in Christ. Beware of it, therefore, and flatter not yourself in your sins. Remember how every dis obedience and every transgression has had a just recompense of reward. God has, in all ages, matched the causes with the effect; that is, sin with the punishment of sin. The Israelites, for breaking the first commandment, in making other gods, were often smitten by the hand of God. Nadab and Abihu, the sons of Aaron, for the breach of the second commandment, in offering strange fire on God's altar, were consumed with fire. He that blasphemed and transgressed the third commandment, was stoned to death. He that brake the fourth commandment, in gathering sticks on the Sabbath, was likewise stoned. Absalom, transgressing the fifth commandment, was hanged in his own hair. Cain, transgressing the sixth, in slaying his brother Abel, was branded with the mark of God's wrath. Shechem, the son of Hamor, transgressing the seventh, in de filing Dinah the daughter of Jacob, was slain by Simeon and Levi, the sons of Jacob. Achan, sinning against the eighth commandment, in stealing the wedge of gold, and the Babylonish garment, was stoned to death. Ananias and Sapphira, sinning against the ninth commandment, in lying and dissembling, were suddenly smitten with death. Ahab, transgressing the tenth commandment, in coveting and discontentment, was eaten by dogs. Or if you will have only original sin forbidden, then infants are therefore punished with death, Rom. 5:14. Thus we see there is no dallying with God; but if we sin, we are as sure to be jerked for it, as the coat is on our back. Therefore let us not deceive ourselves nor make light of sin; for sin is no scarecrow, and we shall one day find it so. And however we make light of some sins, yet, in every deed, all sin is odious in the sight of God, yes all sin is heinous and capital, in this respect, that it is against a person of infinite being; it is against God himself; it is against the highest majesty. For the greatness of the person offended enhances and increases the greatness of the sin: as for example, if a man rail at a justice of peace, he shall be stocked; if he rail at one of his majesty's privy council, he shall be imprisoned; but if he rail at his own majesty, he shall be hanged. So then, you see how a sin is increased by the dignity of the person
offended. Now then, since all mortal princes are but dust in the sight of God, and he is a person of infinite and incomparable majesty, how heinous and how grievous a thing is it, in any wise, or after any sort to sin against his most royal and sacred person! Well then, to grow to some conclusion, this I advise you; as to shun all vice, so to embrace all virtue; as to put of the old man, so to put on the new man. Remember, often and always, what shall become of you after this life, and where you shall be forty years hence in hell or in heaven. Look well to that in time; and therefore so live that you may live always. Consider often in your secret cogitations what you have been; what you
Asun. Your counsel is very good. I pray God give me grace to follow it; and so to live that I may please God, and go to heaven in the end.
Theol. You must take heed you speak not these words of course, and for fashion's sake, having no settled purpose in your heart to follow these directions. For there are numbers that can skill to give good words, but they will do nothing. They think they highly please God with their good words, and that God will take them for payment; as though God regarded words. They would fain go to heaven, but they will take no pains, they will leave no sins, they will not forgo their lusts and pleasures: they would have the reward of God's children, but they will not do the works of God's children; they would have the sweet, but none of the sour; they would have the crown, but they will fight never a stroke; they would fain come to Canaan, but they are loth to travel that long and dangerous way, which leads to it. Therefore, these men, being the sons of idleness, will stop short in the end, of that they looked for; for the Spirit says, Prov. 13:4, "The sluggard lusts, but his soul has nought." We must therefore leave bare words, and come to deeds; for our Lord Jesus says, Matt. 7:21, "Not every one that says Lord, Lord, shall enter into the kingdom of heaven, but the one who does the will of my Father which is in heaven;" where we see Christ, in plain terms, excludes out of his kingdom all those whose religion consists only in good words and smooth speeches, but make no conscience to practise the commandments of God. David, having made some good preparation for the building of the temple, and perceiving his son Solomon to have stuff and provision enough to perfect and finish it, most wisely encourages him to the work, in these words: "Up, and be doing, and the Lord shall be with you," 1 Chron. 22:16. Oh that men would follow this counsel of David! that they would up, and be doing; and not sit still, and do nothing: that they would leave words and countenances, and set on the practice of God's law; and study, with all care and conscience, to be obedient to his will. Then, assuredly, God would be with them, and bless them; and much good would come of it; for the scriptures says, Prov. 14:23, "In all labour there is profit, or
increase, but the talk of the lips only brings want."
Phil. Most men's minds are so wholly drowned in the love of this world, that they have no heart to obey God, nor any delight in his commandments.
Theol. The greatest part of men are like the Gadarenes, which esteemed their swine more than Christ. As we see in these our days, how many make more account of their kine and sheep than of the most glorious gospel of Christ! They highly esteem dung, and despise pearls. They are careful 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 sick, utterly neglects them, and is altogether careful for the curing of his hogs.
CHRIST'S COMING TO judgement.
Phil. We have somewhat digressed from the matter we had in hand: I pray you, therefore, if you have any more matter of good counsel to give to Asunetus, that you would presently deliver it.
Theol. I have little more to say, save only I would advise him often to remember, and much to muse, of these nine things: The evil he has committed the good he has omitted the time he has misspent the shortness of this life the vanity of this world the excellency of the world to come death, than which nothing is more terrible the day of judgement, than which nothing is more fearful hellfire, than which nothing is more intolerable.
Phil. This is short and sweet indeed: you have touched some of these points before in these our conferences; but I am very desirous to hear somewhat more of the two last, which yet have not been touched.
Theol. Since you are desirous, I will briefly deliver to you what I have received from the Lord. First, concerning the day of judgement, I find in the volume of God's book that it shall be very terrible and dreadful, for "The Son of Man shall come in the clouds of heaven, with power and great glory," Matt. 24:30. St. Peter says, 2 Pet. 3:10, "The day of the Lord shall come as a thief in the night, in the which the heavens shall pass away with a noise, the elements shall melt with heat, and the earth, with the works that are in it, shall be burnt up." The apostle tells us that at the coming of Christ all the whole world shall be of a light fire; and that all castles, towers, pleasant buildings, gold, silver, velvet, silks, and all the glittering hue, glory, and beauty of this world shall be consumed to powder and ashes; for he says 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," v. 7: Moreover, he strongly proves, that as the world was once destroyed by water, so the second time, in the end of it, it shall be destroyed by fire. The apostle Paul witnesses the same thing; for he says, 2 Thess. 1:7, "Christ shall come from heaven, with all his mighty angels, in flaming fire." And in another place, 1 Thess. 4:16, he notes the terror of his coming to judgement, saying, "He shall come with a shout, with the voice of the archangel, and the trumpet of God." We see, by experience, that the coming of mortal princes to any place, is with great pomp and glory, They have great trains and troops behind them and before them. They are accompanied with many nobles; gallant lords and pleasant ladies attend on them. The swordbearer, trumpeters, and harbingers go before; many flaunting and stately personages follow after. Now then, if the coming of mortal princes be so pompous and glorious, how much more glorious shall the coming of the Son of Man be, in whose sight all mortal princes are but dust? The scriptures affirm that his second coming to judgement, shall be with such resplendent and unspeakable glory, that even the most excellent creatures shall blush at it; for "The sun shall be darkened; the moon shall not give her light; and the stars shall fall from heaven," Matt. 24:29; meaning by it, that the most glorious and bright-shining creatures shall be clouded and obscured by the inconceivable brightness of Christ's coming. Moreover, is noted to us the error of Christ's coming in this, that immediately before it the very sea shall quake and tremble, and in his kind cry out; for it is said, Luke 21:25, 26, "That the sea shall roar, and make a noise in most sorrowful and lugubrious manner, and men's hearts shall fail them for fear, and for looking after those things which shall come on the world; for the powers of heaven shall be shaken." Oh what shall become of swearers, drunkards, fornicators, and such like, in that day! they shall seek to creep into a hole, to hide their heads; they shall then cry woe and alas, that ever they were born! they shall wish that they never had been born, or that their mother had born them toads. And, as it is said in the Apocalypse, "They shall say to the mountains and rocks fall on us, and hide us from the presence of him that sits on the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who can stand?" Rev. 6:16, 17. We see, therefore, that the coming of Christ shall not be lowly, as in his first visitation; but it shall be most terrible, princely, and glorious. And as the scriptures affirm that his coming shall be with great terror and dread, so also they show that it shall be very sudden and unlooked for; for "The day of the Lord shall come as a thief in the night," 1 Pet. 3:10; "As the travail that comes on a woman," 1 Thess. 5:2, 3; "As a snare shall it come on all those who dwell on the face of the earth," Luke 21:35: that is, it shall suddenly catch and entangle all men, wherever they are in the world. As the earthquake, which was some twenty years ago, took the
world by surprise, when they were not expecting it; so shall the coming of the Son of Man to judgement take the world by surprise; for few there are that think of any such matter. Since, therefore, the second appearance of Christ shall be with such suddenness, let us fear and tremble; for all sudden things are to be feared.
Phil. Well, sir, as you have showed us the terror and suddenness of Christ's coming, so show us the purpose and end of his coming.
Theol. The principal end of his coming shall be to keep a general audit, to call all men to an account, to have a reckoning of every man's particular actions, and to reward them according to their deeds; as it is written, Matt. 16:27, "The Son of Man shall come in the glory of his Father, with his angels: and then shall he give to every man according to his deeds." Again, the apostle says, 2 Cor. 5:10, "We must all appear before the judgement-seat of Christ, that every man may receive the things which are done in his body, according to what he has done, whether it be good or evil." Here we plainly see that the end of Christ's coming shall be to judge every man according to his works; that is, as his works shall declare him, and testify of John and of his faith. In another place, the apostle says, 2 Thess. 1:7-9, "That the end of his coming shall be to render vengeance to those who know not God, and which obey not the gospel of our Lord Jesus Christ; which shall be punished with everlasting perdition from the presence of the Lord, and from the glory of his power," Woe, then, to two sorts of men! the ignorant and the disobedient; for, the apostle says flatly, they both shall be damned. I think both the ignorant and disobedient, and all other profane men, should tremble to think of this that Christ shall come to render vengeance to them. If we certainly knew that the Spaniard should invade our nation, overrun it, and make a conquest of it that he should shed our blood, destroy us, and massacre us, yes, that we should see our wives, our children, our kindred, and dear friends slain before our faces, so as their blood should stream in the streets, what a fear and terror would it strike into us! We would quake to think of it. Shall we not, then, be much more afraid of the damnation of our souls? shall we not tremble to think that Christ shall come to take vengeance? If the lion roar, all the beasts of the field tremble; and shall not we are afraid of the roaring Lion of the tribe of Judah? But, alas, we are so hardhearted, and so rocked asleep in the cradle of security, that nothing can move us, nothing can awake us.
Phil, j^ow, as you have showed us the terror and end of Christ's coming, so also declare the manner of it.
Theol. The manner of it is this, that the whole world shall be cited to appear personally at the general assizes, before the great Judge. No man shall be admitted to appear by his attorney, but all must appear personally. None shall be suffered to put in sureties, but all must come in their own persons, Without bail or main prize; as it is written, 2 Cor. 5:10, "We must all appear," high and low, rich and poor, king and beggar, one and other; as it is plainly set down in the 20th chapter of the Revelation, where the Spirit says, "I saw the dead, both great and small, stand before God; and the sea gave up the dead which were in her, and death and hell delivered up the dead which were in them." So, then, it is clear that all, without exception, shall make their appearance at the great and dreadful assizes. Oh what a great day will that be when as the whole world shall appear together at once! If a king marry his son, and invited other kings, emperors, dukes, and nobles, to the marriage, with all their pomp and train, we use to say oh what a marriage! what a meeting! what a do! what a great day will there are! but when the universal world shall be assembled together, not only all monarchs, kings, and princes, but all others that ever have been from the beginning of the world, all that are and shall be, what a day will that be! No marvel, therefore, that the scriptures call it the day of God, and the great day of the Lord! Now then, when all flesh is come together, to make their personal appearance, then shall the Son of God ascend to his tribunal seat, with great majesty and glory; for a "fiery stream shall issue, and come forth before him; thousand thousand angels shall accompany him, and minister to him; and ten thousand thousand shall stand before him; the judgement shall be set, and the books opened," Dan. 7:10. All the saints also, and true worshippers of God, shall attend him, and accompany him to his judgement seat; and not only so but they shall sit on the bench and throne with him, as it is written, 1 Cor, 6:2,3, "The saints shall judge the world; they shall judge the angels;' ' that is the devils, the angels of darkness. Our Lord Jesus himself asserts the same thing, when he said to his disciples, and in them to all true Christians, "Truly, I say to you, that when the Son of Man shall sit in the throne of his majesty, you which followed me in the regeneration, shall sit on twelve thrones, and judge the twelve tribes of Israel," Matt. 19:28; that is, the saints of God shall bear witness that the judgement of Christ, and sentence of condemnation which he passes against all unbelievers, is according to justice and equity. Thus then, we see how Christ shall be accompanied to his throne; and with what glory and majesty he shall ascend to it. Experience teaches that when mortal judges hold their sessions and general assizes, they are brought to the bench and judgement seat with pomp and terror; for the sheriff of the shire, and holbardmen, with many justices of peace, and trains of others, accompany them to the bench. Then, with how much more glory and majesty shall the Son of God be brought into his royal throne! Thus, then, Christ being set on his judgement
seat, all the ungodly shall be convened before him, and he shall stand over them with a naked sword in his hand. The devil shall stand by them on the one side, to accuse them; and their own conscience, on the other side; and the gaping gulf of hell, underneath them, ready to devour them. Then shall the books be opened; not any books of paper and parchment, but the books of men's consciences. For every man's sins are written and recorded in his conscience, as it were in a register book. Then will God bring every work to judgement, with every secret thought, and set them in order before all the reprobates. Then "will God lighten the things that are hidden in darkness, and make the counsels of the heart manifest," 1 Cor. 4:5. Then shall all the ungodly be tried, convicted, and hold, up their hands at the bar of Christ's tribunal seat, and shall cry guilty. Then shall that most dreadful sentence of death and condemnation be pronounced against them by the most righteous Judge, Matt. 25:41, "Go, you cursed, into everlasting fire, which is prepared for the devil and his angels." Oh sorrowful sentence! oh heavy hearing! Whose heart does not tremble at these things? whose hair does not stand on his head? for then shall thousands, which in this world have flourished as the cedars of Lebanon, be cast down for evermore; and shall drink, as a just recompense for their sin, of the bitter cup of God's eternal wrath and indignation, in the kingdom of darkness, and in the fearful presence of Satan, and all the cursed enemies of God's grace.
Phil. Well, now, as you have declared to us the terror, the suddenness, the end, and the manner of Christ's coming to judgement; so lastly, show to us the right use of all these things.
Theol. St. Peter tells and teaches us the right use of all; for, says he, 2 Peter 3:11, "Seeing all these things must be dissolved, what manner of persons ought we to be, in all holy behaviour and godliness?" as if he should say, since the heavens shall pass away with a noise, the elements shall melt with heat, and the earth, with the works that are in it, shall be burnt up; since also the coming of Christ shall be with great terror, to a fearful end, and in fearful manner, oh how ought we to excel in goodness! So then, St. Peter tells us, that the true use of all is this, that hereby we are brought nearer to God, even to be more obedient to his will, and to walk in all his commandments, making conscience of all our ways, and studying to please God in all things, and to be fruitful in all good works, Living soberly, justly, and holily in this present evil world, and showing forth the virtues of him which has called us out of darkness to this marvellous light; so that we may be prepared against the day of his appearing, that it may not take us tardy; for our life ought to be a continual meditation of death; we should always live as if we should die, or that our bed should be our
grave; we must live continually as if Christ should come to judgement presently; as it is reported of a godly man in the primitive church, that whether he ate or drank, or whatever he did, he thought always he heard the trumpet of the Lord, with these words, "Arise, you dead, and come to judgement." If it were certainly known that Christ would come to judgement the next midsummer day; oh what an alteration would it make in the world! how men would change their minds and affections! who would care for this world? who would set his heart to riches? who would regard brave apparel? who durst deceive or oppress? who durst be drunk? who durst swear, lie, and commit adultery? No, would not all men give up themselves to the obedience of God? would not all serve him diligently? would not all men and women flock to hear sermons? would they not give themselves to prayer and reading? would they not repent them of their sins? would they not cry for mercy and forgiveness? See then, what the knowledge of a certain day approaching would effect; and ought we not to do all these things with as great a care and zeal seeing the day is uncertain? for who knows whether Christ will come this month or the next, this year or next? He himself says. Matt. 24:44, Be ready; watch; for in the hour that you think not of, will the Son of man come." We think he will not come this year, nor next year, nor this hundred years. It may be, therefore, that he will come suddenly on us; we know not how soon. For in an hour that we little think of, will he come. Therefore, our Saviour says, in the 13th chapter of Mark, v. 33, "Take heed, watch and pray; for you know not when the time is;" and in the gospel of St. Luke, 21:34, he says, "Take heed that your hearts be not over come with surfeiting and drunkenness, and the cares of this life, and so that day come on you unawares; for as a snare shall it come on all those who dwell on the face of the earth." We hear, therefore, how many watch-words and caveats our Saviour gives us, when he says, Be in readiness, awake, take heed, watch and pray, and look about you, lest that day come suddenly on you, and take you napping. It stands us all therefore on, to be at an hour's warning, on pain of death, and as we will answer it at our uttermost peril.
Fhil. Proceed to speak of the torments of hell.
Theol. Concerning the torments of hell, I note three things, which I will briefly speak of, and they are these: the extremity, perpetuity, and remedilessness of it. First, touching the extremity of it, it stands specially in these three things: first, that it is a separation from all joy and comfort of the presence of God; secondly, that it is an eternal fellowship with the devil and his angels; thirdly, it is a feeling of the horrible wrath of God, which shall seize on body and soul, and shall feed on them, as fire does on pitch and brimstone, for ever. The scriptures note the extremity of it, in calling it "a lake, that bums with fire and
brimstone for ever;" in saying "there shall be weeping and gnashing of teeth;" in affirming that "their worm dies not," meaning the worm that gnaws their conscience, or their torment of conscience; "and the fire never goes out," in terming it "Tophet, which is deep and large, and the burning of it is fire and much wood," and that "the breath of the Lord, as a river of brimstone,kindle it." All these things be terrible to our senses, and yet can they not fully express the thing as it is indeed. For no heart can conceive, or tongue express, the greatness and extremity of the torments of hell. As the joys of heaven never entered into the heart of man, no more did the torments of hell. All the torments and troubles that fall on men in this life are but as sparkles of the furnace of God's total wrath. All fires are but, as it were, pictures of fire in comparison of hell-fire; for, as one writes, "hell fire is so extremely hot that it will bum up a man seven mile before he come at it;" yet the reprobates, being always in it, shall never be consumed of it. As the salamander is always in the fire, and never consumes; so the wicked shall be always in the fire of hell, and never consume; for hell is a death always living, and an end always beginning. It is a grievous thing to a man that is very sick to lie on a feather-bed how much more on a hot gridiron! but how, most of all, to burn always in hell-fire, and never be consumed r Another extremity of it consists in this, that the torments of hell are universal, that is, in every member at once; head, eyes, tongue, teeth, throat, stomach, back, belly, heart, sides, &c. All punishments of this life are particular: for some are pained in their head, some in their back, some in their stomachs, &c.; yet some particular pains are such as a man would not suffer to gain all the world; but for a man to be tormented in all parts at once, what sight more sad! who could but take pity of a dog in the street in that case! Thus, then, we see that the extremity of hell-torments is greater than can be conceived or uttered; for who can utter what is incomprehensible? we can go no further in comprehending what is in comprehensible than to know it to be incomprehensible.
Phil. As you have shown us the extremity of hell-torments, so now proceed to the perpetuity.
Theol. The scriptures set forth the perpetuity of hell torments in saying they are for ever: the wicked shall be cast into the lake that burns with fire and brimstone for ever. The fire never goes out. When as many hundred thousand years are expired as there are stones by the seaside, yet still there are so many more to come; for what has no end can never come to an end. If all the arithmeticians in the world were set to work to do nothing but number all the days of their life, even the greatest numbers that they could possibly set down, and should in the end add all their numbers together; yet could they never
come anything near to that length of time wherein the wicked shall be tormented. If the whole circumference of the heavens were written about with figures of arithmetic, from the east to the west, and from the west to the east again; yet could it not contain that infinite time and innumerable years, wherein all unbelievers shall suffer eternal torture; for, in things infinite, time has no place; for time is the measure of those things which are subject to measure. Therefore, because hell torments are infinite, they cannot be measured by any time, neither can what is infinite be diminished; for if you subtract from what is infinite, ten thousand thousand millions of millions, yet it is hereby nothing diminished or made less. Put this case a man should once in an hundred you sand years, take a spoonful of water out of the great ocean sea, how long would it be ere he had so emptied it? Yet shall a man sooner empty the sea, by taking out a spoonful once in a hundred thousand years, than the damned soul shall have any ease; therefore, a certain writer says, "If a damned soul might be tormented in hell but a thousand years, and then have ease, there were some comfort in it, for then there would be hope it would come to an; end;" but, says he, this word "ever" kills the heart. Oh consider this you that forget God! Oh you carnal worldlings, think on this in time! For if you will not now be moved in hearing, you shall be then crushed in pieces in feeling. What avails it to live in all possible pleasures, and carnal delights here, for some sixty years, and then to suffer this eternal torment? What shall it profit a man to win the whole world, and lose his own soul? they are more than mad which will risk their souls for a little profit and a few stinking pleasures. But this is the nature of men: they will have the present sweet, come of it what will, though they pay never so dear it, though they go to the highest price, though they lose their souls for it. Oh the unspeakable blindness and madness of the men of this world! The devil has put out their eyes, and therefore leads them where he wants; for who cannot lead a blind man where he wants? Nahash, the Ammonite, would make no covenant with the Israelites, but on condition that he might put out all their right eyes, 1 Sam. 11:2; so the devil covenants with all the wicked to put out both their eyes, that he may lead them directly into hell.
Phil. Now sir, a word or two more of the remorselessness of hell-fire.
Theol. The scriptures affirm that as the torments of hell are extreme, so they are without all hope of remedy; as it is written, Ps. 64:8, "A man can by no means redeem his brother; he cannot give his ransom to God; so precious is the redemption of the soul and the continuance for ever." To this purpose Abraham said to the rich man, being in hell torments, Luke 16:26, "Between you and us there is a great gulf set, so that those who would go from hence to you cannot, neither can they come from thence to us." Our Lord Jesus also says, "What shall
a man give for the recompense of his soul?" where our Saviour plainly affirms that there is no ransom or recompense, though never so great, to be given for a damned soul. For the soul being in hell can never be released: it is past remedy. No means whatever can do any good. No gold, no silver, no friends, no riches, no power, no policy, no flattery, no bribery, no reach, no fetch or device can prevail one jot. For a man being once in hell has no remedy. He is in close prison, he is shut up under the hatches for ever; there is no getting out again: he must suffer perpetual imprisonment. He cannot bring a writ of false imprisonment, because he is laid in by the most righteous and just Judge, who cannot possibly do any wrong but he must he by it. For being there once he is there for ever. If all the angels in heaven should entreat for a damned soul; if Abraham, Isaac, and Jacob should make great suit; if all the prophets, apostles, and martyrs should be continual solicitors of Christ for release; if the father should make request for his son, or the mother for her daughter; yet can none of these be heard, they must all have the repulse. For the sentence of Christ cannot be reserved; his decree is irrevocable. The due consideration of these things may make all hearts to tremble, and all knees to tremble. In the troubles and afflictions of this life, though a man come in never so great dangers, yet he may wind out again, by one means or another, by money or friendship, or rewards, or such means: but in hell-fire this is what gripes, and makes the heart despair, that there is no remedy at all to be used. If we should ask of a damned soul, or an afflicted con science, what they would give for the ease and redemption of their souls, they would answer, the whole world: however, secure worldlings and wicked atheists (which see nothing, nor feel nothing) make nothing of it. Here, by the way, let us consider the greatness of the loss of a man's soul, which we shall the better perceive and see into if we can aright value and prize the soul. If therefore it be demanded what is the price of the soul? or what is it worth? our Lord Jesus answers, that it is more worth than all the world; for, says he. Matt. 16:26, "What shall it profit a man to win all the world and lose his soul?" Therefore the soul of the poorest beggar is worth more than all the world. Then I reason thus, if the soul be more worth than all the world, than the loss of it is greater than the loss of the whole world; for indeed it is a loss of all losses, an unrecoverable loss. If a man should have his house burnt over his head, and all that he has consumed in one night, it were a great loss if a merchant-venturer should lose twenty you sand pounds in one venture, in one ship, or as they say, in one bottom, it were a very great loss if a king should lose his crown and kingdom, it were an exceeding great loss but the loss of the soul is a thousand times more than all these; it is a matter of infinite importance. If a tenant be cast out of the favour of his landlord, it is a matter of grief if a nobleman's secretary be cast out of favour with his lord, so that he takes a pitch against him, it is a matter of great sorrow if a nobleman
himself be disgraced, and cast out of all favour with his prince, that was in great favour, it is a heart smart, to be separated from God, to be shut out of his favour, and to be cast away from his presence, and the presence of his angels, is a matter of infinite more pain and torment. Mark then, and behold, what a thing it is for a man to lose his soul! Oh therefore that men would be wise in God's fear, that they would look out in time, and make provision for their souls. Now then, to close up this whole point, the sum of all that has been said is this: that the torments of hell are endless, easeless, and remediless.
CONVICTION AND CONVERSION; GOSPEL CONSOLATIONS; AND CONCLUSION.
Asun. The laying open of these doctrines of hell fire, and the judgement to come, makes me shake and tremble; I am by it much perplexed; I feel great terror in my conscience; I am afraid I shall be damned.
Antil. Damned, man! what, speak you of damning? I am ashamed to hear you say so; for it is well known that you are an honest man, a quiet liver, a good neighbour, and as good a townsman as any is in the parish where you dwell, and you have always been so reputed and taken. If you should be damned, I know not who should be saved.
Asun. I regard not your flatteries; I believe God; I believe his word; I believe those things which Mr. Theologus has spoken out of the holy scriptures, pointing me both to the chapter and the verse, and whether it he more meet that I should believe the scriptures or your compliments, judge you. No, no! now I clearly see, by the glass of God's law, that my state is wretched and miserable; for I have lived in sin and ignorance all the days of my life, being utterly void of all religion and true knowledge of God. I am not the man indeed that you and others take me for; for, though outwardly I have lived honestly to the world, yet inwardly I have not lived religiously to Godward.
Antil. Tut, tut! now I see you are in a melancholy humour; if you will go home with me I can give you a speedy remedy, for I have many pleasant and merry books, which if you should hear them read, would soon remedy you of this melancholy passion: I have the Court of Venus, the Palace of Pleasure, Beuas of Southampton, Ellen of Rummin, the merry Jest of the Friar and the Boy, the pleasant Story of Clem of the Clough, Adam Bell, and William of Cloudesley, the odd tale of William, Richard, and Humfry, the pretty conceit of John Splinter's last Will and Testament; which are all excellent and singular books against heart-qualms, and to remove such dumpishness as I see you are now fallen into.
Asun. Your vain and frivolous books of tales, jests, and lies, would more increase my grief, and strike the print of sorrow deeper into my heart.
Antil. No, if you be of that mind, I have done with you.
Phil. I pray you, if a man may be so bold with you, how came you by all these good books? I should have said so much trash and rubbish.
Antil. What matters it to you? what right have you to ask me these things? But I pray you, sir, what mean you to call them trash and rubbish?
Phil. Because they are no better. they are pleasant gear, trim stuff: they are good to kindle a fire, or to scour a hot oven with; and shall I tell you my opinion of them? I thus think that they were devised by the devil, seen and allowed by the pope, printed in hell, bound up by hobgoblin, and first published and dispersed in Rome, Italy, and Spain; and all to this end, that by it men might be kept from reading the scriptures; for as a lapwing with her busy cry draws men away from her nest, so the popish generation, by these fabulous devices, draw men from the scriptures.
Antil. Ah, sir, I see now, a fool's bolt is soon shot! you are more precise than wise! the vicar of St. Fool's shall be your spiritual father. What! tell you me of your opinion? I neither regard you nor your opinion: there are wiser men than you who both read, allow, and take pleasure in these books.
Theol. Let him alone, good Philagathus, for you see what he is; there is no end of his crossing and criticising; but the one who is ignorant, let him be ignorant; and the one who is filthy, let him be more filthy. Let us now turn our speech to Asunetus, for I see he is heavy-hearted, and troubled in his mind. How do you, Asunetus? how do you feel yourself? I think you are very sad.
Asun. I am the better for you, sir, thank God: I never knew what sin meant till this day. It has pleased God now to give me some sight and feeling of it: I am greatly distressed in my conscience to think what I have been. The remembrance of my former sins strikes a horror into me. When I consider how ignorantly and profanely, and how far off from God I have lived all my life, it stings and gripes me to the heart. I now see what I never saw, and feel what I never felt: I plainly see, that if I had died in that state wherein I have lived all my life, I should certainly have been condemned, and should have perished for ever in my sin and ignorance.
Theol. I am very glad that God has opened your eyes, and given you the sight and feeling of your misery, which indeed, is the very first step to eternal life. It is a great favour and special mercy of God towards you, that he has so touched your heart; you can never be thankful enough for it. It is more than if you had a million of gold given you. It is the only rare privilege of God's elect, to have the eyes of their souls opened, that they may see into heavenly and spiritual things: as for the world, it is just with God to leave them in their blindness.
Asun. I feel the burden of my sins, I am greatly grieved for them, I am weary of them, I am sorry that ever I sinned against God, or that I should be such a wretch as to incur his displeasure, and provoke his Majesty against me; but I pray you, good Mr. Theologus, since you are a spiritual physician, and I am sick of sin, that you would minister to me out of God's word, some spiritual physic and comfort.
Theol. Truly, I must needs think that the promises of mercy and forgiveness of sin made in the gospel, belong to you, and that Jesus Christ is yours: you are truly interested in him, and have a proper right to him; for he came not to call the righteous, but sinners to repentance. You now feel yourself to be a sinner, you are grieved for your sins, you are weary of them; therefore Jesus Christ is for you, all the benefits of his passion belong to you. Again, he says, Matt. 19:12, 'The whole need not the physician, but they that are sick." But you acknowledge yourself to be sick of sin, therefore Christ Jesus will be your physician he will swaddle you, and lap you he will bind up all your sores he will heal all your wounds he will anoint them with the oil of his mercy he will smile on you and show you a joyful countenance he will say to you, your sins are forgiven. In him you shall have rest and peace to your soul; through him you shall have ease and comfort; for he takes pity of all such as mourn for their sins, as you do. He bids you, and all that are in your case, to come to him, and he will help you. "Come to me," says he. Matt. 11:28, "all you that are weary and heavy laden, and I will ease you." You are one of those who are bid to come, for you are weary of your sins, you feel the burden of them. Christ is altogether for such as you are. He regards not the world, that is, the profane and unregenerate men; he bids not them come, he prays not for them; "I pray not for the world," says he, John 17:9; they have no part nor interest in him; they have nothing to do with him, nor with his merits and righteousness. He is only for the penitent sinner, and such as mourn for their sins; he is a pillow of down to all aching heads, and aching consciences. Be of good comfort, therefore, fear nothing; for assuredly Christ and all his righteousness is yours; he will clothe
you with it; he will never impute your sins to you, or lay any of them to your charge, though they are never so many or so great; he will forget them and forgive them; as he says by his prophet, Isa. 1:18, "Though your sins were as crimson, they shall be made as white as snow; though they were red like scarlet, they shall be as wool." And again, he says by the same prophet, 44:22, "I have put away your transgressions as thick clouds, and your sins as a mist." By another prophet he says, Mic. 7:19, "He will lay aside our iniquities, and cast all our sins into the bottom of the sea." Again, he says by the prophet Isaiah, 43:25, "I, even I, am the one who puts away your iniquities for my own sake, and will not remember your sins;" and yet more sweetly he speaks to us by the prophet Jeremiah, 3:12, saying, "Turn again to me, and I will not let my wrath fall on you, for I am merciful, and will not always keep my anger;" and again, by the prophet Hosea, 11:9, he says, "I will not execute the fierceness of my wrath; I will not return to destroy Ephraim; for I am God, and not man." Take heart, therefore; comfort yourself with these promises; you have cause to rejoice, seeing God has wrought in you a dislike and a grief for your sins, which is a certain token that your sins shall never hurt you; for sins past cannot hurt us, if sins present do not like us. You are grown to a hatred and dis like of your sins; you mourn under the burden of them; therefore you are blessed; for "blessed are they that mourn.' ' Why therefore should you be so heavy and sad? Remember what St. John says, 1 John 2:1, "If any man sin, we have an advocate, Jesus Christ the righteous, and he is the reconciliation for our sins." St. Paul says, Rom. 3:2-5, "That Jesus Christ is set forth to be a reconciliation through faith in his blood." Again, the Holy Spirit says, Heb. 7:25, "He is perfectly able to save all those that come to God by him, seeing he ever lives to make intercession for us." The apostle says, 1 Cor. 1:30, "He is made of God for us, wisdom, righteousness, sanctification, and redemption:" mark that he says all is for us, all is for his church, and for every member of his church, and therefore for you. Christ is made of God righteousness, sanctification, and redemption for you. Christ is your Mediator and your High Priest, and has offered up the everlasting sacrifice, even for you, that he might pay your ransom, and redeem you from all sin: "By his own blood has he entered once into the holy place, and obtained eternal redemption for you," Heb. 10:12. Christ is not entered into the holy places which are made with hands, which are similitudes of the true sanctuary; but is entered into the very heaven, to appear now in the sight of God for you. The apostle says, 2 Cor. 5:21, "He has made him to be sin for you, that knew no sin, that you might be made the righteousness of God in him;" Gal. 3:13, "Christ was made a curse for you, that he might redeem you from the curse of the law." Oh, therefore, how happy are you that have such a Mediator and High Priest. Rest therefore wholly on him, and on that perfect, eternal, and propitiatory sacrifice he has once offered. Apply Christ, apply his merits, apply
the promises to yourself, and to your own conscience, so shall they do you good and bring great comfort to your soul. For put case ^you had a most excellent and sovereign salve, which would cure any wound it were laid to, yet if you should lock it up in your chest, and never apply it to your wound, what good could it do you? even so the righteousness and merits of Christ are a spiritual salve, which will cure any wound of the soul: but if we do not apply them to our selves by faith they can do us no good. You must therefore apply Christ, and all the promises of the gospel to yourself by faith, and stand fully persuaded that whatever he has done on the cross, he has done for you particularly: for what is justifying faith but a full persuasion of God's particular love to us in Christ? A general and confused knowledge of Christ and of his gospel avails not to eternal life. Labour therefore to have the true use of all these great and precious promises; stick fast to Christ, for through him only we have remission of sins and eternal life. "To him all the prophets give witness," says St. Peter, "that through his name, all that believe shall receive remission of their sins," Acts 10:43 where the apostle tells us, that if a grand jury of prophets were called to testify of the way and means to eternal life, they would all with one consent bring in a verdict, that remission of sins and eternal life are only in Christ. Let us hear the foreman speak, and one or two of the rest, "for in the mouth of two or three witnesses shall every word stand." The prophet Isaiah says, "He was wounded for our transgressions; he was broken for our iniquities; the chastisement of our peace was on him, and with his stripes we are healed." This great prophet, we see, plainly affirms that Christ suffered for our sins, and by his suffering we are saved. The prophet Jeremiah testifies the same thing, saying, 23:5, "Behold, the days come," says the Lord, "that I will raise to David a righteous branch; and a king shall reign and prosper, and shall execute judgement and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is the name whereby they shall call him, the Lord our righteousness." This prophet trumps with the other, for he says, that Christ is the righteous branch, and that he is our righteousness, which is all one as if he had said our sins are pardoned only through him, and through him we are made righteous. Moreover, he affirms that Judah and Israel, that is, the church, shall be saved by him. The prophet Zechariah, that I may speak it with reverence, tells the same tale, word for word. He announces the same thing with the other two prophets, for he says, 13:1, "In that day a fountain shall be opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness:" the meaning of the prophet is, that in the days of Christ's kingdom, the fountain of God's mercy in Christ should be opened, and let out to wash away the sins and uncleanness of the church. So then, we see that these three great witnesses all agree in this that through Christ only we are washed from our sins, and through him only
we are made righteous. Seeing then that eternal life is only in the Son, therefore, "He that has the Son has life." Be of good courage therefore, Asunetus, for no doubt you have the Son, and therefore eternal life: fear not your sins, for they cannot hurt you; for as all the righteousness of Abraham, Isaac, and Jacob, and all the most righteous men that ever lived on the face of the earth if it were yours, could do you no good without Christ; so all the sins in the world can do you no hurt, being in Christ; "For there is no condemnation to those who are in Christ Jesus," Rom. 13:4. Pluck up a good heart, therefore; be no more heavy and sad; for if you be found in Christ, clothed with his perfect righteousness, being made yours through faith what can the devil say to you? what can the law do? They may well hiss at you, but they cannot sting you; they may grin at you, but they cannot hurt you; for "Who shall lay anything to the charge of God's elect? It is God that justifies; who shall condemn? It is Christ who is dead, or rather who is risen again, who is also at the right hand of God, and makes request for us," Rom. 13:33. "Rejoice in the Lord, therefore, and again I say, rejoice," Phil. 4:4. For greater is the one who is in you than the one who is in the world: our Lord Jesus is stronger than all. None can pluck you out of his hands: he is a strong Mediator; he has conquered all our spiritual enemies; he has overcome hell, death, and damnation; "He has led captivity captive; he has spoiled principalities and powers, and has made an open show of them, and triumphed over them in his cross," Col. 2:15; he has most triumphantly said, "0 death, I will be your death; grave, I will be your destruction," Hos. 13:14; "0 death, where is your sting? hell, where is your victory?" 1 Cor. 15:52. Seeing then you have such a Mediator and High Priest, as has conquered the hellish army and subdued all infernal power, what need you to doubt? what need you to fear any more? Moreover, you are to under stand, and to be persuaded, that God's mercy is exceeding great towards penitent sinners, and all such as mourn for their transgressions, according as he says, "Whenever a sinner repents of his sins from the bottom of his heart, he will put them all out of his remembrance." The prophet David most lively and fully describes to us the merciful nature of God in the 103rd Psalm, where he says, "The Lord is full of compassion and mercy, slow to anger, and of great kindness; he will not always chide, neither keep his anger for ever; he has not dealt with us after our sins, nor rewarded us according to our iniquities. For as high as the heaven is above the earth, so great is his mercy towards those that fear him. As far as the east is from the west, so far has he removed our sins from us. As a father has compassion on his children, so has the Lord compassion on those who fear him. For he knows whereof we are made; he remembers that we are but dust." The history of the lost son most notably sets forth the wonderful mercy of God towards penitent sinners. There is showed how the Lord embraces, tender,s and makes much of such poor sinners as have
broken and contrite hearts for their sins; for it is said, Luke 15, that when the father saw his repenting son a great way off, he had compassion on him, and ran and fell on his neck, and kissed him, and clothed him with the best robe, put it on him, put a ring on his hand, and shoes on his feet, and caused the fat calf to be killed for him. Even so, the everlasting Father rejoices at the conversion of any of his lost sons; yes, there is joy in the presence of the angels of God for one sinner that converts. Moreover, the Lord most lively expresses his merciful nature and disposition, in this, that he is very loth we should perish and willingly east away ourselves. Therefore, often in the holy scriptures, he mourns for us, bewails our wretchedness, and takes up many pitiful complaints, and lamentations for us, saying, "Oh that my people had hearkened to me, and Israel had walked in my ways," Ps. 81:13; and again, "Oh that you hadst hearkened to my commandments; then had your prosperity been as the flood, and your righteousness as the waves of the sea," Isa. 43:18; again, he mourningly complains by his prophet Hosea, saying, 6:4, "Ephraim, what shall I do to you? Judah, how shall I entreat you?" And in another place, "What could I do more to my vineyard that I have not done? Mark here, how compassionately the Almighty God yearns over us, and even as it were bleeds on our wounds. The apostle also notes the rich mercy, and marvellous love of God to mankind in this, that he asks us, and prays us by the ministers of the gospel, that we would be reconciled to him: the words are these, 2 Cor. 5:"Now then, we are ambassadors for Christ, as though God was asking you through us, we pray you in Christ's stead, that you be reconciled to God." Is it not a strange thing that the omnipotent God should fall to entreating of us poor wretches? It is all one as if a king should entreat a beggar, whom he may will and command; but the abundant mercy of God towards mankind most of all consists in this, that he has given his only Son for us, when we were his enemies; as it is written, John 3:16, "God so loved the world, that he has given his only begotten Son, that whoever believes in him should not perish, but have eternal life." Again, Rom. 5:8, "God sets out his love towards us, seeing that while we were yet sinners, Christ died for us; much more then, being now justified by his blood, we shall be saved from wrath through him; for if when we were enemies we were reconciled, to God by the death of his Son, much more being reconciled, we shall be saved by his life." In all this then we may clearly behold the infinite mercy of God towards us poor sinners; for is it not a great matter that the Son of God should take our nature on him, should be so abased as he was, and should humble himself to death, even to the death of the cross? Phil. 2:8; for as the shadow of the dial went back ten degrees that Hezekiah might receive length of days, and much happiness; so Christ, the sun of righteousness has gone back many degrees, that we might have eternal life. His humiliation, therefore, is our exaltation; his sufferings our joy; his death our life; for we
have no other remedy or refuge but only his merits and righteousness. He is our city of refuge, whither we must fly, and where we must take sanctuary he is the balm of Gilead, whereby our souls are cured; he is that pool of Bethesda, where every man may be cured of whatever disease he has he is the river of Jordan, where Naaman may wash away all his leprosy he is that pelican, who, by picking a hole in his own breast, restores his young to life again by his blood. Yet one thing we must note by the way, which has been partly touched before, that all the mercy of God, and merits of Christ, are to be restrained only to the elect only to the true members of the church as plainly appears in the 103rd Psalm, where the mercies of God, which there are largely described, are restrained only to those who fear him, keep his covenant, and think on his commandments to do them. And touching Christ, it is said that he is a Prince and a Saviour to Israel; and that he shall redeem Israel from all his iniquities. Again, it is written, that Christ being consecrate, was made "the author of eternal salvation to those who obey him." None do or can obey him, but only the elect; therefore, he is the author of salvation only to the elect; and, consequently, the profane world, whatever they say, whatever they brag and boast, have no true title or interest in him. This thing was figured in the law, in this, that the mercy seat, which was a type of God's mercy in Christ, and the ark, which was a figure of the church, were, by the express commandment of God, fitted each to other, both in length and breadth; for as the ark was two cubits and a half long, and a cubit and a half broad, just so was the mercy seat, Exod. 25:10, 17; noting by it that the mercy of God in Christ should only be fitted to his church, and belong only to the church, so as not one without the church should be saved; for the one who has not the church for his mother cannot have God for his father. Lastly, we are to observe, that as God is infinite in mercy, and of great compassion towards penitent sinners, so also is he most constant in the course of his mercies towards his children; and, therefore, one of the Psalms, 86, has this line, "His mercy endures for ever; his mercy endures for ever; his mercy endures for ever;" noting by it both the constancy and eternity of God's mercy. To the same purpose, it is thus written, Lam. 3:22, "It is of the Lord's mercies that we are not consumed; it is because his compassions fail not." Let us know, therefore, that God, as touching his mercy to his children, is of a most constant and unchangeable nature; as he says, "I am the Lord, I change not;" for if God were of a changeable nature, as we are, and subject to passions, then were we in a most miserable case. Then must he needs smite us down, and take vengeance of us every day, and every hour in the day; because we provoke him every day, and every hour in the day. But the God of heaven is not as a man, that he should be subject to passions and affections; he is of a most constant and immutable nature; for though we provoke him every day with new sins, yet he is so far off from taking revenge, that the next day he
rewards us with new mercies, and breaks through all our unkindness, to show kindness to us, and through all our naughtiness to do us good. All our weaknesses cannot make him break off with us, or cease to love us he is content to take us with all faults; and to love us dearly, though we have great faults he regards not our weaknesses, though we are often wayward and elvish, yet, for all that, he loves us nevertheless. Even as a loving mother, though her young suckling cry all night, and be exceeding wakeful and wayward, so as she cannot rest an hour in the night; yes, though she endure much heartache and trouble with it, yet in the morning, when she arises, she loves it nevertheless, and dandles it, plays with it, smiles and laughs on it; so the God of all mercies, whose love towards us far passes the love of mothers, though we grieve and lament our case. Even as a loving and wise husband, though his wife have many weaknesses, yet knowing that she loves him dearly, and that her heart is with him, he is well content to wink at all her faults, to hide them, to bear with them, yes, and to make nothing of them, loving her nevertheless for them; so our dear husband and spouse, Jesus Christ, because he knows we love him, and that he has our hearts, is content to bear with all our weaknesses, and to make light of them. For this cause it is that he says to his spouse in the Canticles, 4:1, 7, though she was black and full of weaknesses, "Behold, you are fair, my love; behold, you are fair; you are all fair, my love; there is no spot in you." Mark that he calls his church fair, all fair, and without spot; not because she was so in herself, but because she was made so in him; and, assuredly, the eternal God, beholding her in his Son, so esteems and accounts of her; for as the one who beholds any thing through a red glass takes it to be red, as is the colour of the glass; so God the Father, beholding us in his Son, takes us to be of the same nature and quality that he is: that is, perfectly righteous; for this cause it is that he loves us, and setts his heart on us, and will not be removed from us; for his love to his children is always one and the same, although we have not always the like sight and feeling of it; as the moon is always the same in substance and quality, though sometime it seems to us to be wasted, into a very small scantling. Let us know then, to our great comfort, that the love of God towards us, in his dear Son, is constant and always alike, and that he will not disgrace us, or shake us off for some weaknesses, no, nor yet for many weaknesses; for the merciful God accepts his children because their general care is good, and the leaning of their life tends to righteousness, although they may fail greatly in many ways. Two or three fevers do not prove a diseased body; nor two or three good days a sound body; even so, some few weaknesses do not indicate a wicked man; nor two or three good, actions a good man; but we must have an eye to the certain and settled course of a man's life. Even as men are truly said to walk in a way when they go in it, although sometimes they trip and stumble; so God's children walk in the way of
righteousness, although sometimes they stumble, and step out of it; or sometimes be violently haled out of it by thieves; for Satan and the violence of our lusts, often hail us out of the way, but we must get into it again as soon as we are escaped. Now then, to conclude, and draw to an end, since God is so infinitely merciful and constant in his mercy since such great and precious promises are made to us in Christ since the Lord does not regard our weaknesses when our hearts are with him therefore, Asunetus, take heart; let nothing trouble you; fear not the assaults of the devil; regard not his temptations; for assuredly your sins are forgiven. Christ is yours, heaven is yours, and all the promises of life and salvation belong to you; so as you need not to doubt. You cannot miscarry, your name is written in the book of life.
Asun. I am greatly comforted and cheered with your words: your preaching of the gospel, and laying open of God's abundant mercy in Christ, and of the promises, exceedingly revive me, and even as it were put new life into me: they are as sack and sugar to my soul, and more sweet than the honey and the honey-comb; they are as physic to my sick soul, and as ointment to my spiritual wounds. I now begin to see what misery is in man, and what mercy is in God. And I know, by woeful experience, that where misery is not felt there mercy is not regarded; but now it has pleased God to give me some feeling of my own wretchedness and misery, and yet with good comfort in his mercy. For, I thank God for it, I begin now to grow to some persuasion, that the promises belong to me, my sins are forgiven, and that I am one of those who shall be saved.
Theol. I greatly rejoice that God has according to his rich mercy wrought this good work in you. I do, from the bottom of my heart, give him the praise and glory of it. Happy are you that ever you were born, in whom God has wrought so gracious a work. It is of his high favour and special mercy towards you, for it is only the privilege and prerogative royal of God's own children, truly to repent and believe. I ask God, therefore, to increase your faith, and to fill you full of joy and peace in believing, that you may abound in hope, through the power of the Holy Spirit.
Antil. The sun draws low, Asunetus, it is time for you and me to be going.
Phil. Indeed the night will approach by and by; and therefore we must of necessity break off.
Theol. Since it is so, we will here cease, and go no further.
Asun. Sir, I will now take my leave of you. I can never be thankful enough for all
the good instructions and comforts I have heard from you this day; I hope I shall remember some of them whilst I live: I therefore praise God for you, and for your counsel, and for this day which I hope shall be the first day of my repentance, and true conversion to God.
Theol. The Lord for his infinite mercies' sake grant it. And I most humbly ask the Almighty God to establish you with his free Spirit, that you may proceed and go forward in a Christian course to the end.
Phil. I pray you, good Mr. Theologus, pardon my boldness; for you see I have been very bold to propound many questions to you, wherein you have fully satisfied me, to the great joy and comfort of my soul. I therefore praise God for you, and I hope I shall never forget some things which you have uttered. But I will now commend you to God, and to the word of his grace, which is able to build further.
Theol. Farewell, good Philagathus, The Lord bless you, aaid keep you in all your ways; and the God of Heaven preserve us all, and continue us in his fear to the end. All glory be given to God!
A MORNING PRAYER: TO BE USED IN PRIVATE FAMILIES.
O LORD our God, and heavenly Father! we, your unworthy children, here come to your most holy and heavenly presence, to give you praise and glory for all your great mercies and manifold blessings towards us; especially for that you have preserved us this night past from all the dangers and fears of it have given us quiet rest to our bodies, and brought us now safely to the beginning of this day and dost now afresh renew all your mercies on us, as the eagle renews her bill, giving us all things abundantly to enjoy as food, raiment, health, peace, liberty, and freedom from many miseries, diseases, casualties, and calamities which we are subject to in this life every minute of an hour: and not only so, but also for vouchsafing to us many good things, not only for necessity, but even for delight also. But, above all, dear Father, we praise your name for the blessings of a better life; especially for your most holy word and sacraments, and all the good we enjoy by it for the continuance of the gospel amongst us for the death of your Son, and all that happiness we have by it; also, because you have chosen us to life before we were, and that of your mere goodness and undeserved favour towards us; and have called us in your appointed time, justified us by your grace, sanctified us by your Spirit, and adopted us to be your own children, and heirs apparent to the great crown. Lord, open our eyes every day more and more to see and consider of your great and marvellous
love to us in all these things; that, by the due consideration of it, our hearts may be drawn yet nearer to you even more to love you, fear you, and obey you; that, as you are enlarged towards us in mercy, so we may be enlarged towards you in thanksgiving; and as you dost abound towards us in goodness, so we may abound towards you in obedience and love. And since, dear Father, you are never weary of doing us good, despite all our unworthiness and wickedness, let the consideration of your great mercy and fatherly kindness towards us, even, as it were, force our hearts, and compel us to come into your most glorious presence with new songs of thanks giving in our mouths. We pray you, most merciful God, to forgive us all our ingratitude, unkindness, profaneness, and great abusing of all your mercies, and specially our abuse and contempt of your gospel, together with all other the sins of our life, which, we confess, are innumerable, and more than can be reckoned up, both in omission of good things and commission of evil. We most humbly entreat you to set them all over to the reckoning which your Son Christ has made up for them on his cross, and never to lay any of them to our charge, but freely forget all and forgive all; nail down all our sins and iniquities to the cross of Christ, bury them in his death, bathe them in his blood, hide them in his wounds, let them never rise up in judgement against us. Set us free from the miseries that are on us for sin, and keep back the judgements to come, both of soul, body, goods, and good name. Be reconciled to us in your dear Son, concerning all matters past, not once remembering or repeating to us our old and abominable iniquities; but accept us as righteous in him, imputing his righteousness to us, and our sins to him. Let his righteousness satisfy your justice for all our unrighteousness, his obedience for our disobedience, his perfection for our imperfection. Moreover, we humbly ask your good Majesty to give us the true sight and feeling of our manifold sins, that we may not be blinded in them through de light, or hardened in them through custom as the reprobates are; but that we may be even weary of them, and much grieved for them, labouring and striving by all possible means to get out of them. Good Father, touch our hearts with true repentance for all sin. Let us not take any delight or pleasure in any sin, but however we fall through frailty, as we fall often, yet let us never fall finally, let us never lie down in sin, nor continue in sin; but let us get on our feet again, and turn to you with all our hearts; and seek you whilst you may be found, and whilst you dost extend grace and mercy to us. Lord, increase in us that true and lively faith whereby we may lay sure hold on your Son Christ, and rest on his merits altogether. Give us faith assuredly to believe all the great and precious promises made in the gospel, and strengthen us from above, to walk and abound in all the true and sound fruits of faith. Let us walk, not after the flesh, but after the Spirit. Let us feel the power of your Son's death killing sin in our mortal bodies, and the power of his resurrection raising us up to newness of
life. Let us grow daily in the sanctification of the Spirit, and the mortification of the flesh. Let us live holily, justly, and soberly, in this present evil world, showing forth the virtues of you in all our particular actions; that we may adorn our most holy profession, and shine as lights in the midst of a crooked and perverse generation amongst whom we live, being gainful to all by our lives and behaviour, and offensive to none. To this end, we pray you fill us with your Spirit and all spiritual grace: as love, wisdom, patience, contentment, meekness, humility, temperance, charity, kindness, and affability; and stir us up to use prayer and watchfulness, reading and meditation in your law, and all other good means whereby we may grow and abound in all heavenly virtues. Bless us in the use of the means from day to day; make us such as you would have us to be, and such as we desire to be, working in us both will and deed, purpose and power; for you, Lord, are all in all, you will have mercy on whom you will have mercy, and whom you will you harden. Have mercy on us, therefore, dear Father, and never leave us to ourselves, nor to our own wills, lusts, and desires, but assist us with your good Spirit, that we may continue to the end in a righteous course; that so at length we may be received into glory, and be partakers of that immortal crown which you have laid up for all that love you, and truly call on you. Let your wrath fall on the kingdom of the beast, and let their riches, wealth, credit, and authority dry up every day more and more, as the river Euphrates. Let it pity you, Father, to see your own spouse sit as a deformed and forlorn woman here below, weeping and mourning with her hair about her neck; having lost all her beauty and comeliness: cheer her up dear Father, glad her with the joy of your countenance, and so deck her and trim her up, that you may delight in her, as a bride groom in his bride. Specially we entreat you to have mercy on your church in this land; intend good to us and not evil; give us not over into the hands of the cruel Spaniard, as our sins have deserved. Scatter, we pray you, Lord, the devices, and break the plots of all such as have plotted the overthrow and utter subversion of this church and commonwealth. Bless this church more and more, with the continuance of true religion amongst us. For your great name's sake, and infinite mercies' sake, deal graciously and favourably with us, and our posterity. Turn from us that vengeance which is due to us for our sins. For you see how sin prevails, and the wicked go away with the goal. Atheism over spreads everywhere, and popery seems to get ahead again. Now, therefore, dear Father, we most humbly ask you to take order speedily for the remedying and repressing of these manifold disorders and grievous enormities that are amongst us. Be entreated of your poor children to be good to this English nation. Hear the cries of your elect: hear the mourning of those who mourn in Sion. Let the cries of your children cry down all the cries of the sins of the land, and be reconciled to us in the multitude of your compassions, so that you may still continue a most ine angels
encamp about him, and let your holy hand be always over him; keep him from treasons, and deliver him from the treacheries of his enemies: give him to see what belongs to his peace, and give him a heart earnestly bent to set on the practice of the same: give him all graces necessary for his peace, and necessary for his salvation: continue his government peaceable and prosperous amongst us: and as you have made him the breath of our nostrils, and a gracious instrument for the saving of many thousand souls, so let his own soul be saved in the day of your Son Christ. Bless his majesty's most honourable privy counsellors, and give such good success to all their counsels and policies in matters of state, that we may lead a quiet and peaceable life in all godliness and honesty. Bless all the nobility; work in them a care to glorify your name in their places; make them faithful to you, and faithful to the land. Direct with your good Spirit all such as bear the sword of justice, 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 faithful and zealous ministers in your church. Send your gospel to those places where it is not, and bless it where it is. Remember them in your mercy, Lord, that are under any cross or affliction be comfortable to them, heal up their wounds, bind up their sores, put all their tears into your dies into your hands, for this day, and the rest of our life, praying you to take care and charge of us; keep us from all evil; watch over us for our good; let your angels encamp about us; let your holy hand be over us, and keep us in all our ways, that we may live to your praise and glory here on earth, keeping faith and a good conscience in all our actions; that after this life we may be crowned of you, for ever in your kingdom. Grant these things, good Father, to us here pre sent, and to all your absent; praying you in special favour to remember our friends and kinsfolks in the flesh, all our good neighbours and well-wishers, and all those for whom we are bound to pray by nature, by deserts, or any duty whatsoever, for Jesus Christ's sake, our only Mediator; to whom with you, and the Holy Spirit, be given all praise and glory, both now, and for evermore. Amen.
AN EVENING PRAYER, TO BE USED IN PRIVATE FAMILIES.
O Eternal God, and our most loving and dear Father! we, your unworthy children, here fall down at the foot of your great Majesty, acknowledging from our hearts, that we are altogether unworthy to come near you, or to look towards you: because you are a God of infinite glory, and we are most vile and abominable sinners, such as were conceived and born in sin and corruption, such as have inherited our father's corruptions, and also have actually transgressed all your holy statutes and laws, both in thoughts, words, and
deeds, before we knew you; and since, secretly and openly, with ourselves and with others. Our particular sins are more than can be numbered; for who knows how often he offends? But this we must needs confess against ourselves, that our hearts are full of pride, covetousness, and the love of this world; full of wrath, anger, and impatience; full of lying, dissembling, and deceiving; full of vanity, hardness, and profaneness; full of infidelity, distrust, and self-love; full of lust, uncleanness, and all abominable de sires; yes, our hearts are the very sinks of sin, and dunghills of all filthiness. And besides all this, we omit the good things we should do; for there are in us great wants of faith, of love of zeal, of patience, of contentment, and of every good grace; so as you have just cause to proceed to sentence of judgement against us. as most damnable transgressors of all your holy commandments: yes, such as are sunk in our rebellions and have many times and often committed high treason against your Majesty; and therefore, you may justly cast us all down into hell-fire, there to be tormented with Satan and his angels for ever. And we have nothing to except against your Majesty for so doing: since you would only be dealing with us according to justice and our deserts. So, dear Father, we appeal from your justice to your mercy; most humbly entreating you to have mercy on us, and freely to forgive us all our sins past , both new and old, secret and open, known and unknown, and that for Jesus Christ's sake, our only Mediator. And we pray you, touch our hearts with true grief and sincere repentance for them, that they may be a matter of continual sorrow and heart-smart to us, so as nothing may grieve us more than this, that we have offended you, being our special friend and Father. Give us, therefore, dear Father, every day more and more sight and feeling of our sins, with true humiliation under the same. Give us also that true and lively faith whereby we may lay sure hold on your Son Christ, and all his merits, applying the same to our own souls; so as we may stand fully persuaded that whatever he has done on the cross, he has done for us particularly, as well as for others. Give us faith, good Father, constantly to believe all the sweet promises of the gospel, touching remission of sin and eternal life, made in your Son Christ. O Lord, increase our faith, that we may altogether rest on the promises, which are all yes and amen. yes, that we may settle ourselves, and all that we have wholly on them: our souls, bodies, goods, name, wives, children, and our whole estate, knowing that all things depend on your promises, power, and providence; and that your word supports and bears up the whole order of nature. Moreover, we entreat you, O Lord, to strengthen us from above to walk in every good way, and to bring forth the fruits of true faith in all our particular actions, studying to please you in all things and to be fruitful in good works, that we may show forth to all men, by our good behaviour, whose children we are; and that we may adorn and beautify our most holy profession by walking in a Christian course, and in all the sound
fruits and practice of godliness, and true religion. To this end, we pray you, sanctify our hearts by your Spirit, yet more and more: sanctify our souls and bodies, and all our corrupt natural faculties, as reason, understanding, will, and affections, so as they may be fitted for your worship and service, taking a delight and pleasure in it. Stir us up to use prayer, watch fulness, reading, and meditation in your law, and all other good means whereby we may profit in grace and goodness from day to day. Bless us in the use of the means, that we may daily die to sin, and live to righteousness: draw us yet nearer to you: help us against our manifold wants. Amend our great imperfections, renew us inwardly more and more, repair the ruins of our hearts, aid us against the remnants of sin. Enlarge our hearts to run the way of your commandments, direct all our steps in your word, let no sin have dominion over us. Assist us against our special weaknesses and master sins, that we may get the victory over them all, to your glory, and the great peace and comfort of our own con sciences. Strengthen us, good Father, by your grace and Holy Spirit, against the common corruptions of the world, as pride, fornication, covetousness, contempt of your gospel, swearing, lying, dissembling, and deceiving. Dear Father, let us not be overcome of these filthy vices, nor any other sinful pleasures and foolish delights, with which thousands are carried headlong to destruction. Arm our souls against all the temptations of this world, the flesh, and the devil; that we may overcome them all through your help, and keep on the right way to life, that we may live in your fear, and die in your favour, that our last days may be our best days, and that we may end in great peace of conscience. Furthermore, dear Father, we en treat you not only for ourselves, but for all our good brethren, your dear children scattered over the face of the whole earth, most humbly asking you to bless them all, to cheer them up, and glad them with the joy of your countenance, both now and always. Guide them all in your fear, and keep them from evil, that they may praise your name. In these dangerous days, and declining times, we pray you, Lord, raise up nursing fathers, and nursing mothers to your church. Raise up also faithful pastors, that your cause may be carried forward, truth may prevail, religion may prosper, your name only may be set up in the earth, your Son's kingdom advanced, and your will accomplished. Set thyself against all adversary power, especially that of Rome, antichrist, idolatry, and atheism: curse and cross all their counsels, frustrate their devices, scatter their forces, overthrow their armies. When they are most wise, let them be most foolish; when they are most strong, let them be most weak. Let them know, that there is no wisdom nor counsel, power nor policy, against you, the Lord of Hosts. Let them know that Israel has a God, and that you who are called Jehovah, are the only ruler over all the world. Arise, therefore, O most mighty God, and maintain your own cause against all your enemies; smite through all their loins, and bow down their backs; yes, let them
all be confounded, and turned backward that bear ill-will to Sion. Let the patient abiding of the righteous be joy; and let the wicked be disappointed of their hope. But of all favour, we entreat you, O Lord, to show special mercy to your church in this land wherein we have. Continue your gospel amongst us yet with greater success, purge your house daily more and more, take away all things that offend. Let this nation be a place where your name may be called on, and an harbour for your saints. Show mercy to our posterity, dear Father, and have care of them, that your gospel may be left to them as a most holy inheritance. Defend us against foreign invasion, keep out idolatry and popery from amongst us. Turn from us those plagues which our sins cry for; for the sins of this land are exceeding great, horrible, and outrageous, and give you just cause to make us examples of your vengeance to all nations: that by how much the more you have lifted us up in great mercy and long peace, by so much the more you should press us down in great wrath and long war. Therefore, dear Father, we most humbly entreat you, for your great name's sake, and for your infinite mercies' sake, that you would be reconciled to this land, and discharge it of all its the horrible sins . Drown them, Lord, in your infinite mercy through Christ, as it were in a bottomless gulf, that they may never rise up in judgement against us. For although our sins be exceeding many and fearful, yet your mercy is far greater. For you are infinite in mercy: but we cannot be infinite in sinning. Give us not over into the hands of the idolaters, lest they should blaspheme your name and say, where is their God in whom they trusted? But rather, dear Father, take us into your own hands, and correct us according to your wisdom: for with you is mercy, and deep compassion. Moreover, we most humbly ask your good Majesty, to bless our most gracious king James, and to show much mercy to him in all things. Guide him in your fear, and keep him in all his ways, working in his soul sincere sorrow for sin, true faith in the promises, and a great care to please you in all things, and to discharge the duties of his high place, in all zeal of your glory, and faithfulness towards your Majesty: that as you have crowned him here in earth, so he (spending his days here below in your fear) may after this life, be crowned of you for ever in the heavens. We ask you also, to bless his majesty's most honourable privy counsellors. Counsel them from above, let them take advice of you in all things; that they may both consult, and resolve of such courses as may be most for your glory, the good of the church, and the peace of this our commonwealth. Bless the nobility, and all the magistrates in the land, giving them all grace to execute judgement and justice, and to maintain truth and equity. Bless all the faithful ministers of the gospel, in crease the number of them, increase your gifts in them: and so bless all their labours in their several places and congregations, that they all may be instruments of your hand to enlarge your Son's kingdom, and to win many souls to you. Comfort the
comfortless with all needful comforts. For get none of yours that are in trouble; but as their afflictions are, so let the joys and comforts of your Spirit be to them; and so sanctify to all yours, their afflictions and troubles, that they may tend to your glory, and their own good. Give us thankful hearts for all your mercies, both spiritual and corporeal: for you are mercy merciful to us in the things of this life, and infinitely more merciful in the things of a better life. Let us deeply ponder and weigh all your particular favours towards us; that by the duly considering them, our hearts may be gained yet nearer to you, and that we may both love and obey you, because you are so kind and loving to us; that even your love towards us may draw our love towards you, and that because mercy is with you, you may be feared. Grant these things good Father, and all other needful graces for our souls or bodies, or any of yours throughout the whole world, for Jesus Christ's sake. In whose name, we further call on you, as he has taught us in his gospel, saying, "Our Father in heaven," &c.
A PRAYER TO BE USED AT ANY TIME, BY ONE IN PRIVATE.
Lord, my God, and heavenly Father! I, your most unworthy child, here in your sight freely confess that I am a most sinful creature, and damnable transgressor of all your holy laws and commandments: that as I was born and bred in sin, and stained in the womb, so have I continually brought forth the corrupt and ugly fruits of that infection and contagion, wherein I was first conceived, both in thoughts, words, and works. If I should go about to reckon up my particular offences, I know not where to begin, or where to make an end; for they are more than the hairs of my head, yes, far more than I can possibly feel or know; for who knows the height and depth of his corruption? who knows how often he offends? You only, O Lord, know my sins, who know my heart: nothing is hidden from you, you know what I have been, and what I am; yes, my conscience accuses me of many and grievous evils, and I daily feel by woeful experience how frail I am, how prone to evil, and how untoward to all goodness. My mind is full of vanity, my heart full of profaneness, my affections full of deadness, dullness and drowsiness in matters of your worship and service; yes, my whole soul is full of spiritual blindness, hardness, unprofitableness, coldness, and security; and in very deed I am altogether a lump of sin, and a mass of all misery; and I have forfeited your favour, and incurred your high displeasure, and have given you just cause to frown on me, to give me over, and leave me to my own corrupt will and affections.. But, O my dear Father, I have learned from your mouth, that you are a God of mercy, slow t» wrath, and of great compassion and kindness towards all such as groan under the burden of their sins. Therefore, extend your great mercy towards me a poor sinner, and give me a general pardon for all my offences; seal it in
the blood of your Son, and seal it to my conscience by your Spirit, assuring me more and more of your love and favour towards me, and that you are a reconciled Father to me. Grant that I may, in all time to come, love you much because much is given, and of very love fear you and obey you. O Lord, increase my faith, that I may steadfastly believe all the promises of the gospel made in your Son Christ, and rest on them altogether. Enable me to bring forth the sound fruits of faith and repentance in all my particular actions. Fill my soul full of joy and peace in believing. Fill me full of inward comfort and spiritual strength against all temptations; give me yet a greater feeling of your love and manifold mercies toward me; work in my soul a love of your Majesty, a zeal of your glory, an hatred of evil, and a desire of all good things. Give me victory over those sins which you know are strongest in me. Let me once at last make a conquest of the world and the flesh. Mortify in me whatever is carnal: sanctify me throughout by your Spirit; knit my heart to you for ever, that I may fear your name. Renew in me the image of your Son Christ daily more and more. Give me a delight in the reading and meditation of your word. Let me rejoice in the public ministry of it. Cause me to love and reverence all the faithful ministers of your gospel. Sanctify their doctrines to my conscience; seal them in my soul; write them in my heart; give me a soft and melting heart, that I may tremble at your words, and be always much affected with godly sermons. Let not my sins hold back your mercies from me, nor my unworthiness stop the pas sage of your grace. Open my eyes to see the great wonders of your law. Reveal your secrets to me; be open-hearted towards me your unworthy servant. Hide nothing from me that may make for your glory, and the good of my soul. Bless all means to me which you use for my good. Bless all holy instructions to my soul. Bless me at all times, both in hearing and reading your word. Give me the right use of all your mercies and corrections, that I may be the better for them. Let me abound in love to all your children. Let my heart be very nearly knit to them, that where you lovest most there I may love most also. Enable me to watch and pray, that I enter not into temptation; give me patience and contentment in all things. Cause me to love you more and more, and the world less and less. So draw my mind upward, that I may despise all transitory things. Let me be so enwrapt and ravished with the sight and feeling of heavenly things, that I may make a base reckoning of all earthly things. Let me use this world as though I used it not. Let me use it but for necessity, as meat and drink. Let me not be carried away with the vain pleasures and foolish delights of it. Good Father, work your good work in me, and never leave me, nor forsake me, till you have brought me to true happiness. O, dear Father, make me faithful in my calling, that I may serve you in it, and be always careful to do what good I may in any thing. Bless me in my outward estate. Bless my soul, body, goods, and name. Bless all that belongs to me. Bless my goings out and
comings in. Let your countenance be lifted up on me, now and always: cheer me up with the joys and comforts of your Spirit; make me thankful for all your mercies. For I confess that you are very kind to me in all things. For in you I live, move, and have my being; of you I have my welfare and good being; you are a daily friend, and special good benefactor to me. I have at your cost and charges. I hold all of you in chief, and I find that you are never weary of doing me good: your goodness towards me is unceasing. Oh, I can never be thankful enough to you for all your mercies, both spiritual and corporeal. But in such measure as I am able, I praise your name for all, asking you to accept of my thanksgiving, in your Son Christ, and to give me a profitable use of all your favours, that by it my heart may be fully drawn to you. Give me, O Father, to be of such a good nature and disposition, that I may be won by gentleness and fair means, as much as if you gave me many lashes. Pardon all my ingratitude, unkindness, and great abusing of your mercies, and give me grace to use them more to your glory in time to come. Strengthen me, dear Father, thus to continue praising and glorifying your name here on earth; that after this life, I may be crowned by you for ever in your kingdom. Grant these petitions, most merciful God, not only to me, but to all your dear children throughout the whole world, for Jesus Christ's sake; in whose name I further call on you, saying, as he has taught me, "Our Father in heaven," &c.
GLASGOW: WALTER G. M'LAREN, PKINTER 237 ARGYLE STREET.
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